Does studding Eschatology for yourself really Matter?

Why is the study of eschatology important? First, the Bible is given to us that we might know God’s love for us and how God redeemed us to bring us back into His very presence.

Anything God has chosen to reveal to us is certainly worth studying. It seems odd, therefore, that Christians would opt to downplay certain parts of God's revelation as irrelevant.

Second, while eschatology may not be among the essential doctrines of the faith, neither is it unimportant. Eschatology deals with God's plan in human history. The Bible also tells us about God in eschatological passages. How can anyone say that God's plan for the human race has no effect on one's life?

In general, I find those who claim that eschatology has no effect on one's lifestyle to be those with a pessimistic view of the future. Eschatology affects one's perseverance. Eschatology has a very profound effect on one's life. You better believe eschatology matters. As a man thinks, so is he (Prov. 23:7). In my last article we say how the church became greatly influenced by gentile thinking and how their ideas of the last day’s are totally alien to Judaism and Old Testament scripture.

But did this influence creep in on other parts of the Bible like the nature of the "Parousia of Christ that was to happen in the last days as well. Now Listen to these suggestions by Kurt Aland as we discover a decisive turning point in the second half of the second century a watershed decisive for the development of the Christian church. Think deeply about these things.

It was the definite conviction, not only of Paul, but of all Christians of that time, that they themselves would experience the return of the Lord; The Apocalypse expresses the fervent waiting for the end within the circles in which the writer lived-not an expectation that will happen at some unknown point x in time, but one in the immediate present. If we browse through the writings of that period we observe that this expectation of the end continued. In fact, we also find the writing of the first half of the second century sufficient evidence to indicate that the expectation of the Parousia was by no means at an end then.

At the end of the Didache ("the teaching of the twelve apostles"), from the time shortly after 100, there is, for example, an apocalyptic chapter, which corresponds completely in its outline to the Synoptic apocalypse in Mark 13 (and the parallel chapters in the other Synoptic Gospels.); here we can only very cautiously say that it used the same words, but that its content is imperceptible in the process of change. It's quite similar to the Epistle of Barnabas, which was written a little later that the Didache, where we read: (The day is near in which everything will perish together with the evil. The Lord and his recompense are near.

Again and again the old expressions echo. They echo apparently almost unchanged, but ("doubt about the imminence of the Lord’s return is increasingly mixed with them until around the middle of the second century, when the Shepherd of Hermas thinks he has found a solution and expresses it with great thoroughness and emphasis: the Parousia-the Lord’s return-has been postponed for the sake of Christians themselves. The building of the tower has not been stopped,) it is only temporarily suspended. Therefore and this is the warning of the Shepherd of Hermas, on account of which the entire work was really written do good works for your purification, for if you delay too long, the construction of the tower may be finished and you will not be included as stones built into it.

The thought of a postponement of the Parousia appears all through 2 Clement but here it is expressly mentioned for the first time. Thus, about the middle of the second century, a decisive turning point occurs one which can be compared in significance to all other great turning points, including the Reformation. Obviously, we cannot fix this turning point precisely at the year 150, for it took a while until the though caught hold everywhere. But a development does begin with the Shepherd of Hermas which could not be stopped-a development at the end of which we stand today. As soon as the thought of a postponement of the Parousia was uttered once and indeed not only incidentally, but thoroughly presented in an entire writing-it developed its (own life and power).

At first, people looked at it as only a brief postponement, as the Shepherd of Hermas clearly expresses. But soon, as the end of the world did not occur, it was conceived of as a longer and longer period, until finally-this is today’s situation nothing but the thought of a postponement exists in people’s consciousness. (Kurt Aland. A History of Christianity. (2 vols.) Fortress Press: 1985. Vol. 1,pp.89-102

Above we have heard from a well-known students of Church history who pointed the middle of the second century as the time when a paradigm shift in eschatological concepts occurred. Did all these statements of history just come out of the thin air? These are pretty powerful statements, and they're coming from someone who knows a decisive turning point" when he sees one.

