The Wedding Supper War

The Wedding Supper described in the Revelation is not an elaborate banquet with a white table stretching the length of the earth, where guests must call dozens or hundreds of seats down for someone to pass a plate of food. It is a war. Plain and simple. This might sound surprising at first, but the definition which Scripture consistently provides when investigated beyond any surface reading is this: a violent campaign at the consummation of the age where Christ and His chosen soldiers will exterminate the bastard races. 

[The video presentation of this article has cropping issues which I am working to resolve; for now you can also view it on YouTube here, where it has no such issues] 

In the Revelation and Gospel of Yahshua Christ, this great war is referred to as a wedding supper (or marriage-feast), and similar descriptions of marriage and beauty are often used in the parallel prophecies found in the Old Testament. If we begin with the Wedding Supper's most famous appearance, in what is now the 19th chapter of the Revelation, we will see its explicit identification as a war.

Revelation 19:7-9 We should be glad and rejoice and give honor to Him, because the wedding-feast of the Lamb has come, and His wife has prepared herself! And it is given to her that she is wrapped in clean bright linen. For the linen is the vindications of the saints!" And he says to me: "Write! Blessed are those invited to the dinner (#G1173) of the wedding-feast of the Lamb!" And he says to me: "These are true words from Yahweh!" 

What follows this, is a vision of Yahshua Christ returning with His saints to wage war, and we should pay careful attention to the matching language, as these two passages are parallelisms being used to convey a fuller picture:

Revelation 19:11-18 And I saw the heaven having been opened, and behold! A white horse [representing conquest, cf. Revelation 6:2], and He sitting upon it Faithful and True, and He judges in righteousness and makes war. Now His eyes are as flames of fire, and upon His head are many diadems, having a name inscribed which no one knows except Him, and He is cloaked with a garment dipped in blood, and His Name is called the Word of Yahweh. And the armies in heaven follow Him upon white horses, clothed with clean white linen. And a sharp sword comes out from of His mouth, in order that with it He may smite the Nations, and He shall shepherd them with an iron staff, and He shall trample the vat of the wine of the wrath of the anger of Yahweh Almighty, and He has upon His garment and upon His thigh a name written: "King of Kings and Sovereign of Sovereigns". And I saw one messenger standing on the sun, and he cried out with a great voice saying to all of the birds flying in mid-air: "Come! Gather to the great dinner (#G1173) of Yahweh, in order that you may eat the flesh of the kings and the flesh of the commanders and the flesh of the mighty and the flesh of the horses and of those sitting upon them and the flesh of all both free and slaves and small and great!" 

In the second passage, the nature of the Wedding Supper is defined with unmistakable language, where it is written that the birds are gathered for the great "dinner" [δεῖπνον - the same word used in the preceding vision], so that they may eat the flesh of kings, and of commanders, soldiers, and more. These birds are satiating themselves on the corpses of those slain by Christ and His army (Revelation 19:21), and the feasting of the fowls on these countless dead bodies is also explored in parallel prophecies, such as at Ezekiel 39:17-20, and Matthew 24:27-28. The Revelation, therefore, defines the dinner as the aftermath of a great slaughter.

As for the guests, notice how in the first passage, the wife (which is the woman of Israel, and thus also the saints), is described as being wrapped in "clean bright linen", which is then described as the "vindications of the saints" (Revelation 19:7). In the following vision, we see that the armies following the Warrior Christ are also clothed in "clean white linen", once again establishing the two passages as parallelisms. Therefore, the "armies in heaven" accompanying Christ in the second vision, must be parallel to the woman of Israel in the first vision, whom being of the sanctified loins of Isaac, is also described as the saints. This accords with the epistle of Jude, where quoting from Enoch he writes, "Behold, the Prince has come with ten thousands of His saints to execute judgment against all and to convict every soul for all of their impious deeds which they committed impiously and for all of the harsh things which the impious wrongdoers have spoken against Him!" (Jude 1:14-15) 

If the Revelation defines those invited to the Wedding Supper as coming with an explicit purpose of warfare, and if it illustrates the result of that war as a great multitude of corpses, largely of military personnel, which the fowls are then required to feast upon, it is evident then, from the Revelation alone, that the Wedding Supper of the Lamb is a great and climatic war. 

