In biblical times, sharing supper with someone was a sign of fellowship and closeness (Rev. 3:20). That’s why the Pharisees were so upset with Jesus for eating with publicans and sinners (Luke 15:2). But what Jesus did makes the gospel accessible to us all. “Hallelujah—this Man receives sinners!” we cry out. When Jesus invites needy sinners to the marriage supper, He offers us an experience of fellowship that is beyond words. 

Have you ever noticed that the Bible does not speak about dying and going to heaven? It speaks about dying and going to be with Christ. Christ is the sum and substance of heaven’s glory. Samuel Rutherford said, “Suppose that our Lord would manifest His art, and make ten thousand heavens of good and glorious things, and of new joys, devised out of the deep of infinite wisdom, He could not make the like of Christ.” 1
There are several reasons why heaven is so focused on our glorious Savior. One reason is that no one can get there without Christ’s saving work. Anyone who enters heaven must confess with Anne Cousin:
I stand upon His merit; I know no other stand,Not e’en where glory dwelleth in Immanuel’s land. 2
“Christ is the centerpiece of heaven because in heaven, faith in Christ will become sight of Christ. Peter describes our present situation: We love a Christ whom we have not seen, “in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory” (1 Peter 1:8). Faith in the unseen Christ will be rewarded by the joy of looking upon Him, and seeing Him as He is, forever. “Thine eyes shall see the king in his beauty” (Isa. 33:17).
Heaven is Christ-centered because in heaven every believer will be fully conformed to the image of Christ. We who believe “shall be like him” (1 John 3:2), and He shall be “the firstborn among many brethren” (Rom. 8:29). What bliss it will be to be without sin, and to reflect Christ so completely that it will be impossible to be un-Christlike!
Heaven is focused on Christ because His glory will always shine there, and His praises will never grow old. “And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof” (Rev. 21:23).
But another, all-too-often-forgotten reason that heaven focuses on Christ is that in heaven the living church will be married to Christ and will express the love of a bride toward her husband. Dear believer, your engagement to Jesus Christ in this life will be turned into perfect marital union with Him in heaven. This theme often surfaces in Bible passages.3 But nowhere is the theme of our marriage to Christ so beautifully unfolded as in Scripture’s last chapters.
Revelation 19:7–9 says, “Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb.”
As The Reformation Heritage KJV Study Bible says, “Redemption is a love story (Isa. 54:4–8; Hos. 3:1–5), the covenant is a vow of betrothal (Hos. 2:19–20), salvation is a wedding dress (Isa. 61:10), and the kingdom is a wedding feast (Matt. 22:1–14).”4 Let us consider what Revelation 19:7–9 says about the wedding, the Bridegroom, the bride, and the guests.
The Wedding
Presently, the church is betrothed and waiting for her wedding day. There is a difference between what we mean by engagement and what the Bible means by betrothal; betrothal (or espousal) in Bible times was like a very strong form of engagement which could not be broken. From the day they were betrothed to each other, the couple would be regarded as husband and wife, but they would not live together. For example, Mary and Joseph were only “espoused” or betrothed, and he was shocked to discover that she was pregnant, but the angel called her his “wife” (Matt. 1:18, 20).5 With the betrothal, the bridegroom would pay the bride’s father a dowry, or “bride-price.”6  According to Jewish tradition, “the marriage agreement, drawn up at betrothal, was committed into the hands of the best man.”7  Then, when the wedding day came, both bride and groom would dress in fine clothing (Isa. 61:10). He would come to her home to get her and her friends, and take them to her new home, where they would all feast and celebrate for as long as a week (Judg. 14:12; Matt. 25:1–13).8
All Christians are betrothed to Christ. Paul was thus jealously protective of believers who were being troubled by false apostles who preached another gospel. He said in 2 Corinthians 11:2–4, “I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.” Paul casts himself in the role of the marriage broker or matchmaker. In his love for Christ, he desires to present Him with a chaste virgin bride; in his concern for the Corinthians, he resents anyone who wants to lead them astray into spiritual adultery.
Paul is not just preaching a set of abstract truths. He is not just presenting people with some philosophy. He is proclaiming the person of Christ, and through his preaching he is presenting that person to the congregation. “I have betrothed you to Christ,” he says. “You are engaged to be His.” Samuel J. Stone so beautifully says about the church:
From heaven He came and sought herTo be His holy bride;With His own blood He bought her,And for her life He died.