These and other statements made by other students of Church history are not hided in the dark all it takes is a little research to learn the truth of the matter. Does studding Eschatology for yourself really Matter?

The last days.

After the destruction of Jerusalem in A.D. 70 a great number of Jews’s were killed or taken captive and sold as slaves. Concerning Jerusalem, Moses said, in Deuteronomy 28:68 "And the LORD will take (you back to Egypt in ships, by the way of which I said to you), 'You shall never see it again.' And there you shall be offered for sale to your enemies as male and female slaves), but no one will buy you." (emphasis added)
The tallest and most beautiful of the young men were saved for the triumphal procession; everyone else over the age of seventeen was sent in bonds to work the Egyptian mines. A great number were also sent into the provinces to provide amusement in the theaters. (Josephus 37:B.C A.D. 70 p. 230)

At the rise of Christianity anti-Semitism and hatred of Jews began to creep into the church toward the Jews just because they are Jewish. The church became greatly influenced by gentile thinking such as the Church, was God’s plan B after the Jews reject their Messiah. However the birth of the early first century Church was brought about from within the womb of Judaism. The Church was thoroughly Jewish from its earliest days (since there were no Gentiles in it from 32 to 42). When the Gentiles did begin to come into the church it was at the council in Jerusalem. ( Acts 15)

Along with the gentile influence came the idea of the last days on the New Covenant. However, in order to determine whether we are in the last days, we should determine how the phrase was originally used in the Hebrew Scriptures. This will help us in regards to our interpretation of the New Testament usage of the term "last days."

First, I would like to consider the first usage of the phrase "last days" and consider those who are primarily addressed: Genesis 49:1 And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. So, it is clear that Israel is the subject of Jacob ‘s swan song about the last days and the last days concern the Jews.
 
Moses confirms that in the latter days the Jews would be ultimate scattered among the nations. Deuteronomy 4:27 And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you. Deuteronomy 4:30 When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto his voice.

Moses says, the Jews would be scattered among the nations in a (time of tribulation that will come upon them in the latter days). There is no reference to Gentiles being the subject of these latter days.

Was the nation of Israel ultimately scattered among the nations in a time of tribulation? You bet they were, many were taken back to Egypt in ships, to work the Egyptian mines. (Deuteronomy 28:68 concerning Jerusalem) "And the LORD will take you back to Egypt in ships, by the way of which I said to you, 'You shall never see it again.' And there you shall be offered for sale to your enemies as male and female slaves, but no one will buy you." (emphasis added) (Josephus 37:B.C A.D. 70 p. 230)

Moses continues this omen toward the end of the book. Deuteronomy 31:29 For I know that after my death you will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because you will do evil in the sight of the LORD, to provoke him to anger through the work of your hands. Moses was speaking to a nation of Jews, who evil will befall in the latter days; because they did evil in the sight of the LORD,

Ezekiel identifies Israel also concerning its doom under the nations in the latter days. Ezekiel 38:16 And thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes. Nowhere in these passages are referring to the last days of the physical planet, but, rather, the last days of Judah and Jerusalem.

Isaiah predicts these last days as well. Isaiah 2:1-2 The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. The vision was concerning Judah and Jerusalem not the physical planet.

Throughout the Old Testament God predicts when these latter days come the people of God will understand what He will do to the nation of Israel in destroying it and punishing it for its wickedness.

Along with the punishment of the fleshly nation of Israel for its wickedness, the elect remnant of national Israel would be saved in the latter days. Hosea 3:5 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.

The fear here is one of reverence in those who worship and serve the God. In the Old Testament, “reverence” occurs as the translation of two Hebrew words: Yare’ (pronounced yaw-ray’), which carries the meaning of “fear.” This word is used to express the attitude toward God Himself. “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him (Psalm 89:7). The thought was one of fear, awe and respect.

