The imagery and symbolism of marriage is applied to Christ and the body of believers known as the church. The church is comprised of those who have trusted in Jesus Christ as their personal Savior and have received eternal life. Christ, the Bridegroom, has sacrificially and lovingly chosen the church to be His bride (Ephesians 5:25–27). Just as there was a betrothal period in biblical times during which the bride and groom were separated until the wedding, so is the bride of Christ separate from her Bridegroom during the church age. Her responsibility during the betrothal period is to be faithful to Him (2 Corinthians 11:2; Ephesians 5:24). At the rapture, the church will be united with the Bridegroom and the official “wedding ceremony” will take place and, with it, the eternal union of Christ and His bride will be actualized (Revelation 19:7–9; 21:1-2).In the eternal state, believers will have access to the heavenly city known as New Jerusalem, also called “the holy city” in Revelation 21:2 and 10. The New Jerusalem is not the church, but it takes on some of the church’s characteristics. In his vision of the end of the age, the apostle John sees the city coming down from heaven adorned “as a bride,” meaning that the city will be gloriously radiant and the inhabitants of the city, the redeemed of the Lord, will be holy and pure, wearing white garments of holiness and righteousness. Some have misinterpreted verse 9 to mean the holy city is the bride of Christ, but that cannot be because Christ died for His people, not for a city. The city is called the bride because it encompasses all who are the bride, just as all the students of a school are sometimes called “the school.”
Believers in Jesus Christ are the bride of Christ, and we wait with great anticipation for the day when we will be united with our Bridegroom. Until then, we remain faithful to Him and say with all the redeemed of the Lord, “Come, Lord Jesus!” (Revelation 22:20).
Paul mentioned the Church as the bride in two places. The first is 2 Cor. 11:2 where he spoke of espousing us to one husband, to Christ, presenting us as a chaste virgin. The second is Ephesians 5:25-32. There he said husbands should love their wives as Christ loved the Church, and gave himself up for her, seeing her as radiant, holy and blameless. He said in the same way, husbands should love their wives.
Just like describing the Church as a body of believers is symbolic and doesn’t refer to an actual body, describing us as the bride of Christ is also symbolic and doesn’t refer to an actual bride.
Also, the New Jerusalem is not the bride, but the home of the bride. The phrase prepared as a bride in Rev. 21:2 means that just as no effort is spared in making a bride as beautiful as possible for her wedding day, no effort will be spared in making the home of the bride as beautiful as possible for us. Besides, the Lord doesn’t take a city as His bride, He takes the people who live in the city.
Further evidence for this can be found in Rev. 21:27 . Speaking of the New Jerusalem John said,
Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life.
This tells us the New Jerusalem is the home of the bride, not the bride. And finally, the Greek word for Church is ekklesia and it’s a feminine word. Put it all together and you can see that Paul was using the symbolism of a husband and wife to demonstrate the intimate kind of relationship the Church enjoys with the Lord.
https://gracethrufaith.com/ask-a-bible-teacher/another-bride-question/
STILL MORE ON THE BODY AND THE BRIDE
By Jack Kelley
Q: Is the Body of Christ the same as the Bride of Christ? It seems in Philippians 3:10-11 that Paul makes a distinction between the two words for “resurrection” found in both verse 10 and 11. Could there be a “taking out of” that first resurrection of the Body to create the Bride? Another thought: when God created a bride for Adam, He took her “out of” his body
A: If only part of the church was destined to be the Bride, I seriously doubt that Paul would have hidden it away in two verses by using two forms of the Greek word for resurrection. I think it’s especially unlikely in that it would contradict Paul’s other statements on the subject. Both Ephes. 5:25 and 2 Cor. 11:2 infer that the Church, the body of Christ, is the Bride of Christ.