Christ has paid the bride-price for all believers. Therefore, we are legally and inalienably His. He is coming again for His bride, the church, to lead us home to His Father’s house where He will present us spotless before His Father in heaven. There will be a wedding procession and festivities that will last not for a week or two, but for all eternity. We will be with Christ and behold His glory. The story of salvation is a love story. The covenant of grace is a marriage contract. Before the worlds were made, God the Father chose a bride for His Son and drew up a marriage contract between them. This wedding involves choice, not mutual attraction. God chose us in eternity and gave us to Christ, who bought us at Calvary and took us as His own through the preaching of the gospel; and now He will come back for us. When He comes back to claim us, we will enjoy intimacy and fellowship with Him forever.
The whole Trinity is involved in this marriage. The Father gives us His Son as our Bridegroom and gives us as a bride to the Son. As Ephesians 5:25 says, Christ purchased His bride with His blood and death. Ephesians 1:14 says the Holy Spirit is given to us as an earnest or guarantee. That guarantee, in ancient times, was shown by a down-payment. Today, this is commonly symbolized by an engagement ring. When Christ betroths us to Himself, He gives us the Spirit as a kind of engagement ring that guarantees that we shall arrive at the last day for the actual wedding.
James Hamilton puts it so well when he writes, “We can scarcely imagine the glory of that wedding day,” noting that:

Never has there been a more worthy bridegroom.
Never has a man gone to greater lengths, humbled himself more, endured more, or accomplished more in the great task of winning his bride.
Never has a more wealthy Father planned a bigger feast.
Never has a more powerful pledge been given than the pledge of the Holy Spirit given to this bride.
Never has a more glorious residence been prepared as a dwelling place once the bridegroom finally takes his bride.
Great will be the rejoicing. Great will be the exultation. There will be no limit to the glory given to the Father through the Son on that great day.9

The invitation to this wedding feast is presented in Revelation 19:6–7: “Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come.”
The Bridegroom
The term marriage of the Lamb is strange because lambs don’t get married. But Jesus Christ is presented here in His capacity as Savior. The Lamb of this marriage shows us His love by living for us and dying for us. He first appears as the Lamb in Revelation 5, where we read, “Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (vv. 6, 9). This love is a very one-sided affair, at least to begin with. “We love him,” said John, “because he first loved us” (1 John 4:19).
When we think of the ideal marriage, we think of two lovers gazing into each other’s eyes, starry-eyed with love. That is a Western view of marriage. It is different in many other parts of the world. There the parents of a bride often decide when she is to marry. In some cultures, she may have no say in the matter. She may not even know who her husband will be. She does not meet him until the day they are married. She learns to love him as her husband, and he learns to love her as his wife. We see this pattern, for example, in the marriage of Isaac and Rebekah (Gen. 24).
In some ways, that is the kind of marriage we have with Christ. We love Christ. But we only love Him because He loved us first. He loved us while we were yet sinners and were utterly unattractive and undeserving. He loved us while our carnal minds were still at enmity with Him. Our hearts were against Him, yet He loved us.
The prophet Hosea provides us with a powerful example of this love. God said to Hosea, “Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the Lord” (Hos. 1:2). That is what happened. As an adulteress, Gomer had a succession of affairs; and when her youth and attractiveness were spent, she ended up in the slave market. But Hosea found Gomer in the slave market and bought her back—not to exact revenge on her for the rest of her life, but out of sheer love (Hos. 3:2). He was a faithful husband to her despite her unfaithfulness to him.
That is how God loves you, dear believer, in Jesus Christ! When we were still sinners—unclean, unfaithful, adulterous, and promiscuous—He loved us. The apostle John said, “Having loved his own which were in the world, he loved them unto the end” (John 13:1). He loved them to the farthest limits of love.
We can’t measure the length, breadth, height, and depth of the love of God; it surpasses knowledge. Jesus Christ loves us beyond our wildest imagination. He loved us all the way to the cross of Calvary. And there on that cross He paid the dowry to free us from the penalty of sin.
