Today, we delve into the intriguing relationship between the destruction of Jerusalem and the anticipated marriage supper of the Lamb. Our conversation explores the timeline of these significant events, emphasizing that the marriage feast is set to occur immediately after the tribulation and the city’s demise, as illustrated in both Matthew and Revelation. We highlight the importance of understanding these prophetic timelines, particularly how they relate to the gathering of the elect, which took place shortly after the Roman siege of Jerusalem in 70 A.D. As we unpack these themes, we also draw connections to the first resurrection and the promise of ultimate redemption, reminding ourselves that this isn’t merely a historical recounting but a powerful message of hope for the faithful. So, grab your favorite cup of something warm, and let’s get to the heart of this fascinating discussion—because who doesn’t love a good wedding feast, especially one that comes after a dramatic backdrop?

Navigating the intricate landscape of prophecy and fulfillment, this episode presents a thorough analysis of the marriage of the Lamb within the framework of biblical eschatology. The discussion embarks on a journey through the tribulation as described in Matthew 24, connecting it to the poignant moment of the gathering of the elect. By examining the destruction of Jerusalem, we uncover the prophetic significance that precedes the marriage feast. The dialogue is rich with scriptural references that illuminate how these events were not just historical occurrences but pivotal moments in God's redemptive plan.

As we continue, the conversation shifts focus to the concept of resurrection, particularly the first resurrection, and its implications for believers today. We dissect various passages, drawing connections between the early Christian experience and the promises laid out in scripture. This exploration leads us to consider the relationship between the trials faced by the apostles and the hope of resurrection, emphasizing the faith-building nature of these teachings. Our discussion not only highlights the importance of understanding these prophecies but also invites listeners to reflect on their spiritual journey in light of this rich theological heritage.

In the latter part of the episode, we delve into the anticipation surrounding the bride's preparation for the marriage of the Lamb, painting a vivid picture of what it means to be spiritually ready. The dialogue emphasizes that this preparation is not merely a future expectation but a present reality for believers. By intertwining the themes of redemption, resurrection, and readiness, we leave listeners with a profound sense of purpose and an encouragement to engage actively in their faith. Conclusively, this episode serves as a reminder that the narrative of the Lamb's marriage is not just an esoteric theological concept but a living truth that impacts our daily lives and spiritual walk.

Takeaways:

• The discussion outlines the sequence of events leading to the marriage supper of the Lamb, emphasizing its timing immediately after significant tribulations.
• The episode delves into the implications of the first resurrection, illustrating its significance within the context of Jesus' teachings and prophetic revelations.
• We explore how the gathering of the elect and the marriage of the Lamb are interconnected, providing a rich narrative of hope and redemption for the faithful.
• The conversation highlights the importance of understanding biblical prophecies, specifically Daniel and Revelation, to interpret the timeline of significant eschatological events.
• The hosts reflect on the assurance of salvation and the promise of glory for those who endure, drawing parallels between historical events and spiritual truths.
• Listeners are encouraged to contemplate the dual nature of resurrection as both a moment of triumph and a call for faithful endurance in the face of adversity.

And good morning.

Actually, it could be afternoon or whenever you're listening to this, but we're glad you've joined us.

I'm coming to you at around 10 o' clock this morning.

Wanted to pick up where we left off talking about the great supper of the Lamb.

And we've identified the timing according to Matthew's rendering of it.

It is immediately after the tribulation of those days where we're told that there was a gathering of the elect.

And also given the revelation of Jesus Christ, it was after the stoning, Jerusalem being burned.

And immediately after that, then, is the marriage of the lamb.

He doesn't waste any time after the burning of the city precedes the marriage feast, just as John envisioned the burning of the harlot city that precedes the marriage supper of the lamb in Revelation 11.

And it also is supported in Matthew 22 with the parable where we're told that though at the wedding feast he sends out the armies, the king does, to destroy the murderers and burn their city.

And then he said to his servants, the wedding is ready.

This is after the burning of the city, the wedding is ready.

But those who were invited were not worthy.

Therefore, go into the highways, and as many as you find invite to the wedding.

So you've got Revelation, you've got Matthew's accounting of it and Matthew 24 and the wedding feast, the parable of the wedding feast in Matthew 22, all of which supports the timing of this supper.

