IN THE LAST TRUMP

        The Marriage of the Lamb and the Marriage Supper have been among the most joyfully anticipated events for the servants of the Lord in all ages. Some have not known much of this blessed occasion, while others have been privileged to understand more, yet all who have heard have no doubt crudely visualized in their own minds the setting, the proceedings and climax of these events. It is necessary to give some treatment to the marriage of the Lamb and the marriage feast because of their direct connection with the Lord's return.
        It is not my purpose to discuss, at this time, all the things of especial interest relative to the subject. Actually, the material that shall be given here is of much lesser interest and significance them some other things involved in the Marriage of the Lamb. The following comments will be limited as much as possible to discussing the time elements involved. To delve into certain other delightful things directly connected to a full examination would possibly serve to lessen the emphasis upon the time elements which are my primary object at this time. It is very tempting to dip into the sweeter things, but wisdom demands that they be set aside in the present volume. May the reader please understand my position in this matter, and let it be established now that of necessity some questions will be left unsettled on other elements related to the Marriage simply because this discussion will not deal with those things. By making careful note that only that which is needful in relation to the time development is treated here, the reader will be prepared for a better reception of the following material.
        It is commonly believed that the Marriage of the Lamb and the Marriage Supper, as well as the judgment seat of Christ, will take place in the air some time before the glory coming of Christ. This would necessitate two appearings of the Lord. There have been many good sounding things written and said about to such appearings by many brethren of good and honest intentions. Nevertheless, as has been abundantly proven already, there will be only one phase of the Second Advent of Christ; consequently, of necessity, these other events (Marriage of the Lamb, judgment seat of Christ, etc.) must follow that Coming.
        Scores of scriptures have been given which clearly show that the judgment seat of Christ is after His one glory and thief Coming. These very same scriptures will just as emphatically demand that the marriage of the Lamb is also after that glory and thief Coming.
        Possibly it would add emphasis and clarity to the matter to give a brief summary of the time the saints will be rewarded in relation to the many scriptures dealing with the Coming. May we briefly call to mind the following observations which have already been covered.
        (1). The giving of rewards cannot come until the "last trump" has sounded because then is the time of the resurrection and rapture (I Cor. 15:51-52). There can be no rewards given out until after the resurrection and rapture. This is also true with the Marriage of the Lamb.
        (2). The giving of rewards cannot come until the sounding of the seventh trumpet because the Word plainly says that such comes under the seventh trumpet (Rev. 11:15-19).
        (3). The time of rewards is not until Christ begins to reign (Rev. 11:15-19), which is the time the seventh trumpet sounds. The kingdom of this world becomes the kingdom of our Lord at the time the seventh trumpet sounds.
        (4). The giving of rewards to the saints is not until the wrath of God begins (Rev. 6:9-17; Rev. 11:15-19; II Thess. 1; Matt. 24:36-41; etc). The wrath of God comes publicly to all the world.
        (5). The time of rewards is not until the "day of the Lord Jesus Christ" (I Cor. 1:7-8), which is the time of the revelation of Christ. Concerning the time of rewards Paul says, "for the DAY will declare it" (I Cor. 3:13-15).
        (6). The time of rewards is not until the "last day" has begun (John 6, 39, 40, 44, 52; 11:24; 12:48). Jesus Himself said that the resurrection will be "at (in) the last day." There will be no rewarding the saints until after the resurrection.
        (7). Rewards will be given out AFTER the GLORY coming of Christ (Matt. 16:27; Mark 8:38; and Luke 9:26.
        (8). Rewarding the saints will take place after the revelation of Christ (II Thess. 1:4-10; I Cor. 1:7-8; I Pet. 1:7, 13; 4:12; etc).
        (9). Rewards will be received after the "shining upon" and the "shining" of the Lord (II Tim. 4:1,8; I John 2:28; etc.
        (10). The time of rewarding is in the "body presence" of the Lord (I John 2:28; Matt. 24:27; I Thess. 2:19-20; 5:23; etc).
        (11). The time of rewards is not until after the forty - two months wrath of the Antichrist has ended (Matt. 24:23-28; II Thess. 2:1-3; Rev. 11:15-19; etc).
        Once again attention is called to the fact that the Marriage of the Lamb cannot take place before the time the saints are rewarded. Rewards are very directly connected with the bride of Christ and her marriage to the Lamb. We can just as correctly say in each of the above observations, that the Marriage of the Lamb does not take place until the time mentioned in each. It is imperative that such be so.