Sometimes when two people marry, one has a substantial bank account, and the other is in debt. But when they marry, they merge their accounts, for one flesh means one bank account. In a sense, that is similar to what Christ has done for us. When we were up to our necks in debt to a holy God because we had broken His law thousands of times, Christ took our liabilities and our debts and paid the price of all our sins. He was made sin for us. Christ became one flesh with His church. Her sins became His sins, and His perfect righteousness becomes hers through faith.
In his book, The Best Match, Edward Pearse seeks to allure sinners to come to Christ as their spiritual Husband. Like a good matchmaker, Pearse extols the virtues of this Bridegroom who calls us to become His, and His alone. Do you want a match who has honor and greatness? He is God and man, the brightness of His Father’s glory, the King of kings and Lord of lords. Do you want riches and treasures? Christ’s riches are the best, for they last forever, are infinitely great, and will satisfy all your desires. Are you looking for a generous heart in a spouse? Jesus Christ is willing to lay out His riches for His spouse so that her joy may be full. Do you want wisdom and knowledge? The infinite wisdom of God shines in Him; He is Wisdom itself, and knows perfectly how to glorify Himself and do good to those who love Him. Are you looking for beauty? He is altogether lovely, more than all the beauty of human beings and angels combined. Are you seeking someone who will truly love you? Christ is love itself, love that is higher than the heavens and deeper than the seas. Do you want a husband who is honored and esteemed? This Husband is adored by the saints and angels. Everyone whose opinion really matters treasures Him; God the Father delights in Him. Do you seek a match who will never die and leave you a widow? Christ is the King immortal and eternal; He is the resurrection and the life.10
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Written by David L. Bahnsen |
Wednesday, July 10, 2024
Modern technology has always faced a certain Godlike aspiration from some of its more arrogant zealots, as even leading industrialists in the pre-digital era fancied themselves miniature deities on occasion. The AI moment is an odd twist on this Babel-like idolatrous tendency.

The subject of artificial intelligence has become a national obsession in the last year or so. Various questions about what AI will mean for society, the jobs market, and our way of life have become a media craze and an opportunity for great handwringing. Stratospheric stock prices of the companies that serve as the “backbone” of AI have added to the craze. Whether one owns stock in Nvidia or is afraid of what AI will do to one’s job or is a student who wants to know how AI can help write a paper, almost everyone has some skin in the game when it comes to the latest national hype.
In a lot of ways, the AI moment is not entirely new. The digital revolution itself has been years in the making, and many of us have lost count of the examples of “disruption” it has created. From personal computing to the internet to the cloud to now AI, digital technology has made obsolete many jobs and many entire sectors (RIP, typewriters) and has simultaneously created millions upon millions of new jobs. But what is new with AI is the so-called “generative AI” and the machine learning behind it that allows content creation with less human input and more machine capability.
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Allowing for remarriage in exceptional cases where reconciliation is impossible and where the marriage union truly cannot be remedied by either the church or the civil magistrate—either because the former spouse has already died, already remarried, or perpetually refuses reconciliation even where clear evidence of genuine repentance is present—does not in itself necessarily imply that any divorce apart from exceptional cases such as adultery or desertion are legitimate divorces. And it most certainly does not imply that divorce, which is a form of covenant breaking, is permissible when, say, the husband and wife do not get along. The principle is only relevant to cases where the divorce has already taken place.

Throughout history, the Christian Church has rightly recognized marriage as a lifelong commitment between one man and one woman in accordance with Scripture (Romans 7:2). Jesus Himself accordingly teaches that when a man and a woman are joined together in holy matrimony, the two become “one flesh” (Genesis 2:24; Mark 10:9).
Christ is also very clear on the fact that because the marriage union has been instituted and ordained by God, there is no human authority by which a marriage can be dissolved: “Therefore what God has joined together, no human being must separate” (Mark 10:9). Because marriage is a “holy institution” for the purpose of covenantally advancing Christ’s Kingdom through “godly offspring” (Malachi 2:11, 15), divorce is an abomination committed against God—a wicked attempt to overthrow His authority and destroy his Kingdom (Malachi 2:16).
Are you irritated by your spouse? Do you long to be with someone else? Are you longing for the privileges of being single again? God expects you not only to maintain and work on your marriage, but also to produce godly offspring. Under no circumstances may you abandon your spouse for your own sake.
Exceptions for Divorce?
