DOCSLIB.ORG

The Coming of the Bridegroom the Coming of the Bridegroom

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Coming of the Bridegroom the Coming of the Bridegroom The Coming of the Bridegroom The Coming of the Bridegroom Luke 2:25-35 Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was on him. The Coming of the Bridegroom It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Messiah. Moved by the Spirit, he went into the temple courts. The Coming of the Bridegroom When the parents brought in the child Jesus to do for him what the custom of the Law required, Simeon took him in his arms and praised God, saying: The Coming of the Bridegroom “Sovereign Lord, as you have promised, you may now dismiss your servant in peace. For my eyes have seen your salvation…” Luke 2:25-35 The Coming of the Bridegroom Ezekiel 16:59-62. I will deal with you as you deserve…Yet I will remember the covenant I made with you in the days of your youth, and I will establish an everlasting covenant with you...and you will know that I am the Lord. The Coming of the Bridegroom Isaiah 62:5, As a young man marries a young woman, so will your Builder marry you; as a bridegroom rejoices over his bride, so will your God rejoice over you. The Coming of the Bridegroom John 3:28-29. I am not the Messiah but am sent ahead of him. The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete. The Coming of the Bridegroom Mark 2:19-20. Jesus answered, “How can the guests of the bridegroom fast while he is with them? They cannot, so long as they have him with them.” The Coming of the Bridegroom Eph. 5: 31-32. For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh. This is a profound mystery – but I’m talking about Christ and the church. The Coming of the Bridegroom 1. The Marriage Proposal Æ “Will you pledge your life to me?” The Coming of the Bridegroom 2. The Response Æ “I do.” The Coming of the Bridegroom 3. The Betrothal (Engagement) Ceremony Æ Baptism The Coming of the Bridegroom 4. The Betrothal Gift Æ The “gift” of the Holy Spirit The Coming of the Bridegroom Eph. 1:13-14. When you believed, you were marked in him with a seal, the promised Holy Spirit, who is the deposit guaranteeing our inheritance until the redemption of those who are God’s possession… The Coming of the Bridegroom 5. The Preparation Period Æ Making ourselves ready for his return The Coming of the Bridegroom John 14:2-3. My Father’s house has plenty of room; if it were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. The Coming of the Bridegroom 6. The Consummation and Marriage Ceremony. Æ Heaven The Coming of the Bridegroom Revelation 19:7 Let us rejoice and be glad and give him the glory! For the wedding of the Lamb has come, and his bride has made herself ready. The following slides are formatted without backgrounds for printing The Coming of the Bridegroom Luke 2:25-35 Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was on him. The Coming of the Bridegroom It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Messiah. Moved by the Spirit, he went into the temple courts. The Coming of the Bridegroom When the parents brought in the child Jesus to do for him what the custom of the Law required, Simeon took him in his arms and praised God, saying: The Coming of the Bridegroom “Sovereign Lord, as you have promised, you may now dismiss your servant in peace. For my eyes have seen your salvation…” Luke 2:25-35 The Coming of the Bridegroom Ezekiel 16:59-62. I will deal with you as you deserve…Yet I will remember the covenant I made with you in the days of your youth, and I will establish an everlasting covenant with you...and you will know that I am the Lord. The Coming of the Bridegroom Isaiah 62:5, As a young man marries a young woman, so will your Builder marry you; as a bridegroom rejoices over his bride, so will your God rejoice over you. The Coming of the Bridegroom John 3:28-29. I am not the Messiah but am sent ahead of him. The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete. The Coming of the Bridegroom Mark 2:19-20. Jesus answered, “How can the guests of the bridegroom fast while he is with them? They cannot, so long as they have him with them.” The Coming of the Bridegroom Eph. 5: 31-32. For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh. This is a profound mystery – but I’m talking about Christ and the church. The Coming of the Bridegroom 1. The Marriage Proposal Æ “Will you pledge your life to me?” The Coming of the Bridegroom 2. The Response Æ “I do.” The Coming of the Bridegroom 3. The Betrothal (Engagement) Ceremony Æ Baptism The Coming of the Bridegroom 4. The Betrothal Gift Æ The “gift” of the Holy Spirit The Coming of the Bridegroom Eph. 1:13-14. When you believed, you were marked in him with a seal, the promised Holy Spirit, who is the deposit guaranteeing our inheritance until the redemption of those who are God’s possession… The Coming of the Bridegroom 5. The Preparation Period Æ Making ourselves ready for his return The Coming of the Bridegroom John 14:2-3. My Father’s house has plenty of room; if it were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. The Coming of the Bridegroom 6. The Consummation and Marriage Ceremony. Æ Heaven The Coming of the Bridegroom Revelation 19:7 Let us rejoice and be glad and give him the glory! For the wedding of the Lamb has come, and his bride has made herself ready. .
