The Parable of the Ten Virgins does not refer to the church

[Psalm1]

Well, all Christians are worthy of heaven via saving faith,
so the five not permitted in can only be pseudo-Christians as in Matt. 7:21-23.

The point of the reference to Noah is the same: be ready for the rapture/resurrection/judgment to occur at any time.
The saved will go to heaven, leaving the lost in hell (Matt. 24:44-51, 25:13-14,30&46).

Reread Matthew 24.
Half of a group leave, half stay.
Who are the group?
What group has half worthy and half unworthy?

 

[ZNP]

I think it is very clear from this discussion that interpretations of this parable are desperately trying to conform this parable to their existing understanding of salvation and the wedding of the Lord. Rather than listening to what the Lord said precisely and letting that inform them.

We saw that when they translated a plural for of the greek word which means "heavens" as "heaven".

We see this when they try to interpret bridesmaids as the bride

We see this when they try to equate "foolish" with "wicked"

We see this when they try to claim that foolish bridesmaids who were waiting for the bridegroom to come are not believers.

I could go on but some of the interpretations become more and more absurd.

Instead I think if you simply look at the Sermon on the mount and realize that foolish refers to those that hear the Lord's words and yet don't do them, then it is obvious what "foolish virgins" are as a conclusion to the Olivet discourse.

When you realize Jesus said that at that time, referring to their question about the sign of His coming, that at that time the kingdom of the heavens, referring not to God's throne but to the sun, moon, and stars, would be likened to 10 virgins, referring to ten Virgos during ten Feast of Trumpets as a countdown to the start of the seventieth week on the Feast of Trumpets in 2026.

 

[cv5]

...the end of the church age.
The Jews are the wayward wife.
( the other wife)
Gomer
Naomi.
They, the wayward wife, are gathered vividly in rev 14.
The trib is Jacob's trouble.
Nothing at all to do with the church.
The church age ends with the "cleansing" of the planet of Christians.
THEN the attention is on the jews.

They are in fact USHERED TO SAFETY WITH THE SATINC AC HOT ON THEIR HEELS.
Possibly Petra.
The Jew is Gomer, the wayward wife, not in any way the bride of Christ.
Not virgins.
Not blood washed believers, except for the 144,000 firstfruits. They are messianic Jews. JEWISH BELIEVERS.

The 10 virgins are BRIDESMAIDS.
They are NOT the Bride.

Precisely parallel to JTB, who is the friend of the Bridegroom.

[Jhn 3:29 KJV] 29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled.

 

[cv5]

Reread Matthew 24.
Half of a group leave, half stay.
Who are the group?
What group has half worthy and half unworthy?

Matt 24 is a commentary on the 70th week of Daniel. Among other things. It is a message delivered to ISRAEL.

[Mat 24:15 NKJV] 15 "Therefore when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing in the holy place" (whoever reads, let him understand),

The gentile Bride Naomi is not being addressed. Since these events will not be a threat to her, the warnings do not apply to the Church.

Furthermore, Matt 25 follows chronologically. See my earlier post on the matter.

Fruchtenbaum is spot on here.
And no, I do not agree with Fruchtenbaum on everything.

 

[GWH]

The rapture is for the bride.
The bride is part of the church.

Worthy vs unworthy.

You are aware of Gods rewards of Worthy believers vs unworthy .
Crowns are awarded at the bema seat.
Some get a martyrs crown.
( has no bearing at all on salvation vs unbelievers)
Both classes of believers are saved, but only martyrs are worthy of the martyrs crown.
Worthy vs unworthy believers.

The foolish that are left behind are martyrs killed by the AC.
They are in fact at the marriage supper in heaven.

The rapture refers to Christians alive at the moment Christ returns rising to meet him in the air along with Christians who are resurrected.

God rewards everyone who satisfies His condition for salvation, whether martyred or not, with heaven.
None are left behind!

 

[GWH]

Reread Matthew 24.
Half of a group leave, half stay.
Who are the group?
What group has half worthy and half unworthy?

I cited Scripture supporting what I said, so please do us the same courtesy.

 

[Roger316]

That idea seems very unlikely to me. I am no Greek expert, but the same Greek word, "ouranos" is used in verses where it would be nonsense to insist that it must mean "the stars, and constellations, and planets, and sun, and moon." For example:
(Mat 5:10 NKJV) Blessed are those who are persecuted for righteousness' sake, For theirs is the kingdom of heaven.

Are persecuted believers inheritors of astronomical features?

(Mar 1:11 NKJV) Then a voice came from heaven, "You are My beloved Son, in whom I am well pleased."

Does God the Father dwell on the moon, or some other astronomical body?

(Joh 3:13 NKJV) No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.

Was Jesus saying that He was a space traveller?

In the parable we are discussing, why would Jesus say that the stars, and constellations, and planets, and sun, and moon should keep themselves in readiness for the Bridegroom's coming?

