I am grateful to D. Mark Davis for reminding me that Matthew puts his own twist on Jesus’ parables, in this case to explain the delayed parousia. I also agree that this parable seems more like what the kingdom of God is not like.
I have some problems both with the parable and in how we translate it. Firstly, I do not think these unmarried women are bridesmaids as we understand them, guests and attendants. I think these are the servants for the event, or the household, with some particular set of tasks. They are probably tired after a day or a month of preparation and so they drift off to sleep. Some of them are shrewd and some of them are “morons’ as the text says. Some of them guess about how the rich behave and prepare for that eventuality; others do not even consider the possibilities.
In the story, it seems to be night, so it is unlikely that the women without enough oil would be able to leave to go into town and get more; nor is it likely any would be easily available. Oddly, there is no offer to share what oil remains.
I wonder if people might have heard the parable as a cautionary tale about trusting in princes to deliver justice and prosperity. The state is notoriously fickle and unreliable for the least of its citizen. There are promises made, but delivery on those promises may be attenuated, if they happen at all. The danger in trusting in the state is that it tends to pit the least in society against each other. So the shrewd have to always be on guard. The unprepared, the “morons,” will be left to their own devices, which will be disastrous; in the harsh world of the state, there is no mercy for these people, even from their own class.
In the kingdom of God, on the other hand, the bridegroom is always present, always available to heal and to restore, to lift up the lowly and scold the proud.The kingdom of God is about abundance and enough for all, not more for some and less for others. Worthiness has less to do with morality or wisdom and more to do with compassion and cooperation. In the kingdom of God, the bridegroom already has come and is returning simultaneously.
It is only “in the world” that a person would look for external signs; they are immaterial in the land of the faithful. In the life in Christ, time has ceased to hold its power over human life. The banquet of the Lamb has begun and continues, despite being unrecognized by those who took for signs of power or “put their trust in princes.”
This is an opportunity to interact with the text and ask who the bridegroom is in our world. Does it matter whether we are asleep or awake? Does it matter how much we have or how prepared we are? Is it really more a question of showing up? of being present to serve and to celebrate? to die and to live in the life of the Holy One, expressed in Jesus?