THE MARRIAGE OF THE LAMB

In the previous post of this ongoing Revelation series, we discussed the fall of the MYSTERY BABYLON beast system of Revelation 18. We now progress to the Apostle John’s seventh vision since being transported to Heaven in the spirit in Revelation chapter 4. Revelation chapter 19 and its description of the marriage of the Lamb to his bride, the true Church, is truly a statement given that it occurs immediately after the destruction of the MYSTERY BABYLON great harlot system and all that it stood for. It stands out as a finger in the eye of evil.

In all seven of John’s visions, he sees events in Heaven followed by events on Earth. These begin in chapter 4 and conclude in chapter 20. You may recall that John saw a seven-lamp golden menorah in chapter 1.

Its design offers a clue to the various sevens throughout the book. And here, in John’s seventh vision, we can look back and see the menorah design most magnificently.

The Ultimate Menorah Design

First, let us review John’s seven visions. They are as follows:

1. IN HEAVEN: The Throne, the Book, and the Lamb (Revelation 4 and 5).
    ON EARTH: The Six Seals and the 144,000 (Revelation 6 and 7).

2. IN HEAVEN: The Great Multitude and the Seventh Seal (Revelation 7 and 8).
    ON EARTH: Six Trumpets (Revelation 8 and 9).

3. IN HEAVEN: Seventh Trumpet (Revelation 11).
    ON EARTH: Earthquake (chapter 11).

4. IN HEAVEN: The woman, Child and Dragon (Revelation 12).
    ON EARTH: The Dragon and Two Beasts (Revelation 13).

5. IN HEAVEN: The Lamb, 144,000 (Revelation 14).
    ON EARTH: Six Angels (Revelation 14).

6. IN HEAVEN: Tribulation Saints and the Seven Angels with Vials (Revelation 15).
    ON EARTH: Seven vials (Revelation 16-18).

7. IN HEAVEN: Marriage of the Lamb (Revelation 19).
    ON EARTH: Five Final Judgments (Revelation 19 and 20).

Seven Visions of Events in Heaven

Concerning those visions of events in Heaven, please note that the first and seventh visions correspond with each other. In his first vision of events in Heaven, John sees 24 elders and four beasts (i.e. living creatures). In the seventh vision, John again sees the same 24 elders and four beasts. In both visions, the elders and beasts are worshipping God. The utterances of the four living creatures are seen only in these two visions – the first and the seventh.

The second and sixth visions of events in Heaven present the great multitude of Tribulation saints. The third and fifth visions of events in Heaven involve the temple, where lightning, thunder and smoke are seen; and where the temple is opened.

The fourth vision of events in Heaven corresponds to the servant lamp, thus illuminating the whole theme of the grand menorah design. It tells the story of the great conflict between the Seed of the Woman and his adversary, the devil. This vision shows us the reason for all of the events of human history, from Eden to the New Jerusalem. 

Seven Visions of Events on Earth

Concerning those visions of events on Earth., please note that the first vision begins with the Antichrist going forth to conquer through war, while the seventh vision tells of his defeat at the battle of Armageddon, along with the final Gog and Magog war against Jerusalem.

The second and sixth visions of events on Earth tell of the Trumpet Judgments and the Vial Judgments.

The third vision of events on Earth tell us about the earthquake and hail, while the corresponding fifth vision tells about the six angels who announce the fall of Babylon, the judgment of those who receive the mark of the beast, and the blood of the great wine-press of the wrath of God.

The fourth vision of events on Earth serves as a theme for the whole conflict. This Servant Lamp tells the story of the Dragon and his two beasts, one out of the sea of nations, and the other out of the Earth that looks like a lamb, but speaks like a dragon. 

These are John’s two menorah designs, one being visions of events in Heaven, and the other being visions of events on Earth.

The Western Lamp

Since we are studying John’s seventh vision, it is important to understand the seventh lamp of the menorah. There was a “Western Lamp,” which I think was that lamp. It stood closest to the Holy of Holies and was believed to shine with the fiery presence of God’s Shekinah – the glory that was seen in the wilderness as a pillar of fire.

It is said that each day, the lamp was filled with olive oil and lit with normal fire. But as the day progressed and the oil ran low, the fire turned into the Shekinah.

The process of servicing the lamps has been lost. Piecing together the various stories, here is probably what happened. Each morning, a priest would trim the wicks and replace the oil. It is said that he would service and kindle the Western Lamp first.

Some say the Western Lamp was the Servant Lamp, but I think it was the seventh lamp. 

According to Jewish accounts, both the Servant Lamp and the Western Lamp had stories of miracles associated with them. The importance of the seventh lamp can be seen in the sevens throughout the Bible. For example, the six days of Creation are recorded in Genesis, chapter one. But the seventh day is recorded in chapter 2. It is set apart from the others and given over to the story of God’s rest.