        Now I would like to point out that the book of Revelation pointedly says that Christ has already begun to reign before the Marriage of the Lamb takes place. We have learned that the wrath of God begins with the coming of Christ in glory. This has been pointed out numerous times from many scriptures which state such clearly, yet for the reader's convenience, a few of them are given again -- (I Thess. 1:7-9; Jude 14-15; Matt. 24:29-31; Rev. 6:12-17; 11:15-19; I Thess. 5:1-3; Luke 21:34-36; Matt. 24:36-39; etc).
        As we look at Revelation, chapters 15 and 16, we see that all the seven vials are filled with the wrath of God. This means that these vials must not proceed, but follow the sixth seal (Rev. 6:12-17), and the seventh trumpet (Rev. 11:15-19), for it is at the time of these that the wrath of God begins. This makes it necessary for us to understand that ALL SEVEN VIALS are poured out AFTER Christ has come in glory which makes beautiful harmony when studied through to its end. Please study the sixth seal and the seventh trumpet with great care.
        The next thing of which we should make careful note is found in Rev. 16:17-21. This is the pouring out of the seventh vial; and it is at this time that great Babylon comes into remembrance before God "to give her the cup of the wine of the fierceness of his wrath" (verse 19). "And upon her forehead was a name written, MYSTERY BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH" (Rev. 17:5). Mark carefully that the judgment of mystery Babylon falls under the SEVENTH VIAL.
        Now, approaching the 19th chapter of Revelation, let us observe that the praises of verse 1 are rendered particularly because God has just completed the judgment of the great harlot (verse 2). This means that it is now (in this chapter) far past the time when the kingdom of this world became the kingdom of Christ (Rev. 11:15-19), at which time Christ began to reign. These praises continue down through verse 6 where further reason is given for their joy. The further reason is because "the Lord God omnipotent reigneth." Under the seventh trumpet we read that the "kingdoms of this world are become the kingdoms of our Lord, and his Christ" (Rev. 11:15). We also read of the elders saying, "We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned" (Rev. 11:17). Thus we find that God has given the kingdom of this world to Christ and has begun to reign through Christ. Now, in Rev. 19:7 we read, "let us be glad and rejoice, and give honour to Him for the marriage of the Lamb is come..." Who is the antecedent of the word "Him"? It is the "Lord God omnipotent" that "reigneth" of verse 6. Then, we must understand that Christ has already begun to reign and the great harlot has already been judged when the marriage takes place. This also makes it necessary for us to understand that the Marraige and much of the Marriage feast takes place on earth in Jerusalem.
        As we study the customs of the Jews as recorded by different historians, especially in the light of inspired scripture, we find that they are very interesting and enlightening, particularly when compared with what the Word says about Christ and His espoused bride in connection with the marriage and the accompanying Feast.
        In Israel the selection of a bride was sometimes done by the groom himself (Jacob, Moses, Sampson, etc.), though at other times it was done by an appointed friend (Isaac) case or possibly by the father. Betrothal was a solemn matter: almost as much as marriage itself, Matt. 1:18-20. The matter of betrothal was extremely solemn; almost as much as marraige itself (Matt. 1:18-20). The betrothal could be broken only by death or the discovery of fornication on the part of the bride - elect (Deut 22:23-24). The interval between betrothal and marriage varied; and during this time the selected bride continued to live with her family (Jacob, Judges 14 and 15). Sometimes all communications between the bride and the groom were carried on through a friend appointed for that purpose (Isaac, Jacob).
        When the time for the marriage arrived, the groom, accompanied by friends, and sometimes with music, would go get the bride and bring her to the place of the marriage and the feast (Matt. 25:1-13; Luke 12:36-37). It appears, from the comments of different writers, as well as the scriptures, that the ceremonies of the marriage itself were sometimes about the first thing taken care of with the feast following, while at other times the ceremonies climaxed the days of feasting (Gen 29:22). The feast sometimes lasted seven days (Judges 14), varying at other times to shorter or longer periods. Although these customs were generally much the same, there appears to be no fixed procedure that was rigidly followed.
