The Bride in Genesis
By Arlen L. Chitwood
Isaac and Rebekah
Now Abraham was old, well advanced in age; and the LORD had blessed Abraham in all things.
So Abraham said to the oldest servant of his house, who ruled over all that he had, “Please, put your hand under my thigh,
and I will make you swear by the LORD, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell;
but you shall go to my country and to my family, and take a wife for my son Isaac.” . . .
So the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.
Then the servant took ten of his master's camels and departed, for all his master's goods were in his hand. And he arose and went to Mesopotamia, to the city of Nahor. (Genesis 24:1-4, 9, 10)
There are five chapters in the book of Genesis (chapters 21-25) that foreshadow in type the complete history of Israel and the Church, from the birth of Israel’s Messiah to that future time when Israel’s Messiah returns and restores the kingdom to the nation.
Within that which is revealed in these five chapters, following the crucifixion of the nation’s Messiah, Israel is set aside (chapters 22, 23). Then, with the nation set aside, God, in the antitype of that which is seen in Genesis chapter twenty-four, sends the Holy Spirit into the world to procure a bride for His Son.
And once the bride has been procured, the bride is removed. Israel is then brought back into the picture, with the nation being restored as the wife of Jehovah and the Millennial Kingdom being ushered in (chapter 25).
The Dispensational Framework of Genesis 21-25
In Hebrews 11:17-19, recounting events in Genesis 22:1-14 (the offering of Isaac), Abraham is said to have received his son in a “figurative sense” (v. 19). And these verses reflect back upon this whole panorama of events — Abraham offering his son on a particular mountain in the land of Moriah, with a ram dying in the stead of his son (the son looked upon as dead [having died in a substitute — in the ram; v. 13]). And it was immediately following these events that Abraham received his son in a “figurative sense” (the son alive on the third day [pointing to resurrection on the third day; v. 4]).
The Greek word translated “figurative sense” (NKJV or as in the KJV: “figure”) in Hebrews 11:19 is parabole in the Greek text, the word from which we derive our English word “parable,” which is simply an Anglicized form of the Greek word. The word parabole is a compound word meaning “to cast alongside” (para, “alongside”; and bole, “to cast”). A “parable,” defined from the meaning of the word itself, is simply one truth placed alongside of a previous truth to help explain the previous truth.
Thus, Abraham receiving his son in the manner seen at the conclusion of the account in Genesis 22:1-14 is associated in Hebrews 11:19 with God’s provision of additional truth, reflecting back on previous truth. Abraham’s actions form one truth reflecting back on previous truth, given to help explain the previous truth (by providing additional light). And the previous truth would take one all the way back to that which began to be revealed in the opening chapters of Genesis, forming types of the future work of the Son at Calvary (ref., Chapter 1 in this book).
As well, the word parabole in Hebrews 11:19 is used in a similar respect to the way that the Greek word tupos (type) is used. Abraham receiving his son in (in the form of) a parable (God placing subsequent truth alongside previous truth) formed a subsequent type to previous types seen in the opening chapters of Genesis, providing additional light upon the subject.
(The words tupos [type] and parabole [parable] were both used earlier in Hebrews, referring to the tabernacle [in 8:5 (tupos, translated “pattern,” KJV/NKJV) and in 9:9 (parabole, translated “figure,” KJV; and “symbolic,” NKJV)]. In this respect, the word parabole in Hebrews 9:9; 11:19 would not only have to do with truth placed alongside of previous truth but, as well, with truth placed alongside of that which the type foreshadowed — future truth.
Abraham receiving his son in a parable would be truth placed alongside that which would occur 2,000 years in the future — the Father receiving His Son in exactly the same manner in the antitype. Thus, tupos and parabole become somewhat interchangeable words in this account [as well as the use of the two words earlier relative to the tabernacle].)
It then follows in these five chapters (Genesis 21-25) that “Abraham” is a type of God the Father, “Isaac” a type of God the Son, and Abraham’s two wives (“Sarah” in chapter 23, and “Keturah” in chapter 25) are types of Israel, the wife of Jehovah. Then, Abraham sending his “servant” into Mesopotamia to procure a bride for his son between the time Sarah dies and the time he marries Keturah could point to only one thing — God sending the Holy Spirit into the world to procure a bride for His Son between the time Israel is set aside and the time Israel is restored. Thus, one can immediately see that there is a God-provided, dispensational framework of events in these five chapters.