In addition, Revelation 21:9 describes the New Jerusalem as the home of the bride and Rev. 21:27 explains that only those whose names are written in the Lamb’s book of Life can enter there. Those whose names are written in the Lamb’s Book of Life make up the Church.
https://gracethrufaith.com/ask-a-bible-teacher/still-more-body-bride/
The Church ~ A Bride, A Building, A Body
By Malcolm B. Yarnell, III
It is common to describe relationships, such as that between two lovers, through similes and metaphors. For instance, one may say to a beloved, "I miss you like the flower misses the rain." Or, "Our love is forever in bloom." In referring to a flower, the speaker does not literally mean the two lovers have petals, anthers, and stamens. The point in the first statement, a simile, is that the lover longs for the beloved; the point in the second, a metaphor, is that their love is constantly experiencing new life. Such images are not intended for scientific detail. Rather, they evoke profound truths individual words are unable to convey on their own.
Biblical metaphors allow us to understand more clearly the mysteries of God. For example, when Paul spoke of the relationship between a husband and wife, his purpose was to reveal a deeper "mystery" (see the Ephesians discussion below). The relationship a husband has with his wife is supposed to model a spiritual truth concerning Christ and His church.
This is only one of the metaphors Scripture uses to describe the church. There are nearly one hundred such images in the New Testament, images that reveal the church for what it is theologically. Three of the more significant metaphors reveal that the church's relationship with God is one of utmost proximity. In the metaphors of the church as a bride, a building, and a body, we learn that our life as a community of disciples proceeds from within the life of the God who is Father, Son, and Holy Spirit. These three metaphors unfold the mystery of Christ's intimate relationship with His beloved church.
The Bride of Christ
The first person to picture Christ as a groom was John the Baptist (John 3:29). As the forerunner of Christ, John knew that he must decrease while Jesus must increase. In his understanding, Christ is a groom and His bride is the messianic community. As the groom's friend, John rejoiced to attend the heavenly wedding feast where Jesus and His bride are united. Every marriage should be cause for celebration, but the marriage between Christ and His church is something for the entire universe to celebrate for all eternity.
The apostle Paul also used the metaphor of the church as Christ's bride. In Ephesians 5:22-33, Paul compared the relationship between Christ and the church to that of a husband and wife. In this most perfect of relationships, Jesus Christ is the "head of the church," while the church submits humbly to Him. He loves the church and sacrifices His own life for her (25). He sanctifies and cleanses the church through His Word (26). Jesus Christ presents her to Himself "in splendor," unmarred by any imperfection (27).1
Paul continued at length his moving portrayal of Christ's nuptial love for His church. Like Christ, a husband is to care for his wife in the same way he cares for his own body, nourishing and cherishing her (28-29). There is love between the husband, Christ, and His bride, the church, with no hint of anything untoward or hateful.
Moreover, drawing upon the divine plan at creation for the marriage between a husband and his wife, Paul pointed to God's design for husband and wife to "become one flesh" (31-32). The relationship between the church and her Lord is so intimate that nothing remains between the two of them: they have become one!
John the Apostle also found the metaphor of the bride of Christ helpful. In the book of Revelation, he pictured the church as "the bride, the Lamb's wife" in her eschatological glory (Revelation 21:9). Especially prominent is the portrait of the church as dressed in white; her clothes indicate her blameless character. Among the promises given to the local churches at the beginning of the Apocalypse are that those who overcome will be clothed "in white garments" and allowed into His presence (Revelation 3:5). Those martyred for witnessing faithfully to Christ will be given a white robe (Revelation 6:11). A multitude from the nations comes out of the great tribulation wearing robes "made white in the blood of the Lamb" (Revelation 7:14). The glorious church is blessed because it will be called to the "marriage supper of the Lamb," where she is given "fine linen, clean and bright" to represent her "righteous acts" (Revelation 19:7-9).
The church as the bride is then declared to be the New Jerusalem, the city of God coming down from heaven. What is unique about this huge, glorious city is that there is no temple, for "the Lord God the Almighty and the Lamb" are its temple (Revelation 21:9-23). God Himself dwells with and among His people, the glorious church. The church is the bride of the Lamb, the Lamb who takes away the sin of the world, who judges in righteousness as a Lion, and lives with His people forever.