We should not stop here in our pursuit of a more complete understanding. Trekking forward, and looking at parallel prophecies of the remarriage of Israel, we see that the descriptions are always consistent, and this harmony is the fingerprint of God. 

For example, in the prophet Isaiah, we see that the remarriage of Israel is often connected with strength or vengeance:

Isaiah 52:1 Awake, awake; put on thy strength, O Zion [the wife]; put on thy beautiful garments [wedding garments], O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. 

The call for Israel to awake must represent the resurrection, when Christ brings the dead with Him at His return (Ephesians 5:14, 1 Thessalonians 4:14), and what follows this awakening, is the putting on of wedding garments for the purpose of strength, which must represent the Wedding Supper war. Consequently, the unclean races are no longer able to enter into Israel, and the book of Joel explains why:

Joel 3:16-17 The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake [Second Coming, cf. Hebrews 12:26-29]: but the LORD will be the hope of his people, and the strength [Isaiah 52:1] of the children of Israel. So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. [Isaiah 52:1]

Through compounding these prophecies, it is evident that the strengthening of Israel for battle (Isaiah 52:1, Joel 3:16), is what brings these unclean races to extinction, and as a result makes Jerusalem holy once more (Isaiah 52:1, Joel 3:17). The word holy means to be separated for the purposes of God, and specifically in this instance, it would infer to be racially separate. Yahshua Christ will only join Himself to a holy wife, which is why in the Revelation, Jerusalem is only called holy after the Wedding Supper is completed (cf. Revelation 19:21 and Revelation 20:15 to Revelation 21:2). 

In fulfillment of the law of two or three witnesses, we will discuss another prophecy, again from the book of Isaiah:

Isaiah 61:2-3 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified. 

Yahshua Christ read from this scroll when announcing His ministry in His fatherland of Nazareth (Luke 4:17-19), and He stopped short of the clause concerning the "day of vengeance".  This is because that day of vengeance is reserved for His Second Coming (Luke 18:7, 2 Thessalonians 1:8), when He comes as a warrior, and that day is described in the prophets as a time of great violence and bloodshed (Isaiah 63:4). Through the signal which Yahshua gives us, we can understand that everything following the "day of vengeance" in this passage of Isaiah 61, is likewise reserved for the Second Coming. What we see described is beauty (marriage), the oil of joy (marriage - Psalm 45:7-11, Zephaniah 3:17), and garments of praise (wedding garments), and so it is evident once more that vengeance and beauty are intertwined. 

Furthermore, Isaiah 61 conveys that the vengeance and beauty working hand-in-hand will result in Zion (the children of Israel) being called trees of righteousness, and since trees represent races and peoples, this is once again a reference to Jerusalem being holy after the extermination of the other races. 

We will provide a third witness, which is so explicit, it requires little elaboration:

Psalm 110:1-7 A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing [Revelation 19:7] in the day of thy power [#H2428 - forces or armies], in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall he lift up the head. 

Why a Wedding?

Even in the 110th Psalm, we see that the day of power, associated with beauty, is also tied with holiness. The pattern is clearly established throughout the writings, that Christ will not marry His betrothed bride of Israel until His enemies are slaughtered and she is made holy through their extinction (Obadiah 1:16-17). The reason why things must proceed in this specific order, is that it is required by law:

Deuteronomy 22:23-27 If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die: But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter: For he found her in the field, and the betrothed damsel cried, and there was none to save her.

Israel has been a betrothed virgin to Yahweh God ever since He, as Yahshua Christ, the Bridegroom, came in His First Advent (Mark 2:19, 2 Corinthians 11:2). While some of His people might consent to being raped by the unclean races, either literally or metaphorically, those of them who do cry out in the city are required due justice (Luke 18;7), and especially those who are raped in the fields, even if they cry not, (those in the field are prophetically representative of the children of Israel who come out after the fall of Mystery Babylon). 