1) The Birth of Isaac (Genesis 21)
Isaac was born in a supernatural manner at a set time. Sarah was barren and beyond the age of childbearing, but God intervened, returned to Sarah “according to the time of life,” and “Sarah conceived and bore Abraham a son in his old age, at the set time of which God had spoken to him.” (Genesis 17:1-7, 16-21; 18:10-14; 21:1-7).
The birth of Christ occurred in a supernatural manner at a set time (Galatians 4:4). Israel, as Sarah, was barren (Matthew 21:19); but, through a supernatural work, as seen in the type, Israel brought forth God’s Son. God Himself became flesh in the person of His Son — the God-Man (John 1:14).
“Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit” (Matthew 1:18).
2) The Offering of Isaac (Genesis 22)
Years later, God instructed Abraham to offer his son for a burnt-offering upon a particular mountain in the land of Moriah. After Abraham and Isaac were on the mountain, God provided a substitute to die in Isaac’s stead. Isaac paid the penalty for sin through a ram slain in his stead — a substitutionary atonement (v. 13). Then, resurrection is seen through Abraham receiving his son on the third day in a parable (v. 4), reflecting back on previous types but also pointing forward to the resurrection of God’s Son in the antitype on the third day.
God offered His Son at Calvary on a particular mountain in the land of Moriah. And God’s Son may very well have died on the exact spot that Abraham offered his son. God, 2,000 years earlier, in the type, was very particular about the place in which Abraham was to offer his son; and this place was afterwards called “Jehovah-jireh,” meaning, “In the mount of the Lord it shall be seen (KJV) [lit., ‘In the Mount of The LORD it shall be provided’ (NKJV)]” (cf. vv. 2, 14).
A substitutionary atonement for man was provided at Calvary. God Himself in the person of His Son — the Passover Lamb — paid the penalty for sin. God purchased man’s salvation with His own blood (Acts 20:28). The Jewish Passover, 33 A.D., was the day God died — to be raised from the dead on the third day (Genesis 22:4; Luke 24:21).
3) The Death of Sarah (Genesis 23)
Following the offering of Isaac, the wife of Abraham, Sarah, died. This can only point to that which occurred following the offering of Jesus. It was at this time that the wife of God the Father, Israel (a divorced wife, awaiting restoration), was set aside for a revealed time and purpose.
4) The Bride for Isaac (Genesis 24)
Following the death of Sarah, Abraham sent his eldest servant into Mesopotamia to procure a bride for Isaac. This can only point to that which occurred following the setting aside of Israel — God the Father then sent the Holy Spirit into the world to procure a bride for His Son.
After Abraham’s servant had procured the bride, he removed the bride from Mesopotamia and returned to Abraham’s home with the bride. This can only point to that which the Holy Spirit will do after He has procured the bride. The Holy Spirit will then remove the bride from the world and return to the Father’s home with the bride.
5) The Remarriage of Abraham (Genesis 25)
Following the completion of the servant’s mission in Mesopotamia, Abraham again took a wife, Keturah. Abraham’s previous wife, Sarah, had been barren in childbearing; but Keturah was very fruitful.
This can only point to that which will occur relative to God and Israel after the Holy Spirit completes His mission in the world. God, following this time, will again take Israel unto Himself as His wife. Israel today is the adulterous, divorced wife of Jehovah. But in that future day, following Israel’s repentance, the nation will be cleansed of her harlotry. And, as Abraham married Keturah following the procurement of a bride for his son, God will remarry Israel following the procurement of a bride for His Son. Then, as Keturah was very fruitful where Sarah was barren (Genesis 16:1; 25:2), restored Israel will be very fruitful where the nation in the past was barren (Jonah 1:1ff; 3:1ff).
Scope of Genesis 24
With the complete picture before us concerning events both before and after the bride has been called out, one can immediately see the proper time in which events surrounding the procurement of a bride for God’s Son occur. According to the type, they must occur during the present dispensation, while Israel is set aside.
The journey of Abraham’s servant into the far country and his search for and procurement of a bride for Isaac will form the material for the remainder of this chapter.
