Is the Lord Jesus referring to the event of the Rapture in Matthew 24.40-41?
I assume the questioner has particularly in mind the words "… the one shall be taken, and the other left". Not a few cite these words of the Lord Jesus as referring to the Rapture. Certainly the phrase seems to fit well with what will happen then. It is true that at the Rapture the unsaved will be left when the Lord comes to the air for the Church, but we submit that the meaning of the Lord's words, and the surrounding context, are against such an interpretation.
In order to understand what is in view here we should note the time reference "Then" at the beginning of verse 40. It takes us back to verse 37, and to the end of verse 39, and points to the coming of the Son of man at the Second Advent. Those who have worshipped the beast during the tribulation will be taken from the earth. It is evident from the context that those who are left will be left for the blessing of the millennial Kingdom. Verses 40 and 41 of Matthew 24 should be compared with verses 37-39, where it will be seen that the godless outside the ark were taken away with the flood. They were not taken in blessing but were cut off by God.
Some have felt that the Lord's words in these verses refer to the Rapture, because the word "taken" is also used in John 14.3 where it is translated "receive". The word, however, is used with more than one meaning in the New Testament, as is the case when the soldiers "took" the Lord for scourging and crucifixion in Matthew 27.27. The word must be given its meaning in the light of the context. Moreover, the whole discourse of the Lord Jesus in Matthew 24.4-31 refers to the tribulation period and His coming to earth as the Son of man. Everything in the passage points to the Jewish nation: "the abomination of desolation" (v 15); "the holy place" (v 15); "Judæa" (v 16); "the elect" (v 22). The Church, we believe, is not in view in this great prophetic chapter. The Church dispensation will have run its course and the Rapture will have already occurred by the time of the happenings mentioned by the Lord in verses 36 to 41.
John J Stubbs
What is "the mystery of God" in Colossians 2.2?
Verses 1-3 of Colossians chapter 2 really belong to the preceding section of the epistle, commencing at verse 15 of chapter 1, which deals with the pre-eminent glory of Christ. In the closing verses of chapter 1 (vv 28-29) Paul has spoken of his ministry in general terms. Now he makes mention of the particular character of it. At the end of chapter 1 we learn that Paul gave the Colossians teaching for their enlargement or spiritual growth, "that we may present every man perfect in Christ Jesus" (1.28). However, here he is praying for their encouragement, "that their hearts might be comforted" (2.2) by a harmonious unity, "being knit together in love". It is the collective oneness of the assembly about which Paul is deeply concerned.
This is all with a view to the enlightenment of their under-standing, "to the acknowledgement of the mystery of God, and of the Father, and of Christ". This was the purpose. Apparently there is considerable variation of meaning possible in the ancient manuscripts of this passage. However, it would seem that the Revised Version rendering is substantially correct, "that they may know the mystery of God, even Christ". This is supported firstly by the immediate context, and secondly by the general teaching of the epistle. Thus Christ is "the mystery of God", no longer hidden, but manifested and meant for us to know to the fulness of our capacity. It should be noted that two of the "mysteries" unfolded to us in the New Testament involve doctrines concerning Christ, the Son of God. The second is spoken of as "the mystery of godliness" (1 Tim 3.16).
The danger to which the church at Colosse was exposed was from a Greek philosophy (afterwards known as Gnosticism) which some were attempting to apply to Christ in explanation of His Person and His relation to God. It is significant that the word translated "acknowledgement" is epignosis, meaning "full knowledge", in contrast to the simpler term "knowledge" (gnosis) used by the Gnostics.
Paul would point the believers at Colosse, in their search for wisdom and knowledge, not to the secret teachings of the Gnostics, but to Christ alone, "in whom are hid all the treasures of wisdom and knowledge" (Col 2.3). To quote W E Vine, "Christ is the Depository in and through whom has been, and will be, revealed all that God wills to reveal".
David E West