All of these references to the church as the bride of Christ indicate proximity between Christ and His church. Christ's intimacy with His bride is characterized by righteousness, purity, and faithfulness, and their marriage is worthy of the most wonderful wedding celebration ever, one that will begin the new age.
The Building of God
The New Testament also employs the image of a building, specifically a temple, to describe the relationship of God to His church. In the Old Testament, the temple was the place where God revealed Himself to His people. From the pillar of fire by night and smoke by day, to the wilderness tabernacle, to the temple of Jerusalem, God was personally present with His people. But when the Son of God came in human flesh, He referred to His own body as the temple (John 2:20-22). In the person and work of Jesus Christ, the concept of the temple and its religious implications were thereby radically transformed. The old covenant, temple, priesthood, and sacrifices were surpassed and fulfilled in the once-for-all sacrifice of Jesus Christ, the high priest, who has established a new covenant (Hebrews 5-8).
Paul informed the Corinthian church that they were "God's building." The church is built upon only one foundation, Jesus Christ, and none other can be laid. The apostle and other Christian ministers build on this foundation and the quality of their work will be judged by fire (1 Corinthians 3:9-15). Paul applies the image of the temple to individual Christians (1 Corinthians 6:19-20), to the local congregation (1 Corinthians 3:16-17), and to the universal church (Ephesians 2:21). Taken together, these three passages teach us that the temple is owned by the Father, made pure by the indwelling of the Holy Spirit, and intended to grow into the Lord Jesus.
Both Peter and Paul treated the church as a living building. According to Paul, the church is built upon the foundation of Christ, "the chief cornerstone," as well as the apostles and prophets, whose words reveal Christ (Ephesians 2:20). However, Jesus is not merely the foundation; He also provides the limits into which the building will grow. Jesus Christ is at once the church's substructure and her superstructure. As the church is built, it "grows into" the holy temple that is "in the Lord" (Ephesians 2:21). Reflecting its participation in the life of the entire Trinity, the church is simultaneously "in" the Son, is "the dwelling place of" the Father, and is "in the Spirit" (Ephesians 2:22). The metaphor of the temple compels the reader to see the church living in unity with the ever-present Three-in-One God.
According to Peter, the Son has come to the earth in Christ as a "living stone," who was rejected by men but elected by God (1 Peter 2:4). Like their Lord, Christians are "living stones" who are being built into a "spiritual house" (1 Peter 2:5). The old temple imagery runs fluidly through this passage, but its metaphorical intent should not be forgotten. Old Testament Israel possessed a distinct Levitical priesthood, but the New Testament church in its entirety is now a "holy priesthood" and a "royal priesthood" (1 Peter 2:5, 9). Those who were not among God's people, but who believed in the elect and precious cornerstone, Jesus Christ, are thereby now considered elect and special (1 Peter 2:4, 6-7, 9-10). The church as a priesthood has been given the privileged works of offering "spiritual sacrifices" through Him (2:5) and of proclaiming His praises (2:9). The key to understanding how the temple imagery is applied to the church is to remember that the propitiatory sacrifice of the Lamb of God sanctifies us as His temple through the indwelling presence of the Holy Spirit. The church is made holy in and through the presence of the triune God.
The Body of Christ
Whole books have been written about the "body of Christ," but we have space only to cover the highlights. In some of his writings, Paul referred to the literal body of Christ. To begin with, sinners are delivered from "the body of this death" through "the body of Christ" (Romans 7:4, 24-25). Christ's bodily resurrection altered the dynamics of creation, and Christians possess surety for their resurrection through His resurrected body (1 Corinthians 15:20-23). The first Adam was a living being, but this second Adam, Christ, is "a life-giving Spirit" (45). The resurrection life of the God-man is the source of life for believers.
