The "Bridegroom Lamb of God"
The books of Isaiah, Jeremiah and Joel speak of the "bride and bridegroom," which is why the book of Revelation in the Christian Bible uses the same terms. Unfortunately, it is one of the most misunderstood and misinterpreted books in the Christian canon. Consequently, there are many different interpretations regarding who and what the characters and events are, and there are as many different opinions about the context or time of the events.
While other articles on this site discuss such issues, such as Prophecies Regarding He Who Fulfills Them, About Christianity, and The Fall of Babylon, this article is specifically about what or who the "Bride and the Bridegroom Lamb" are. For even though most Christians believe Jesus was or will be the Bridegroom, and some believe the "Bride" is the Church, those beliefs are based on a misunderstanding of both John’s Revelation and the Hebrew Bible (Torah and Tanakh).
First, John wrote the book of Revelation in symbolic language when he was a very old man on the Greek Isle of Patmos where he was in exile because Christians were being badly persecuted and killed by the Romans. Exactly when the book was written is debatable, though because while some scholars date it to the late 60s A.D. (C.E.) during Nero's persecution, others date it to the mid-90s near the end of the reign of the Emperor Domitian. But most scholars date it no earlier than the 90s, mostly because John's message to the "seven churches" or communities would indicate that they were fairly well established.
Whatever the case, before John wrote the book he had engaged himself in intense studies, meditation and prayer, and he finally received the gift of revelation and was carried away in spirit to the spiritual realm where an angel spoke to him and showed him things past, present and future. But, because it is practically impossible to describe what one experiences there in a normal human frame of reference, he used mostly symbolism.
For example, John wrote: "I John saw the holy city of God, coming down from God out of heaven, prepared as a bride adorned for her husband." (Revelations 21:2)
The "city" is not literal, of course, just as the "bride" is not literally a woman. But John restated it using the same terms when he wrote that "an angel of God" said to him: "Come, I will show you the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God." (Revelations 21:9-10)
The "holy city" and the "bride" are actually appropriate symbols for a great spiritual gift which Jesus received as a spirit-ghost, and which John tried to describe. And, it is a gift which the modern son of man received in 1971, who has had to overcome many things to fulfill his mission.
That is why in an earlier chapter (in Revelation 3:12) John reported that the spirit-soul or ghost of Jesus said: "Upon him who overcomes will I will write the name of the city of my God, which is New Jerusalem, which comes down out of heaven from my God. And I will write upon him my new name."
Who is "he who overcomes" and has the name of the "city of God, New Jerusalem," and the "new name"?
We should see "he who overcomes" in the context of Revelation 3:7-8, which says: "And to the angel of the church in Philadelphia write; These things says he that is holy, he that is true, he that has the key of David, he that opens, and no man shuts; and shuts, and no man opens. I know your works: behold, I have set before you an open door, and no man can shut it: for you have a little strength, and have kept my word, and have not denied my name."
We should also see "he who overcomes" in the context of Revelation 21:6-7, which states: “And he said unto me [John], ‘It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is thirsty of the fountain of the water of life freely. He that overcomes shall inherit all things; and I will be his God, and he shall be my son.'”
As for the one who calls himself "the Alpha and Omega," Revelations 1:13-14 states that it is “one like a son of man ... [with] hair white like wool, as white as snow.” It is not a son of man, but like a son of man -- and the identity of that one is complex because while in a certain respect it is associated with the ghost of Jesus, it is actually the Ancient One or “Ancient of Days” mentioned in Daniel 7:13 where he states: “I saw one like the son of man came to the Ancient of Days, and they brought him near before him.” And Daniel also says the Ancient of Days had “hair white like wool.”
As for the “new name” of the Ancient One — the one who was “before Abraham” who Jesus represented and spoke for — it is merely the ancient name restated in English as Jehoshuah, the son of Nun. But it is symbolic. It means he who serves and glorifies God the redeemer and source of salvation, and it means he who delivers appropriate judgment and shows you things to come. And Nun, which is the 13th letter of the Hebrew alphabet and is symbolized by the fish, was the minister to Moses and the father of Joshua. (Nun also means fish in Aramaic, Phoenician and Arabic, and in esoteric traditions, Nun is the ethereal waters or ocean from which all life has come.)
Now, consider also that John wrote about the one having the "key of David" because it refers to the individual written of in the book of Isaiah: "I will place on his shoulder the key to the house of David; what he opens no one can shut, and what he shuts no one can open." (Isaiah 22:21-22).
That goes with the following:
"In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord of our righteousness. For thus says the Lord: David shall never want a man to sit upon the throne of the house of Israel." (Jeremiah 33:15-17)
That is one of the reasons Jesus rejected the worldly throne even though in a sense he too had "held the key of David." However, today another son of man holds the key, as Isaiah and Jesus knew he would.
