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Bridegroom and Bride Completing
the Church Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ.—Titus 2:13 Paul Lagno The works of the second advent are manifest in the earth all around us, as expressed in song by David in Psalm 46: a great time of trouble, earth removed, mountains destroyed, troubled waters, raging nations, kingdoms moved, and earth melted. Then wars cease, and the bow, spear and chariots are destroyed: “Come, behold the works of Jehovah, What desolations he hath made in the earth” (Psalm 46:8, ASV). We are given special wisdom, blessings, and help by using the river of present truth being fed by the streams which supply the city of God (Psalm 46:4). This city represents the church in the flesh during the time of the parousia, the presence of the Lord. It is another picture of the class elsewhere described as “the bride, the Lamb’s wife,” and “the holy Jerusalem,” which descends “out of heaven from God” when the kingdom begins (Revelation 21:9,10). “There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. God is in the midst of her; she shall not be moved: God shall help her, and that right early [Lit. in the dawning of the morning]. … Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. The LORD of hosts is with us; the God of Jacob is our refuge.” (Psalm 46:4,5,10,11). Preparing a Place Before Jesus left earth at his first advent, he gave his beloved disciples a most precious promise. It was the promise of a Jewish bridegroom to a bride: “If I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:3).
Jesus’ disciples knew the words because they were the
traditional words of a man to his bride at the time of engagement, or betrothal.
After those words, there was a time of great anticipation, and much work to
accomplish. The bridegroom would “prepare a place” for his bride by building on
to his father’s house a dwelling for the new couple, and plan for a seven-day
wedding feast. Meanwhile, the bride planned for her move to a new home when her
bridegroom would return, and prepared her special attire for the occasion. Wise Virgins (Matthew 25:1-13) The return of Christ to take his bride is referred to in the parable of the wise and foolish virgins. After a long engagement, up to a year or more, the day would come when the bridegroom would snatch away his bride in a romantic nighttime procession. Perhaps Paul had this custom in mind when he wrote, “We which are alive and remain shall be caught up together with them ... so shall we ever be with the Lord” (1 Thessalonians 4:17). The virgins were close friends of the bride. They were to be ready when the bridegroom, at the direction of his father, would come to retrieve his bride and return for the marriage feast. This happened during the night, keenly anticipated, yet suddenly, at a time unknown. When awakened, these friends of the bride would trim their lamps and attend to the bride while proclaiming to the people that the groom had arrived to snatch away his bride and commence a week-long celebration. The presence of the bridegroom was initially alarming, waking the town’s people with the sound of a shofar and loud voices, proclaiming “behold the bridegroom,” he has returned for his bride. A wedding processional would emerge starting with the close friends of the bride and bridegroom and eventually extend an invitation to the marriage feast to all the people. With torches in hand, the sound of a trumpet and shouts of excitement and joy, it was a festive night. In other ways it was quite disconcerting to those who were suddenly awakened and then tried to fall back to sleep in spite of the celebration going on in their streets. This sudden march of loud people in the middle of the night was the only method of invitation to the week-long event commencing in earnest the next morning. Once the procession reached the bridegroom’s home, after an intimate midnight celebration with friends and servants, the happy couple entered the nuptial chamber to celebrate their union. The bride remained in their private room for seven days enjoying the exclusive company of her groom, still attended by her friends (the virgins). During this time, the groom, his family, friends and servants would attend to the guests. The bride would be revealed to waiting guests at the end of seven days. In some cases the identity of the veiled bride was unknown until the last day of the feast.
Applying the symbols of Matthew 25, we realize the
bridegroom is our returned Lord and the bride is the elect church resurrected.