But the church as the body was also one of Paul's favorite metaphors; he utilized it extensively in Romans, 1 Corinthians, Ephesians, and Colossians. This "body" of Christ has both a "head" and "members." The "head of the body, the church," is Christ Jesus. He is simultaneously the source, sustenance, and goal of all that exists (Colossians 1:15-18). The fullness of the deity dwells in Him, and He reconciles us with God through His death upon the cross (1:19-22). The complete life of God comes to the church through her head (2:9-10). All things in creation have been placed "under His feet," for God "gave Him to be head over all things." Through Christ's headship, we share fully in the divine life and in His rule. All things are "under" Christ and "to" the church, "which is His body, the fullness of the One who fills all things in every way" (Ephesians 1:22-23). Christ's life thoroughly permeates the church.
The body also has "members." Southern Baptists' emphasis on regenerate church membership is rooted, in part, in the biblical teaching that we are "members of Christ" (1 Corinthians 6:15); and, correspondingly, we are members of His body (1 Corinthians 12:18, 20). To be a Christian is to be united with Christ Himself. The bodies of Christians are not their own, for "he who is joined to the Lord is one spirit with Him" (6:17).
Moreover, through her head, the church is "nourished and knit together by joints and ligaments [and] grows with the increase that is from God" (Colossians 2:19). As the church speaks truth in love, it grows in every way "into Him who is the head — Christ" (Ephesians 4:15). Growing in life with Christ is why being a member of the body — the church — is so important for Christians.
Likewise, Christians grow in Christ through service in His body. The diverse gifts of the church have their one source in the one God who is Father, Son, and Holy Spirit (1 Corinthians 12:4-6). The diverse gifts are practiced through diverse members, and each is necessary for the proper functioning of the body (12:14-22). Moreover, each member is granted unique honor (12:23-25). Furthermore, each member shares in the life of the other members, both suffering and glorying together (12:26). Just as our lives depend upon our participation in Christ, so Christians also are called to participate in His sufferings "for the sake of His body, which is the church" (Colossians 1:24). Finally, God gave gifts to the members of the body, not for selfish reasons, but for her mutual "edification" or the "common good" (1 Corinthians 12:7; 14:5).
Christians also live with Christ through the ordinances He gave to His body. First, when Christians believe, it is a spiritual work inwardly, which should be subsequently seen in water baptism outwardly. "For by one Spirit, we were all baptized into one body" (1 Corinthians 12:13); we were "buried with him in baptism" (Colossians 2:12; cf. Romans 6:4).
Second, when Christians partake of the Lord's Supper, they memorially participate in the very "body of Christ," in Christ and one another, "for we all partake of that one bread" (1 Corinthians 10:17). Christians must learn to "discern the body" (their own, Christ's, and His church) if they wish to avoid judgment in celebrating communion (11:29).
In summary, we see that the mystery of God is revealed in Christ through His Spirit, and He invites us to experience life with Him. He is an intimate God. The Father calls us to come "to" Him "through" His Son and "in" His Spirit (Ephesians 2:18). He is our intimate God. He calls us to live from, in, and with Him, which also entails that we worship and serve with those who believe in Him. In this community, the church, "we who are many are one body in Christ, and individually members of one another" (Romans 12:5).
As His bride, we experience intimate communion with Him now, while anticipating the wedding feast to come when the Groom will reveal Himself in all His splendor. As His building, the temple, we experience the glorious reality of God actually dwelling in us and among us. As His body, we operate and cooperate as one whole unit, under the direction of the Head, to grow and function according to His purposes and to accomplish His assignments until His return.
We, the church, are God's building, Christ's bride and body, and the Holy Spirit's temple. We are His because God made Himself ours. These images picture that glorious mystery of God's love for His people and the opportunity He has given for us to live and function in intimate fellowship with Him and each other, now and forevermore.
The tribulation will be a time of great trouble for the wicked, because of God’s judgments. It will also be a time of great persecution for the believers—or saints—because of the Antichrist’s persecution (Revelation 13:7). Daniel saw the Antichrist “waging war against the saints and defeating them” (Daniel 7:21). Of course, the saints’ eternal salvation is secure: Daniel also saw that “the Ancient of Days came and pronounced judgment in favor of the saints of the Most High, and the time came when they possessed the kingdom” (Daniel 7:22; cf. Revelation 14:12–13).