Where it is written in Deuteronomy that there were "none to save her", this is fulfilled in the fact that no one will be able to save us except Yahshua Christ. Therefore, when the warrior Christ comes with fiery jealousy to save His bride in the "day of vengeance", He is recorded in Isaiah as saying that He has come to save His people with mightiness:

Isaiah 63:1 Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? "I that speak in righteousness, mighty to save. [...] 63:4-6  For the day of vengeance is in mine heart [tied to the remarriage in Isaiah 61], and the year of my redeemed is come. And I looked, and there was none to help; and I wondered that there was none to uphold [Deuteronomy 22:27]: therefore mine own arm brought salvation unto me; and my fury, it upheld me. And I will tread down the people in mine anger [Revelation 19:15], and make them drunk in my fury, and I will bring down their strength to the earth."

Furthermore, being released from the penalty of the law, all of Israel has propitiation through Christ, and will not receive the death penalty for her adultery (Romans 7:3-4). The unclean races, however, do not have this luxury of propitiation, and will be executed for their crimes, and also on account of their offensive origin. 

When Israel's bastard lovers are dead and she is made holy once more, then she will be eligible for Christ to dwell among her as her peculiar Husband; therefore the Wedding Supper lawfully precedes the marriage, but is not necessarily the marriage itself.  

Why a Supper?

We have seen that the dinner aspect of the Wedding Supper is defined in the Revelation as the flesh of the corpses of Yahweh's enemies, and its direct parallel prophecy reveals a more significant meaning:

Ezekiel 39:17-20 And, thou son of man, thus saith the Lord GOD; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth [Revelation 19:17-18], of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you. Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD. 

The book of Ezekiel defines this sacrifice of goats and other animals as a Hebrew parallelism for the sacrifice of the princes of the earth and mighty men (Ezekiel 39:17-18), which itself compounds with the Revelation, where the birds are depicted as feasting on that same multitude (Revelation 19:17-18). The Scriptures, therefore, define this sacrifice as the destruction of God's enemies, and the fowls and beasts feasting on their corpses serves as a dinner. 

Furthermore, since the dinner of the Wedding Supper is also a sacrifice, it would ostensibly be fulfilled in the corpses of the armies of Gog and Magog being offered up as a burnt offering for the Feast of Tabernacles, but that is a topic for another day. For now, it should be sufficient to say that the Feast of Tabernacles will be spiritually fulfilled in the Wedding Supper, just as the Feast of Trumpets will be spiritually fulfilled in the Gathering. Indeed, as Paul of Tarsus wrote, the destruction of Yahweh's enemies is "a fragrance of death into death". (2 Corinthians 2:16)

Having partially read the prophecy of the day of vengeance from the opening passage of Isaiah 63, which is connected with the remarriage in Isaiah 61, we should pay close attention to its parallel vision in Isaiah 34, where descriptions of sacrifices play an important role in the imagery:

Isaiah 34:5-9 For my sword shall be bathed in heaven [Second Coming]: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the LORD'S vengeance, and the year of recompences for the controversy of Zion. And the streams (#H5158) thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. 

Isaiah 34 and 63 both depict the day of vengeance as taking place in Bozrah, which was supposedly once the capital of Edom. This is because the prophets indicate that Christ, upon His return, will land His feet on the Mount of Olives, which is outside Jerusalem, a city that can be rationally considered as the modern capital of the accursed Edomite-jews, and thus the prophetic equivalent to their ancient capital of Bozrah. Christ is depicted as being drenched in the blood of the Edomite-jews, as He will slaughter their bastard race, and once the Wedding Supper is over, the word in Obadiah will come to pass, where it is written, "there shall not be any remaining of the house of Esau" (Obadiah 1:18)

Returning to the matter of sacrifices and dinner, there are certain prophecies which indicate that the children of Israel will also eat in this Wedding Supper (Matthew 8:11 - recline). This does not mean that the people will transgress the law and consume the unclean flesh of hominids, rather, it must be understood as a metaphor. It is no mystery, because there is a precedence in the Scriptures for the eating of flesh and the drinking of blood being metaphorical of an immersion in the death of others, which is why Christ proclaimed that men would eat His flesh and drink His blood (John 6:53), not meaning it literally, but referring to how all of Israel would be immersed in His death in the very moment when He died on the cross, and the entire seed received life on account of it. (Romans 6:3, Luke 12:50)

Concerning such immersions in death, the book of Numbers contains a prophecy of the conquest of Canaan, where the children of Israel are depicted as eating their enemies and drinking their blood, representative of their triumph:

Numbers 23:24 Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain. 