There is, of course, another fact regarding the timing of these events that concerns the apostles and their redemption.

When Jesus had commissioned his apostles in Matthew 10 regarding the limited just to the house of Israel, he told them there that whatever or whoever endures to the end would be saved.

Now, the end, of course, is the same end of Matthew 24, when they asked about the time of the end of the age.

But he warns them of persecution, and that all implies the pursuit of the enemy, and they're moving through the cities of Jerusalem to flee from them.

In that Context, in Matthew 10, verse 23, he says this, you shall not have gone through the cities of Israel until the Son of Man is come.

Later Jesus tells Peter, this is in John 21, what business it was of his, if he wills that John remain till he comes.

Of course, I think there's a huge implication that he expected John to be living when he comes.

But now let's turn our attention for the rest of our time together and envision the bride's arrival, the groom's arrival, and the bride's preparation.

Immediately after the city is burned, the time for the marriage of the Lamb is come.

And then the bridegroom makes his appearance where the marriage feast is given and the only thing left to complete the vision is the arrival of the Lamb's bride.

She has made herself ready.

Revelation 19, verse 7 says, I want to take you now to the 21st chapter, where John writes in the first two verses and I'm reading from the English Standard Version.

Then I saw a new heaven and a new earth for the first heaven and the first earth had passed away, and the sea was no more and I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.

And so with these words John begins to describe the bride, which includes the last two chapters really of Revelation, chapter 21 and chapter 22.

As already mentioned, we should view the first resurrection that's found and mentioned in Revelation 20, verses 4 through 6.

We should find or view that first resurrection within the broader context of the marriage of the lamb in Revelation 19:6 through chapter 22 and verse 21.

In other words, the first resurrection was the first of two resurrections of the saints.

In the first Jesus came to claim his bride.

Those blessed and redeemed in the first resurrection are those who shall be priests of God and of Christ, and shall reign with him a thousand years according to Jesus in Matthew 24 and the apostle Paul in 1 Thessalonians 4 and 2 Thessalonians 2.

This gathering, whether it's referred to as the gathering of the elect or the saints, it took place immediately after the Roman siege against Jerusalem.

The Blessing commenced exactly 45 days after the fall of Jerusalem.

Daniel 12, verse 11 through 13.

This would have been about the 22nd of Tishri, 70 A.D. hymenaeus and Philetus they erred in teaching the first resurrection had already come prior to the Jewish revolt.

2nd Timothy 2, verse 16, beginning 2nd Thessalonians 2 confirms that there are things that have to take before that happens.

But it was immediately after the siege when John, Daniel and and other prophets receive their reward.

Zechariah 13:2 Anyone prophesying after the siege against Jerusalem was a liar and worthy of death.

Zechariah 13:3 6.

If the apostle John was translated and redeemed in 70 A.D. if, in fact, when Jesus says, if I will, that he tarry till I come, implies that he would be remaining when the Lord returned, residing in the New Jerusalem today, then he most certainly was not on the isle of Patmos during the reign of Domitian in 96, was he?

This bride is not Old Jerusalem for sure.

She's dead.

The Old Jerusalem was the first marriage with whom God had married, because the parable is referring to the inviting of others, which is a reference to Gentile inclusion in this covenant with New Jerusalem.

Those that had been invited were cast out.

They were.

They were not allowed to come.

John sees the Holy city, New Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband.

This description is taken up by the last two chapters of Revelation.

This gathering, this gathering of the elect and the marriage of the lamb all took place immediately after the Roman siege against Jerusalem.

Matthew 24.

And it certainly fits the timing of 1st Thessalonians 4 and 2 Thessalonians 2.

To be even more precise, Daniel reveals that it commenced 45 days after the fall of Jerusalem.

Tishri, the 22nd of Tishri, 70 AD the order of events is important if one is to counter the errors of their day, like those of Hymenaeus and Philetus.

Their error was that the first resurrection had already come and gone prior to to the Jewish revolt and the revealing of the man of sin.

In the same way that Jesus teaches the gathering of the elect coming immediately after the siege of Jerusalem, Paul is also clear about the man of sin being revealed before Jesus comes again.