The tribulation saints will hear the gospel from several possible sources. The first is the Bible; there will be many copies of the Bible left in the world, and when God’s judgments begin to fall, many people will likely react by finding a Bible to see if prophecies are being fulfilled. Many of the tribulation saints will also have heard the gospel from the two witnesses (Revelation 11:1–13). The Bible says these two individuals “will prophesy for 1,260 days [three and a half years]” (verse 3) and perform great miracles (verse 6). And then there are the 144,000 Jewish missionaries who are redeemed and sealed by God during the tribulation (Revelation 7:1–8). Immediately following the description of their sealing in Revelation 7, we read of the multitudes of tribulation saints who are saved from every corner of the world (verses 9–17).
The tribulation saints will serve their Lord Jesus Christ in the midst of desperate surroundings. Faithful to the end, many of these believers will die for their faith. But in their death, they overcome; “They overcame [Satan] by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death” (Revelation 12:11). And God will reward them: “He who sits on the throne will spread his tent over them. Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes” (Revelation 7:15–17).
We praise the Lord that the great day of trouble will also be a great day of grace. Even as God is meting out His just punishment on an unbelieving world, He will be restoring Israel to faith and extending grace to all who believe, both Jew and Gentile. God has always been in the business of saving people, and that salvation will still be available during the tribulation. Don’t wait until then, however; receive Jesus now (John 1:12). https://www.gotquestions.org/tribulation-saints.html
In Rev. 19:6-9 the tenses of the verbs give us clues as to timing. The wedding “has come”, the bride “has made herself ready” and fine linen “was given her”. These are all past tense and hint that the wedding may have already taken place. But then verse 9 pronounces a blessing on those who “are invited” to the wedding supper. This verse is in the present tense and refers to Tribulation survivors who will soon be welcomed into the Millennial Kingdom. A bride does not receive an invitation to her own wedding banquet, and certainly would not consider it a blessing to be invited. -- Jack Kelly Grace Thru Faith
TWO BRIDES?
https://gracethrufaith.com/ask-a-bible-teacher/two-brides/
This future marriage of God and the marriage of the Lamb have two different brides. The marriage of God has the nation of Israel as its bride. As noted earlier, the marriage of the Lamb has the Church as its bride. It appears that these marriages also have two different grooms. As noted earlier, the marriage of the Lamb has Christ (the Messiah) as its groom. By contrast, one scholar asserts, “But nowhere in the OT is the Messiah presented as a bridegroom.”13 This means, then, that the future marriage of God to Israel presented in the Old Testament has God the Father, not the Messiah, as its groom.
Since these marriages have two different brides and grooms, it must be concluded that the future marriage of God to Israel and the marriage of the Lamb are two different marriages. Since these marriages are different, the marriage suppers associated with them must also be different, and it is very probable that these different suppers will take place at different times. Thus, since the marriage supper associated with the future marriage of God to Israel will take place during the Millennium, the marriage supper of the Lamb probably will not occur during the Millennium.
(A)s noted earlier, it was customary for the wedding supper of Bible times to last for one week, or seven days.14 It is the conviction of this writer that, in relationship to the marriage supper of the Lamb, the seven years of the 70th week of Daniel 9 will correlate to that time period. According to this view, then, the Rapture of the Church and marriage of the Lamb will occur before the 70th week (Tribulation period), and the marriage supper of the Lamb will take place in Heaven during the 70th week.
https://israelmyglory.org/article/the-marriage-and-marriage-supper-of-the-lamb-revelation-197-9/
THE ADULTEROUS WIFE AND THE VIRGIN BRIDE
By Jack Kelley
https://gracethrufaith.com/ask-a-bible-teacher/the-adulterous-wife-and-the-virgin-bride/
Q: At The Rapture, the living as well as the dead in Christ will be raised – the dead in Christ have been with Him since they were absent from their bodies, will they also be a part of The Bride? And, because all children under the age of accountability will also be Raptured, will these children also be a part of The Bride? Jesus’ references to a wedding feast and the wedding guests – there is definitely a distinction between the Bride and Groom and the wedding guests. Who are the wedding guests? In The Old Testament God speaks of Israel as His wife – how does this differ from Jesus and His Bride?