The seventh seal judgment is set apart from the other six by a parenthetical passage. The seventh seal introduces the seven trumpets. The seventh trumpet is set apart from the first six by a parenthetical passage. the seventh trumpet introduces the seven vials. The seventh vial is set apart from the first six by a parenthetical passage. The seventh vial introduces “a great voice out of the temple of heaven, from the throne, saying, It is done” (Revelation 16:17). As an interesting side note, after destroying Jerusalem in A.D. 70 over the Jewish rebellion in Judaea, the Romans carried Jewish slaves back to Rome for a parade. One of those scenes was impressive enough to be engraved in the Triumphal Arch, dedicated to Titus, which can be seen today in Via Sacra, Rome, just to the south-east of the Roman Forum. It was constructed in 81 A.D. by the Roman Emperor Domitian shortly after the death of his older brother Titus (see pictures below).

After destroying Jerusalem in A.D. 70, the Romans carried Jewish slaves back to Rome for a parade. One of those scenes was impressive enough to be engraved in the Triumphal Arch, dedicated to Titus. It shows Jewish slaves carrying the Temple menorah and other booty taken by the Romans. The seven branches set forth a powerful design for all of the sevens in the Bible.

It shows Jewish slaves carrying the Temple menorah and other booty taken by the Romans. The seven branches set forth a powerful design for all of the sevens in the Bible. These examples should be sufficient to show the importance of John’s seventh vision over his previous six visions. It is here that we shall see Heaven’s multitudes rejoice over the destruction of the harlot and the glory of the Lamb’s wife. It is here that we shall see the King of kings and Lord of lords. It is here that we shall see the destruction of the armies of the Antichrist and the establishment of utopia. It is here that we shall see his final victory over Satan and the final judgment of sinful mankind before his Great White Throne. It is here that we shall see the final destiny of the wicked unsaved and the final destiny of the saved saints. No wonder this seventh vision begins with: Alleluia! Alleluia! Amen! Alleluia! Alleluia! (note the five-lamp menorah design with Amen in the middle). There is never an end of seeing God’s handiwork.

Seventeen Utterances

There are seventeen utterances in these seven heavenly visions. The first and seventh visions of events in Heaven contain ten utterances: six in the first vision and four in the seventh vision. The second vision contains two utterances; the third vision contains two utterances; the fourth vision contains one utterance; the fifth vision contains one utterance; the sixth vision contains one utterance. They are listed as follows:

The First Vision:

1. The four beasts cry, “Holy, Holy, Holy,” etc. verse 4:8).
2. The twenty-four elders say, “Thou art worthy … to receive …” (verse 4:11).
3. The elders and beasts say, “Thou are worthy to take the book …” (verse 4:9-10).
4. The elders, beasts, many angels say, “Worthy is the Lamb …” (verse 4:12).
5. Every creature says, “Blessing and honor and glory …” (verse 4:13).
6. The four beasts say, “Amen.” (verse 4:14).

The Second Vision:

7. The vast multitude out of the Great Tribulation says, “Salvation to our God …” (verse 7:10).
8. All the angels round about the throne say, “Amen: blessing, and glory, and wisdom …” (verse 7:12).
9. Great voices say, “The kingdoms of the world are become …” (verse 11:15).
10. The twenty-four elders say, “We give thee thanks, O Lord God Almighty …” (verse 11:17).

The Fourth Vision:

11. A loud voice says, “Now is come salvation, and strength …” (verses 12:10-12).

The Fifth Vision:

12. A voice from Heaven – a new song (no words) (verse 14:3).

The Sixth Vision:

13. They that had gotten victory over the beast say, “Great and marvelous are thy works, Lord God Almighty …” (verse 15:3).

The Seventh Vision:

14. A great voice of much people say, “Alleluia: salvation and glory … And again they say, Alleluia.” (verses 19:1-3).
15. The twenty-four elders and the four beasts say, “Amen, Alleluia.” (verse 19:4).
16. A voice out of the throne says, “Praise our God, all ye his people …” (verse 19:5).
17. The voice of a great multitude says, “Alleluia: for the Lord God omnipotent reigns …” (verses 19:6-7).

Four Hallelujahs and Amen

The importance of these seventeen utterances can be seen in the climactic crescendo of four hallelujahs during the course of the seventh vision. They remind us of the Psalms. The first four hallelujahs in the Bible appear appear in Psalms 104, 105 and 106. These correspond perfectly with the Revelation accolades. Note how perfectly these psalms describe the same end-time scenario. Psalm 104 concludes with …

“Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD” (Psalm 104:35).

Compare that with Revelation 19:1-3 …

“And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. And again they said, Alleluia And her smoke rose up for ever and ever” (Revelation 19:1-3).

Are they not identical in theme and practice? Absolutely! Psalm 104 calls for all sinners (unsaved) to be consumed. Psalm 104 concludes with hallelujah and is translated in the KJV as “Praise ye the LORD.” The Hebrew term is הַלְלוּ-יָהּ ,  pronounced as “hallelujah.”