Load more

Recommended publications
  • At Formal Or Informal Weddings- You'll Be a Calm, Lovely Bride Janet Sutherland Iowa State College
    Volume 28 Article 5 Number 2 The Iowa Homemaker vol.28, no.2 1948 At Formal or Informal Weddings- You'll Be a Calm, Lovely Bride Janet Sutherland Iowa State College Follow this and additional works at: http://lib.dr.iastate.edu/homemaker Part of the Home Economics Commons Recommended Citation Sutherland, Janet (1948) "At Formal or Informal Weddings- You'll Be a Calm, Lovely Bride," The Iowa Homemaker: Vol. 28 : No. 2 , Article 5. Available at: http://lib.dr.iastate.edu/homemaker/vol28/iss2/5 This Article is brought to you for free and open access by the Student Publications at Iowa State University Digital Repository. It has been accepted for inclusion in The oI wa Homemaker by an authorized editor of Iowa State University Digital Repository. For more information, please contact [email protected]. a lJy .Janel Sutherland Sketches by .fane Bown OU'VE seen engagement after engagement with a short train. The bridegroom and his attendant Y announced during the past few months. Per­ will wear business suits. haps one of them was your own-and in that case, A street-length dress or suit of faille, taffeta, sheer you've already started to make big plans for the wool or jersey is best for the informal \\'edding. Attend­ wedding. ants-they are appropriate for this type of wedding, When you hear the strains of Lohengrin's Wedding too-could wear dresses of the same pattern in different March and start down the aisle, be your own dream colors. A matching headdress or hat minus the veil, of yourself-calm, lovely, and fragrant.
    [Show full text]
  • The Decline of Formal Marriage: Inevitable Or Reversible?
    Brooklyn Law School BrooklynWorks Faculty Scholarship 2007 The eclineD of Formal Marriage: Inevitable or Reversible? Marsha Garrison Follow this and additional works at: https://brooklynworks.brooklaw.edu/faculty Part of the Family Law Commons Recommended Citation 41 Fam. L. Q. 491 (2007) This Article is brought to you for free and open access by BrooklynWorks. It has been accepted for inclusion in Faculty Scholarship by an authorized administrator of BrooklynWorks. The Decline of Formal Marriage: Inevitable or Reversible? MARSHA GARRISON* I. Introduction All over the industrialized world, marriage is in decline. Cohabitation, which has waxed as marriage has waned, is a much less stable relational form. In the United States, half of all cohabiting relationships dissolve within eighteen months;' in both North America and Europe, children born to cohabiting parents are two to four times more likely to experience their parents' separation than are children born to married parents.2 Cohabitation is also a more variable relational form than marriage. * Professor of Law, Brooklyn Law School. Research for this article was supported by the Brooklyn Law School Faculty Fund. 1. See Patrick Heuveline & Jeffrey M. Timberlake, The Role of Cohabitation in Family Formation: The United States in ComparativePerspective, 66 J. MARRIAGE & FAM. 1214, 1223 tbl.2 (2004). Although the average duration of U.S. cohabitation does not appear to be increas- ing (see Andrew J. Cherlin, Toward a New Home Socioeconomics of Union Formation,in THE TIES THAT BIND: PERSPECTIVES ON MARRIAGE AND COHABITATION 126, 135 (Linda J. Waite ed., 2000) [hereinafter THE TIES THAT BIND] (summarizing evidence)), the duration of cohabitation may be increasing in some other countries.
