Does the Parable of the Ten Virgins refer to the Rapture?

Does the Parable of the Ten Virgins refer to the Rapture? (Matthew 25:1-13)" TARGET="_blank">Matthew 25:1-13)

Matthew 24" TARGET="_blank">Matthew 24 and 25 are a unit, being a continued narrative. The discourse of the Lord flows from questions about the temple, His coming, and the end of the age. The focus on "signs of His coming" indicates the Jewish setting of the passage, for "the Jews require a sign" (1 Corinthians 1:22)" TARGET="_blank">1 Corinthians 1:22) and "the times and seasons" that the Lord gives here are related to the Day of the Lord and the time when sudden destruction (1 Thessalonians 5:1-3)" TARGET="_blank">1 Thessalonians 5:1-3) will come on those who trust a covenant with hell (Isaiah 28:15;" TARGET="_blank">Isaiah 28:15; Daniel 9:27)" TARGET="_blank">Daniel 9:27) to guarantee them "peace and safety." This is at the beginning of Daniel’s 70th Week, the the 7-year period that follows the Rapture.

The initial signs (Mat 24:4-10)" TARGET="_blank">Mat 24:4-10) the Lord gives correspond to the first five seal judgments (Revelation 6:1-11)," TARGET="_blank">Revelation 6:1-11), which follow the catching up (4:1) and rewarding (v 10) of the saints of this age. The abomination of desolation (Mat 24:15)" TARGET="_blank">Mat 24:15) refers to the mid-point of the 7-year period (Dan 9:27" TARGET="_blank">Dan 9:27b). The"great tribulation" (Matthew 24:21)" TARGET="_blank">Matthew 24:21) points to the last half of that period and the visible coming of the Son of Man (v 27) to the Lord’s return to earth. The teaching comparing the days of Noah (vv 37-42) relates to the coming of the Son of Man, referring back to verse 27, as does the warning in verse 44. The Parable of the Faithful and Evil Servants (vv 45-51) deals likewise with "His coming" which must be the coming of the Son of Man in the context.

The Parable of the Talents (Matthew 25:14-30)," TARGET="_blank">Matthew 25:14-30), which follows the Parable of the Ten Virgins, cannot refer to believers of this age. The wicked servant had responsibility entrusted to him by his master, yet is cast by the master into outer darkness. This, similar to the parable at the end of chapter 24 must have a Jewish setting. The prophecy of the sheep and the goats likewise refers to the Son of Man’s coming in glory.

The context of the Ten Virgins is the Lord’s return to earth and not the Rapture.

D. Oliver
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What does the Bible mean about women learning in silence and submission in 1 Timothy 2:12-15?

What does the Bible mean about women learning in silence and submission in 1 Timothy 2:12-15" TARGET="_blank">1 Timothy 2:12-15?

These verses deal with a woman's role in public testimony. Learning in "silence" and "submissiveness" (verse 11), she is forbidden to "teach," since this exercises authority over man. Usurp authority" suggests that only domineering power is forbidden, but "exercise authority over man" JND and others) is clearer. To preach the gospel, open a Bible Reading, minister the Word or be an overseer involves authority over man, as well as teaching, and thus violates Scripture. The reasons follow: in formation (verse 13), Adam was first; in the fall (verse 14) this order was reversed and Eve was deceived with catastrophic consequences. This implies that a modern reversal of God's order will have similar results. however, verse 15 assures the woman of salvation in its fullness if, while fulfilling her unique role of motherhood, she maintains faith with love, holiness and sobriety.

D. Gilliland

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Did Christ become the image of the invisible God when He was born or before?

Was it only at His incarnation that our Lord became

(1) “The Image of the invisible God”; (2) “The Firstborn of every creature”; and (3) “The express Image of His Person”?

I believe that all three expressions were true of Him before then; and this is the opinion of most commentators on the passages, both ancient and modern.

With regard to Colossians 1:15-20," TARGET="_blank">Colossians 1:15-20, it seems to me that the simplest and most useful division of the attributes of Christ contained in these verses, and of the verses themselves, is into two groups.

(i) Those which were true of Him from the beginning (vv. 15-17).
(2) Those which were true of Him from the Cross (vv. 18-20).

In the first of these groups He is “The Image of the invisible God”; in the second He is “The Head of the Body, the Church.” In the former He has the title, “Firstborn of every creature”; in the latter He has that of “Firstborn from the dead.” In each case a reason is appended for the application to Him of these titles. He is “Firstborn of every creature, for by (or ‘in’) Him were all things created that are in heaven and that are in earth.” He is “Firstborn from the dead . . . for it pleased the Father . . . by Him to reconcile all things unto Himself. . . things in earth or things in heaven.”

Now since the reason assigned for the title, “Firstborn of every creature,” is that all things were created by Him, I cannot see how that title, or the one coupled with it, “Image of the invisible God,” can be referred to His incarnation only. Both declare His dignity as Originator and Sustainer of the first creation, just as those in verse i8 declare His pre-eminence in connection with the new creation.