Psalm 105 ends with this same accolade …

“For he remembered his holy promise, and Abraham his servant. And he brought forth his people with joy, and his chosen with gladness: And gave them the lands of the heathen: and they inherited the labour of the people; That they might observe his statutes, and keep his laws. Praise ye the LORD” (Psalm 105:42-45).

God’s promise to Abraham will be fulfilled in Revelation 19. Note that the covenant with the promise was given to Abraham, not Moses. It is the Abrahamic covenant that is fulfilled here. Psalm 104 and 105 conclude with hallelujah, but Psalm 106 begins with hallelujah and ends with hallelujah. Note, for the only time in the entire Old Testament, this psalm concludes with both an “Amen” and a hallelujah …

“Praise ye the LORD. O give thanks unto the Lord; for he is good: for his mercy endureth for ever” (verse 1). “Save us, O Lord our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise. Blessed be the Lord God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD” (verses 47-48).

Likewise, in Revelation 19:4, the twenty-four elders and four beasts quote this awesome pair of accolades …

“And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia” (Revelation 19:4).

Just as Psalm 106 begins and ends with hallelujah, there is the group  – the “great voice of much people” who also begin their wonderful remarks with “Alleluia” and conclude with “Alleluia” (Revelation 19:1-3).

It seems that we can walk right out of Psalms 104-106 and into Revelation 19! That is not to say that all is concluded with Psalm 106. There are a total of 28 hallelujahs in the Old and New Testaments. Four are found in Revelation 19, but 24 are to be found in the Psalms. There are seven psalms with one hallelujah each (104, 105, 111, 112, 115, 116 and 117; seven psalms with two hallelujahs (106, 118, 145, 147, 148, 149 and 150; and one psalm with three hallelujahs (psalm 135). That makes 24 hallelujahs, perhaps one for each of the twenty-four elders around the throne, and four Alleluias in Revelation that may correspond to the four beasts who are always seen with the twenty-four elders. These 28 hallelujahs are multiples of seven and four – seven being the number of spiritual perfection and four being the number of the Kingdom.

Psalm 106 concludes the fourth book of the Psalms – those seventeen psalms that correspond to the Mosaic book of Numbers – those seventeen psalms that correspond to Israel’s ancient sojourn in the wilderness – those seventeen psalms that present a fore-view of Israel’s end-time “wilderness” experience. It seems remarkable to me that these seventeen psalms (90-106) also seem to correspond to the seventeen heavenly utterances in the book of Revelation!

In Revelation 19:1, we have the voice of “much people” saying, “Alleluia … Alleluia,” but in verses 5 and 6, we hear the great choirmaster directing the “voice of a great multitude” – a much larger number than simply “much people” …

“And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth” (Revelation 19:5-6).

The first group was described as “much people,” a reference to the martyrs who rejoice over the destruction of the harlot of Revelation 18. The souls under the altar, who petitioned the Lord to avenge their blood, are satisfied at last. Babylon’s inhabitants had cried, “Alas! Alas!” because Babylon “is fallen! is fallen!” Now, the martyrs in Heaven cry, “Alleluia! Alleluia!” Here, we have a contrast between the destruction of the harlot and the glory of the wife. All who rejoice over the wife of the Lamb say …

“Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready” (Revelation 19:7).

The first group rejoices over Earth’s judgment, but the second group rejoices over Heaven’s marriage.

The Marriage of the Lamb

Christian theologians have long contemplated the question of when the marriage supper will take place. Some have suggested that the marriage supper of the Lamb will occur on Earth after the Battle of Armageddon. But it is clear from the context that both the marriage and its reception (i.e. marriage supper) will take place in Heaven before the Lord returns to Earth with his previously raptured bride from the Church Age. 

The general view of the marriage is that the bride is taken out of this world at or near the beginning of the Tribulation period. She enters the bridal chamber of Heaven’s glory and is not seen again for the next seven years. In the custom of ancient Israel, the bride and groom exchange vows, then enter the groom’s bridal suite where they will remain for seven days. Upon the consummation of the marriage, all of their friends and relatives celebrate with a feast. It sometimes lasts for the entire seven days. At the conclusion of the week, the bride, who was veiled when she entered the chamber, exits unveiled with her groom. This is his opportunity to present his lovely bride to all his guests.

It Is The Day of Atonement

I remind you that the book of Revelation follows the liturgy of the day of the High Holy Days. In chapter four and following, we see the trumpets of Rosh Hashanah. Upon blowing the seventh trumpet in chapter 11, we observed the opening of Heaven’s temple, marking the liturgy of Yom Kippur, the Day of Atonement. 

The seven vials of wrath poured out upon the earth remind us of the vessels that contained the blood of the sacrificial bull and goat. After sprinkling blood on the Ark of the Covenant, the High Priest would mix the two containers – the remainder of the bull’s blood with that of the goat. He takes them outside and dashes the blood upon the base of the brazen altar.

