Who is the Bride of Christ?
The concept of the "Bride of Christ" is deeply rooted in the imagery of ancient Jewish wedding customs and biblical festivals, serving as a rich metaphor for the relationship between the Messiah and His people. This understanding reveals a profound connection between the marriage covenant and God’s redemptive plan, with the bride symbolizing the descendants of Abraham—redeemed Israel—and the Gentiles who are grafted into this covenant through faith. As we explore these ancient customs and their apocalyptic significance, we gain insight into the Messiah’s first coming and the anticipation of His return, drawing on the prophetic meanings embedded in the festivals like Rosh Hashanah and Yom Kippur.
A Simple Definition
When interpreting the concept of the "Bride of Christ," I apply a consistent hermeneutic principle: if a belief was clearly understood in the first century, there must be a compelling reason to change that interpretation. With this in mind, I hold that the Bride of Christ continues to refer to the descendants of Abraham—redeemed Israel. Throughout the Torah, we see Gentiles occasionally joining themselves to Israel and its God, embracing the hope found in Israel’s covenant relationship. While some may suggest the Bride of Christ now exclusively refers to the church or a "spiritual" Israel, I believe this imagery remains rooted in God’s promises to Israel, with Gentiles grafted into that redemptive story, rather than replacing it. Therefore, the Bride symbolizes the redeemed people of Israel and those who have joined themselves to their God through faith.
The Wedding of Messiah Explained
This imagery of the wedding between Christ and the Bride of Christ is deeply intertwined with apocalyptic eschatology and is closely connected to the biblical festivals, particularly Rosh Hashanah. Rosh Hashanah, also known as the Jewish New Year, marks the beginning of the High Holy Days and is rich with prophetic significance. In Jewish tradition, it is a time of judgment, repentance, and the blowing of the shofar (ram's horn), which heralds the coming of the King. This festival serves as a reminder of God’s future judgment and the anticipated fulfillment of His promises, making it a fitting backdrop for understanding the marriage between Christ and His Bride—the culmination of redemption and the establishment of His kingdom.
To fully grasp the concept of the "Bride of Christ," it is essential to understand ancient Jewish wedding customs. When these customs are viewed alongside the biblical festivals, a profound and symbolic picture emerges. For a young man in Israel, the primary goals were to marry, have children, and take on his responsibilities within the Jewish community.
From the time of his Bar Mitzvah at age thirteen until around age twenty, he would be expected to seek a wife. In ancient Israel, there was no concept of dating, nor a phase known as adolescence. Rather, one transitioned directly from childhood into adulthood, embracing the duties and responsibilities that came with it.
In ancient Israel, many marriages were arranged by the parents, sometimes even when the children were infants. However, for those who did not have prearranged marriages, the process of seeking a bride unfolded in several ways. At marrying age, a young man might be attracted to a young woman or his parents might choose a suitable bride for him.
The arrangement could be made by one of three parties: the father of the groom, as Samson’s father did for him; an agent acting on behalf of the father, such as Eliezer did for Abraham; or the young man himself. For illustration, let's focus on the case where the young man personally made the arrangements. He would visit the home of his prospective bride carrying three essential items: a large sum of money to pay the bride-price, a betrothal agreement known as a Shitre Erusin, and a skin of wine. His proposal would be presented to the father and brothers of the woman, discussing the terms and the bride-price. If the family approved, a glass of wine was poured, and the bride was called in. If she agreed to the arrangement, she would drink the wine, thus entering into the betrothal contract, making it legally binding. At this point, they were considered husband and wife, though their union could still only be dissolved by divorce. However, their relationship remained in the state of betrothal, rather than a fully consummated marriage.
After this, the groom would declare his intention to go to his father's house to prepare a place for his bride, known as the chadar (chamber) or chupah (canopy). From the moment the betrothal was confirmed, the bride was consecrated, set apart for her husband, having been "bought with a price." She would then spend her time preparing for her future life as a wife and mother while awaiting the wedding.
Meanwhile, the groom returned to his father’s home to begin constructing the chadar, a room that would provide every comfort, as the couple would spend a week there following the wedding ceremony. When asked about the timing of the wedding, the groom would reply, "No one knows except my father," as it was the father's role to determine when all preparations were complete and give his son permission to retrieve his bride. The groom would designate two close friends, known as the "friends of the bridegroom," to assist in securing his bride and act as witnesses during the wedding.
