There is a teaching within the Church which declares that the body of Messiah will spend seven years with Jesus at the marriage feast in heaven while tribulation comes to those left behind on earth. This is maintained by evangelicals who hold to a pre-millennial, pre-tribulation rapture. However, Scripture does not necessarily hold this to be true.

In interpreting Scripture, we must always view it in its context in order to see the original intent.

In interpreting Scripture, we must always view it in its context in order to see the original intent. In the case of the marriage supper of the Lamb, we must see it in light of the surrounding verses in order to put it in its proper perspective.

The marriage supper of the Lamb is mentioned in Revelation 19:9, and appears to be at least alluded to by the Prophet Isaiah [25:6-9], but Jesus never mentioned it, nor did any of the other writers of the scriptures.

The seven-year period spoken of in this teaching comes from Daniel 9:24-27. It is assumed to be the missing or 70th week (seven-days). God has not revealed in Scripture at this time a specific interpretation of this missing week. Until He does so, we cannot arbitrarily interpret it as defining some future tribulation period. There will be tribulation; Jesus Himself spoke of it. However, we do not know when this period starts or how long it will last.

To say that the marriage supper of the Lamb occurs during "the tribulation period" means that we must take it out of its context. Let's look at the scenario in which it is spoken:

• all of the seven seals have been broken (6:1-17, 8:1);
• six of the trumpets have been blown (8:1-9:13);
• two woes are past (9:12, 11:14);
• the secular beast and the religious beast have come forward and are reigning in the earth (13:1-18);
• the seven bowls of wrath have been poured out (16:2-17); and
• Babylon has fallen and the great harlot has been judged (17:1-18:24).

Now we come to the subject at hand: the marriage supper of the Lamb. Verse 19:1 says, "After these things I heard, as it were, a loud voice of a great multitude in heaven", and verse 7 continues, "...for the marriage of the Lamb has come and His bride has made herself ready". Then verse 9 says, "And he said to me, "Write 'Blessed are those who are invited to the marriage supper of the Lamb.'" After this, Jesus returns to make war with the beast (19:11-16).

The great supper of God also appears in Ezekiel where it is called God's sacrifice.

It is at this time that the angel tells the birds to "assemble for the great supper of God" (19:17). (The Greek word used here for "assemble" is a passive tense meaning "gathered by another, someone other than those who are being gathered".) In this context, the great supper of God also appears in Ezekiel 39:17-24; here it is called God's sacrifice. This sacrifice is being done for every kind of bird and for every beast of the field. It is interesting to note that instead of man sacrificing animals to God, God is sacrificing man for animals. The significance of this is difficult to understand, thus we must appeal to and trust in God's sovereign wisdom in this matter.

This "sacrifice" or "great supper of God" is the same thing as "the marriage supper of the Lamb." To try to separate or distinguish between these two events would violate the context in which these statements are made.

Therefore, we must conclude that the event described as the "marriage supper of the Lamb" is very poorly defined in Scripture. We must not force our interpretation to be centered on the Church alone. This is pride, arrogance, vanity . . . in other words: sin. Yes, God is concerned for the Church (the true Church) and will bless it mightily, but He is redeeming all of creation. When we read John 3:16, we usually think Jesus means that God so loved man, but we need to understand that the word "world" is the Greek word "cosmos": "For God so loved all that He created, every atom and every molecule, that He gave His only begotten Son...". The time has come to see the Scriptures in light of God instead of ourselves "holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and refute those who contradict" (Titus 1:9).