I bring this up to show that this portion of the book of Revelation follows the liturgy of the Day of Atonement. This also brings me to the tale of another strange ritual that occurs late in the afternoon on the Day of Atonement. Alfred Edersheim, in The Temple, Its Ministries and Services (page 213), speaks of a custom not unlike our present observance of the Lamb’s wife who has made herself ready.

Edersheim writes that the High Priest entered the Holy of holies with the blood of a bull and goat, all of this with great ritual and ceremony. Toward the end of the day, he entered the Holy of holies a final time to retrieve the container of coals and incense. Edersheim further explains …

“On his return he washed once more his hands and feet, put off his linen garments, which were never to be used again, put on his golden vestments [which Edersheim earlier described as ‘golden garments of the bride-chamber’], washed hands and feet, burnt the evening incense on the golden altar, lit the lamps on the candlestick for the night, washed his hands and feet, put on his ordinary layman’s dress, and was escorted by the people in procession to his own house in Jerusalem. The evening closed with a feast.

“If this ending of the Day of Atonement seems incongruous, the Mishnah records something yet more strange in connection with the day itself. It is said that on the afternoon of the 15th of Av, when the collection of wood for the sanctuary was completed, and on that of the Day of Atonement, the maidens of Jerusalem went in white garments, specially lent them for the purpose, so that rich and poor might be an equality, into the vineyards close to the city, where they danced and sung. The following fragment of one of their songs has been preserved …

‘Around in circle gay, the Hebrews maidens see;
From them our happy youths their partners choose.
Remember! Beauty soon its charm must lose –
And seek to win a maid of fair degree.
When fading grace and beauty low are laid,
Then praise shall her who fears the Lord await;
God does bless her handiwork – and, in the gate,
‘Her works do follow her‘ [emphasis added],’ it shall be said.'”

According to ancient Jewish tradition, the Day of Atonement became a day for young women to dress in white and dance in the vineyards in hopes of attracting the young men. This girlish flirting occurred on both Av 15 and Tishri 10. Av 15 became a day for gathering firewood for use in the Yom Kippur sacrifices two months later. Why the young women dressed in white on both days is not clear, but their purpose, that of catching a husband, reminds us of the Lamb’s wife in Revelation 19.

The Wife of the Lamb

Does it seem unusual that she should be called “wife” rather than bride? Just who is this wife? And who is this great multitude that refer to her in the third person? Should they not be saying, “We have made ourselves ready?” Christian theologians have been touting for centuries, “She is the Church!” Is she? Why is she only now ready, rather than seven years earlier? What does she do to make herself ready? Is there some special cleansing? Is there some ritual necessary for her to become ready? We are told that she is “granted” righteousness, something that she cannot achieve for herself …

“And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints” (Revelation 19:8).

This “righteousness of saints” is “granted” to her. It comes by grace rather than by the works or ritual of the Mosaic Law. So, who is this wife? Consider the view of Dr. E.W. Bullinger. He reminds us of several Old Testament passages that refer to Israel as the wife who expected to receive the kingdom. He writes …

“We can never have a clear understanding of this heavenly utterance if we introduce the Church of the Pauline epistles, i.e., the Great Mystery, here. One would have thought it quite unnecessary to make this statement considering that we have so many references to Israel, or Israel’s elect remnant, in the Old Testament. And these, quite irrespective of the Church of God which is the subject of subsequent revelation.

“As to the relationship of God with Israel, it is the resumption of a former relationship. The Old Testament scriptures speak of the marriage between the Lord and the Jews again and again. As to the Church of God, the New Testament scriptures state, as clearly as possible, that it was ‘hid in God’ (Ephesians 3:9). It does not say ‘hid in the scriptures,’ but ‘hid in God,’ himself. It is impossible, therefore, that the Mystery, or the Church of God, can be spoken of or revealed in the Old Testament. 

‘Did pious Jews think of the Church of God when they read in Isaiah 54:5-8?

‘For thy maker is thine husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer” (Isaiah 54:5-8).

“Did they understand the Church when they read in Isaiah 62:4-5?

‘Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.

“What did they understand as they read Hosea 2:16-20, and Jeremiah 3:14?

“And it shall be at that day, saith the Lord, that thou shalt call me Ishi; and shalt call me no more Baali. For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. And in that day will I make a covenant for them with the beasts of the field and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies (Hosea 2:16-19).

‘I will even betroth thee unto me in faithfulness: and thou shalt know the LORD‘ (Hosea 2:20).

‘Turn, O backsliding children, saith the Lord; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion’ (Jeremiah 3:14).

“This marriage is referred to in Isaiah 4:5. When Jehova shall have purged away the filth of the daughters of Zion, it is added: ‘beyond all this glory there shall be the Chuppah:’ i.e., the marriage or bridal canopy mentioned elsewhere only in Psalm 19:5, and Joel 2:16; and referring to Isaiah 62:4 (quoted above). The chuppah is the bridal canopy beneath which Jewish nuptial ceremonies are performed to this day.