Certainly the writers of the New Testament were very aware of those passages we studied involving the last days of Judah and Jerusalem. Therefore, it is safe and logical to say Paul believed they were living in the end of the Jewish age as well: 1 Cor 10:11 Now all these things happened unto them for examples and they are written for our admonition, upon whom the ends of the age are come.

Paul was describing the history of the Jews and their rebellion against God in the wilderness. We should not ignore the fact that Paul, is discussing the ancient rebellion of Israel, which took place in the wilderness before entering into the earthly promised land, was describing the rebellion taking place during the 40-year period in which he was living in the period between the giving of the New Testament and the entering into the heavenly Promised Land.

It is evident that national Israel is the main subject involved in these last days. However, one might try to argue that the last days concerned the spiritual Israel of God. One would be hard pressed to find scripture where God is bringing such evil upon His beautiful bride.

Consider the statement of Daniel about an everlasting kingdom. How great are His signs, And how mighty His wonders! His kingdom is an everlasting kingdom, And His dominion is from generation to generation. Daniel 4:3

Daniel 7:14 Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed..

Daniel 7:27 Then the kingdom and dominion, And the greatness of the kingdoms under the wholes heaven, Shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, And all dominions shall serve and obey Him.'

Hebrew 13:20 Now may the God of peace, who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant. Of course you cannot place last days on an everlasting covenant.

The point is most, if not all the disciples were dead not long after the start of the early Church. And there understand about the last days from the Old Testament scripture died with them. As the Gentiles began to come into the Church they gave birth to a last day totally alien to Judaism and Old Testament scripture.

2 Peter 3:13 Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells.

It has been generally believed that Peter here is saying there will be a new physical heaven and earth after the old earth and solar system are destroyed. At first glance, it looks as though Peter was saying just that. But are the physical world and universe, what Peter had in mind? There is a lot more to this statement of Peter that meets the eye.

In order to understand what Peter is trying to convey about the “new heaven and earth” we need to think like an Israelite who was familiar with the flood of Noah. The Jews had another understand of the heaven and earth, then our modern literal understanding.

Let go back to 2 Peter 3:5-7 For this they willfully forget: that by the word of God the heavens were of “old,” and the earth standing out of water and in the water, by which the world that then existed perished, being flooded with water. But the heavens and the earth, which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men.

Notice the context of what Peter writes in these verses 5. The “old” heavens and earth (that then existed) are the same heavens and earth that rain destroyed in Genesis. And rain fell upon the earth forty days and forty nights. (Genesis7:12)

So, the post flood heavens and earth that then existed are the “old” heaven and earth when Peter was writing. The reason the “old” heaven and earth were destroyed in the days of Noah was because of ungodly men who were thoroughly corrupt upon the earth in God's sight. Genesis 6:5 Then the LORD saw that the wickedness of man [was] great in the earth, and that every intent of the thoughts of his heart was only evil continually.

The “heavens and earth” that existed after the flood, Peter calls the “now “ heaven and earth in (2 Peter 3:7). Peter also says the reason for the destruction of the current heavens and earth was ungodly men. Peter continually links the two events together. The difference between the two events are the method of judgment. The heavens and earth of Noah’s day were destroyed by water and the heavens and earth Peter refers to are destroyed by fire. Some, who take the literalistic interpretation approach to all prophecy, apply this to the end of the world's history. But prophecies like this actually applied to spiritual things the passing away of the old order, and the transformation of things into newness of life.

Here are two dilemmas with our old modern interpretation that the heaven and earth Peter is referring to are the material world, and universe that will be burned up. Why should we think that fire will destroy (the Glob and Universe) when Peter uses the example of the “old” heavens and earth (that existed) were destroyed in Noah’s flood? We need not. The flood did not destroy the literal heavens and earth, as Peter refers to its destruction. (2 Peter 3:5) The people came under judgment by water. The literal heavens and earth were not destroyed. Peter explains the earth was standing out of water and in the water.

The second dilemma. Have you ever thought to yourself if the literal heaven and earth were destroyed in the days of Noah's flood were did the “now” heaven and earth that Peter mentions will be destroyed by fire come from? It's obvious that Peter had something else in mind other then the literal planet and universe burning up.

