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THE MARRIAGE-SUPPER OF THE LAMB
THE period referred to seems to be that of the millennium; preparatory to which, we are well assured, the popish power will be destroyed. That is the power which, in the book of Revelation, is designated the harlot, the whore of Babylon; and her destruction is that which is predicted in the preceding context. The frequent repetition of the word “Alleluia,” (which is a Hebrew word,) in the preceding verses, has given occasion to commentators to suppose, that the destruction of popery will, in a pre-eminent degree, attract the attention of the Jews, and dispose them to embrace the faith of Christ. However this may be, it will certainly be a signal to the world at large for their uniting themselves unto the Lord: and then will come what is here called “The marriage-supper of the Lamb;” and a very extraordinary degree of happiness will be poured out upon all the guests that are partakers of it,
Let us consider,
I. What is the feast here spoken of—
It is called, “The marriage-supper of the Lamb.” Now,
The Lord Jesus Christ is the Husband of his Church—
[This is frequently declared in the Holy Scriptures. The Prophet Isaiah says, “Thy Maker is thine husband [Note: Isa_54:5.]:” and David enters very particularly into the subject, drawing a parallel between the union of men with their female captives, and the union which takes place between the Lord Jesus Christ and his believing people. The captive maidens were to be allowed a month to forget their friends and relatives. And thus believers are first taken captive by the power of the Lord Jesus; and then, having forgotten all former bonds, they are to be united unto him for ever [Note: Isa_45:10-11.]. In the New Testament the same idea is frequently suggested. St. Paul speaks of believers being “presented as a chaste virgin to Christ [Note: 2Co_11:2.]:” and, in another place, after opening fully the duties of husbands and wives, he says, “I speak concerning Christ and his Church [Note: Eph_5:32.].”]
On occasion of his union with her, he gives a feast to all who shall accept his gracious invitations—
[The Church, collectively, is “the Lamb’s bride:” but individual believers are the guests invited to the marriage-feast. On the conversion of any soul, there is a joy diffused throughout all the angelic hosts [Note: Luk_15:10.]: and, in like manner, the union of any soul with Christ should be regarded as a signal for joy amongst all who “love the Lord Jesus Christ in sincerity.” On every such occasion is there, as it were, a feast prepared; and guests are invited to partake of it. It is an occasion worthy of a feast: for then all the purposes of God respecting that soul are, in great measure, accomplished. As far as relates to that soul, the Redeemer himself receives the recompence of all that he has done and suffered for us; yea, “he sees of the travail of his own soul, and is satisfied.” The soul was indeed “given unto Christ” from all eternity, and in that respect may be considered as “betrothed unto him.” But, when the soul surrenders up itself to Christ, and is united unto him by faith, then does it “become one spirit with Christ [Note: 1Co_6:17.],” and partakes of all that Christ himself possesses. Now, if among men an union of any person with his bride is judged worthy of feasting and congratulation amongst all their friends, much more may the union before contemplated, even that of a believing soul and the Lord Jesus Christ, be fitly considered as a ground of most exalted joy.]
But that which the text speaks of, is not so much the feast, as,
II. The blessedness of all who partake of it—
Many reasons may be assigned why the guests at such a feast should be happy:
1. They have the felicity of seeing the Bridegroom, and of hearing his voice—
[St. John tells us how highly he himself estemed this privilege: “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 [Note: Joh_3:29.].” And who can tell what it is to have such communion with him, unless he have first himself been admitted to it? Who but the believer can comprehend aright that declaration of St. John, “Truly our fellowship is with the Father, and with his Son Jesus Christ [Note: 1Jn_1:3.]?” Verily this is “a joy with which the stranger intermeddleth not;” it is “unspeakable and glorified [Note: 1Pe_1:8.];” even an earnest of heaven itself.]
2. They partake of the highest enjoyment of which, in this fallen state, their souls are capable—
[The terms in which the feast itself is described may give us some idea of this: it is “a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined [Note: Isa_25:7.].” But hear the testimony of a guest: “Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil: my cup runneth over [Note: Psa_23:5.].” Hear another testimony: “I sat down under his shadow with great delight, and his fruit was sweet unto my taste. He brought me to the banqueting-house, and his banner over me was love [Note: Son_2:3-4].” But why should we attend to individuals? However strongly they may express themselves, they can never convey to us any adequate idea of their bliss: for we are expressly told, that “eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him [Note: 1Co_2:9.].”]
3. The blessedness which they begin to taste on earth shall be perfected and continued to all eternity in heaven—
[There shall the table be spread again, and every believer be admitted to it. There are Abraham, Isaac, and Jacob, feasting before the Lord: there is Lazarus sitting next to Abraham himself: and there shall all true believers sit down with them: and the viands, of which they here obtained a taste, shall, with infinitely augmented zest, be partaken of by them to the full, through all eternity. But who shall paint the blessedness of that state? If even here the believer’s joy is “unspeakable,” what shall it there be? But we must be content to wait for our summons there: for, in attempting to describe that bliss, we only “darken counsel by words without knowledge.”]
Address—
1. Those who are disposed to decline the invitation given them—
[You make excuses, which you now judge sufficient to justify your contempt of the mercy shewn you — — — But your “making light of it” is viewed with other eyes by the heavenly Bridegroom. He feels that you are offering to him the greatest indignity: and he declares, that “you shall never taste of his supper,” but shall be for ever excluded from it, and be left in outer darkness to bewail your fate. O! who can declare what your feelings will then be? and what weeping, and wailing, and gnashing of teeth, will be your portion for evermore? Bring not on yourselves, my dear brethren, this awful judgment. I am sent, not only to invite, but to “compel you to come in.” O that I knew how to address you, so that I might at last prevail! “Wherefore do you spend your money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good; and let your souls delight themselves in fatness [Note: Isa_55:2.].”]
2. Those who are willing to accept it—
[Come without delay, lest the door should be closed, and your exclusion be for ever sealed. If you say, “I am afraid to come, because I do not possess a wedding-garment;” I answer, The Bridegroom himself has provided garments for all his guests; and if only you seek one from him, it shall not be withheld. Not only will he put upon you that justifying righteousness which he himself wrought out for you by his obedience unto death, but he will “make you all glorious within,” and render you fully meet for the enjoyment of his presence, and the everlasting possession of his glory.
It may seem, perhaps, that we are speaking more than we are authorized to declare. But indeed it is not so: for “these are the true sayings of God,” as my text informs you: and you shall find them true, if you will accept the invitation now sent you, and cast yourselves on him, in a firm reliance on his word. “Faithful is He that calleth you; who also will do it.” Only come to him “strong in faith;” and you may rest assured that “not one good thing shall fail you, of all that he has ever promised.”]