Can you give guidance from Scripture as to when and where the marriage of the Lamb will take place?
The marriage of the Lamb is a most absorbing subject. Let me say first of all that God has chosen marriage, the sweetest and closest tie on earth, to set forth the relationship of Christ to His Church. It is a blessed truth that Christ stands in relation to the Church as a bridegroom to a bride or as a husband to his wife. No one can read carefully Ephesians 5.25-33 without concluding this. The marriage of the Lamb is what heaven has waited for. The pent up gladness, exceeding any other joy, is seen when the time comes for the marriage of the Lamb (Rev 19.6-7). It will be the most joyful event in heaven yet.
The marriage of the Lamb is a principal prophetic event in Gods future programme, and while planned marriages on earth for more than one reason may not take place, here is a marriage that will certainly come to pass. The place of it should give us no difficulty. Revelation 19.7, where it is mentioned, is in the first section of the chapter (vv.1-10) which brings before us a scene in heaven, whereas in the second section of the chapter (vv.11-21) the scene is earth where the armies of the beast have gathered in the plain of Megiddo for the crisis battle in the campaign of Armageddon. As to the time of the marriage, we may notice it follows the destruction of commercial Babylon in the previous chapter. This will take place, I judge, just before the Lord returns to the earth to end the tribulation and deal with the Antichrist. Therefore, the marriage must take place later rather than earlier in the parousia (the presence of Christ in heaven with His saints).
The marriage supper mentioned in v.9 is really the celebratory nuptial feast of this wonderful union. The guests invited, being distinct from the Church, may possibly be the Old Testament saints. Whereas the marriage itself will have taken place in heaven, the supper will I suggest take place on earth, possibly lasting throughout the Millennium. Certainly, the unique position of the Church will be displayed and recognized by a wondering world. To be part of the bride of Christ through grace is a wonderful privilege to be in the good of now and a blessed occasion to look forward to.
John J Stubbs
Why is the New Covenant mentioned in 1 Corinthians 11 when the Covenant is not with the Church but with Israel and Judah?
From v.17 of 1 Corinthians 11, Paul begins to deal with the subject of "The Lords Supper" and the disorders associated with its celebration by the assembly at Corinth. He commences by drawing attention to the "Divisions and Heresies at Corinth" (vv.17-19). Paul then deals with "The Corinthians Own Supper" (vv.20-22), before coming to the subject of "The Lords Supper" (vv.23-26). Indeed, we could entitle vv.17-22: "Things as they were at Corinth", and vv.23-26: "Things as instituted by the Lord".
In bringing before the Corinthians the institution of the Supper, Paul was going back to first principles. What better way was there to convict them of their grave departure than to remind them of the simplicity and beauty of how it all began? Here we have a direct revelation from the Lord to Paul, "For I have received of the Lord" (v.23), of what took place in the upper room. Paul will therefore tell them that "the Lord Jesus...took bread" and remind them of His words, "this is my body, which is broken for you" (v.24). He will also speak of the cup: " he took the cup...saying, This cup is the new testament (covenant) in my blood" (v.25); it is in this connection that "the new covenant" is mentioned in this chapter. Thus the cup represents the new covenant in virtue of and grounded upon the blood of Christ.
The Lord intimates that the old covenant had been set aside. We first read of "the new covenant" in Jeremiah 31.31-34; it is new in the sense of being different in nature and form from the old. The new covenant was not made with the Church. According to Jeremiah, it will be made "with the house of Israel, and with the house of Judah" (Jer 31.31); this is quoted by the writer to the Hebrews (8.8). This covenant will be enjoyed by them in a future day when they will learn that it is based upon the sacrifice of the Messiah whom they once rejected. Whilst Hebrews 8 makes it clear that Israel and Judah are the beneficiaries; we see in chapter 10 of the epistle that we, as believers of this present dispensation, now enjoy the benefits of that same sacrifice.
David E West