Bride of the Lamb

Biblical Text

The expression appears in the latter part of the Book of Revelation.

• Revelation 19:7–9: The heavenly multitude sings, "the marriage of the Lamb is come, and his wife hath made herself ready." It is granted to the bride that she "should be arrayed in fine linen, clean and white," and the text explains that "the fine linen is the righteousness of saints." There follows the declaration, "Blessed are they which are called unto the marriage supper of the Lamb."
• Revelation 21:2, 9–10: The holy city, the New Jerusalem, comes down out of heaven, "prepared as a bride adorned for her husband." An angel says, "I will shew thee the bride, the Lamb's wife," and then shows John the city.
• Revelation 22:17: The final chapter of the Bible continues with the invitation "And the Spirit and the bride say, Come."

Background

"The Lamb" refers to Christ, who was slain as a sacrifice and lives again (see Lamb of God). Revelation repeatedly applies this title to Christ. In the Greek text, the word for "bride" is nymphē, and the word rendered "wife" is gynē.

Marriage in ancient Jewish society is generally understood to have involved two stages: betrothal and the wedding feast. Betrothal was legally binding. When the bridegroom came to take his bride, the feast was held; the Parable of the Ten Virgins in the Gospels also presupposes this custom.

Significance in Scripture as a Whole

The Old Testament frequently likens the relationship between God and Israel to a marriage. Isaiah 62:5 says, "as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." Hosea 2:19–20 and Ezekiel 16 compare Israel's idolatry to harlotry while emphasizing God's unchanging covenant.

The New Testament applies this imagery to Christ and his people.

• Jesus compared himself to a bridegroom (Matthew 9:15). John the Baptist called himself "the friend of the bridegroom" (John 3:29).
• Paul described the church as "a chaste virgin" to be presented to Christ (2 Corinthians 11:2).
• Paul explained the marriage relationship as a mystery concerning "Christ and the church" (Ephesians 5:31–32).

The Bride of the Lamb in Revelation is read as the eschatological fulfillment of this theme.

Interpretations and Points of Debate

Most denominations and commentary traditions regard the bride as a symbol of all the saints of the Old and New Testaments, that is, the whole church. Interpreters differ over how to understand the joint depiction of the bride and the holy city in chapter 21. Some view the city as a symbolic portrayal of the community of God's people, while others view it as an actual dwelling place in which that people will live.

Dispensationalist interpretation tends to distinguish between the church and Israel. Accordingly, some dispensationalists limit the bride to the church and regard Old Testament saints as guests at the wedding feast. The view that the marriage supper takes place in heaven after the Rapture also arose within this tradition. By contrast, other eschatological views, such as amillennialism, read the marriage supper as a symbol of the salvation brought to completion at Christ's Second Coming.

The World Mission Society Church of God interprets the "bride" of Revelation 22:17 as "God the Mother." Several Korean denominations have objected to this group's doctrines, including this interpretation, and have declared it heretical. The group maintains that its interpretation is grounded in Scripture.

In the Korean Church

The phrase "Jesus our Bridegroom" is frequently used in hymns, gospel songs, and sermons on the Second Coming. At revival meetings and prayer gatherings, the exhortation "Let us adorn ourselves as the bride" is used to encourage watchful faith and holy living. Some prayer movements also emphasize a "bridal spirituality," linking it with the traditional interpretation that reads the Song of Songs as depicting the love between Christ and the church.