“Why are we to do away with all these references by interpreting them in a way in which the original readers could never have understood them? Either they must have been wrong in understanding them of Israel, or we must be wrong in interpreting them of the Church of God. Both cannot be right” (E.W. Bullinger, Commentary on Revelation, pages 589-591).

Are We Included in the Bride or in the Body of Christ?

Is New Testament Christianity included in there somewhere? Some would have the Church as being the body of Christ, exclusive of the Bride. We are a mystery “hid in God” (Ephesians 3:9). Therefore, what is our relationship to the “wife” and the “body?” The Apostle Paul writes …

“Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby” (Ephesians 2:11-16).

It is obvious that we are all members of “one body” in Christ, both Old Testament Israel and New Testament Christianity. Where is the distinction between the body and the bride? We are plainly told that we have become part of the “commonwealth of Israel” holding the same status as the Old Testament saints. Furthermore, Christ has “made both one.” Paul explains further …

“For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, If ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power, Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ” (Ephesians 3:1-9).

We are “fellowheirs” – “of the same body” – “partakers of his promise in Christ.” Therefore, it appears to me that we are included in the wife of Revelation 19.

Yes, Israel is the wife, but we are “fellowheirs” of the “commonwealth of Israel.” Though Paul does not mention the “wife” in the above passages, this epistle is not yet over. Paul addresses that very subject in the fifth chapter of this same epistle …

“For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church” (Ephesians 5:30-32).

It is fitting that Paul should bring up the subject of the wife in this epistle because John alludes to her again in his letter to this same congregation – Ephesus – in the second chapter of Revelation: “… thou has left thy first love” (Revelation 2:4). It seems clear that Paul considers Gentile Christianity to be part of the bride who, along with the bridegroom, are become “one flesh.” So, the body and the bride are the same. 

In Paul’s second epistle to the Church at Corinth, he also brings up the subject of the Church being in the bride …

“For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ” (2 Corinthians 11:2).

We are thus identified with the wife, just as much as those who were married beneath the summit of Sinai. However, here, we are called a “chaste virgin,” something Israel could not claim. The Law became Israel’s marriage covenant, but Jeremiah said that God issued her a bill of divorcement and threatened Judah with the same …

“And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also” (Jeremiah 3:8).

For those faithful Old Testament saints who believed in the promises of the Abrahamic covenant, there should be no doubt that God will honor his marriage contract with them. But in the fullness of time, Christ died to put an end to that old “Law” covenant and rose again to establish the promised “Abrahamic” covenant. Jeremiah spoke of the day when God would end the old marriage contract established at Mount Sinai and issue another altogether new and different covenant …

“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:31-34).

The Sinai covenant led to divorce. Israel and Judah are no longer virgins. Furthermore, we should note that, according to the Mosaic Law, it was forbidden to remarry the same woman if, after the divorce, she married another man …

“When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. And when she is departed out of his house, she may go and be another man’s wife. And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife; Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the Lord …” (Deuteronomy 24-14).

In the case of Hosea, his wife forsook him for her lover. But God prevented her from finding him. She was never married to the other man. When she was being sold as a slave, Hosea bought her back …

“Then said the Lord unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the Lord toward the children of Israel, who look to other gods, and love flagons of wine. So I bought her to me for fifteen pieces of silver, and for an homer of barley, and an half homer of barley: And I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for another man: so will I also be for thee. For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days” (Hosea 3:1-5).

Just as Hosea bought the slave girl that was once his wife, God promises to remarry Israel. Fortunately, she never married again. She forsook the idol worship of her youth. Throughout the centuries, she remained in exile without a king, without a prince, without a sacrifice, image, etc.

Even though Israel forsook the Lord, he promised to pay the price to buy her back in the latter days. To do that, Christ suffered on the cross of Calvary. He established a new covenant, just as Jeremiah promised. The Mosaic Law no longer offers renewal to the divorce. But the New Covenant, once promised to Abraham and made effective upon the death of Christ, does. 

Our New Testament is based upon the promised “Abrahamic” covenant. It lay dormant throughout the centuries of the dispensation of Law, but was made effective by the death and resurrection of Christ, the “testator” (Hebrews 9:16). Both Israel and Gentile believers receive eternal life through this present “dispensation of grace” (Ephesians 3:2), by believing in the death and resurrection of Jesus Christ (see here).

What About Judaism?

What will happen to those Jews, over the past two millennia, that faithfully served the Mosaic Law while rejecting Christ as their Messiah? However faithful they were, and are, to the Mosaic Law, they stand condemned by that Law. That was the purpose of the Law in the first place. Eternal life was always made available by faith in the promises of the Abrahamic covenant. Dr. C.I. Scofield once wrote a footnote to Habakkuk 2:4, which states, “… the just shall live by faith“:

“His ancient Israel is cast out of the land and judicially blinded, but in covenanted mercy the individual Jew may resort to the simple faith of Abraham and be saved” (Scofield Bible, footnote, page 956).