This provides depth to what we read from the 110th Psalm earlier in this presentation, where Christ is described as drinking from a brook after slaughtering His enemies. 

Psalm 110:6-7  He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook (#H5158) in the way: therefore shall he lift up the head. 

Isaiah 34:9 And the streams (#H5158) thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. 

Because brooks and rivers often represent people in the prophets, (perhaps most memorably at Revelation 12:15), drinking from the brook must represent Christ being immersed in the destruction of the enemy rivers which He wages war against (Habakkuk 3:8), even those streams of Bozrah turned to pitch in Isaiah 34, and drinking from them is equivalent to "drinking their blood", in the same metaphorical fashion which has precedence in the book of Numbers, where it describes the conquest of Canaan. 

[On that note, the conquest of Canaan was led by Joshua the son of Nun, and the Wedding Supper war will be led by the second Joshua, Yahshua (Joshua) Christ, He whom the armies from heaven will follow into battle. There is a good reason why the book of Joshua, the sole book the Bible which bears the name of Christ, is one which largely concerns war and conquest. As Yahweh said concerning Joshua, "My name is in him" (Exodus 23:21)]

Lastly, in the prophet Ezekiel, Yahweh says to the fowls and beasts that "Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war" (Ezekiel 39:20) This is the same table which David wrote of in the Psalms, where he said "Thou preparest a table before me in the presence of mine enemies" (Psalm 23:5) Those who fulfill their obedience like David, will be invited to march with Christ, and partake in that very table of wine.

 
Parables of the Wedding Supper

There is an account peculiar to the gospel of John, where Yahshua and His students attend a wedding supper in Kana. This account serves as a parable for the Wedding Supper war at the end of the age, which is evident in the fact that Yahshua turned the water into wine. We must remember that in prophecy, water often represents the enemy races (Revelation 17:15, Psalm 144:7), and wine often represents blood (Revelation 19:15, Isaiah 63:3). The drinking of the wine at that wedding supper compounds with the immersion into death which we have just illustrated, and it being served from the table compounds with the table prepared in the presence of Yahweh's enemies. 

John 2:7-10 Yahshua says to them: "fill the urns with water." And they filled them to the top. Then He says to them: "Now draw and bring it to the table-master." [Ezekiel 39:20, Psalm 23:5] And they brought it. And as the table-master tasted the water it became wine, and he knew not from where it is (but the servants who had drawn the water knew), the table-master calls the bridegroom and says to him: "All men set out the good wine first, and the inferior when they are drunk. You have kept the good wine until now!" 

Interestingly, the apostle John describes the wedding supper as taking place on the third day after Yahshua's immersion in the river Jordan, (John 2:1 - counting either inclusively or exclusively), and there are several prophecies of Yahweh marrying His people on the third day. One example, is when Yahweh married the children of Israel at Sinai on the third day (Exodus 19:11), and His appearance on the mountain was with a trumpet and lightning and other such things which are often symbolic of the Second Coming (Exodus 19:16). Then later, in the book of Joshua, we see that the children of Israel made preparations for the conquest of Canaan on the third day (Joshua 3:2). Through this the book of Exodus and the book of Joshua interact, the beauty (Exodus) with the vengeance (Joshua), to again paint a picture of the coming Wedding Supper of the Lamb. 