So the gathering of the elect and the marriage of the Lamb, they both refer to the same glorious reward of the faithful.

While the destruction of Old Jerusalem and that present age refers to a day of destruction and the end of an age.

Both of them fall under the resurrection or the restoration motif, because it involves the death of a relationship and its restoration in and through Christ.

That was the hope of Israel, the promise of a glorious reign with Christ, who entered into a covenant marriage with the elect.

Some of the elect are in that celestial city who are not in this earthly tabernacle today, while others still on the earth.

They are the rest of the dead who would live not till the thousand years are finished.

That, my friend, is a second resurrection.

They lived not till the Thousand years are finished, but after the invitation to come and take of the water of life freely, if we take away or pervert the words of the prophecy of this book, then God will take away our part from the tree of life and out of the holy city, the new Jerusalem.

And so Jesus.

In conclusion, this motif shows us that Jesus provides a way for a faithful Jew who became Christians to know when Rome was about to destroy Jerusalem and end the age.

This would be a real faith builder for Christians, and it's a faith builder for us today in the sense that Christ has fulfilled every promise he's made.

It was a logical extension because God had always provided a way of escape for his people in trying circumstances.

You Remember in Ezekiel 9, God marked His people so the Babylonians wouldn't destroy them in the destruction of Jerusalem.

In Acts 18, verse 9, beginning, Jesus told Paul and Corinth not to be afraid, for no man shall set on thee to harm thee.

In John 18:8, at his own arrest, Jesus expressed concern for the safety of his apostles.

And then in Matthew 24, he protected the faithful by providing signs for his coming or of his coming.

He has already come, and that which remains on earth is the same effort of Satan to destroy as many of the elect as possible.

He would be loosed for a season to accomplish that purpose.

And according to our own estimate, he has already been loosed for some time.

What precedes the description, or precedes the description, that the Great White Throne scene found in Revelation 20 is really reminiscent of the Israelites who were hemmed in between the Egyptian army and the Red Sea.

The difference is that the fire instead of water, would consume the adversary.

But whether we live or die today, those of us who are alive, we are the Lord's, and our victory is just as certain.

The only thing that can alter that, of course, is our choice.

When Paul summarizes the resurrection theme in the Corinthian letter, it certainly corrected the view and teaching of some who were denying the resurrection altogether, which may be the result of the perverse teachings of men like Hymenaeus and Philetus, who taught that it had already passed.

But if it had already passed, then the obvious conclusion is that some were not expecting it anymore.

This fact, along with the Sadducean view that there was no resurrection at all, shows us that people were very divided over this subject.

I would like to try to convey or speak a little bit to you about this first resurrection.

Once Jesus died, it placed him in the position to bind the strong man, that is Satan.

And take the spoils, which included the keys, the power of death and Hades.

And while he need not have the keys to call forth the dead from their graves, the statement sets the stage for the resurrection of the dead and provides assurance of its reality.

He now has its keys.

There is no fear of being locked forever.

He has the power.

Death and the grave, though they still exist today, the power of the opening and the closing belongs to him who has it, and that's the Lamb.

And even now we must all experience death.

We must all go to the grave when we die.

But since Jesus now has the keys, it is a blessed condition for those who die in the Lord.

He told the 12 in John 14 that he was going to the Father to prepare a place for them, that where he is there they would be also when he returned for her.

At the end of that age, approximately 37 years later, the threshing floor that John references was was purged of the souls that had ever died.

This is the first resurrection.

It would consist of a resurrection of life and a resurrection of damnation.

John 5:28 beginning John describes it in his teachings Matthew chapter three as a thorough cleansing of his threshing floor with a gathering of wheat and a burning up of the chaff.

The gathering in this harvest is no doubt the gathering of the righteous dead, the elect in the owner's care, and the gathering of the unrighteous dead, who would be just then gathered for burning, as chaff is gathered for burning.

Before Christ's resurrection, the dead righteous ones were asleep in a place of comfort.

Luke 16 references as Abraham's bosom, clearly a reference or at least an analogy that the Jews could certainly appreciate.

However, they were disembodied spirits longing for expression, much like the demons who would rather live in pigs than nothing at all, begging Christ to allow them to go into the swine.

One might describe it as a tranquil existence that Jesus describes as a paradise that is the resurrection of life.