1) Old Age of Abraham (v. 1)
This typifies the eternity of God. God’s plans and purposes date from eternity (Acts 15:18). The bride was chosen in the Son from “before the foundation of the world” (Ephesians 1:4). As Eve was created in Adam at the beginning, but not removed as a separate entity until Adam was put to sleep and his side opened, thus it is with the bride of Christ. The bride was created in the last Adam from eternity, but could not be removed as a separate entity until Christ had been crucified and His side opened, from whence blood and water flowed forth — the two elements necessary to bring the bride into existence (ref. Chapter 1 in this book).
2) Servant of Abraham (v. 2)
The eldest servant of Abraham is not named in Genesis chapter twenty-four. Though some individuals attempt to identify this servant with a previously named servant in Genesis 15:2 — “Eliezer of Damascus” — his identity in chapter twenty-four is unrevealed and unknown. About fifty years had elapsed between the events in chapters fifteen and twenty-four, and the two servants mentioned may or may not be the same person.
The servant, typifying the Holy Spirit, was sent into Mesopotamia for a specific purpose, given in the chapter. He was sent into Mesopotamia to search for and procure a bride for Abraham’s son. And the purpose for the Holy Spirit being sent into the world in the antitype must be exactly the same — to search for and procure a bride for God’s Son.
3) Covenant with Abraham (vv. 2-9, 37)
Before Abraham’s servant traveled to Mesopotamia to search for and procure a bride for his master’s son, Abraham made the servant swear “by the LORD, the God of heaven and the God of the earth, that he would take a wife for his son only from among his own kindred, in his own country (vv. 3, 4).
The servant left Abraham’s house to go into Mesopotamia with the specific instructions that the bride for Isaac was to be taken only from the family of Abraham. The bride would be removed from the family (called out of the family) and constitute only a small part of the family.
In like fashion, remaining completely within that which is revealed in the type, the Holy Spirit presently in the world searching for a bride for God’s Son would have to be conducting this search under the same instructions seen in the type. The Spirit presently in the world, searching for the bride, of necessity, would have to be conducting this search under a single, direct command from the Father: The bride for God’s Son must be taken only from among members of the family, from among the saved.
The type in Genesis chapter twenty-four requires that the bride be called out of the called, called out of the saved, not called out of the unsaved (represented by the Canaanite in the type). And this is in complete accord with the previous type, where Adam’s bride was removed from his body (Genesis 2).
(Genesis chapter twenty-four provides a good illustration of how a subsequent type will shed additional light on a previous type [Genesis 2] while remaining in complete agreement, in every detail, with the previous type.)
Abraham’s son was not to be brought into Mesopotamia again (v. 6). And the task of procuring the bride was left entirely to Abraham’s servant, who was sent into Mesopotamia alone. In like manner, God’s Son is not to be brought into the world again; and the work of procuring the bride has been left entirely to the Holy Spirit, who was sent into the world alone. Christ died ONCE to pay the ransom for the bride — His own blood. And the Son, as Isaac, remains at home with the Father while the Holy Spirit, as Abraham’s servant, searches for and procures the bride in the world.
(There are two main realms in which the Spirit works in the world today — breathing life into the one who has no life [the salvation of the unsaved], and the search for a bride for God’s Son [which has to do with a work among the saved, a work among those in whom He had previously breathed life]. And the latter, the search for a bride for God’s Son, occurring among the saved alone, has to do with the saving of the soul.
The Spirit was already in the world to do a work among the unsaved [and had been since that seen in Genesis 1:2b ff], but the Spirit is also seen being sent into the world at the beginning of this present dispensation to search for and procure a bride for God’s Son [Acts 2:1ff].)
4) Possessions of Abraham (v. 10)
Abraham’s servant took ten camels laden with his master’s goods and departed into Mesopotamia. “Ten” in Scripture is the number of ordinal completion. “Ten camels” were required because ALL of the master’s goods were in his hands.
The Holy Spirit presently in the world has in His possession ALL of the Master’s goods, which are to be found in the Word of God alone. The Holy Spirit — the One who gave this Word, the One in possession of these goods — is the only One who can, and will, reveal them to the prospective bride.
And it should go without saying that any Christian who reads and studies God’s revelation MUST do so under the leadership of the Holy Spirit, who both gave and reveals the Word. The Bible remains a closed book to all others.