See, as is explained in the article on Isaiah Chapter 53, the book of Isaiah is not about Jesus of Nazareth, but about the modern son of man who actually fulfills the prophecies in Isaiah, and he actually serves in the "new name" of “the Christ,” or, more accurately, of the “Ancient One.” And, according to Isaiah 22:21-22, the Lord God has "placed on his shoulder the key to the house of David," speaking of the servant of God who fulfills prophecies.
Another way of explaining it is that in one sense, both the son of man Jesus and the modern son of man represent and serve the same entity, called the Ancient of Days or the Ancient One or the original Oversoul who was "before Abraham," as Jesus put it. And yet, the modern son of man is a servant of both the Christ figure (who is now one with the Ancient One who is in heaven with God), and a servant of God.
Furthermore, according to Isaiah, the modern son of man "brings Jacob again" (per Isaiah 49:2-5) in that he is fallible, only human, and struggles with God.
The modern son of man is an anointed one, but he is not not the Christ Jesus "come again." The modern son of man has had his own lessons to learn. He merely serves in the new name of the Christ, which is Jehoshuah (The Liberator), who is in heaven with God, and he bears the testimony of the Christ Jesus to fulfill Judeo-Christian prophecies.
The modern son of man also bears the testimony of other souls who taught in other religious traditions ... but he explains it in the Judeo-Christian context. For he is the one both Isaiah and Jesus said would "first suffer many things and be rejected by his generation." And, he is the one who Isaiah said would be "hidden" by God and "sought out" -- even though it's because the people do not recognize him as a prophet, but only as one "stricken and afflicted," as Isaiah put it (see the article on Isaiah Chapter 53).
The modern son of man has been given to “key” of revelation to understand prophecies. For example, consider these words:
“Say to the daughter of Zion, Behold, your salvation comes. Behold, his reward is with him, and his work before him. And they shall call them the holy people, the redeemed of the Lord: and you shall be called, Sought out, A city not forsaken.” (Isaiah 62:11-12)
That speaks of "they" and "your" (meaning the people) as distinguished from "his" and "you" (meaning the modern son of man). Clearly he who sends his work before him is the son of man, and the judgment he delivers will bring salvation to Israel (when she repents so that her iniquity can be pardoned). For he who is “sought out” and is as a "city not forsaken” is clearly not Jerusalem or the nation of Israel. We know where Jerusalem is, and where the nation of Israel is. But only the modern son of man knows where he is, and even though he is rejected by his generation he is not forsaken by God.
That fact is confirmed considering that the concept of the modern son of man being sought out is consistent with his being “hidden” (Isaiah 49:2-5). And, that he is a “city not forsaken” is consistent with the Revelation 3:12, which again speaks of he that overcomes and has the name of the city of God written upon him.
That is confirmed in Revelation 21:5-7, where John wrote: “And he that sat upon the throne said: ‘Behold, I make all things new.’ And he said to me: ‘Write: for these words are true and faithful. It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is thirsty of the fountain of the water of life freely. He that overcomes shall inherit all things; and I will be his God, and he shall be my son.”
The prophet Jeremiah also wrote of the bridegroom and the bride, and the prophet Joel wrote that “the bridegroom shall go forth from his chamber and the bride out of her closet.”
In the gospel of John, long before he wrote the book of Revelation, he wrote that “He that has the bride is the bridegroom,” because the marriage of the bride and bridegroom is symbolic for the union of the spirit-soul with God.
Now, the modern son of man reveals a completely new interpretation of what the apostle John experienced when he wrote that he heard "the voice of an angel" say: "Worship me not. I am your fellow servant and brother who has the testimony of Jesus." (Revelation 19:10)
Those words, the son of man submits, were spoken by the soul who would come into the world at the end of the age Jesus ushered in.
This makes sense if we remember that John reported being "carried away in spirit" to the spiritual realm which is beyond space and time as we know it. In that realm John saw the future and reported it is if were happening then, or would soon come to pass. And, while there, John "heard a voice" that announced the marriage of the Bridegroom Lamb and the Bride.
In his first, third and fourth books, the son of man explained that the Bridegroom Lamb of God was not and is not an angel, nor was he or is he Jesus. He is the son of man who comes at the end of the age and overcomes, and he is also called the witness and servant of God, and the messenger for the Spirit of truth — to put it in Judeo-Christian terms.
In his first book, published in January 2002, the son of man wrote: " ... the ‘marriage of the Lamb and the Bride’ in the Book of Revelations is not about an actual marriage of a man and woman. John’s words are not literal. They speak allegorically, symbolically, and metaphorically of the union which would take place in the realm of the spirit—the union between God’s servant and the ‘bride/city’ which is actually the Holy Spirit, which ‘comes down out of heaven from God.’ This is the union between the spirit-soul of the son of man with the Holy Spirit. That’s what John’s words in the Book of Revelations about the ‘bride,’ the ‘bridegroom,’ and their marriage really means."
Many if not most Christians do not understand that because they’ve been led to believe that the speaker who is identified in Revelation 19:10 as a "fellow servant" is the angel who is earlier called "the angel of Jesus" in Revelation 1:1-2. However, the son of man refutes that assumption.