It is not heaven, and it certainly is not like the Garden of Eden that was experienced by Adam.

But those who died in the first century were the souls under the altar that were crying how long, O Lord.

They knew the promise of his return was imminent, and they were waiting anxiously for a vindication and their promised reward.

And when that day came, they were among those who experienced the first resurrection.

They were exalted and given a glorified body that expressed their joy and praise for the Lamb and the victory that they received through him.

And they would join the heavenly anthems that is expressed in the fourth and fifth chapters of this beautiful book.

Their rewards were based on what each one had done in the body.

When the Son of man came with his angels in the glory of his Father, he would repay each one of them according to their deeds.

Luke 14, verse 44 at that time Christ would bring to light the things that were hidden in darkness and disclose the purposes of the heart, and each received his commendation from God.

First Corinthians 4, verse 5 Paul, who writes of his own reward was to receive a crown of righteousness laid up for him to be awarded on that day.

And then he adds, first Timothy four, eight and not to me only, but also to all who have loved his appearing.

Peter adds that when the chief shepherd appears, they would receive the unfading crown of glory.

Paul explains the reason that this is made possible when he refers to Christians who have obtained an inheritance in him, and this is found in Ephesians 1, verses 7 through 11.

They were to receive the inheritance, implying that they were children, and one of the blessings is the blessing of adoption.

As pointed out in chapter six.

Their sealing with the Holy Spirit of promise became the guarantee of their inheritance until they acquired possession of it.

Ephesians 1:13, 14 the possession was at the end of the age, and Peter says, it is guarded through faith for a salvation ready to be revealed in the last time.

First Peter 1, 3, 5 at the end of the age, then, when the inheritance was granted, God had united the earthly and heavenly realms of his kingdom.

Only one class reigned with him in glorified bodies, but the others would be in the flesh awaiting the redemption of the body that Romans 8 references and their entrance into their glory.

Listen, as John writes in Revelation 20:6, Blessed and holy is the one who shares in the first resurrection over such the second death has no power.

But they will be priests of God and of Christ, and they will reign with him a thousand years.

They would not go through the fiery trial again, because they had already received the reward.

In the context of Peter's writing that the end of all things is at hand, he would explain in verse 12 Beloved, do not be surprised at the fiery trial when it comes upon you to test you as though something strange were happening to you.

But rejoice insofar as you share Christ's suffering, that you may also rejoice and be glad when his glory is revealed having already received the reward, these saints who shared and the first resurrection would not experience this second, it would be experienced by the rest of the dead, who live not until after the thousand years are finished.

So you and I will experience it one day, if we are found faithful.

But the saints who preceded us in judgment will not.

They have already received their reward.

Among those resurrected as having received their reward are the Old Testament worthies, including the martyred prophets and those beheaded for the testimony of Christ.

John references them in his book.

We acknowledge that not all the righteous on earth died so they could live with him.

Some did not taste death before Jesus returned.

And so there are two classes that are referenced as being judged.

Paul refers to Jesus Christ as he who is to judge the living and the dead, and by his appearing and his coming.

2nd Timothy 4.

One, he would judge the living and the dead by his appearing and his kingdom.

And so we would expect a few from Jerusalem that heeded Jesus warning and fled to the mountains.

They might have survived and lived.

No doubt they did not sleep as First Corinthians 15 said, but they were changed.

They did not receive the mark of the beast for sure.

And even though they didn't die, they would be changed and be caught up together with the resurrected saints.

First Corinthians 15 so teaches.

An example of this resurrection is found in Revelation 11.

It's a little interesting, a little difficult to express.

The evidence is unseen things, and that's always difficult for human eyes to contemplate and perceive.

But it stands as the bedrock of faith, the resurrection does.

Jesus always used parables to express the invisible realities of our own image, existence, and spiritual realities.

John is given a revelation of two witnesses in Revelation 11.

These witnesses were raised and invited to come up.

They ascended in a cloud as their enemies watched them.

And though Josephus does not confirm this resurrection, he does speak of two priests who were slain in the streets and left for dead.

And this was during the siege of Jerusalem in 70 AD.