But this bride is not complete until those who remain in the flesh, by their
wise use of the holy spirit, complete their work. They let their light shine,
proclaiming the message of their returned Lord, and attend to making the bride
ready and complete so she can bond with her new husband. Wise Servants (Luke 12:35-53) “Let your loins be girded about, and your lamps burning; and be ye yourselves like unto men looking for their lord, when he shall return from (Greek: analuo ek) the marriage feast; that, when he cometh and knocketh, they may straightway open unto him” (Luke 12:35,36, ASV) Analuo (Strong’s #360, from ana, #303, meaning back again or denoting separation, and from luo, #3089, meaning to loosen) was used by the ancient Greeks to indicate loosing the anchor of a ship to sail from a port. The English word “analysis” is derived from this word. It is translated “depart” in Philippians 1:23, the only other occurrence in the New Testament. Ek (Strong’s #1537) normally requires a previous presence within the object. Most occurrences of ek in the Bible refer to something coming from, or out of, something. Ek implies a movement or emerging out from an object. According to the Greek lexicons, the meaning of ek would more accurately be translated “out from among,” or “out of the midst of.” Based on the Greek words and the stages of a Jewish wedding, a paraphrase might read: “When he returns again from the beginning stage of the [seven-day] marriage celebration,” or perhaps when he returns to “unloose” or begin this part of the celebration. The subsequent parts of the marriage celebration involve gathering to feast, the union of the new couple, and revealing the bride. Waiting, Knocking, Blessing Luke 12:35-37 shows the servants of this parable wait in anticipation for their Lord, that he knocks upon his arrival, and that they are blessed by his return—in this case by feasting on the bountiful food incident to the occasion. The waiting and the blessing of this parable are referred to also in Daniel 12:12, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” Here is the time prophecy in the closing chapter of Daniel to which all the other explicit time prophecies of the book look forward. The seventy weeks of chapter nine introduce the first advent, the 1,260 years take us through the night allowed for Papal domination, the 1,290 years take us to the formative stirring of present truth, and the 2,300 years point us to the cleansing of various defiling doctrines. But the last time prophecy, introduced in the closing verses of Daniel, take us to the blessed time of the second advent of Christ in 1874, when the pleasant viands of truth are served to the “Daniel” class as a wonderful blessing—or as in Luke, to the servants waiting in anticipation. Revelation 3:20 picks up on two of the three items of Luke 12, in this case the knocking and supping. This text is part of the message to the Laodicean church, the last of the seven stages of the Gospel age church: “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.” When Jesus spoke this parable in Luke about the waiting, his return, his knocking, and the blessings he brings, he had a specific point in mind. In view of this blessing, we should watch: “If he shall come in the second watch, or come in the third watch, and find them so [watching], blessed are those servants ... Be ye therefore ready also: for the Son of man cometh at an hour when ye think not” (Luke 12:38, 40). Notice that the ambiguity about the time of his coming is expressed as “the second watch or ... the third watch.” There were four watches in the night, which means the time between watches two and three would be midnight—the time specified in Matthew 25:6 for announcing the presence of the bridegroom. That “midnight cry” would be 1874, when the Lord returned according to the 1,335-days prophecy of Daniel 12:12. On the occasion, Peter asked a curious question: “Then Peter said unto him, Lord, speaketh thou this parable unto us, or even to all?” (Luke 12:41). Jesus was speaking to a few disciples, but did his admonition about watching perhaps include all his disciples generally? The answer to this question may be the one which Mark, the amanuensis of Peter, recorded: “And what I say unto you I say unto all, Watch” (Mark 13:37). By “all” Jesus does not mean the world, which sleeps without concern, but to all of his disciples, who should be alert to the return of Christ. By being alert, they are able to participate in the blessings it brings to them. The members of the church class who recognize their relationship to the bridegroom as servants, and to the bride as virgins, and appreciate the attendant blessings, are wise and faithful. Those who forego the special opportunity to serve are beaten with stripes (in the time of trouble) and will be disappointed. We are now well beyond the time of Christ’s return in 1874. We are many years into the parousia, or presence, of Christ. We have been feasting upon the blessings of the truth for some time, and each step toward the blessed kingdom should augment our appreciation of this blessing. Our Responsibility Revelation 10:9,10 and Ezekiel 3:1-3 show the apostle John and the prophet Ezekiel eat up a little book, representing the word of God. In each case it was like honey in the mouth, but bitter in the stomach. So the truth is to us: sweet and wonderful, but faithfulness to it involves discipline, activity, and trial.
As with Ezekiel, we should allow the hand of Jehovah
to be strong upon us to preach: “The spirit lifted me up, and took me away; and
I went in bitterness, in the heat of my spirit; and the hand of Jehovah was
strong upon me” (Ezekiel 3:14,
ASV).
Both the prophet and revelator are told they must prophesy. To Ezekiel, “say
unto them ... whether they will hear, or whether they will forbear” (Ezekiel
2:4,5). John was to witness to “many peoples and nations and tongues and kings”
(Revelation 10:11,
ASV).