5) Divine Intervention in the Search (vv. 11-15, 40)
It was God who brought about the meeting of Abraham’s servant and Rebekah. As Abraham’s servant stood by a particular well of water, Rebekah approached to draw water from the well. Every aspect of the search for the bride is marked by divine intervention and fraught with spiritual significance.
The Holy Spirit is in the world today standing by a particular Well of Water (a type of the Word of God; cf. Isaiah 12:3; 55:1). And the bride is the one who comes to the Well to draw Water.
6) Qualities of the Bride (vv. 15-22)
The bride being sought by the Holy Spirit in the world today is:
a) From the Family (v. 15)
The bride is being called out of the new creation in Christ where there is neither Jew nor Gentile. Those within this new creation are referred to as both “children” and “sons” of God, awaiting the adoption into a firstborn status. They are “Abraham’s seed [by being ‘in Christ,’ who is Abraham’s Seed], and heirs according to the promise [heavenly, not earthly]” (cf. Genesis 22:17; Romans 8:17; Galatians 3:29).
b) A Virgin (v. 16)
This aspect of the bride is further illustrated in the parable of the ten virgins (Matthew 25:1-13). Many Bible students associate these ten virgins with Israel awaiting the coming of the nation’s Messiah, but such an interpretation of the passage is not biblically possible. These ten virgins are associated with the kingdom of the heavens (v. 1), which had previously been taken from Israel (Matthew 21:43).
(In reality, throughout the present dispensation, Israel occupies the place of an adulterous woman, not a virgin. And Israel will not forsake her harlotry, or be cleansed relative to her harlotry, until AFTER the nation’s Messiah returns [Hosea 2, 3; cf. Hosea 5:15-6:2].)
The ten virgins represent those to whom the offer of the kingdom of the heavens is presently being extended. They, thus, could only represent ALL of the saved (“ten,” showing ordinal completion) during the present dispensation (all of the called). And the five wise virgins, singled out from among the ten (singled out from among all of the called), would represent those who will form the bride (those called out of the called).
All ten of the virgins possessed lamps with oil (vv. 1, 7, 8, ASV). The request of the five foolish virgins in Matthew 25:8 should read, “Give us of your oil; for our lamps are going out” (ref., ASV, NASB, NIV). The difference between the wise and foolish virgins lay, not in the thought that the foolish had no oil (otherwise, their lamps could not be “going out”), but in the fact that the wise virgins possessed an extra supply of oil.
“Oil” is symbolic of the Holy Spirit (Leviticus 8:10-12; 21:12; 1 Samuel 10:1, 6; 16:13). The five wise virgins possessing an extra supply of oil typify Christians possessing an extra supply of the Holy Spirit, i.e., Christians filled with the Holy Spirit; and the five foolish virgins lacking the extra supply of oil typify Christians lacking an extra supply of the Holy Spirit, i.e., Christians not filled with the Holy Spirit.
All ten of the virgins in Matthew chapter twenty-five went forth to meet the Bridegroom together — just as all Christians will go forth to meet the Bridegroom together. But only those five wise virgins with an extra supply of oil entered into the marriage festivities (v. 10). Thus, will it be in the future experience of Christians relative to being filled or not being filled with the Holy Spirit.
c) Able to Draw Water from the Well (vv. 16-22)
The bride is to be taken from Christians who are able to draw from the Word of God. Not only was Isaac’s bride found by a well, but also Jacob’s bride (Genesis 29:6-10), and Moses’ bride (Exodus 2:16-21).
There is a close connection between being filled with the Spirit and dwelling deeply in the Word of God. Ephesians and Colossians are companion epistles and parallel one another in a number of places. One parallel is found by comparing Ephesians 5:18-20 with Colossians 3:16, 17.
In Ephesians, Christians are told,
And do not be drunk with wine, in which is dissipation; but be filled with the Spirit,
speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord,
giving thanks always for all things to God the Father in the name of our Lord Jesus Christ”
Then, in Colossians, Christians are told,
Let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.”
Note the contextual parallel between the command to “be filled with the Spirit” in Ephesians and the command to “let the Word of Christ dwell in you richly in all wisdom” in Colossians. The inference is clear that a Christian who is “filled with the Spirit” is one who has allowed the Word of Christ to dwell in him richly in all wisdom. And this is not simply a reference to possessing knowledge of the Word of God. Rather, it has to do with possessing knowledge of the Word of God, connected with wisdom from above. It is allowing the Word to dwell in an individual, in all wisdom, as he studies and prays over this Word under the leadership of the Holy Spirit.