ISRAEL was the heavens and the earth that God had formed, and some day that same heavens and earth would pass away as described in (2 Peter 3). In Isaiah 51:13 God said that He had "stretched forth the heavens, and laid the foundations of the earth" Once again, is God speaking here of the literal heavens and earth?

Read on in this same passage to verse 16: "And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people."

This could not be talking about the formation of the literal heavens and earth, for that had taken place more than 3,000 years before! The verse explains itself. He is talking about "Zion." He is talking about "my people Israel" In other words, He is talking about the formation of Israel or the creation of Israel.

In Jeremiah 22:29 God says, "0 earth, earth, earth, hear the word of the Lord." And in verse 1 (along with verses 11, 18 and 24) we read that the words were for the people of Judah, concerning the time when they would be taken "into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans" (vs. 25). It was not the whole physical earth, God was talking to, but the people.

The new heavens and earth that Peter mentions where righteousness dwells are based upon "GOD’S PROMISE" The only prophecies "promise" that Peter referred to are in the Old Testament that specifically mention the new heavens and new earth are found in Isaiah 65:17 and Isaiah 66:22.

These are the only two places in the Old Testament where this promise of a new heaven and a new earth can be found, and neither of these speak of a literal heavens and earth passing away. Nor do they speak of a literal new heaven and new earth.

The heaven and earth, in which Peter is referring to in Genesis and 2 Peter 3 are Bible language referring to change or transformation, from an old order and making into a new thing, of God's people.

The Old Covenant was obsolete and growing old and ready to vanish away. (Hebrews 8:13) In that He says, "A new covenant," He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.

The elements will melt with fervent heat.

Most people are naturally prone to accept without question the teaching from a person or organization they hold in high regard, never considering or presuming that they could be teaching something based upon an assumption or preconceived notion they were taught. It may be that many of us have come to understand these verses based on prior traditional assumptions.

We need to examine the meaning of this word "elements", which is the same word used several other times in the New Testament. The Greek word for "elements" is "stoicheion" and means "something orderly in arrangement - element, principle, rudiment."

The word itself can refer to the parts of which our universe. It can also have another meaning it can refer to the rudimentary things of religion as well as other things too, of course. Perhaps we should consider what other scriptures may have to say on this matter of “the elements” and how the word is used? At this point in our study will look at the symbolic meaning of the passing away of the heavens and the earth, in connection with the "elements.” The elements would be the done away with the things related to Israel’s religion which would be abolished.

We find this word first in Galatians 4:3 where Paul said, "Even so we, when we were children, were in bondage, under the elements "stoicheion"of the world." Here Paul was saying that the Jewish people before Christ and salvation were living under the worldly ceremonies and ordinances of the old covenant, though now they no longer needed the law as a schoolmaster as they had graduated to Christ by faith. The elements "stoicheion" were no longer needed. When they were under the Mosaic, law before Christ they were in bondage, under the elements "stoicheion"of the world."

The Jewish leader believed just because they were fleshly descendants of Abraham that they had never been under this bondage. However, Jesus pointed out whoever commits sin is a slave of sin and bondage. (John 8:33-34)

Then in Galatians 4:9 the word is used again. "But now, after that you have known God, or rather are known of God, how turn you again to the weak and beggarly elements, whereunto you desire again to be in bondage?" Paul follows this by saying that because "You observe days, and months, and times, and years;" verse10. He was afraid he had bestowed his labor upon them in vain. Paul used the term in his stinging rebuke to the Galatians Christians who were tempted to forsake the freedom of the New Covenant for an Old Covenant "elementary" style legalist religious system. The things of that legalist system would shortly be "burned up."

In Colossians 2:8 Paul encourages the Colossian Christians not to go back into these elementary things of the old law. He uses the same word for "elements" ("stoicheion") though here translated "principles" "Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ." The spiritual lives of these Christians could be spoiled if they listened to those Judaizers who tried to get them to return to the old way. These things would soon go up in smoke.