You are right. The meaning of the Greek word "ouranos" is contextual. Sometimes it refers to the abode of birds (the sky), sometimes to the abode of celestial objects (outer space), and sometimes to the abode of angelic beings and God. (heaven)

One other thing: the word heaven sometimes is used metaphorically to mean "a place where the effects of time do not exist. Jesus exhorts his disciples to seek the kingdom of Heaven "where moth and rust do not destroy, and robbers can not steal." Some things in this world will not last for eternity, but other things will: love, faith and hope for instance.

 

[ZNP]

You are right. The meaning of the Greek word "ouranos" is contextual. Sometimes it refers to the abode of birds (the sky), sometimes to the abode of celestial objects (outer space), and sometimes to the abode of angelic beings and God. (heaven)

One other thing: the word heaven sometimes is used metaphorically to mean "a place where the effects of time do not exist. Jesus exhorts his disciples to seek the kingdom of Heaven "where moth and rust do not destroy, and robbers can not steal." Some things in this world will not last for eternity, but other things will: love, faith and hope for instance.

"the kingdom of heaven" refers to the abode of God, while "the kingdom of the heavens" refers to the realm of birds, planets, sun, moon and stars.

 

[Roger316]

"the kingdom of heaven" refers to the abode of God, while "the kingdom of the heavens" refers to the realm of birds, planets, sun, moon and stars.

I disagree, a review of the relevant passages will show that the phrase "The kingdom of Heaven" refers to "the kingdom which is ruled by heaven" and this describes a future time when God enforces his will over the entire earth.

 

[ZNP]

I disagree, a review of the relevant passages will show that the phrase "The kingdom of Heaven" refers to "the kingdom which is ruled by heaven" and this describes a future time when God enforces his will over the entire earth.

Are you looking at the Greek or the English translation because the English translations frequently distort this.

 

[Roger316]

Are you looking at the Greek or the English translation because the English translations frequently distort this.

How so? In what way are they distorted?

 

[ZNP]

How so? In what way are they distorted?

In Greek Matthew 25:1 likens the ten virgins to the Kingdom of the heavens, but most translations say "kingdom of heaven". The greek is plural, but they made it singular because they didn't understand how the ten virgins would be likened to the "heavens" referring to sun, moon and stars.

It turns out this is very common. You have to check the Greek.

 

[PaulThomson]

The foolish virgins are believers. " our lamps have gone out"
The parable depicts them;
With Lamps
With Oil
As Virgins
With light
( impossible for them to be unbelievers.)
Exactly to a "T", the same in every way, as the wise.
One difference...the only difference...not enough oil.
Paul describes the 3 classes of believers as "carnal,mature/ spiritual, and babes"


The setting is pretrib.
The parable is a vivid depiction of the rapture
The bible ends in the virgin parable.
"The spirit and the bride say come"

The previous parable, almost in tge same breath has the exact same 50% taken, and 50% left behind.
Two examples , one after the other, illustrating half the church raptured.

It is not the Jewish gathering.
That is mid 7yr trib in Rev 14.
A completely different dynamic with Jesus as a harvester, not a groom.
Also vividly depicted

Maybe the lamps are their Bibles: “Thy Word is a lamp unto my feet and a light to my path.” Maybe the vessels with their lamps are their bodies. Lots of people have Bibles and read them, but do not have the Holy Spirit in their vessels (their bodies), as the foolish virgins did. Many people have Bibles and read them who have the Holy Spirit in their vessels (their bodies), but have stopped fellowshipping with Jesus (the Groom), but still hang out with the church (the Bride), as the wise virgins did.

 

[Roger316]

In Greek Matthew 25:1 likens the ten virgins to the Kingdom of the heavens, but most translations say "kingdom of heaven". The greek is plural, but they made it singular because they didn't understand how the ten virgins would be likened to the "heavens" referring to sun, moon and stars.

It turns out this is very common. You have to check the Greek.

I have reviewed the Greek and you are correct to note that Matthew has employed the plural form of "heavens". It is worth noting that Matthew is a practicing Jew and his culture would not pronounce the name of God, adopting a circumlocution such as "heavens" in place of the word "God."

Matthew’s use of the plural “heavens” (οὐρανοί) should not be read as a comment on multiple celestial realms. In Matthew, the plural is a reverential idiom, a Jewish way of speaking about God indirectly. Instead of saying “kingdom of God,” Matthew consistently says “kingdom of the heavens,” using the plural to elevate the phrase and avoid casual reference to the divine name. The plural form signals transcendence and reverence, not cosmology. In other words, Matthew isn’t teaching that heaven has layers; he’s using a respectful, plural expression that points to God Himself as the source and authority of the kingdom.

He could have used the singular form "heaven," but this might be misunderstood, since the singular form can refer to the sky. Does that clear things up?