Dr. Scofield desired to leave room for the devout Jew who believes in the promises of the Abrahamic covenant without understanding that Jesus Christ is the Testator of that covenant. He hoped it would be enough that they should have faith in Jehovah, without the knowledge that Jesus is Jehovah incarnated into human flesh. But Dr. Scofield leaves no room for the Jew to be saved by the works of the Law.

Was Israel so awfully wicked as to merit God’s divorce decree? What makes us any better? It is not their guilt, nor our innocence that makes the difference. The Mosaic Law that was so stringent that there was no room for error. That is why all became guilty before the Law. And that is why a covenant of grace was needed.

Abraham’s Bosom

In Old Testament days, those who died went to Paradise, then called “Abraham’s bosom.” That was the destiny of those who had faith in the promises of the Abrahamic covenant. But frankly, today, we have no knowledge of where the souls of devout Jews go at death.

If God has decided to forgive fifth-millennium and sixth-millennium devout Jews and sort out all of their particular problems, I leave it up to him. It is none of my business. I know only that my assignment is that I must preach the Gospel to all men. The Gospel is “the power of God unto salvation … to the Jew first, and also to the Greek” (Romans 1:16). I remain convinced: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). 

Most Jews are still trying to cling to the Mosaic Law. The devout Jew may think he has obtained a measure of righteousness by keeping the Law, but when pressed, will admit that eternal life comes by grace through the covenant established with Abraham.

Michael Strassfeld, writing in The Jewish Holidays, speaks of the Day of Atonement (i.e. Yom Kippur) as “… no longer a day of repentance in its primary focus. Rather, it is a day of atonement, a day when those who have failed at repentance – and which of us has not? – may cast themselves upon God’s mercies and ask that he act for them” (page 111). Even the Jew admits that Law cannot save, and that only the grace and mercy of God can save.

We may not fully understand it, but we must accept the promise that Christ will reign over the earth during the rapidly approaching 1,000 year millennial utopian reign of his kingdom after the coming Tribulation Period has ended. When we see the Holy City, New Jerusalem, we will find that the twelve gates have the names of the twelve tribes of Israel inscribed upon them. However, the foundations of the Holy City also contain the names of the Twelve Apostles. It is our city (Gentile Christianity) as well!

The Marriage Supper of the Lamb

“And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy” (Revelation 19:9-10).

We are not given a full explanation of these events. Evidently, John did not observe the marriage. Therefore, we must be content with a very abbreviated announcement. It seems that the supper immediately followed the marriage in the same manner that a reception would follow a marriage ceremony today.

As we shall observe in the following verses, Christ returns to Earth with Heaven’s army to fight the Battle of Armageddon. Where is the celebration of this marriage? Does a bridegroom immediately go out to battle after consummating his marriage? Again, our information is so sketchy, we lack the ability to draw any conclusions.

Furthermore, we still do not know why the “great multitude” speaks of the wife in the third person. However, when John is shown the Bride, the Lamb’s wife, in chapter 21, he sees her in the form of a spectacular city coming down from God out of Heaven.

Is it possible that the term “wife” … made ready” was metaphorically used to refer to the new Jerusalem Heaven city that will come down from Heaven to Earth? Could this occasion of the marriage and supper be the inauguration ceremony of the Holy City? If so, then we, who speak of her in the third person, are simply rejoicing over the prospect of entering our new celestial homeland. For example (though a poor one at best), it is common today, for a man with a classic automobile, to refer to it in third person metaphoric feminine terms: “She’s a beauty!”

It is likely that the inauguration of the Holy City will follow a divinely prescribed ceremony. We will not just drift into the city a few at a time. An official presentation will be made. Each will receive a guided tour of the entire heavenly landscape, including one’s own neighborhood and mansion. Just as the Mosaic tabernacle was raised up with ceremony and Solomon’s Temple was dedicated in such a manner, the New Jerusalem also will be so solemnized. Upon the recitation of the dedication prayers of both Moses and Solomon, God’s glory descended upon their respective sanctuaries. Likewise, in the Heavenly City New Jerusalem, a great voice will be heard to say: “Behold, the tabernacle of God is with men!” (Revelation 21:3).

At this point, I am not prepared to adopt the theory that the term “wife” was used of the New Jerusalem, but it sounds feasible. My problem with that scenario is that it would seem necessary for the Holy City to descend from Heaven at the beginning of the millennial reign of Christ, rather than at its conclusion. But that is a study for another time.

Perhaps our best view of the wife is that she will be made up of all the saints of all the ages, with whom Christ is personally involved. She consists of all whose names are written in the Lamb’s book of Life. As we shall see, upon Christ’s return, he will raise all of the martyrs of the Tribulation Period (Revelation 20:4-6). Their names have been inscribed in that book. A thousand years later, the unsaved wicked are judged upon the fact that their names are not written in that book (Revelation 20:15). Then, the Holy City will become the final destination of all those whose names are written in the book (Revelation 21:27).