As to Hebrews 1:3," TARGET="_blank">Hebrews 1:3, it is agreed by Mr. Hoste that Christ was always ‘The Brightness of His glory,” and when once this is granted I cannot Conceive how the next clause, “The express Image of His Person,” is to be divorced from its fellow, and referred to something which only became true of Him at His incarnation. Both clauses hang closely united Upon the same participle, “Being,” which precedes them; and if the view mentioned were correct, this participle would be bearing its literal meaning in the one clause, and then would have to be thought of as though it meant “becoming” in the next clause. On the other hand, when we take them together, as is usually done, we get in them an interesting contrast with the two opening expressions of v. x. In time past God spake in the prophets “by divers portions” (a portion now and a portion again), and “in divers manners” (some less clear and some more clear than others). But now God has spoken in His Son, in whom is, not merely a few rays shining out from time to time, but the whole effulgence of His glory; and not merely dim outlines and shadows, but the exact “image” of His substance. And of course it is implied that the revelation thus made is, like Himself, both full and perfect. On this the subject matter of the entire epistle is based. The passage should be read in the R.V., and its connection noted with the word “enlightened” in Hebrews 6:4," TARGET="_blank">Hebrews 6:4, and “illuminated” (same Greek) in Hebrews 10:32." TARGET="_blank">Hebrews 10:32.

William Rogers

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How much education should a woman pursue?

To what extent should a woman pursue an education?

God can use each of His children, no matter how limited. Nevertheless, God evidently used the education of a Moses or a Saul of Tarsus for His glory. Higher education prepares believers for honest occupations (Titus 3:14," TARGET="_blank">Titus 3:14, Weymouth) and, in Gods hand, can be effective in developing a believers usefulness. All believers, male or female, need to exercise care that career aspirations do not eclipse their appreciation of the will of God.

A sister may never marry, may marry and be widowed, or may need to work because of an injury to her husband or some other difficulty. She should be adequately prepared for this, consistent with her abilities.

If married, the development of her capabilities through education enables her to more fully understand the field in which her husband works. She is better suited as his helper (Genesis 2:18)." TARGET="_blank">Genesis 2:18).

A good education may likewise enable wife to contribute more to the mental development of the children the Lord has given to her.

A believer, whether male or female, should pursue an education to the degree it is consistent with these three conditions: it is within his means; it is appropriate to his capabilities; it will enhance his usefulness to the Lord.

D. Oliver
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Will the friends and relations of this world recognise one another in heaven?

RECOGNITION IN HEAVEN
Will the friends and relations of this world recognise one another in heaven?

Three Scriptures come to mind

(1), Luke 13:28" TARGET="_blank">Luke 13:28: “Ye shall see Abraham and Isaac and Jacob and all the prophets in the Kingdom of God and ye yourselves thrust out”;

(2), Luke 16:24" TARGET="_blank">Luke 16:24: “Father Abraham . . . send Lazarus”;

(3) Matthew 17:4" TARGET="_blank">Matthew 17:4 Peter said, “Let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.”

The Jews would know the patriarchs and all the prophets; the rich man recognised Lazarus and knew Abraham; the apostles knew Moses and Elias. It is a fair deduction that, if in a future state, or even here under spiritual conditions, there is recognition of those not known before, there will be not less of those already known. But the conditions being entirely altered, and new relations established, the old would disappear. Even now this is temporarily the case in an assembly of saints, gathering to the name of the Lord. When they are thus “in church” the earthly relations are in abeyance, but the personality persists, and so will it be I believe in the future state. Earthly relations and affections will be for ever superseded by heavenly, but the personality will never lose its identity. “Now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known (1 Corinthians 13:12)." TARGET="_blank">1 Corinthians 13:12).

W.H.

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Is the covering on a sister

Is the covering on a sister’s head meant to cover the sister herself or her hair?

Paul speaks of a man with his head covered and of a woman with her head uncovered (1Co 11:4, 5)." TARGET="_blank">1Co 11:4, 5). In the next verse, he says, "If a woman be not covered," and at the end of the verse, "Let her be covered." This is not teaching that the woman is to be covered, as though the head covering hides her. When her head is covered, the woman’s covering properly displays the truth of headship.

Paul is not teaching that the woman or her hair need to be hidden or covered. He is teaching headship, therefore when her head is covered, that is the woman’s covering.

D. Oliver
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Should a girl ask a guy to date her or wait for him to make the first move?

Should a female initiate a romantic relationship or lead during the courtship?

Feminism and society in general do not provide reliable guidance in this matter, but scriptural principles do. Courtship is a special time when a couple forms the framework of their marriage relationship. They are getting to know one another differently and more deeply than they did before. This is the time for the man to inspire his prospective wife’s confidence in his leadership; she learns to trust him because his decisions are for their mutual benefit and she learns to communicate with him in these vital matters. This is likewise the time for the woman to cultivate respect for her prospective husband’s leadership; he learns that she expects and accepts his leadership and that he can openly communicate his feelings regard -ing these issues. A couple makes a mistake to proceed with their relationship if both are not open and mutually comfortable regarding these matters.