    [Show full text]
  • Divorce Before Consummation” As a Legal Category in Jordanian Sharia Courts #Fictions Written by Geoffrey Hughes May 3, 2016
    [tabgroup layout="vertical"] The Emergence of “Divorce Before Consummation” as a Legal Category in Jordanian Sharia Courts #fictions written by Geoffrey Hughes May 3, 2016 Today’s inquiry into the nature of legal fictions takes us to Jordan’s government- run Sharia courts, where the concept of “divorce before consummation” ṭalāq( qabl al-dakhūl) has become something of a “living fiction.” Nowadays, “divorce before consummation” is dutifully tracked through the Sharia Courts’Annual Statistical Report in its section on divorces. Those figures are (somewhat ironically) further disseminated by dissident Islamic intellectuals in their critiques of the state, its courts, and the broader society. A representative sample of over 800 marriage contracts dating from 1926 to 2011 that I constructed shows that the category of “divorce before consummation” appeared relatively suddenly in marriage contracts in the late nineties, after which point a small but consistent number of contracts in the sample invoked the category. Interviews with Court officials and experts in customary law reveal that secular officials in governors’ 1 of 9 [tabgroup layout="vertical"] offices have been obviating Sharia Court authority for decades in extreme cases of “divorce before consummation” in the name of public order. Yet despite solving an immediate problem by filling a gap in the courts’ system of terminology for personal [marital] status, the concept has simultaneously become a sort of platform from which people can voice critiques of not only the broader society but also the state and the courts themselves. As I have argued elsewhere (Hughes 2015), Jordan is home to a number of overlapping codes of family law.
    [Show full text]
  • Glossa Jehovah As Husband and Jesus As Bridegroom
    Jehovah as Husband and Jesus as Bridegroom he designation of God as Husband indicates His heart appellative as the name of the Canaanite deity Ba‘al Tof love toward His people and His desire to have them (Hosea 2:16-17; cf. Exo. 21:3). Three times the verb match Him as His counterpart, being the same as He is in ba‘al “to be a husband” is used in referring to Jehovah life and nature. This is a necessary prerequisite to the (Jer. 3:14; 31:32; Isa. 54:5; cf. Deut. 21:13).2 In a few return of the Lord Jesus, the ending of this age, and the places in the Old Testament, God and His people are bringing in of the kingdom. The marriage relationship compared to a bridegroom (hatan) and a bride (kallah) between God and His people is directly related to the (Psa. 19:5; Isa. 62:5; Joel 2:16; Jer. 2:32), or a husband kingdom, which is seen clearly in the New Testament. As (’ish or re‘a, “companion,” Jer. 3:20) and a wife (’ishshah, Raymond C. Ortlund, Jr. points out, “The vision of God vv. 1, 20; Hosea 2:2, 7; Isa. 54:6). Also in the New as the husband of his people, with all that such a relation- Testament, the Lord Jesus and His believers are com- ship entails for them…[was] formerly a more prominent pared to or referred to as a bridegroom (numfivo") and a theme in theological discourse and pastoral ministry than bride (nuvmfh, Matt.