Then in the same chapter, Colossians 2:20, Paul said, "Wherefore, if you be dead with Christ from the elements ("stitching") of the world, why, as though living in the world, are you subject to ordinances ... " These ordinances would soon "perish" (be destroyed) he said (vss. 22).

The writer to the Hebrews says, "For though by this time you ought to be teachers, you have need again for someone to teach you the elements (stoicheion) of the oracles of God, and you have come to need milk and not solid food" (Hebrews. 5:12). In context, the writer to the Hebrews is clearly speaking of Old Covenant truths, particularly since he connects it with the term oracles of God, an expression used elsewhere in the New Testament for the provisional.

These words are a complaint, which the apostle makes a certain defect in the Christian Hebrews, to whom he wrote. What is the defect? The apostle complains was they had not made that progress in their acquaintance with the things of the law or things taught in the oracles of God, which they should have made by then. They should have been moving behind the knowledge of elementary things and teachers spiritual things in Christ. Yet they were still in need of the milk of the word and not solid food.

If these other five places are using the word "elements"(stoicheion) in terms of the old legalist religious system why would we think the meaning in 2 Peter 3:10 would not mean the same thing as in these other places?

When Peter said "the elements shall melt with fervent heat" in II Peter 3:12 the Greek word for "melt" there is "teko which means "to liquefy" But interestingly, in verse 10 where those same identical words (in English in the King James version) are used: "the elements shall melt with fervent heat", the Greek work for "melt" is different. It is "luo", which means "break up, destroy, dissolve, loose, melt, put off." In actuality, this is what happened to those "elements" of the old Jewish religion - they were broken up, destroyed, dissolved, loosened and put off. This is how the elements melted during that day of the Lord, when the heavens and the earth felt the judgment of God.

Until we learn to set aside our modern gentile traditional understand about these things and think like a first century Jew who was familiar with this style of figurative language out understanding of the Bible will forever be on the milk of the word and not solid food.

With the Lord a day is like a thousand years, and a thousand years are like a day.

The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance. (2 Peter 3:8) In order to truly understand any context of scripture, it must be understood in it's original historical setting. The main principal design of this chapter is to demonstrate, an objection to the scoffers, that the Lord Jesus had not returned.

We will start with 2 Peter 3:2-4 which reads, that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior, knowing this first: that “scoffers will come in the last days,” walking according to their own lusts, and saying, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation."

Jude 1:18 says there would be "mockers in the last time of the old Covenant. Scoffers is the same Greek word rendered mockers. Now those days of Jude prophecy were being fulfilled.

These scoffers Peter mentioned, are Judaizers and unbelieving Jews that abandon God’s gracious gift of salvation and were trying to get Hebrew Christians to abandon the promise of Christ return. These Judaizers were mocking the Hebrew Christians by saying. "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation." These, "mockers" were Jews familiar with Jesus promise to return. (Matthew 10:23; 16:27-28; 26:62-65).

These scoffers were also very familiar with the events of the Old Testament. The argument of Peter, in reply to this is strong Peter began his scathing rebuttal to these mockers. He refers to the destruction of the old world by the flood--a fact that cannot be argued. Peter said that those scoffers knew very well what happened in the days of Noah, how the earth was standing out of the water and in the water. Verse 5 for this is unobserved by them willingly. However, they were willing to cast aside that knowledge and ignore it, as they made mockery of Jesus’ promise to come and destroy the then present “heavens and earth,” which was “reserved for fire, on the day of judgment of ungodly men” (verse 7).