However, it is universally recognized that Scripture does allow for divorce in those exceptional circumstances where sin has caused irreparable damage to the marriage union. Deuteronomy 24:1-3 officially recognizes a certificate of divorce as a legal document disbanding a marriage. Our infallible interpreter, Jesus Christ, however, tells us that this certificate of divorce is only recognized “because of the hardness of your heart” (Mark 10:5), thereby amplifying the divine intention behind marriage as being a lifelong commitment from both parties (Mark 10:6-9).
What is significant about Christ’s explanation of this law is the fact that it shows how even the Mosaic law made certain accommodations for the sake of our weaknesses and our sinfulness, evidently implying that the law of God is not merely some abstract standard of justice, but a very real and practical standard for our moral conduct as Christians. Furthermore, Christ Himself simultaneously confirms both the divine intention behind the institution of marriage as well as the law’s recognition of the permissibility of divorce in exceptional circumstances. Thus, while divorce in principle is forbidden by God, Jesus Himself recognizes sexual immorality as an exceptional circumstance in which divorce would be permissible (Matthew 5:32; 19:9).[1]
Restrictive Views on Remarriage After Divorce
Most Christian denominations and theologians recognize the reality that exceptional circumstances do exist in which divorce is permissible. However, a number of denominations completely oppose remarriage after divorce on the grounds of Jesus’ claims recorded in the three synoptic Gospels. In Matthew 19:9 (NKJV), we read the following words of Christ:
And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery.[2]
In Mark 10:11-12 Jesus says:
Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband and marries another, she commits adultery.
In Luke 16:18, the words of Jesus is recorded as follows:
Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery.
Thus, while recognizing exceptional circumstances for divorce, the Roman Catholic Church, for example, does not recognize remarriage as permissible. The canon law of the Church of England also historically allowed only for separation of husband and wife in the case of adultery, but never for remarriage.[3]  There are even some Reformed denominations that share this view, such as the Protestant Reformed Churches in America,[4] while most Presbyterian denominations, in an attempt to follow the Westminster Confession of Faith article 24.5 adhere to the principle that only the innocent party, in the case of adultery, may remarry.[5] The New Testament scholar from Capital Bible Seminary in Lanham, Maryland, Thomas R. Edgar, has also referred to this latter position as “the standard Protestant view.”[6] Some scholars have suggested that remarriage may also be permissible for the guilty party once they repent and ask forgiveness, as they then are then transformed by God’s grace into an innocent (or guilt-free) party.[7] However, in such cases there would be no need for remarriage, as repentance from the guilty party and forgiveness from the offended party should of course lead to reconciliation.
Seeing Jesus’ Words More Narrowly
However, it must be taken into consideration that neither the Westminster Confession nor Scripture claims adultery to be the sole legitimate grounds for divorce (see WCF 24.6 and 1 Corinthians 7:15). The reality is also that there are many divorcees who may have been guilty in causing their divorce, but did not commit adultery in the process leading up to the divorce, such as when the divorce was caused by abandonment. There may also be cases in which both parties are equally guilty in terms of causing the divorce, whether or not adultery had occurred. Would there be any circumstances in which remarriage would be biblically permissible in such cases? Another question the Westminster Confession leaves unanswered is whether an adulterer who has repented and come to faith may then marry again.
In addressing these questions, there are a number of Scriptural considerations to be taken into account:
Firstly, it is important to recognize that biblical law itself recognizes the possibility of a legitimate remarriage on the part of even the guilty party and even in cases of sexual immorality (Deuteronomy 24:1-2). If Christ’s commands in Matthew 5:32 and Luke 16:18 are taken as injunctions against all remarriage on the part of the guilty party, it would seem to be at odds with His own recognition of the law’s recognition of such marriages in Mark 10:5.
Secondly, biblical law itself, while requiring the death penalty for adultery (Leviticus 20:10 and Deuteronomy 11:20-25), legally distinguishes remarriage after divorce from adultery prior to divorce (Deuteronomy 24:2-4).
Third, the Scottish Presbyterian theologian and professor of Westminster Theological Seminary, John Murray (1898–1975) has convincingly shown how the Greek verb used in Matthew 19:9, Mark 10:11-12, and Luke 16:18, μοιχεύει (moicheuei), modifies both preceding actions together, “divorcing” as well as “remarrying,” as opposed to these actions taken individually.[8]
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