A brilliantly hidden parable magnifying the almighty Wisdom of Yahweh God can be found in the gospel of Matthew, in an account of a Centurion speaking to Christ concerning his authority over soldiers. Yahshua subtly responds with a parable of His own soldiers being gathered for the Wedding Supper war, at which time they will recline (eat) with Abraham, Isaac, and Jacob. The result of this reclining is that the "sons of the kingdom" (the usurper jews), are cast into the outermost darkness. The fact that a reclining to dine results in such violent consequence again demonstrates that the Wedding Supper is a war:

Matthew 8:8-12 But responding the centurion said: "Prince, I am not worthy that You should come under my roof! But only say a word, and my servant shall be healed. For I also am a man appointed by authority, having under myself soldiers, and I say to this one 'go', and he goes, and to another 'come', and he comes, and to my servant 'do this', and he does it!" And hearing Yahshua marveled and said to those following: "Truly I say to you, from no one in Israel have I found such faith! I say to you that many shall come [Yahshua's people being gathered for battle -  Psalm 68:22, Obadiah 1:1, et al] from east and west and they shall recline [Wedding Supper] with Abraham and Isaak and Jakob in the kingdom of the heavens, but the sons of the kingdom [the Edomite husbandmen of the vineyard] shall be cast out into the outermost darkness. And there shall be weeping and gnashing of teeth!" 

These are some parables which can be found in the New Testament, and there are several more throughout the Old Testament. One explicit example is when Ruth (an Israelite of Moab, likely a Reubenite or Manassite), sought to be married to Boaz (a type for Christ), on the threshing floor:

Ruth 3:2-4 And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor. Wash thyself therefore [prophetic of washing garments in the blood of the lamb - Revelation 7:14], and anoint thee, and put thy raiment [representing wedding garments] upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking. And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do. 

Notice that Ruth was not to marry herself to Boaz (marriage is sex) until he had finished eating and drinking, which again represents how Yahweh marries His people after the enemies are destroyed.

Of course, the threshing floor is parallel to the Wedding Supper, as it is representative of the tares, that is, the bastard races not planted by God, being purged. This is evident in the words of John the Baptist, spoken concerning Christ:

Luke 3:17 Of whom the winnowing fan [Isaiah 41:16] is in His hand, to purge His threshing-floor, and to gather together the wheat into His storehouse, but the chaff He shall burn with unquenchable fire." 

Furthermore, we have already discussed how Christ returns to save His defiled bride from those seeking to defile her, and after exterminating them, that she is then married to her God in holiness. The prophecy of the Wedding Supper found in the prophet Micah is therefore a most relevant cross-reference to the passage in Ruth:

Micah 4:11-13 Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion. But they know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor. Arise [Obadiah 1:1] and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth. 

We will provide some last examples from the Song of Solomon, since with that masterpiece of literature being focused on the marriage relationship of Yahweh with Israel, it would be impossible to not find several prophecies of the Wedding Supper war on its pages. There are several references to pomegranates, for instance, which can often be interpreted as symbolic for blood, but we will provide conspicuous examples from the book:

Song of Solomon 3:6-8 Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? Behold his bed, which is Solomon's; threescore valiant men are about it, of the valiant of Israel. They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night. 

This prophecy describes Israel being gathered out of the wilderness for the Wedding Supper, and then arriving at the bed of Solomon, which is surrounded by men ready for war. It is certainly a strange thing to show up for a wedding consummation armed for battle, unless the words are prophetic of something much more significant. Once again, the beauty is connected with vengeance, or in this case, the bed with war. 

There is a parallel vision of this gathering out of the wilderness later on near the end of the book:

Song of Solomon 8:5-7 Who is this that cometh up from the wilderness [Israel], leaning upon her beloved? [Christ] I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee. Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned. 

This is a wonderfully poetic prophecy: it is written in the above passage that "jealousy is as cruel as the grave", because even when the "many waters" seek to defile Yahshua's bride, nothing will "quench His love" for her, and He will certainly avenge the defilement. Therefore, many prophecies of the Second Coming describe the fiery jealousy of Christ devouring His enemies, because jealousy certainly is as cruel as the grave (Ezekiel 38:19, Zephaniah 3:8).