In verse 8 we find a statement that has been quoted over and over again, but “not like it was originally written.” In 2 Peter 3:8 we find the statement about "one day being as a thousand years," etc. Please note the verse (does not say one day IS a thousand years with the Lord). But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

Peter was defending the promises of God’s word, especially the promises, against those scoffers who jeer and mock God's faithfulness. He was not in agreement with them. Peter wanted to assure his brethren not to fall prey to the words and claims of those evil scoffers that Christ had not returned as promised. They could count on it! Peter ministers to the household of faith as he strengthens them. He says, if God promises to do a certain thing in a day, the promise is sure, and it will come on time. If God promises to do a certain thing in a thousand years, the promise is sure, and it will come on time. It makes no difference to God, if the time is a day or a thousand years; God is faithful, to do what he promised. Verse 8 strengthens the sureness of the time statements made by Jesus in Scripture, they aren't opposing them. Peter was defending the promises of God, not agreeing with the scoffers.

Peter's thoughts are rooted in the Psalms: For a thousand years in your sight are like a day that has just gone by, or like a watch in the night. Psalm 90:4 This verse amplifies the teaching, saying that no matter how long time is from man’s perspective, it’s like a twinkling of an eye from God’s eternal perspective. Peter draws on these eternal truths to bring home the point that God is certain to keep his promises on time. Apostle Peter’s readers should not lose heart, because God keeps his promise on time.

What are the things that were continuing since the beginning of creation that the scoffers jeered and mocked the household of faith about? (2 Peter 3:4) The system of Moses with its priest hood, and animal sacrifices and the Temple. All these things were continuing when Peter wrote these words.

In fact, these may have been the very same scoffers who were brought false witnesses to testify against Stephen. There we read, Now Stephen, filled with grace and power, was working great wonders and signs among the people. Certain members of the so-called Synagogue of Freedmen, Cyrenians, and Alexandrians, and people from Cilicia and Asia, came forward and debated with Stephen, but they could not withstand the wisdom and the spirit with which he spoke. Then they instigated some men to say, "We have heard him speaking blasphemous words against Moses and God." They stirred up the people, the elders, and the scribes, accosted him, seized him, and brought him before the Sanhedrin.

They presented false witnesses who testified, "This man never stops saying things against (this holy place) and the law. For we have heard him claim that this Jesus the Nazorean will destroy this place and change the customs that Moses handed down to us." (Acts 6:9-14 New American Bible)

The real purpose of this whole episode, is to introduce Stephen as one who comes against the Temple and the Mosaic law that was handed down to them. The Temple is the holy place mentioned in verse 13. Notice these people were claiming that Stephen said Jesus will destroy this place (the Temple) and change the customs (the laws) that Moses handed down to us." This statement was made long after Jesus ascended to the right hand of the Father.

The scoffers Peter writes about were jeer and mocking about the faithfulness to this promise. But what was the reason Jesus had not yet come? The answer to that question is found in a verse that has long been forgotten and completely removed from the context of verse 8 Peter said, “The Lord is not slow about His promise, as some count slowness, but is patient toward YOU; not wishing for any to perish but for all to come to repentance.” (2 Peter 3:9)

The word translated "slow" (Greek "braduno") means just that. Another beautiful truth that is expressed here is that Peter, reminded them once again of the patience and long-suffering of God. The delay should be regarded as a proof of God, forbearance, and of his desire that men should be saved.

God wanted, 40 years for his old covenant people, to come to repentance, and not reject the salvation, of which Peter and Paul and others spoke of. After those 40 years of patience were over Jesus fulfilled his promise and the things that the scoffers were bragging that we're continuing were destroyed including the scoffers.

The concept of the Marriage Supper is also better understood in light of the wedding customs in scripture.

The Marriage Supper of the Lamb is a magnificent occasion. It stands out. It is alluded to in the Hebrew prophetic poetry. It is time of voicing great joy and gladness. The words of the wedding ceremony are, from Psalm and Isaiah… as the bridegroom rejoices over the bride, so shall Elohim rejoice over you. Isaiah 62:5 Psalms 19:5 Which is like a bridegroom coming out of his chamber, And rejoices like a strong man to run its race. Psalm 30:11-12 You have turned for me my mourning into dancing; You have put off my sackcloth and clothed me with gladness.

