The Marriage Supper of the Lamb (Rev. 19:9)

Preached on Sunday, 6th September, 2009 (first sermon to congregation)

Last Thursday we attended a wedding as guests. We arrived at it as invited guests and we left it as guests – our attendance did not change our status. We were there as observers; we were not the persons getting married. Obviously the wedding was a happy occasion for all concerned, including the married couple. Their day changed them for the rest of their lives – it was a new beginning. Attending that wedding led me to think of another wedding we will attend, a wedding that will mark a new beginning, not of a period made up of a few years in this world, but a period that will include the endless number of eras in the eternity ahead.

Biblical background
The Bible has many references to wedding feasts. The first wedding was performed by God himself in the Garden of Eden when he brought Adam and Eve together. We are familiar with the wonderful romantic story of the search for a bride for Isaac by Abraham’s servant. In addition many of the prophets used the imagery of a wedding feast when predicting the future blessings of spiritual restoration that would yet be enjoyed by God’s people. For example, Isaiah says these words in Isaiah 61:10: ‘I will greatly rejoice in the LORD; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness, as a bridegroom decks himself like a priest with a beautiful headdress, and as a bride adorns herself with her jewels.’

Jesus used wedding feasts as illustrations in some of his parables: he refers to a marriage feast in his parable of the wise and foolish virgins (Matt. 25:1-13); he mentions a wedding garment in the parable of the marriage of the king’s son (Matt. 22:1-14). His first miracle was performed at the wedding in Cana in Galilee (John 2:1-11). Paul speaks about the relationship of Christ and his church as similar to that of a bridegroom and a bride – a loving union (Eph. 5:22-33). Of course it is only one of several pictures used by the apostle: he also says that Christ is the head and believers are the body (a living union) and that Christ is the foundation and believers the stones of the building (a lasting union). John in addition uses this imagery in the Book of Revelation in 19:9.

The context
In John’s use of the illustration in Revelation 19, the wedding feast is about to occur. It will not take place until Jesus returns. John has been given special information regarding this future event and in his Revelation he also refers to several other aspects of it such as the Day of Judgement or the new heavens and new earth. Perhaps it was possible for the marriage supper of Jesus to be overlooked among all these other astonishing events, or that John thought he was receiving a personal message for his own comfort. In any case the angel tells John to write down the words of verse 9 and then also assures him that these words are ‘the true sayings of God’. The words of the angel imply that John had not intended to write them down and also seemed to be overwhelmed by the depths of the discoveries he was making. Whatever was John’s state, the fact of the matter is that God wanted us to know the content and the certainty of the words that John was told.

Usually with a wedding, there is only one bride and one bridegroom. The wedding described by John is very different. While there is only one bridegroom (the Lord Jesus Christ), the bride is more than one person. Instead the bride is made up of many persons (in verse 8, they are called ‘the saints’). The wedding is about to take place because the number who make up the bride of Jesus is completed.

The wedding is preceded by an exhortation to a large crowd (19:5) and a response by the large crowd (19:6-8). The exhortation is given from the throne of God and is a command to worship God. Is there one who sits on God’s throne and simultaneously encourage others to worship God? The answer to the question is Jesus, the ascended Saviour. But to whom is he speaking? He is not speaking to the church because those addressed, in their answer, speak about the church. They are distinct from the church and yet celebrate the prospects of the church. The large crowd addressed by Jesus is the heavenly host of angelic beings and they respond by singing about the way God will be glorified in what happens to the church of Christ at the marriage supper.

The persons invited to the marriage supper are described as ‘blessed’ and this description refers to both their environment and their experience. Because of the call they have been given, they are now in a different situation. Prior to receiving this call, they were not in such a location. Their previous position had been one of spiritual danger, but having been called they now live in place of security. In addition, the blessedness extends to their sense of safety and satisfaction. It is possible to be safe and not realise it – a person who is rescued from a sinking ship by a strong man may not sense that he has the strength to save her. She does not enjoy her rescue, although she is safe. Because she is without the sense of safety, she does not experience blessedness. But when Jesus rescues a person from spiritual danger, he gives to them a sense of his peace.

The husband is Jesus and, of course, he could have been called by a number of illustrious titles such as King, Master, Governor and Lord. Instead he is called the Lamb. Names are given to reveal aspects of a person’s nature and work. By noting that Jesus has the title of ‘Lamb’, we are encouraged to remember his gentle, humble character and his sacrificial work. The bride has nothing to fear from his character and she need not doubt his determination to bless her since he has already paid the price to purchase her for himself when he died on the cross.

The called
In the Bible, there are several different calls associated with God’s dealings with his people, and it is important that we identify which call is intended here. For example, there is what is termed the gospel call. By this is meant the invitation that is given to sinners to repent of their sins and trust in Jesus Christ. That is not the call mentioned here. There is also a call to holiness of life issued by God to his people (1 Thess. 4:7). This is not the call mentioned here. Paul reminds the Galatians that they have been called to liberty from legalism and the Corinthians that they had been called to peace. These are not the calls mentioned here, although the ones who receive the call to the marriage supper have also had these other calls. Most importantly, the ones who receive this call to the marriage supper have previously responded to the gospel call.