The bride is to be made up of such Christians — dwelling near and drawing from the Well — who are being called out of the larger body of Christians. Christians possessing knowledge of the Word, in line with that revealed in Ephesians 5:18-20 and Colossians 3:16, 17, will find themselves in a position to overcome in the present spiritual warfare (Ephesians 6:10ff). And the inverse of that would be true for Christians lacking such knowledge of the Word.
7) Riches of Abraham Revealed (v. 53)
Abraham’s servant brought forth “jewelry of silver, jewelry of gold, and clothing,” and gave them to Rebekah. And he gave also to her brother and to her mother “precious things.” The riches of the father — belonging to Isaac (v. 36) — were revealed and given to Rebekah. Some of the precious things among these riches were even distributed among other members of the family.
During the present dispensation, the Holy Spirit brings forth treasures, revealing them to the bride. These treasures are found in the Word of God, and are brought forth as the bride, under the leadership of the Holy Spirit, dwells deeply in the Word of God.
These treasures are presently being revealed to the bride (1 Corinthians 2:9, 10) to show the bride that which will belong to her when she inherits with the Son in the coming age (John 16:15; Ephesians 3:6, 8; 1 Peter 1:4). And according to the type, some of the precious things belonging to the Son are even revealed to other members of the family — Christians who will not participate in the activities awaiting the bride.
If one understands the work of the Holy Spirit in the world as set forth in Genesis chapter twenty-four, he will have little problem with that which is erroneously being promulgated in almost the whole of Christendom relative to the work of the Holy Spirit during the present dispensation. Invariably, Christians link the Spirit’s work during the present dispensation primarily with a work surrounding the gospel of grace. Though this is a work of the Spirit during the present dispensation, it is not a work peculiar to the present dispensation; and it has absolutely nothing to do with the reason why the Spirit was sent into the world in the antitype of that which is seen in Genesis chapter twenty-four, on the day of Pentecost in 33 A.D.
The Holy Spirit has always been in the world relative to His unchanging work surrounding salvation by grace, breathing life into the one who has no life (spiritual life). This must be the case, for, according to the original type (Genesis 1:2-5), He is the One who moved/presently moves upon the ruined creation, effecting a change, with subsequent types pointing to the fact that He is the One who does a work among the unsaved, based on death and shed blood, causing the person to pass “from death to life” (cf. Genesis 2:7; Ezekiel 37:1-10; John 5:24; Ephesians 2:1, 5). And apart from this work of the Spirit, there could have been no salvation for man during prior dispensations and nor can there be salvation for man during the present dispensation.
It is only during the present dispensation — extending from Pentecost to the rapture, a 2,000-year period — that the work of the Spirit is seen in a different capacity than it is seen in any previous dispensation (though His work relative to salvation by grace remains exactly the same during the present dispensation as in any previous dispensation — breathing life into the one previously having no life, performed on the basis of death and shed blood). The Spirit is seen being sent at the beginning of this dispensation to perform a work completely peculiar to the present dispensation, which has nothing to do with salvation by grace.
Rather, the work that He was sent to perform during the present dispensation has to do solely with searching for and procuring a bride for God’s Son. And this special, particular work (e.g., Ephesians 1:13, 14) should never be confused with the Spirit’s continuing work relative to salvation by grace.
Abraham’s servant was in Mesopotamia to seek a bride for Isaac. This was his mission, and nothing could turn him aside from this task. Once the prospective bride had been found, Abraham’s servant began to reveal the possessions, wealth, and glories belonging to Isaac. These had been entrusted to Abraham’s servant during the time which he was to spend in Mesopotamia searching for the bride.
In like manner, the Holy Spirit is presently in the world seeking a bride for God’s Son, Jesus. This is His mission, and nothing will turn Him aside from this task. Once a prospective member of the bride has been found, the Holy Spirit begins to reveal the possessions, wealth, and glories belonging to God’s Son. These have been entrusted by the Father to the Holy Spirit during the time when He is in the world searching for the bride.