Does that mean that the Jews who survive the Tribulation Period, and who missed the marriage and the supper, will be eventually included in the Bride? Does that mean that anyone save during the upcoming Kingdom Age will be added to the Bride, even after the marriage and supper? I wouldn’t be a bit surprised.

The sight of all of this was so stimulating; the roar of the great multitude so inspiring; and the excitement of the Alleluias so magnificent; John was overcome with emotion. When his host tells him: “These are the true sayings of God” (Revelation 19:9), John was so overwhelmed that he fell at the angel’s feet. Though his intentions were pure and unsuspecting, he is immediately, yet kindly, rebuffed …

“See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy” (Revelation 19:10). 

One can hardly blame John for being so deeply affected. It is difficult for one to keep his composure or even common sense at such a moment. However, John has not yet reached the apex of his spiritual experience. He is about to witness something far more spectacular – the glorious appearing of the King of kings! Then, he will be, most assuredly, overwhelmed.  

GOD’S REQUIREMENT FOR YOUR INCLUSION IN THE RAPTURE AND ESCAPE FROM THE COMING WRATH

So, what does God require for one to be a part of his body and bride? Who will be privileged enough to sit at the great banquet feast with the Lord? The answer is all of those who have personally received him. It is not an automatic standing that all will experience. There is a requirement expected of any individual wishing to be a part of that number. The crucial question that one has to answer is “Who is this Jesus and what will you do with him?” Upon your response to this question hinges your eternal soul. So, what does one have to do to be a part of this great escape from the approaching Tribulation Period of judgment upon Earth? Keep reading below.

The demonstrably divinely inspired text that we call the Bible promises a coming horrendous seven-year Tribulation period of judgment upon Earth for all of mankind, no matter what your religion, belief or creed is, and even to those who don’t believe anything spiritual at all.  We can now clearly see the signs of this approaching nightmare.  However, as we’ve already seen, this same divinely inspired text that we call the Bible promises a dramatic escape from off the face of the earth before this horrendous time of judgment only to a certain category of people.  

Put simply, an event is coming that will be so stupendous that it strains the mind to contemplate such an event happening.  It is an event that will see millions upon millions of people across the globe suddenly disappear without warning.  The millions of disappeared will have literally ascended into Heaven itself after instantaneously receiving a new glorified body fit for Heaven.  A body that will be able to withstand the atmosphere and glory of Heaven.  This event is known as the “Rapture.”  But the promise of escape is only to those who are “born again” in Christ.  This is why it is crucial to understand what Christ meant when he declared in no uncertain terms that only those who are “born again” in him will enter the Kingdom of God.  For the explanation of this, keep reading below.

In order to accept the offer of God’s grace and his salvation, you must take the crucial three steps of …

1. Agreeing – A belief and agreeing with God in all that he says in his word, the Bible, about the fact that you are separated from God, as every man and woman on the face of the earth are before accepting his salvation.  The Bible reveals that all are separated from him in a spiritual state of death, or said another way that the Bible reveals it, in a state of sin, that will result in damnation in the afterlife.  Agreeing with God in your heart that you are in need of his salvation.  The Bible reveals that God looks upon the heart of a man or woman, and thus, responds accordingly to the person who comes to him for salvation in recognition of his inability to save himself.  The Bible makes these facts very clear – “For all have sinned and fall short of the glory of God” (Romans 3:23).  “For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23).  The Bible describes these three kinds of death:  

• physical death (the state experienced when life leaves our bodies).

• spiritual death (spiritual separation from God caused by our state of spiritual death inherited from the first man Adam – the state of sin that results in our daily outward acts of sin, whether deliberate or not, whether omissive or not; and finally …

• the second death (the fixed state entered into by the individual who dies physically while he or she is dead spiritually). This state is entered into after the death of the body which results in punishment in the afterlife until the event of the Great White Throne Judgment occurs wherein the damned are resurrected from Hades, or Hell, and are judged according to their works and finally destroyed and cease to exist after being cast into the Lake of Fire. Revelation 14 refers to this tragic end of the unsaved as the “Second Death” (verse 14). It is this state of suffering entered into after physical death and then final destruction at the Great White Throne Judgment in particular which is the horrible result of receiving the wages of sin (unforgiven due to unbelief and rejection of Christ). The Lord Jesus Christ frequently described such a death as being irrevocable in a destiny which he called Hell.  He described Hell as a literal place of judgment (Matthew 13:42); a place of everlasting fire (Matthew 18:8); a place of torment (Luke 16:24,28); a place of weeping and gnashing of teeth (Matthew 13:50); a place of remorse (Mark 9:44-48); of bitter memory (Luke 16:25), and a place originally prepared for the Devil and his angels (Matthew 25:41).  In fact, Jesus more often warned about Hell than he spoke about Heaven.