The wedding ceremony, called Kedushin, included a second contract known as the Ketubah, which outlined the groom’s promises to his bride. This contract was witnessed by the friends of the bridegroom and given to the bride’s parents. On this day, the bride and groom were celebrated as king and queen, their sins symbolically forgiven, and they stood pure, without spot or blemish, as they were united.
After the ceremony, the couple would enter the chadar, where the groom would present gifts to his bride, and they would spend seven days under the chupah. Meanwhile, the friend of the bridegroom stood guard at the door, awaiting the moment to announce the consummation of the marriage, which would trigger great rejoicing among the guests. The bride and groom would then join their guests for a weeklong celebration.
This rich imagery of the Jewish wedding customs parallels the relationship between the Messiah and His bride. Just as a young man goes through the betrothal process, believers have become the betrothed wife of the Messiah. We now await the fulfillment of the marriage and the promises represented in the Fall Festivals, looking forward to the ultimate union with Christ.
At the Passover meal, the night before His crucifixion, Jesus spoke words that echo the traditional speech of a Jewish bridegroom departing to build the chadar (bridal chamber). He said:
"In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also" (John 14:2-3, ESV).
The wine shared that night also symbolizes the sealing of the Shitre Erusin, the betrothal agreement. Rav Shaul (Paul) later explained that the Messiah’s death for our sins mirrors the bridegroom’s payment for his bride. As he wrote:
"For you were bought with a price. So glorify God in your body" (1 Corinthians 6:20, ESV).
"You were bought with a price; do not become bondservants of men." (1 Corinthians 7:23, ESV).
We see a reference to one of the "friends of the bridegroom" in the Gospel of John. He speaks of standing by, waiting for the marriage to be consummated:
"The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete." (John 3:29, ESV).
The other friend of the bridegroom, assigned to the bride, can be seen in Exodus 19, where Moses leads Israel—the bride of the Messiah—to meet God at Mount Sinai. In fact, the Feast of Shavuot (Pentecost) is seen as the betrothal between Israel and the Lord, as described in Jeremiah:
“Go and proclaim in the hearing of Jerusalem, Thus says the Lord, ‘I remember the devotion of your youth, your love as a bride, how you followed me in the wilderness, in a land not sown. Israel was holy to the Lord, the firstfruits of his harvest. All who ate of it incurred guilt; disaster came upon them, declares the Lord.’” (Jeremiah 2:2-3, ESV).
Just as the First Trumpet (Shofar) announced the betrothal, the Last Trumpet will announce the wedding. Psalm 45 offers a beautiful biblical portrayal of the Messiah’s wedding and coronation, where the guests are assembled, and gifts are distributed:
"My heart overflows with a pleasing theme; I address my verses to the king; my tongue is like the pen of a ready scribe. You are the most handsome of the sons of men; grace is poured upon your lips; therefore God has blessed you forever. Gird your sword on your thigh, O mighty one, in your splendor and majesty! In your majesty ride out victoriously for the cause of truth and meekness and righteousness; let your right hand teach you awesome deeds! Your arrows are sharp in the heart of the king's enemies; the peoples fall under you. Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of uprightness; you have loved righteousness and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions; your robes are all fragrant with myrrh and aloes and cassia. From ivory palaces stringed instruments make you glad; daughters of kings are among your ladies of honor; at your right hand stands the queen in gold of Ophir. Hear, O daughter, and consider, and incline your ear: forget your people and your father’s house, and the king will desire your beauty. Since he is your lord, bow to him. The people of Tyre will seek your favor with gifts, the richest of the people. All glorious is the princess in her chamber, with robes interwoven with gold. In many-colored robes she is led to the king, with her virgin companions following behind her. With joy and gladness they are led along as they enter the palace of the king. In place of your fathers shall be your sons; you will make them princes in all the earth. I will cause your name to be remembered in all generations; therefore nations will praise you forever and ever." (Psalm 45:1-17, ESV).
This passage vividly captures the royal splendor of the wedding and the anointing of the King, pointing toward the ultimate fulfillment of the marriage between the Messiah and His bride. The following passage beautifully illustrates the glory of the bride and groom, adorned in their wedding attire:
"I will greatly rejoice in the Lord; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness, as a bridegroom decks himself like a priest with a beautiful headdress, and as a bride adorns herself with her jewels. For as the earth brings forth its sprouts, and as a garden causes what is sown in it to sprout up, so the Lord God will cause righteousness and praise to sprout up before all the nations. For Zion's sake I will not keep silent, and for Jerusalem's sake I will not be quiet, until her righteousness goes forth as brightness, and her salvation as a burning torch. The nations shall see your righteousness, and all the kings your glory, and you shall be called by a new name that the mouth of the Lord will give. You shall be a crown of beauty in the hand of the Lord, and a royal diadem in the hand of your God. You shall no more be termed Forsaken, and your land shall no more be termed Desolate, but you shall be called My Delight Is in Her, and your land Married; for the Lord delights in you, and your land shall be married. For as a young man marries a young woman, so shall your sons marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you.” (Isaiah 61:10-62:5, ESV).