He points out what is written in Revelation 19 verses four through seven, leading up to verse ten. For John wrote that "a voice came out of the throne, saying, Praise our God." Then "I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings," saying "the Lord God omnipotent reigns." And then "a voice" said: "Let us be glad and rejoice, and give honor to him. For the marriage of the lamb is come."
In his books, the son of man submitted that the voices John heard are different, and he suggested that the term "Lamb" in the Christian context is synonymous with the term "son of man," and both terms are used to refer to both the son of man Jesus, the Sacrificial Lamb, and the next son of man, who is the Bridegroom Lamb.
In that light, consider that John wrote: "And he said unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he said unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, Worship me not: I am your fellow servant, and of your brethren that have the testimony of Jesus. Worship God. For the testimony of Jesus is the spirit of prophecy." (Revelation 19:9-10)
It is generally assumed that the "voice" in Revelation 19:9-10 was the same as the one quoted at the very beginning of the book, in Revelation 1:1-2, where John wrote: "The Revelation of Jesus Christ, which God gave unto him, to show his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John, who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw."
It is also assumed that the "angel" was the "voice" in Revelation 19:9-10 because in the very last chapter in Revelation it states: "And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then he said unto me, Do it not, for I am your fellow servant, and of your brethren the prophets." (Revelation 22:8-9)
In both Revelation 19:10 and 22:8-9 an "angel" says "do not worship" him because he is your fellow servant and brother. And, in Revelation 1:1-2, it says that the word or revelation of God was given to Jesus, who relayed it through the angel, who told it to John, "who bare record of the word of God, and of the testimony of Jesus Christ."
However, if you examine Revelation 22:8-9, you see that even though John at first calls the speaker an "angel," it is probably Jesus because in the following verses 12 and 13 the same voice says: "And, behold, I come quickly ... I am Alpha and Omega, the beginning and the end, the first and the last." Furthermore, three verses later that voice says, "I Jesus ... I am the root and the offspring of David."
If you check it, you can see there is no indication that the speaker changes from Revelation 22 verses 8 through 16, and the statement in verse 9 that he is our "fellow servant and of our brethren the prophets" is consistent with what Jesus said about himself during his teaching period.
After all, Jesus had said to all his disciples that a servant is not greater than his master, that God is greater than he was, and that his disciples had never heard God’s voice or seen God’s shape. These are all facts that escape those who have sought to idolize Jesus as "God Himself," even though Jesus actually realized his oneness with the Ancient One, who Isaiah called "The Ancient of Days," the "First and the Last," who is in heaven with God.
Just because the voice in Revelation 22:9 says: "Worship me not. I am your fellow servant and of your brethren, the prophets," it does not mean that he is the speaker in Revelation 19:10 who says: "Worship me not. I am your fellow servant and of your brethren that have the testimony of Jesus." After all, since the voice in Revelation 22:9 was the spirit-soul of Jesus, he obviously would not be the voice that said he has the testimony of Jesus.
These facts also prove that Jesus commanded John to not worship him because he was a "fellow servant and of your brethren, the prophets."
These facts are confirmed by another passage in Revelation which states: "The angels sing the song of Moses the servant of God, and the song of the Lamb, saying, ‘Great and marvelous are your works, Lord God Almighty. Just and true are your ways, you King of saints. Let all glorify your name, Oh Lord God. For you only are Holy. For all nations shall worship you Lord God, for your judgments are made manifest.’" – Revelation 15:3-4
Notice that the "song of the Lamb" praises God, so obviously the Lamb is not God. Both Moses and the Lamb Jesus praise and honor the Lord God. And later John also makes it clear that the Christ Jesus was not God. For John wrote: "The Lord God Almighty and ‘His’ Christ are the temple" of prophecy. (Revelation 21:22) That distinguishes between God and "His Christ," which are different.
Again, the speakers in Revelation 19:10 and 22:9 are both "fellow servants and of our brethren," and both say "worship me not." However, it makes sense that Jesus would say "I am of your brethren the prophets," while the spirit-soul of the future son of man and messenger for the Spirit of truth would say, "I am your brother who has testimony of Jesus."
That makes sense since Jesus had essentially said: "I tell you the truth: I must go away, but I will send the Counselor to you. He will righteously judge the world; because I am going to heaven and you will see me no more. I came not to judge the world, but the rulers of this world must be judged. I have much more to say to you, but it is more than you can now bear. But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak of himself, because of himself he will do nothing but the will of the one who sent him. He will [write and] speak only what he hears from God, and he will tell you what is to come. He will glorify me by having what is mine and making it known to you." (Paraphrasing and clarifying John 8:28, John 12:47, and John 16:7-15)
This new light shed on Christian scriptures makes it easier to understand the prophet Isaiah, who wrote that the witness and servant of God would bring judgment. That in fact is why Jesus said he came "not to judge the world" but that his words (or testimony) would be the judge, through the Spirit of truth and the modern son of man.