At the Marriage Supper the bride and bridegroom are elaborately clothed. Passages of scripture also allude to this practice. They would act and be treated like a king and a queen, even being adorned with crowns. Song of Solomon. 3:11 "Go forth, O daughters of Zion, and gaze on King Solomon with the crown with which his mother has crowned him on the day of his wedding, and on the day of his gladness of heart."

Isaiah 61:10 For He has clothed me with garments of salvation, He has wrapped me with a robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.

Ezekiel 16:8-13 When I passed by you again and looked upon you, indeed your time was the time of love; so I spread My wing over you and covered your nakedness. Yes, I swore an oath to you and entered into a covenant with you, and you became Mine,” says the Lord GOD. “Then I washed you in water; yes, I thoroughly washed off your blood, and I anointed you with oil. I clothed you in embroidered cloth and gave you sandals of badger skin; I clothed you with fine linen and covered you with silk. I adorned you with ornaments, put bracelets on your wrists, and a chain on your neck. And I put a jewel in your nose, earrings in your ears, and a beautiful crown on your head. Thus, you were adorned with gold and silver, and your clothing was of fine linen, silk, and embroidered cloth.

If you wanted people to think of the most joyous special celebration they could think of, you would pick the wedding feast. Especially in that ancient Near Eastern culture. People really knew how to do it up big when it came to wedding feasts. The celebration might last for days or weeks. They pulled out all the stops richest of foods and the finest of wines, freely flowing. (John 2:1-12) It is a glorious celebration of all who had faith in God and since they are in a spiritual state there no need for food or drink! Ecclesiastes 12:7 Then the dust will return to the earth as it was, And the spirit will return to God who gave it.

The wedding feast to which the saints are invited includes not only the first century saints as the bride of Christ, but others were invited to the wedding feast as well. The "others" include all the Old Testament saints who die in faith like Abraham, and Isaac and Jacob.

In Luke 13, Jesus talked about Abraham and Isaac and Jacob and all the prophets of Israel–as well as a multitude of people from the east and west and north and south. All of them “reclining at a table in the kingdom of God.” “Reclining at table” That’s the image of an ancient Near Eastern feast, which Jesus uses to describe the kingdom of God.

This are the ones invited. “Blessed are those who are invited to the marriage supper of the Lamb” (Revelation 19:9). The main purpose of the wedding feast is “ worship and praising God” for all that He has done. Jeremiah 33:11 'the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who will say: "Praise the LORD of hosts, For the LORD is good, For His mercy endures forever" and of those who will bring the sacrifice of praise into the house of the LORD. For I will cause the captives of the land to return as at the first,' says the LORD

In his vision John saw and heard the heavenly multitudes praising God because the wedding feast of the Lamb the "marriage supper"—was about to begin. Revelation. 19:6-9 And I heard, as it were, the voice of a great multitude, and as the sound of many waters, and as the sound of mighty peals of thunder, saying, "Hallelujah! For the Lord our God, the Almighty reigns. Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready." And it was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints. And he said to me, "Write, blessed are those who are invited to the marriage supper of the Lamb.'" And he said to me, "These are the true words of God."

There is another very important point that is often overlooked about the Marriage Supper of the Lamb. There are three phases to the marriage supper itself. First, a marriage contract between the parents of the bride and the bridegroom. The bridegroom would pay a dowry to the parents of the bride. This was called the betrothal period, what we would today call the engagement.

The second step usually occurred a year later, when the bridegroom, accompanied by his male friends, went to the house of the bride at midnight with a torchlight parade through the streets. The bride would be ready with her maidens, and they would join the parade that would end up at the bridegroom's home.

The third phase was the Marriage Supper of the Lamb itself, as illustrated Revelation. 19:6-9 What John visioned the wedding feast of the Lamb (Jesus Christ) and His bride (the Church) in its “ third phase, the implication is the first two phases leading up to the Marriage Supper had already taken place.” So there no way Revelation was written after AD 70 when the bridegroom came for his bride.