And so this is not a metaphoric resurrection to express the restoration of Israel as some suppose it is like the resurrection, appearances and ascension of Christ, with the exception that they didn't show themselves alive by many witnesses for 40 days like Jesus did.

Different purpose.

And so it could be visibly seen if no resurrection was, you know, if the resurrection was unseen.

How do we explain the resurrection of these two witnesses within the city walls of Jerusalem?

Their enemies watched them, the text says, as they ascended in a cloud.

Now, Revelation 11 is a good illustration of the chronology offered in Revelation 20 it commences with the binding of Satan, the first resurrection.

And there reign with him, with Christ, for a thousand years.

In addition, the saints who were alive and remained at his coming joined the resurrected saints in 1st Thessalonians 4:17.

They didn't all die, 1st Corinthians 15 says, before the coming of the Lord, yet they did have something in common.

Paul says, you'll all be changed.

This change implies the or applies rather to both living and dead.

When the trumpet sounded, verse 52, the dead were raised incorruptible, and those that are alive were changed and caught up to be with the Lord.

Now neither the glorified saints who were raised, nor the saints who were alive and entered their glory robed in carnal bodies of flesh and blood, because flesh and blood can't enter the kingdom of heaven.

In Revelation 20, verses 4 and 6, John sees this first resurrection within the same context of the marriage of the Lamb.

He sees the Son of Man coming to take his bride, which is commensurate with the thousand year reign of Christ.

The Same time Revelation 24 reads, they came to life.

That's resurrection language.

And they reigned with him a thousand years.

Now this is paramount to the bridegroom presenting his bride or his kingdom to the Father.

This is taught in 1st Corinthians 15, verse 24.

Please keep in mind that before he does this, he comes as a valiant warrior to take vengeance on old Jerusalem.

The first resurrection is the harvest day, the cleansing of John's threshing floor where the wheat is put into the barn.

The chaff however is burned.

This was a first century prediction and fulfillment that must be fulfilled in ending the old Jewish regime in order for the saints to reign with Christ.

In the same way, the first marriage had to end before the wedding and the consummation of marriage and could be completed.

So there is both of those elements included in his return.

The tradition that I grew up in and most of my acquaintances taught that the second coming of Christ would come at the end of time, the end of the universe.

According to the teaching, Christ has not yet returned.

And from thinking about the discussion of the marriage to the gathering of the elect, all of the events relate to the same glorious time.

One vision has Christ's new wife making herself ready for the marriage.

In another vision, John sees the prophets and saints rewarded immediately after the fall of the great city.

Revelation 11 correlating to this is Jesus prediction, we see beautiful harmony in these texts.

He predicts that he would return to gather together the elect.

And Matthew 24 says it would take place immediately after the tribulation of those days.

And then we have the prophecy of Daniel 12 that correlates the same measurement of time, 12, 60 days or 42 months, the same time that John gives in Revelation and the revelation of Jesus Christ.

There is of course Daniel's resurrection description in Daniel 7.

It begins with a description similar to the introduction of revelation.

You see a judgment that coincides with one like unto the Son of man coming on the clouds of heaven, receiving his dominion.

Daniel's prophecies regarding the time of the end and the abomination of desolation parallel to Jesus prediction in Matthew 24.

For Daniel, the prophecy was so far in the future that he was told seal it up because it pertains to many days to come.

But for Jesus and his generation, he said it would happen in his own generation.

Daniel's prophecy not only gives us the time, but describes the event as a resurrection.

After the great tribulation, multitudes who sleep in the dust of the earth will awake.

Listen to this reading.

At that time Michael the great prince who protects the people, will arise.

There will be a time of distress such as not to happen from the beginning of nation until then.

But as that time your people everywhere whose name is found written in the book, will be delivered.

Multitudes who sleep in the dust of the earth will awake, some to everlasting life, others to shame and everlasting contempt.

It is not likely that we can interpret this passage to be spiritual death and resurrection, any more than we can give Jesus description in Matthew 24 a spiritual application.

Well, our time is coming to an end in our study of the resurrection, and we've looked at some very important texts that deal with it and we will move on to another thought for next week.

I think I appreciate so much your attention to these things.

I trust that you'll consider them and study them out to see if the things taught are so.

Thank you so much.

Have a good day and a pleasant week.