A: Every believer from Pentecost to the Rapture is part of the Bride of Christ. The Bride also includes children, both born and pre-born. There is no minimum age. Since the wedding will take place in heaven the guests will be Old Testament believers. Remember John the Baptist, who was not in the Church but the last of the prophets, called himself a friend of the groom (John 3:29-30). That makes him one of the wedding guests.
The idea of the adulterous wife of Jehovah as highlighted in the Book of Hosea contrasts with the virgin bride of Christ. The former symbolizes Israel and the latter the Church. It’s meant to show that the destinies of Israel and the Church are separate and distinct. The Bible promises that God will dwell forever with Israel in the Promised land and that the Church will live forever with Jesus in Heaven, or more accurately the New Jerusalem. Both these promises come true. It’s a clear statement that Israel is not the Church, nor is the Church Israel.
IS ISRAEL THE BRIDE?
By Jack Kelley
https://gracethrufaith.com/ask-a-bible-teacher/is-israel-the-bride/
Q: Recently, I got hit with an interesting interpretation of the bride. This group of people believes that Israel is the bride, they are pre trib believers and they think that we go to heaven to rule there, but that the Lord comes to marry Israel and rule with them on the earth. They had several Old Testament passages to support this view. I brought up the book of Ruth and the typology of Joseph and his gentile bride. Beyond that I am kind of fuzzy on defending the church being the bride. Can you help me with this?
A: The Old Testament contains many references to the relationship between God and Israel. Often they’re symbolized as a marriage, just like the relationship between Jesus and the Church is symbolized as a marriage. When Israel broke their covenant with God, He called it a divorce (Jeremiah 3:8) and when the covenant is renewed it will be like a remarriage (Hosea 2:7).
But this in no way changes or negates the relationship Jesus has with the Church. In 2 Cor. 11:2 Paul wrote, “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.” In the Greek language this carries the implication of a betrothal. And in Rev. 21:9-10 the angel showed John the bride of the Lamb coming down out of heaven. It was the New Jerusalem, the exclusive home of the Church.
It’s important to remember that all this is symbolic. God didn’t really marry Israel, in the sense of an earthly marriage. Nor will Jesus marry the church in that way. The reason these relationships are expressed in term of a marriage is to give us a better view of how intimate and exclusive they are. It’s a heavenly concept expressed in earthly terms to help us understand it.
HOW MANY WIVES ARE THERE?
By Jack Kelley
https://gracethrufaith.com/ask-a-bible-teacher/how-many-wives-are-there/
Q: In your Isaiah study, you quoted:
“Do not be afraid; you will not suffer shame. Do not fear disgrace; you will not be humiliated. You will forget the shame of your youth and remember no more the reproach of your widowhood. For your Maker is your husband– the LORD Almighty is his name–the Holy One of Israel is your Redeemer; he is called the God of all the earth. The LORD will call you back as if you were a wife deserted and distressed in spirit– a wife who married young, only to be rejected,” says your God. (Isaiah 54:4-6)
I thought only the Church was the Bride of Christ. Does this also apply to Israel?
A: The Church is called the virgin bride of Christ, while Israel is referred to as the adulterous wife of God. These are euphemisms meant to symbolize the difference between the Old Covenant, which was based on works, with the New Covenant, which is based on Grace.
Under the Old Covenant, God was forced to divorce Israel because of spiritual adultery. (Jeremiah 3:8) Though the Church behaves no better, the cross allows the Lord to see us as if we’ve never sinned. (Ephes. 5:25-27) Once Israel recognizes their Messiah, the same grace will apply and like Isaiah 54:4-6 says the estrangement will end.
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