        It is certain that all the varied customs of the Jews relative to marriage cannot serve as parallels in the subject under discussion, yet there are some which definitely do appear to serve as such, if in no other way than a parabolic or figurative capacity. Some of these parallels may be some what vague, but others are quite clear, though we possibly cannot make an extremely rigid application of any of them. What I mean is this, for instance: The union of man and woman in matrimony is partially to the end of producing offspring which cannot possibly be said of Christ and His Bride. Many of the relations of man and wife will certainly not be experienced by Christ and the church. The language which describes Christ as a Bridegroom and the church or the New Jerusalem as His bride must be considered as figurative; and the reason that such figures are used is because they best describe that blessed and eternal union which shall be realized between Christ and His bride. God frequently accommodates us with such usages of human terms.
        If it is true that there was a friend who introduced the bride to Christ (and it appears to be so), John the Baptist was certainly that person. John was the one who prepared the material and introduced the same to the Lord, which the Lord received and with which He formed His church. After Christ had received the prepared material and had formed the church, we hear John saying, "He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled" (John 3:29). Thus we find that John was the friend who served somewhat in the position of Abraham's servant who sought out the bride for Isaac.
        If we are right in following the parallel further, we find that the Holy Spirit is the friend or medium through whom all communications between the bridegroom and the bride - elect are relayed until the time that the Groom shall come for His espoused to take her to the Marriage Banquet and the Marriage.

        Now, having laid the foundation for further discussion of the Marriage Supper and the Marriage, let us proceed to other passages dealing with such. In Luke 12:36 we find these words of Jesus to His betrothed: "And ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately."
        The statement, "when he will return from the wedding," is quite puzzling until we examine the Greek word translated "return" in the light of certain other matters. Concerning this word, Robertson says, "The verb ANALUO, very common Greek verb, but only twice in N. T. (here and Phil. 1:23). The figure is breaking up a camp or loosing the mooring of a ship, to depart." Thus the statement can be read, "when he will break up camp out of the Wedding Feast." I say "Wedding Feast" because the Greek word often includes the feast, and such absolutely must be the case here for there could be no marriage until the Bride has been brought to take part in it (Rev. 19:7-9).
        This passage is significant and I want to point out the following observations which are necessary by the passage in the light of the context.
        (1). This coming is for the Bride. The context will clearly demand that this be so. It is the Father's good pleasure to give the kingdom to the little flock (verse 32). If the passage is not clear in the reader's mind, he should turn and study it carefully, and also the harmony of the subject matter in Matt. 24:43-51 and Matt. 25:1-30.
        (2). Since this is the coming for the bride, then we can say positively that the Marriage will not take place prior to this time. There will be no marriage without the Bride.
        (3). Since the Marriage will not take place prior to this Coming, then the word "GAMON," translated "wedding," must include the time of feasting. Christ breaks up camp out of the Wedding (Wedding Feast) to come for the Bride.
        (4). Look carefully at the expression, "POTE ANALUSEI EK TON GAMON" which means, "when he shall break up camp out of the Wedding" (Feast). This expression is stronger than just leaving camp for a short time. We must understand that Christ has climaxed His part in the feasting which is under way in heaven at this time. He is not leaving for a short while, but has broken up camp and has headed for another location. But let us follow the matter further. A camper may have a definite plan in mind by breaking up camp out of one location and moving to another location, yet his plans may just as easily include similar activities at the second location. We can see from Rev. 19:7-9 that the bride will be at the Wedding and the Wedding Feast in full dress (glorified).
        All this demands much further explanation. We learn from this verse that the Wedding Feast has begun in heaven before Christ comes for His Bride, yet, as has been shown already, the Marriage itself is on the earth in Jerusalem which at first appears somewhat contradictory, though upon further investigation we find the key that unlocks the door to the beautiful harmony. Before I endeavor to give the understanding, I would like for us to anticipate the time when the feasting in heaven will begin.
        In Revelation chapter 12, particularly verses 7-12, we learn some important facts. We learn that Satan, at the present time, has access into the presence of God where he accuses us day and night, but that there is coming a time when he will be cast out of heaven. That time will be the same that the Antichrist causes the abomination in the midst of the week. That will also be the time that Israel flees into the wilderness for 3 1/2 years. It is my judgment that that will also be the very time the Marriage Feast begins in heaven. The excelling joys of the Wedding Feast will not begin as long as Satan is present, but when he is cast out with his angels, the occasion will be right for the feasting to begin. The casting out of Satan and his angels means that the time of the end is very near when Christ shall come for his bride, at which time the heavens will be rolled back for God from heaven and Christ from Jerusalem through the angels and the saints to pour out their wrath upon all the forces of evil.