In fact, in regards to the wedding supper in Kana, the name of that settlement is believed to be derived from the Hebrew word for reed (#H7070), but this word is nearly identical to one for jealousy, which is qin'âh (#H7068). The word qin'âh is the one used in the Song of Solomon, and in the parallel prophecies in Ezekiel and Zephaniah also! Yahweh our God is the author of language, He is the master poet, and He is also the author of circumstances. He arranged the lives of men so that the wedding supper would be in a town named Kana, and He did so for a reason, because the Master of all things does not do anything arbitrarily.

On the note of language and wordplay, many of the Psalms, as they are translated in the Septuagint, open with a preface that they are "for the end", and Herodotus, writing concerning Persian customs, explained that their word for fulfillment was used to describe a banquet feast given by the Persian king (Histories, 9:110). Herodotus had translated the Persian word using the Greek equivalent τέλειος, which is a derivative of τέλος (#G5056), the word used in the Septuagint for those psalms. We could contest, then, that the Hebrew words translated as the end (τέλος) by the Septuagint scribes, (who were themselves native Hebrew speakers), had a similar meaning to the Persian word described by Herodotus, and that David and other psalmists meant for these psalms to be sung before banquets or dinners. These customs and linguistic qualities weave together prophetic wordplay, because many of these psalms in their prophetic visions concern the end of the age, which we know to be consummated with a dinner, that is, the Wedding Supper. Furthermore, it is no accident, that the English word for consummation is often used in reference to the completion of a marriage, and this age itself will also be completed in that same way. 

At the consummation of the age, there will indeed be a banquet, as the Psalms do signify!

 

Being Invited

While the entire seed of Israel will be married to Yahweh God, it is evident that not every Israelite will participate in the Wedding Supper which precedes this. To be invited is a reward, which is why it is proclaimed in the Revelation, "Blessed are those invited to the dinner of the wedding-feast of the Lamb!" (Revelation 19:9) If beauty and vengeance are intertwined, and if the Wedding Supper is the "day of vengeance" described in the prophets, then it is evident that Paul of Tarsus outlined the conditions for receiving an invitation to this most climatic banquet, where he wrote that we should be "in readiness to avenge all disobedience, whenever you shall have fulfilled your obedience." (2 Corinthians 10:6) 

Of course, Paul must have learned this from somewhere, and the reward of avenging disobedience is evident throughout the prophets, among which the 58th Psalm is one notable example:

Psalm 58:10-11 The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth. (Psalm 18:24-34, Isaiah 26:6, Wisdom 5:15-17, et al)

Therefore, to partake in the vengeance of the Wedding Supper is a reward for the righteous, whom Paul naturally interpreted to be those who fulfill their obedience, which would of course be an obedience to the commandments of Yahweh God. This condition is even illustrated in the account of the wedding supper in Kana, which has shown itself to be quite thorough in its types, where it is written, "And Yahshua and His students had also been invited to the marriage-feast." (John 2:2) Concerning what it exactly means to be a student, the apostle John later records the words of Christ, where He said, "If you abide in My Word, truly you are My students" (John 8:31) Therefore, the students of Christ are those who abide in His commandments, thus fulfilling their obedience, which allows them to be invited to the marriage-feast, and so again, as it is written, "And Yahshua and His students had also been invited to the marriage-feast." 

Even Yahshua Christ took no shortcuts, and earned the invitation to His own wedding supper, as explained at Isaiah 53:12.

It must be through obedience, then, that the wise virgins give oil to their lamps. Through this understanding, we can properly interpret the parable of the ten virgins, which is often confused to be in regards to eternal salvation, but that cannot be the case, as all of Israel is saved (Isaiah 45:25). Knowing what the Wedding Supper represents, the parable is properly understood to be an illustration of those who are invited to partake in the vengeance, and those who are not. 