We must be a faithful witness to the truth, even if it brings bitter
experiences. Completion of the Church Pastor Charles Russell expected the church to be finished during his lifetime. This mistake was permitted to test the saints who would have a tendency to worship him (Revelation 19:10). As many before him, he was not permitted to see the length of time needed to complete the church and begin the flow of kingdom blessings to all the families of the earth. As the seventh messenger, or angel, to the church, he did sound and did proclaim “Behold the bridegroom.” As a wise virgin and faithful servant, he gave out sound, light, and food to all who would hear, see, and eat. He truly was an example of one who respected and cared for his fellow servants. He did not beat his fellow servants but girded himself for the work of the marriage feast as one of the virgins with his lamp lit and having plenty of oil to keep it burning. Perhaps he was the one with the special privilege to sound the shofar for the grand wedding processional. There is work every wise virgin needs to do to become part of the completed body of Christ—works of sanctification and faith, working out our own salvation, denying self, studying the truth, being circumspect in our lives, and adding to our faith the fruits of the spirit. But the Scriptures seem to tell us there is a final work: “Once again, you must proclaim God’s message about many nations, races, languages, and kings” (Revelation 10:11, Good News Bible). Reflections, Suggestions We wish never to lose the mission and vision for our work as wise virgins announcing the presence of our Lord and heavenly bridegroom. Never do we wish, as do so many sectarian societies, to tend toward an inward focus merely, thus neglecting the outward work which is part of our responsibility. Rather, we wish to renew our zeal and courage in this evil day. When Pastor Russell was on the scene, he worked and struggled to preserve the unity of the faith and spirit in the “bride class.” He has helped us realize the freedom we have in Christ by our coming out of the restrictive organizations and religions of this present evil world. He detailed his recommendations in the last volume of Studies in the Scriptures entitled The New Creation. He established and nurtured the “grass roots” ecclesia concept, congregational in character. These were small gatherings of believers in homes which met during the week in prayer, praise, and testimony, as well as Berean Bible studies. On Sunday, these small classes or ecclesias joined together, yet recognizing the autonomy of each. Still in their new-found liberty he also encouraged them to participate in larger “semi-public” meetings on Sundays. These larger meetings were for the general edification of all those attending weeknight classes, as well as a special introduction for those newly interested in Scriptural truth. These weekly gatherings were often held on Sunday afternoon so they would not conflict with any who might be attending other church services in the morning. These semi-public meetings were an important part of the Sunday morning volunteer work, in which tracts announcing the Sunday afternoon meeting were distributed. Anyone could join that work for the purpose of finding and gathering the elect. These semi-public meetings helped launch and sustain most classes during the immense world-wide ministry of that time. At the time of Pastor Russell’s death, this grass roots organizational structure was significantly and purposely altered by those who took control of the organization. Centralized, sectarian control seized the fledgling groups. When the Bible Students were able to separate themselves from what became known as “Jehovah’s Witnesses,” the original simplicity of the weeknight or weekday local ecclesia arrangement was sometimes lost. The Sunday afternoon meeting time was followed by classes until after World War II. But the semi-public nature of these meetings, “the most important meeting” other than the prayer, praise, and testimony meetings (The New Creation, p. 323), faded. The “ecclesia” concept became less associated with the regular weeknight gatherings, and the Sunday meetings became more inwardly focused. Rather than several weeknight ecclesias gathering together on Sunday, the Sunday ecclesias managed several weeknight meetings. In the years since, the essential role of the midweek meeting has dimmed. This might be a factor in the distresses and divisions which developed thereafter. Two or Three Jesus said, “Where two or three are gathered ... there am I [specially] in the midst of them” (Matthew 18:20). He helps us sort out the truth and be helpful and responsible to each other. We want to ensure our Lord’s intimate blessed presence in these gatherings, which will aid in developing among the class a spirit of mutual respect and trust. Also, it is true to the purest biblical principles to have each gathering responsible for its own spiritual needs and leadership by the raising of the hand, rather than depending on a larger group to do this for them. Love for the brethren is considered by many brethren to be a key test of faithfulness to God. By all means we wish to develop wholesome appreciation, respect, devotion, trust, and true belief that those we fellowship with are truly God’s children. If weeknight meetings become sparsely attended, or even non-existent, perhaps we have lost a key to maintaining the early vibrancy of the truth movement we cherish.
May we perhaps stem the tide, and come to think
specially of our main meeting of brethren as that with our immediate fellowship
in our weeknight meetings. | More than a Century One hundred and thirty five years have elapsed since our Lord returned to claim his bride. The “Bible Student Movement” is in its fourth generation. Do we embrace the zeal and devotion that characterized the brethren during Pastor Russell’s lifetime? Let us then reinvigorate our study, devotion, spiritual gatherings, and witness to the truth. Let us not rest upon the achievements of earlier years, but press forward in the privileges which remain (Matthew 13:52). The special time we are living in, when our returned Lord is focusing his attention on us, will never be repeated. Just ahead is the fulfillment of our Lord’s prayer, Thy Kingdom Come. May this grand hope energize us daily to “do with our might what our hands find to do,” and reflect honor and glory to our God. Let us rejoice in our freedom from bondage past, and cooperate with each other with zeal and mutual appreciation. Let us by no means give place to the adversary who would wish us to doubt, criticize, and condemn our fellow brethren. Let us lean in together to the harvest work and do all things to the glory of God, until the bride is complete. |