        At the appointed time (3 1/2 years after Satan has been cast out of heaven) Christ breaks up camp out of the Wedding Feast and descends toward the earth for His Bride. At very nearly the same time the sun and moon are darkened, the stars fall from heaven, and the whole heavens are rolled back so that all inhabitants of the earth view, not only the Son descending and the saints ascending to meet Him, but also, the very throne of God with the Father sitting upon it (Rev. 6:12-17). The heavens remain rolled back throughout the entire period of God's wrath (44 1/2 months -- see later chapter). Christ descends with His saints to Jerusalem and possesses (through the period of God's wrath) the land "from the river of Egypt unto the great river, the river Euphrates" (Gen. 15:18).
        The Wedding Feast continues, both in heaven and on earth (the part possessed). With the heavens rolled back the whole earth is openly in the very presence of God. This is the time of which Jesus spoke in John 1:51: "And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man." Concerning the word "open," Robertson says, "Second perfect active participle of ANOIGO with double reduplication, standing open. The word reminds one of what took place at the baptism of Jesus (Matt. 3:16; Luke 3:21), but the immediate reference is to the opened heaven as the symbol of free intercouse between God and man (Isa. 64:1), and as it was later illustrated in the death of Stephen (Acts 7:56)." Vincent says, "The participle signifies standing open."
        God shall, in the presence of the whole world, visibly show His pleasure in the Son. All shall see with their physical eyes the very proof of the words, "This is my beloved Son, in whom I am well pleased," (Matt. 3:17; 17:5). The Father shall openly show who is truly God by coming visibly face to face with that one who shortly before stood himself "in the temple of God, showing himself that he is God" (II Thess. 2:4). And with visible free intercourse between His throne in heaven and the throne of Christ in Jerusalem; and with the joyful, unhindered passage of angels between the two thrones, He will bring all to acknowledge who is truly the anointed King over all the earth.
        Still further, by the subordination of the powerful angels to the true heirs of salvation; and by the exceeding joyfulness with which the mighty ones set forth with their very pleasant task; yea, and greater still, by the fact that Christ after breaking up camp out of the feasting in heaven, receives His Bride, brings her to Jerusalem, sets her down to meat as the feasting begins there also, girds Himself, and comes forth to serve her (Luke 12:37), He will publicly manifest to all who is truly His Bride in whom He finds exceedingly great pleasure. Those who joyfully bore the reproach of Christ, who endured bitter persecutions and tribulations and are accounted worthy of the kingdom, are at this time resting and enjoying the Marriage Feast (II Thess. 1:3-7). What a restful, joyful time this will be for the saints, but what a horrifying, troublous time for the world. God shall show His delight in His holy ones, but shall sit in the heavens and laugh at those who despised His counsel and reproof (Prov 1:24-31).
        This is also the time of which Jesus spoke in Matt. 8:11-12: "And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth" (Compare also Luke 13:24-28).
        Some may wonder why the marriage itself is not for quite sometime after Christ comes in glory and has reigned for a short period, for the Marriage actually does not take place for nearly 44 1/2 months after Christ has begun to reign from Jerusalem. A careful study of the judgment of the great harlot (Rev. 16:17-21) and the time Christ begins to reign (Rev. 11:15-19) as both are related to Rev. 19:1-9, will establish the accuracy of the above statement. The reason for this apparent delay in the Marriage is that it is the pleasure of God and Christ to bring about the public humiliation and complete destruction of the false bride (the Great harlot, mystery Babylon), before the Marriage of the true Bride takes place (Rev. 19:1-9). By bringing the true Bride to Jerusalem and honoring her in every appropriate way, and by continuing the feasting in heaven with public free intercourse with the feasting in Jerusalem, the nations are fully assured of the blaring falsehoods and utter unworthiness of the false bride, and therefore, they turn upon her and rend her to pieces (Rev. 17 and 18). Then comes that most blessed union of the Bride with the Bridegroom.
        Questions may further arise as to the correct setting of Rev. 19:11-21 in relation to verses 1-10 of the same chapter. I will give a full explanation of this later. At the present I will remind the reader that many times throughout the book of Revelation, we are carried through the tribulation, and then in the same chapter or in the next chapter we are taken back to the beginning and go through the same period of time, only looking at it from a slightly different angle. We are carried through the period of God's wrath a number of times and this (Rev. 19:11-21) is one of them.