Thy Kingdom Of Come – The Events For The Church Following The Rapture – Part 2
I. Article Title. The Marriage Of The Lamb (A. The time. B. The place. C. The participants.
In many New Testament passages, the relation between Christ and the church is revealed by the use of the figures of the bridegroom and the bride (John 3:29; Rom. 7:4; 2 Cor. 11:2; Eph. 5:25-33; Rev. 19:7-8; 21:1-22:7). At the translation of the church Christ is appearing as a bridegroom to take His bride unto Himself, so that the relationship that was pledged might be consummated and that the two might become one.
A. The time of the marriage is revealed in Scripture as falling between the
translation of the church and the second advent. Prior to the rapture the church is still anticipating this union. According to Revelation 19:7 this marriage has taken place at the time of the second advent, for the declaration is: “the marriage of the Lamb is come.” The aorist tense, ēlthen, translated “is come,” signifies a completed act, showing us that the marriage has been consummated. This marriage is seen to follow the events of the bema of Christ, inasmuch as when the wife appears she appears in the “righteousness of the saints” (Rev. 19:8), which can only refer to those things that have been accepted at the judgment seat of Christ. Thus the marriage itself must be placed between the judgment seat of Christ and the second advent.
B. The place of the marriage can only be in heaven. Inasmuch as the Marriage Of The Lamb follows the judgment seat of Christ, which has been shown to be in the heavenlies, and it is from the air the church comes when the Lord returns (Rev. 19:14), the marriage must take place in heaven. No other location would fit a heavenly people (Phil. 3:20).
C. The participants in the marriage. The marriage of the Lamb is an event which
evidently involves only Christ and the church. It will be shown later, according to Daniel 12:1-3 and Isaiah 26:19-21, that the resurrection of Israel and the Old Testament saints will not take place until the second advent of Christ. Revelation 20:4-6 makes it equally clear that tribulation saints will not be resurrected until that time also. While it would be impossible to eliminate these groups from the place of observers, they can not be in the position of participants in the event itself.
1. In this connection it seems necessary to distinguish between the marriage of the Lamb and the marriage supper. The marriage of the Lamb is an event that has particular reference to the church and takes place in heaven. The marriage supper is an event that involves Israel and takes place on the earth. In Matthew 22:1-14; Luke 14:16-24; and Matthew 25:1-13, where Israel is awaiting the return of the bridegroom and the bride, the wedding feast or supper is located on the earth and has particular reference to Israel. The wedding supper, then, becomes the parabolic picture of the entire millennial age, to which Israel will be invited during the tribulation period, which invitation many will reject and so they will be cast out, and many will accept and they will be received in. Because of the rejection the invitation will likewise go to the Gentiles so that many of them will be included. Israel, at the second advent, will be waiting for the Bridegroom to come from the wedding ceremony and invite them to
that supper, at which the Bridegroom will introduce His bride to His friends (Matt. 25:1-13).
2. In reference to the announcement in Revelation 19:9: “Blessed are they which are called unto the marriage supper of the Lamb” two interpretations are possible. Chafer says: “Distinction is called for at this point between the marriage supper which is in heaven and celebrated before Christ returns, and the marriage feast (Matthew 25:10, R.V.; Luke 12:37) which is on earth after His return.” This view anticipates two suppers, one in heaven preceding the second advent, and the one following the second advent on earth. A second interpretation views the announcement as anticipatory of the wedding supper that will be held on earth following the marriage and the second advent, about which an announcement is being made in heaven prior to the return to earth for that event. Inasmuch as the Greek text does not distinguish between marriage supper and marriage feast, but uses the same word for both, and since the marriage supper consistently is used in reference to Israel on the earth, it may
be best to take the latter view and view the marriage of the Lamb as that event in the heavens in which the church is eternally united to Christ, and the marriage feast or supper as the millennium, to which Jews and Gentiles will be invited, which takes place on the earth, during which time the bridegroom is honored through the display of the bride to all His friends who are assembled there.
3. The church, which was God’s program for the present age, is now seen to have been translated, resurrected, presented to the Son by the Father, and has become the object through which the eternal glory of God is forever manifested. The present age will thus witness the inception, development, and completion of God’s purpose in “taking out…a people for His name” (Acts 15:14).
II. About This Series Of Articles.
This study is one of Bible Exposition, which extends from the first verse of Genesis through the last verse of Revelation. The key focus of the study relates to Matthew 6:10, where Jesus tells the Jews to pray for the Kingdom to Come; there was never such a prayer that was addressed to Gentiles. The kingdom did not come during the time that Jesus was on this earth, and has not come since He ascended to Heaven. The Kingdom does enter people; people will enter the Kingdom, and will be physically here on earth, which will be a prophecy that fulfills 2 Samuel 7:12-13, 16-17. The Kingdom is unconditional, and applies only to Israel; Gentiles will benefit from God’s unconditional gift of the Davidic Kingdom to Israel (Genesis 12:1-3).
III. Article References.
Lewis Sperry Chafer, Th. D. (1871-1952). J. Vernon McGee, Th. D. (1904-1988). Merrill F. Unger, Ph. D. (1909-1980). Charles L. Feinberg, Ph. D. (1909-1995). John F. Walvoord, Th. D. (1910-2002). J. Dwight Pentecost, Th. D. (1915-2014). Charles C. Ryrie, Ph. D. (1925-2016). Robert L. Thomas, Th. D. (1928-2017). Stanley D. Toussaint, Th. D. (1928-2017). Robert P. Lightner, Th. D. (1931-2018). Harold W. Hoehner, Ph. D. (1935-2009). Thomas S. McCall, Th. D. (1936-2021). Edward E. Hindson, Ph. D. (1944-2022).
A. One of the most difficult and most important factors of writing an article is related to sources of information. A writer must ensure that such sources have a high degree of knowledge on the subjects that are being written, and also must have a high degree of respect from other writers. A second factor that must be considered relates to how to lawfully use material of other writers. In this web site, copyright statutes are not violated. Also, “public domain,” is to be considered. https://en.wikipedia.org/wiki/Public_domain
B. In this article, I have chosen theologians whom have proven themselves to be highly respected by others in the Biblical doctrine of eschatology (the study of what Scripture teaches about the end times), and other doctrines of scripture. All of the references in this article have a connection with Dallas Theological Seminary (DTS) as graduate or instructor. Other source of information in this article: Henry C. Thiessen.
C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.” The following links show information about Dallas Theological Seminary; I encourage you to familiarize yourself with the Seminary. It is important to understand that DTS is not a denominational seminary, and is totally independent of such.
D. About Dallas Theological Seminary (DTS).
1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary
2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/
a. Mark Yarbrough. Th. M., Ph. D.
b. Professor of Bible Exposition. Author. Church Pastor/Elder.