Matthew 25:1-13 At that time the kingdom of the heavens shall be like ten virgins, who taking their own lamps went out for a meeting with the bridegroom. Now five of them were fools and five wise: for the fools taking their lamps did not take for themselves oil, but the wise took oil in the vessels with their lamps. And with the bridegroom delaying they all had gotten drowsy and slept. Then there came a cry at midnight: 'Behold, the bridegroom! Come for a meeting with him!' Then all those virgins arose and prepared their own lamps. And the fools said to the wise: 'Give to us some of your oil, because our lamps are extinguished!' But the wise replied saying 'Never! By no means would it be sufficient for us and for you! Rather you must go to the dealers and buy it for yourselves!' But upon their having departed to buy it the bridegroom came, and those who were ready entered in with him into the wedding-feast and shut the door. Then later the rest of the virgins also came, saying 'Master, master! Open for us!' But responding he said 'Truly I say to you, I do not know [#G1492] you!' Therefore you must be alert, because you know not the day nor the hour!" [It would have been more appropriate if the word translated as know in the CNT was translated as see, as the word εἴδω has that primary definition, and it fits the context of the Bridegroom not being able to see the virgins without light in their lamps. Therefore, Matthew 25:12 should not at all be cross-referenced with Matthew 7:23, which instead uses the word γινώσκω, essentially meaning to know, and that passage has an entirely different context.]

It is the virgins with oil in their lamps, those who fulfilled their obedience, who are allowed to partake in the Wedding Supper war. This same imagery is used in the 18th Psalm, not because Christ was influenced by it when He spoke the parable, but because Christ is the Spirit who inspired David:

Psalm 18:28-34 (ESV) For it is you who light my lamp; the LORD my God lightens my darkness. For by you I can run against a troop, and by my God I can leap over a wall. This God—his way is perfect; the word of the LORD proves true; he is a shield for all those who take refuge in him. For who is God, but the LORD? And who is a rock, except our God?— the God who equipped me with strength and made my way blameless. He made my feet like the feet of a deer and set me secure on the heights. He trains my hands for war, so that my arms can bend a bow of bronze. 

We can conclude this topic with a good question, which is "What about women? Are they able to earn invitations to the Wedding Supper war?" After all, it is written in the law, "The woman shall not wear that which pertaineth unto a man" (Deuteronomy 22:5) The word translated in the King James as man, is geber (#H1397), which is primarily a strong man or a warrior. It is, therefore, a sin for women to engage in warfare, and Yahweh of hosts will by no means break this law of His.

I am not aware of any Scripture which provides a definitive answer to this question, but I can give a proposal. There are several examples in the writings of women celebrating triumphant battles with tambourines and singing and jubilant dancing, such as when Mariam the sister of Moses and others with her celebrated Yahweh's judgement of the Egyptians in the Red Sea (Exodus 15:20-21), or when women among the cities of Israel celebrated David's victory against Goliath and the Philistines (1 Samuel 18:6-7). Perhaps then, we see a foreshadow of the role which women who have fulfilled their obedience will have, in the day of vengeance. 

Conclusion

Not every prophecy of the Wedding Supper invokes descriptions of beauty or dinners and sacrifices, but any prophecy that entails a threshing at the end of the age, or which concerns Yahweh fighting alongside His people in a decisive and ultimate battle, or any other similar matter, we can know with certainty that such a prophecy is parallel to the Wedding Supper. We should make supplication that Yahweh provides us with the favor to abide in His Word, so that we may have the honor to march alongside Him in that glorious day. 

Those of us in Christian Identity, which is the third Elijah ministry: we work tirelessly to bring our brethren to repentance, and that is our mission (Malachi 4:4-6). We are much like John the Baptist, the second Elijah ministry, who described himself as "a friend of the Bridegroom" (John 3:29), because just as John the Baptist readied the way for Christ to come and re-betroth Israel to Himself, we now work to prepare our people for the consummation of that very re-betrothal! The accomplishment of our work, through the favor of Yahweh God, is prophesied of in the Revelation, where it is written, "the wedding-feast of the Lamb has come, and His wife has prepared herself!" (Revelation 19:7) 

May Yahweh bless us with the wisdom to bring the wife of Israel to her required fulfillment of obedience, through which she will have prepared herself for the avenging of disobedience.