8) Invitation to the Bride (v. 58)
After Rebekah had been shown the possessions, wealth, and glories of Isaac — which could be hers as the bride of Isaac — she was extended a simple invitation: “Will you go with this man?” Her answer was equally simple: “I will go.” Note that Rebekah did not have to go. A negative answer would not have changed her family status. But such an answer would have changed her status forever in relation to the bride and the inheritance awaiting the bride.
Likewise today, after the Holy Spirit has revealed to Christians the possession, wealth, and glories awaiting them as joint-heirs with the Son, the simple invitation is extended: “Will you go?” The Christian himself must decide whether he would be content just to be a member of the family, or whether he desires to inherit with the Son and participate in His glory. There is no force or coercion — just a simple invitation.
It is interesting to note that immediately after Rebekah made her decision to go with Abraham’s servant and be the bride of Isaac, other members of her family sought to delay her journey. It is the same among members of the family today (among other Christians today). Once a Christian decides, “I will go,” and begins to govern his life accordingly, he experiences trouble. And this trouble invariably emanates from other family members — from other Christians who have little or no appreciation of these things (cf. Matthew 13:20, 21).
9) Journey toward Isaac’s Home (v. 61)
Then Rebekah and her maids arose, and they rode on the camels and followed the man. So the servant took Rebekah and departed.
The servant took Rebekah and her damsels out of the land on ten camels and journeyed toward Isaac’s home (the number of camels is not given at the time of departure but inferred from the number of camels [ten] that the servant had when he came into the land [v. 10]). “Ten” — the number of ordinal completion — signifies that ALL of the damsels went out to meet Isaac (cf. Matthew 25:1-13; Luke 19:12-24).
For Christians who have eyes to see, this hardly needs comment. The antitype is easily seen. After the Holy Spirit has procured the bride, ALL Christians (the dead raised and removed with the living) will depart this world with the Holy Spirit and journey toward the Son’s home. This will take place at the end of the present dispensation, after the Father has prospered the Holy Spirit’s journey in the far country (v. 21). After a sufficient number of Christians, necessary to occupy the positions of power and authority in the coming kingdom of Christ, have been called out — responded in a positive manner to the question, “Will you go” — The events of 1 Thessalonians 4:16, 17, synonymous with that foreshadowed by Genesis 24:61, will occur.
10) Meeting of Isaac and Rebekah (vv. 62-67)
Rebekah went forth toward Isaac’s home, and Isaac came forth toward Rebekah’s home. Their meeting occurred between these two places, at “evening” (v. 63). They then journeyed to Isaac’s home, where Rebekah became Isaac’s wife.
Christians and the Lord Jesus Christ will meet part way between earth and heaven, at “evening” — at the end of the present dispensation. The bride will then go with the Bridegroom to His home, where she will become His wife.
When Rebekah met Isaac, she put on her veil and was separated from the other damsels who accompanied her. When the bride meets the Bridegroom, she will put on her veil (a type of the wedding garment) and be separated from the other Christians who accompany her (cf. Matthew 22:11-14; Revelation 19:7, 8).
This separation of Christians, in the antitype, will occur at the Judgment Seat of Christ. And the bride will then subsequently be allowed to “array herself in fine linen, bright and pure” (ASV) and be revealed as the prospective wife of the Lamb for all to behold (Revelation 19:7-10).
This is the time which the entire creation — presently groaning and travailing under the bondage of sin — is awaiting (Romans 8:18-23). This is the time when the true Hallelujah Chorus will be sung:
After these things I heard a loud voice of a great multitude in heaven, saying, “Alleluia! Salvation and glory and honor and power belong to the Lord our God!” . . .
Again they said, “Alleluia!” …
And the twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, “Amen! Alleluia!”
Then a voice came from the throne, saying, “Praise our God, all you His servants and those who fear Him, both small and great!”
And I heard, as it were, the voice of a great multitude, as the sound of many waters and as the sound of mighty thunderings, saying, “Alleluia! For the Lord God Omnipotent reigns!
Let us be glad and rejoice and give Him glory, for the marriage [‘marriage festivities’] of the Lamb has come . . . .” (Revelation 19:1, 3a, 4-7a)
(For information on the wedding festivities in Revelation 19:7-9, which immediately precede the bride becoming the Lamb’s wife, refer to the author’s book, The Time of the End, Chapter 30, “The Marriage Supper of the Lamb.”)