It is not God’s will or desire that any person should be consigned to perish in Hell (2 Peter 3:9), but rather that all should come to repentance of unbelief toward him and believe on him for the salvation of the individual’s soul.  But God’s justice requires that the “soul who sins” (remains in it’s state of death or state of sin) is the one who will die a second time after a long period of torment (Ezekiel 18:4).  So, agree with God, admitting that you are unable to save yourself and in a state of sin under God’s just condemnation for that sin and that you are in need of his salvation.

2. Believing – Then, believe that God does not want you to perish eternally in the torment of Hell because of your sin.  Believe that God loves you so much that he provided a way whereby he could still be a just, holy and righteous God, and yet pardon you.  Believe that God did not just overlook sin, but that he sent his only begotten son, the Lord Jesus Christ, to provide salvation by personally paying the penalty for sin.  Believe that Jesus Christ, whose life, death, burial and resurrection is the best-attested fact of antiquity, did come to earth to live, die, rise again and ascend to Heaven in order to provide justification and salvation for all who trust him.  Believe that he, and he alone, can save you because he has fully satisfied the just demands of God.  Believe that you can’t become righteous in God’s sight by your own effort.  Believe that he wants to save you and that he will save you.  The Bible provides a solid basis for such belief …

“The Lord is not slow in keeping his promise, he is patient with you, not wanting anyone to perish, but everyone to come to repentance (2 Peter 3:9).

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  For God sent not his Son into the world to condemn the world; but that the world through him might be saved” (John 3:16-17). 

“But God demonstrates his love toward us in this:  while we were yet sinners,  Christ died for us (Romans 5:8). 

God presented him (Jesus Christ) as a sacrifice of atonement through faith in his blood.  He did this to demonstrate his justice because in his forbearance he had left the sins committed beforehand unpunished – he did it to demonstrate his justice at the present time, so as to be just and the one who justifies the man or woman who has faith in Jesus (Romans 3:25-26). 

“Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.  For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;  And that he was buried, and that he rose again the third day according to the scriptures … ” (1 Corinthians 15:1-4). 

“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). 

“Jesus answered, “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6).  “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28).

“All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out [drive away]” (John 6:37).

“Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20).

3. Calling – It is not enough to agree with God, admit your need, and believe that Christ can and will save you.  You must act upon those facts. God’s requirement is that you repent of your unbelief toward him and actively call upon him for the salvation of your soul based on the fact that you cannot save yourself. It is unbelief in particular that damns the soul to its horrible fate …

“He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (John 3:18).

You must be willing to completely turn from your own efforts to save yourself or from any other hope.  You must come to Christ, calling upon him for salvation and counting on the fact that he will do what he has promised.  This means simply taking the gift of pardon and eternal life which he offers.  Merely believing about Jesus Christ without coming to him makes as much sense and is as effective as believing that a medication can successfully treat a fatal disease, but failing to take it.  Yet again, the Bible emphatically and authoritatively provides the basis for such statements.

The word translated “believe” here means to “rest one’s entire weight and trust on the object or person in which the belief is placed.”  It requires action in keeping with the intellectual assent of that belief.

“For whosoever shall call upon the name of the Lord shall be saved” (Romans 10:13).

” … but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).

The logical question you may be asking at this point is:  “how do I come to Christ and call upon him?”  The answer is that “calling upon the Lord” is just another term for praying, or talking to God.  To talk to God is not a complicated process, dependent upon some special rituals.  God has invited people to approach him through his Son in simple, straightforward terms.  In fact, Jesus approved of the dishonest, despised tax collector who simply prayed, “God be merciful to me, a sinner.”  While the exact words of your prayer to God are not of vital importance (since God sees and knows the attitude of your heart), the following is the kind of prayer that you could pray in calling upon God for salvation …

“Dear Lord Jesus:  I realize that I need you.  I admit that I have sinned and that I deserve your just, eternal punishment for that sin.  But I am sorry for my sin and I am turning to you and asking for forgiveness.  I believe that you died and rose again to pay sin’s penalty on my behalf.  I come to you and open my heart to you.  I ask you to come into my life, forgive me for all of my sin and make me your child.  I invite you to take control of my life and to cause me to be the kind of person you would have me to be.  I thank you for doing this because you have promised that whosoever calls upon you, as I am doing now, shall be saved.  I pray this in the name of your Son, the Lord Jesus Christ.  Amen.”

If this prayer expresses the desire of your heart, I urge you to sincerely and genuinely express it to God as your prayer.  The Bible makes clear that when we believe on the Lord Jesus Christ in our heart, God forgives our sins and counts us righteous, and that when we openly confess with our mouth what we have done in our heart,  God gives us assurance of that salvation (Romans 10:9-10).

“Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?  Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.  That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.  Marvel not that I said unto thee, Ye must be born again” (John 3:3-7).

Questions and comments can be left in the comment section below.

The next article of this Revelation series can be read in the link below.
THE SECOND COMING