A sister initiating the relationship starts the relationship "on the wrong foot." If she has to lead at this point, won’t she have to lead throughout the relationship? Eventually this arrangement will not be fulfilling for her or her partner, nor will it fulfill the biblical model.

Maintaining this principle may be understandably frustrating to a sister. Among several reasons for this, these may present the greatest difficulties: some brothers seem to enjoy the self-gratification of being pursued by women; some seem to have forgotten that beauty of character is more valuable than physical adornment and therefore hardly seem to notice godly sisters who have chosen to avoid worldly means of exploiting physical attractiveness. Despite all of this, prayerfully maintaining God’s ways is always best.

D. Oliver
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What is the sanctity of life?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL and email address in your answer.

Answers will be reviewed.

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Is it wrong for a woman to pray with other believers gathered in a home?

Is it wrong for a woman to pray with other believers gathered in a home?

Two primary passages, 1 Corinthians 14:34" TARGET="_blank">1 Corinthians 14:34 and 1 Timothy 2:12," TARGET="_blank">1 Timothy 2:12, are likely the reason for this question. The first specifically deals with church gatherings, as the context in the chapter makes clear. The passage in 1 Timothy 2" TARGET="_blank">1 Timothy 2 is likewise in the context of public assembly gatherings. At least three considerations indicate this. First, in the next chapter, Paul clarifies that behavior in the house of God (v. 15) is the focus of this letter. Second, if this injunction in chapter 2 includes the home sphere, this seems to contradict Paul’s statement that older women are to teach younger women (Titus 2:3)." TARGET="_blank">Titus 2:3). If we understand 1 Timothy 2" TARGET="_blank">1 Timothy 2 to be public gatherings and the Titus passage, in keeping with its context, to be private instruction, the seeming contradiction disappears. Third, in 1 Timothy 2," TARGET="_blank">1 Timothy 2, Paul insists that the males pray in every place (v. 8). If the context of this chapter is the home, is Paul excluding women from praying in their closet?

The only remaining concern, then, is a woman’s "usurping authority over the man" (2:11). Strong’s Enhanced Dictionary gives the meaning of this verb as "one who acts on his own authority, autocratic, . . . to govern, exercise dominion over one." In the assembly where God’s design displays the male’s headship and the woman’s submission (1 Cor. 11:3-16)," TARGET="_blank">1 Cor. 11:3-16), a woman does nothing that detracts from that display. The prayer in Acts 4" TARGET="_blank">Acts 4: 24-30 is the assembly’s united prayer. Whoever spoke those words in prayer lead the entire assembly in expressing their desires. Thus, in a special way, praying in the assembly leads the entire gathering in the presence of the Lord. Were a woman to pray, she would be publicly leading and therefore limiting the display of male leadership.

Apart from assembly gatherings, a woman’s prayer more particularly expresses only her own burden. Hannah’s praying exemplifies this (1 Samuel 1:11)." TARGET="_blank">1 Samuel 1:11). A woman praying aloud privately, with her husband or children, or with her friends does not affect the public testimony of male headship. She is not leading a united prayer as one does in an assembly meeting. Her praying in the home appears to be consistent with the Bible’s teaching.

D. Oliver
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Is respectable Christian behavior a prerequisite for baptism?

Is becoming Christian behavior a prerequisite for baptism?

Four cases come to mind. If a believer expects himself to be perfect before being baptized, he will wait for the Rapture. At that point, it will be too late to obey the Scriptures. Willingness to unreservedly obey the God’s Word is a sufficient condition for baptism (Acts 2:41)." TARGET="_blank">Acts 2:41). If a believer carelessly persists in self-will, he is not giving evidence that he is a Christian. For that person, baptism is inappropriate. If, in the third case, a person is obviously unaware of New Testament teaching regarding some aspects of Christian behavior, then patience, support, and counsel are appropriate, but not baptism. If he gladly receives further teaching, baptize him. Fourth, if a person still struggles with an addiction, such as smoking, baptizing him seems inconsistent. Baptism declares that the believer has died with Christ and been raised with Him to walk in "newness of life" (Romans 6:4)." TARGET="_blank">Romans 6:4). This newness of life is not merely a life that has changed, but a life energized by a different kind of power; it is resurrection life. To suffer under the power of a visible, addictive sin denies the power professed in baptism. Apart from daily salvation from the power of sin, any believer could founder. However, to baptize a person who is smoking, for instance, publically states that smoking is acceptable Christian behavior. Some think being baptized will help break their habit. That’s seldom the case. Breaking the nicotine habit is admittedly difficult for some, especially when they have suffered other "more serious" addiction. Perhaps the real difficulty is in confronting the fact that this "lesser" addiction is as unacceptable and sinful as the "more serious" addiction is.

D. Oliver
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