 

[PaulThomson]

Is the "Virgin daughter of Babylon" waiting for the Bridegroom's return? Is the Virgin daughter of Babylon a bridesmaid in the wedding procession of the Bride of Christ? Does she have a lamp that at one point was lit but has since gone out? Does she go and buy oil and then come knocking on the door to be let into the wedding?

You have to look at the whole picture. There is nothing in the parable to suggest that Jesus is talking about Babylon.

The definition of foolish is given to us in Matthew 7:26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:

The foolish virgin built her house on the sand, the Lord's return is the storm coming and when the storm comes all those whose house is built on the sand will see it collapse. Her problem is not that her house is built in Babylon, rather the problem is she did not dig down to the rock and build her foundation on solid rock.

Christianity teaches that there is nothing you need to do, you have been saved by grace, not by works. That is true. But here in the gospel it is very clear that we are to be doers of the word, not hearers only. It is very clear that we are to be witnesses of the Lord. No one was called to sit in a pew and listen to sermons. Everyone is called to be a witness of the Lord. You pay the price for the oil by doing what the Lord told you to do. Having a lamp lit in the dark night is what we have been called to do.

I did not say the virgin in the parable were Babylon. My point was that virgin does not seem to be a biblical symbol for pure, and undefiled. cv5 explained why very well. But it went right over your head.

 

[Roger316]

I did not say the virgin in the parable were Babylon. My point was that virgin does not seem to be a biblical symbol for pure, and undefiled. cv5 explained why very well. But it went right over your head.

@ZNP In the parable of the ten virgins, Jesus is not talking about inexperienced young women. The word παρθένοι simply means young unmarried women—the standard attendants in a Jewish wedding procession. Their “foolishness” has nothing to do with innocence, immaturity, or sexual experience. It is entirely about unpreparedness.

 

[ZNP]

I have reviewed the Greek and you are correct to note that Matthew has employed the plural form of "heavens". It is worth noting that Matthew is a practicing Jew and his culture would not pronounce the name of God, adopting a circumlocution such as "heavens" in place of the word "God."

Matthew’s use of the plural “heavens” (οὐρανοί) should not be read as a comment on multiple celestial realms. In Matthew, the plural is a reverential idiom, a Jewish way of speaking about God indirectly. Instead of saying “kingdom of God,” Matthew consistently says “kingdom of the heavens,” using the plural to elevate the phrase and avoid casual reference to the divine name. The plural form signals transcendence and reverence, not cosmology. In other words, Matthew isn’t teaching that heaven has layers; he’s using a respectful, plural expression that points to God Himself as the source and authority of the kingdom.

He could have used the singular form "heaven," but this might be misunderstood, since the singular form can refer to the sky. Does that clear things up?

Really? What would "Kingdom of heaven" refer to? If Kingdom of heavens refers to an elevated transcendent realm why would Bible translations translate this as "Kingdom of Heaven" instead of the Heavens. The basic understanding is that the singular term refers to the transcendent realm of God and the plural term refers to the atmosphere and outer space.

No wonder there is so much confusion when everyone just makes up stuff to fit their interpretations.

 

[ZNP]

I did not say the virgin in the parable were Babylon. My point was that virgin does not seem to be a biblical symbol for pure, and undefiled. cv5 explained why very well. But it went right over your head.

So you didn't answer the question about who the ten Virgins refer to? Just a random comment? OK, got it.

 

[ZNP]

@ZNP In the parable of the ten virgins, Jesus is not talking about inexperienced young women. The word παρθένοι simply means young unmarried women—the standard attendants in a Jewish wedding procession. Their “foolishness” has nothing to do with innocence, immaturity, or sexual experience. It is entirely about unpreparedness.

Why are you referencing me in this comment? I have not made any of these inferences.

 

[Roger316]

Really? What would "Kingdom of heaven" refer to? If Kingdom of heavens refers to an elevated transcendent realm why would Bible translations translate this as "Kingdom of Heaven" instead of the Heavens. The basic understanding is that the singular term refers to the transcendent realm of God and the plural term refers to the atmosphere and outer space.

No wonder there is so much confusion when everyone just makes up stuff to fit their interpretations.

I know. For some reason, people make stuff up all the time. I think I know why. Bible teachers sometimes feel pressure to appear as the spiritual authority in the room, and that pressure can create an unhealthy temptation to “fill in the gaps” when they don’t fully understand a passage. Standing in front of people with an open Bible can make it feel almost unsafe to admit ignorance, so instead of saying “I don’t know,” some teachers reach for imaginative background details to sound confident or knowledgeable. It’s an occupational hazard of teaching Scripture: the desire to be right can overshadow the humility required to say we are uninformed. But honesty is always better than invented context, because Scripture carries its own authority, and teachers serve it best when they resist the urge to embellish and instead model the courage to say, “I’m still learning this.”