The gospel message is conveyed to sinners in general. In it they are reminded of God’s love for sinners, revealed especially in the life and death of Jesus Christ. The gospel is indeed good news. But it is not enough to hear the gospel, not even to understand the gospel. In addition, all who hear the gospel are urged to respond to it in repentance and faith. Repentance concerns their past sins and includes an intelligent understanding of them, an emotional detestation of them, and a determined resolve to leave them. Accompanying repentance is faith in Christ. Like repentance, faith involves the mind, the emotions and the will. A person with faith grasps who Jesus is (the Son of God) and what he has done (became a man and suffered on the cross); a person with faith admires Jesus Christ and discovers affections for him; and a person with faith freely and gladly chooses to trust in Jesus Christ.

Those who respond in repentance and faith are the ones who will receive from Jesus a further call to attend the marriage supper when he returns. Many things will happen to them before that day comes. Most will live holy lives of several decades (although the Christian life of others may be very short), many will die and have to be resurrected from the dead with glorified bodies and souls, those still living at the time of his return will have to be transformed. It will be a day of reunion as well as resurrection and renewal. Yet in addition to these wonderful experiences, when this day comes it will be marked by great anticipation of more to come, and that anticipation is illustrated in the description of the clothes that the people of God will wear: ‘“it was granted her to clothe herself with fine linen, bright and pure” – for the fine linen is the righteous deeds of the saints’ (v. 8). Just as a bride wears a beautiful dress at an earthly wedding, so the people of God will wear a precious set of clothes for the marriage supper.

The clothes
One important detail to note about the clothes is that they need permission to wear them. This consent is stated in the words that ‘it was granted her’. Somebody with authority over them will allow them to wear this beautiful set of clothes which belongs to someone else.

It is also worth noting that there is a problem about how to translate the last clause of verse 8. The problem concerns how to translate the plural noun, righteousnesses. Most modern translations interpret it as meaning the combined righteous acts of God’s people and older versions interpret it as meaning a righteousness that belongs to God’s people.

I have a difficulty accepting the modern rendering, and for a fairly simple reason – as far as the righteous acts of Christians are concerned there is a great variety in number and in degree. Also their most righteous efforts are tainted by sin and therefore are not completely beautiful. I cannot think of any action I have done as a Christian which would be suitable for me to wear on this great future occasion. So if the plural word does not demand a numerical meaning, what else could it mean? The answer I would suggest is that it is stressing the greatness and uniqueness of the righteousness they will be allowed to wear. And the garments they will wear on that great occasion will be the righteousness of Jesus himself, his obedience to the law of God.

Of course, they have already received that set of clothes when they first believed in Jesus. Yet the fact that they can wear it to the marriage supper is a reminder that, unlike earthly garments, the righteousness of Jesus never fades away. It will still be as bright and pure and perfect then as it was when he cried, ‘It is finished.’

Further, this set of clothes is the only acceptable outfit to wear to the marriage supper. Simultaneously, this is a rebuke and a word of comfort. It is a rebuke because I cannot take pride in my religious achievements and it is a comfort because even although I have failed him many times I still have his permission to wear his righteousness when I attend the marriage supper of the Lamb.

The celebration
Unlike Scottish weddings, marriage suppers in the Middle East could last for seven days. This is the probable reason as to why the wine ran out during the wedding in Cana, recorded in John 2. The marriage supper was an opportunity for the bridegroom to display his wealth and his ability to care for his bride. When Revelation speaks about the marriage supper of the Lamb, it is not describing an event at the beginning of the new world. Instead it is describing the entirety of life in the new world. Heaven will be like a permanent wedding celebration. So what will mark the endless marriage supper of the Lamb?

During an earthly wedding, it was expected that friends and guests would come and compliment the bridegroom for providing the food and drink in the supper. In a far higher sense, Jesus the heavenly bridegroom will be endlessly praised for providing throughout eternity the ongoing provision that satisfies the souls of his people in an increasing manner. So heaven will a world of praise, in which songs of worth will be directed towards the King on the throne.

Connected to the praise will be the wonderful fact that all of what takes place in the world of eternal bliss will be the fulfilments of promises made by Jesus, even in this life. One set of such promises is the ones found in the letters to the seven churches in Asia where Jesus assures those who will overcome that they will enjoy great experiences from him. It is a good exercise for finding spiritual encouragement to sit down and reflect on all that Jesus promises to do in these verses. And there are many other such promises contained in his Word about life in heaven.

We can also look at the marriage supper as an event full of marvellous prospects. When we read the Book of Genesis, have we ever asked ourselves what it would contain if chapter 3 contained a different story. Chapter 3 describes the entrance of sin and it was followed by a curtailment of God’s actions in providing for his creatures. Instead of anticipating blessings, the human race could only expect different outworkings of the curse pronounced on them by God for their rebellion. But the records of the eternal world, as far as the life of the city of God is concerned, will never have the equivalent of Genesis 3 – there never will be an event that will prevent marvellous prospects being realised. What these prospects are cannot be explained to us apart from the use of illustrations such as being taken by Jesus to drink out of the fountains of the waters of life (Rev. 7:17).

A final aspect of the marriage supper that can be noted is the sense of pleasure and peace that will permeate throughout each stage and sequence of events. In that environment of praise, fulfilled promises and ongoing prospects, there will also be continual pleasure and satisfaction. Life will be truly wonderful during the marriage supper.

All this should cause each of us to ask ourselves, ‘Will I be called to the marriage supper of the Lamb?’