Once the wedding ceremony is complete, the couple retreats to the bridal chamber. Shir HaShirim (Song of Songs), which is traditionally read during Pesach, poetically describes the intimate love between the Messiah and His beloved. The seven days of the chupah are symbolic of the seven years between the Messiah’s coronation and wedding, and His second coming to the earth. During this period, the bride will be remembered by God and given gifts.
"Then those who feared the Lord spoke with one another. The Lord paid attention and heard them, and a book of remembrance was written before him of those who feared the Lord and esteemed his name. 'They shall be mine,' says the Lord of hosts, 'in the day when I make up my treasured possession, and I will spare them as a man spares his son who serves him.'” (Malachi 3:16-17, ESV).
These passages symbolize the deep connection between the Messiah and His people, representing not only their union but also the joy and glory that come with their redemption. In Joel 2:15, we are reminded of the sobering events unfolding on earth, drawing us back to the solemnity of Yom Kippur. The bride and bridegroom are emerging from the chupah (bridal chamber), while believers on earth are crying out to God for deliverance. Joel 2:23 illustrates the Messiah’s coming, symbolized by the former and latter rains. His first coming, in which He died and was resurrected, occurred in Aviv, the first month of the religious calendar. His second coming is anticipated to be in Tishri, the first month of the civil calendar. As previously mentioned, this event is marked by the blowing of the Shofar haGadol during Yom Kippur, which is recognized in the final ceremony called Neilah.
"Blow the trumpet in Zion; consecrate a fast; call a solemn assembly; gather the people. Consecrate the congregation; assemble the elders; gather the children, even nursing infants. Let the bridegroom leave his room, and the bride her chamber. Between the vestibule and the altar let the priests, the ministers of the Lord, weep and say, 'Spare your people, O Lord, and make not your heritage a reproach, a byword among the nations. Why should they say among the peoples, ‘Where is their God?’ Be glad, O children of Zion, and rejoice in the Lord your God, for he has given the early rain for your vindication; he has poured down for you abundant rain, the early and the latter rain, as before.” (Joel 2:15-17, 23, ESV).
At this moment, the angels will gather the scattered believers to Jerusalem to participate in Sukkot, the Feast of Tabernacles, which centers on the theme of the wedding feast. This parallels the depiction of the Marriage Supper of the Lamb in Revelation:
"Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, 'Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure'—for the fine linen is the righteous deeds of the saints. And the angel said to me, 'Write this: Blessed are those who are invited to the marriage supper of the Lamb.' And he said to me, 'These are the true words of God.'” (Revelation 19:6-9, ESV).
Following the marriage celebration, the vision of the Messiah’s return is vividly portrayed:
"Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. On his robe and on his thigh he has a name written, King of kings and Lord of lords. Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly directly overhead, 'Come, gather for the great supper of God, to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great.'” (Revelation 19:11, 16-18, ESV).
Finally, Jesus’ exhortation in Luke 12:35-37 reminds us to be ever vigilant, prepared for His return, much like servants waiting for their master after the wedding banquet:
"Stay dressed for action and keep your lamps burning, and be like men who are waiting for their master to come home from the wedding feast, so that they may open the door to him at once when he comes and knocks. Blessed are those servants whom the master finds awake when he comes. Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them." (Luke 12:35-37, ESV).
This imagery reflects the importance of being watchful and ready for the return of our Lord, as He comes to unite with His bride and establish His kingdom.
Conclusion
As we delve deeper into the symbolism of the Bride of Christ, the parallel between ancient Jewish weddings and the prophetic festivals becomes unmistakable. The marriage between the Messiah and His bride offers a glimpse into the ultimate fulfillment of God’s promises. The bride, consecrated and set apart, awaits her bridegroom’s return, much like believers today await the second coming of Christ. This imagery calls us to live with expectation and readiness, reflecting the joy and glory that will accompany the final union of the Bride and the Bridegroom as foretold in the scriptures.
References
This lesson was curated from teachings from the Apocalyptic Gospel Podcast and teachings by Jospeh Good in his book Rosh Hashanah and the Messianic Kingdom to Come.