    [Show full text]
  • Canonical Procedures
    CANONICAL PROCEDURES MARRIAGE, SACRAMENTAL RECORDS, ASCRIPTION TO CHURCHES SUI IURIS Diocese of Cleveland CANONICAL PROCEDURES MARRIAGE, SACRAMENTAL RECORDS, ASCRIPTION TO CHURCHES SUI IURIS April 2014 (minor revisions September 2016) THE TRIBUNAL OF THE DIOCESE OF CLEVELAND 1404 East Ninth Street, Seventh Floor Cleveland, OH 44114-2555 Phone: 216-696-6525, extension 4000 Fax: 216-696-3226 Website: www.dioceseofcleveland.org/tribunal CANONICAL PROCEDURES TABLE OF CONTENTS TABLE OF CONTENTS ..................................................................................................................................... V FOREWORD .................................................................................................................................................. IX PURPOSE OF THIS BOOKLET ......................................................................................................................... XI I. THE PRE-NUPTIAL FILE ............................................................................................................................... 1 A. INFORMATION FOR MARRIAGE FORM .................................................................................................................. 1 1. Spiritual and Personal Assessment Sections ........................................................................................... 1 2. Canonical Assessment Section ................................................................................................................ 1 3. Marriage Outside of Proper
    [Show full text]
  • Some Observations on the Weddings of Tokugawa Shogunâ•Žs
    University of Pennsylvania ScholarlyCommons Department of East Asian Languages and Civilizations School of Arts and Sciences October 2012 Some Observations on the Weddings of Tokugawa Shogun’s Daughters – Part 1 Cecilia S. Seigle Ph.D. University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/ealc Part of the Asian Studies Commons, Economics Commons, Family, Life Course, and Society Commons, and the Social and Cultural Anthropology Commons Recommended Citation Seigle, Cecilia S. Ph.D., "Some Observations on the Weddings of Tokugawa Shogun’s Daughters – Part 1" (2012). Department of East Asian Languages and Civilizations. 7. https://repository.upenn.edu/ealc/7 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/ealc/7 For more information, please contact [email protected]. Some Observations on the Weddings of Tokugawa Shogun’s Daughters – Part 1 Abstract In this study I shall discuss the marriage politics of Japan's early ruling families (mainly from the 6th to the 12th centuries) and the adaptation of these practices to new circumstances by the leaders of the following centuries. Marriage politics culminated with the founder of the Edo bakufu, the first shogun Tokugawa Ieyasu (1542-1616). To show how practices continued to change, I shall discuss the weddings given by the fifth shogun sunaT yoshi (1646-1709) and the eighth shogun Yoshimune (1684-1751). The marriages of Tsunayoshi's natural and adopted daughters reveal his motivations for the adoptions and for his choice of the daughters’ husbands. The marriages of Yoshimune's adopted daughters show how his atypical philosophy of rulership resulted in a break with the earlier Tokugawa marriage politics.
    [Show full text]
  • Marriage, Legitimacy, and Intersectional Identities in the Sixteenth-Century Spanish Empire Jennifer Brooks Macalester College, [email protected]
    Macalester College DigitalCommons@Macalester College History Honors Projects History Department 4-2016 Marriage, Legitimacy, and Intersectional Identities in the Sixteenth-Century Spanish Empire Jennifer Brooks Macalester College, [email protected] Follow this and additional works at: http://digitalcommons.macalester.edu/history_honors Part of the History Commons Recommended Citation Brooks, Jennifer, "Marriage, Legitimacy, and Intersectional Identities in the Sixteenth-Century Spanish Empire" (2016). History Honors Projects. Paper 21. http://digitalcommons.macalester.edu/history_honors/21 This Honors Project is brought to you for free and open access by the History Department at DigitalCommons@Macalester College. It has been accepted for inclusion in History Honors Projects by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. Marriage, Legitimacy, and Intersectional Identities in the Sixteenth-Century Spanish Empire Jennifer Brooks Project Advisor: Professor Ernesto Capello History Department Macalester College Submitted April 26, 2016 2 Table of Contents Acknowledgements ............................................................................................................4 General Introduction .........................................................................................................5 A Relevant Timeline of the Conquest of the Aztec Empire .........................................12 An Interpreter Re-interpreted: The Life and Legacy
    [Show full text]
  • Tit &0Ù6*F (01Ù 'Ëcstâtttcttt
    Zljt & ©eretttôttiâl o f tit &0Ù6 *f ^attimut*a|»t ^jsspnait ^aWWok pittite Codt? AAÙ (01Ù ‘ëcstâtttcttt ProQuest Number: 27535014 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 27535014 Published by ProQuest LLO (2019). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLO. ProQuest LLO. 789 East Eisenhower Parkway P.Q. Box 1346 Ann Arbor, Ml 48106- 1346 Law and Oeraraonial of Marriage in the Code of Hamraurapi, Assyrian Lawbook, Hittite Code, and Old Testament. The purpose of this discussion is to discover the nature of the Institution of Marriage in the above mentioned sources. With this in view the work will examine them in detail & consider their provisions. With the sources will be considered such relevant Contracts, Letters, & Business Documents as have been published & made available. In these ! will be found illustrations of the lawgiver's enactments* occasionally it will be found that in practice distinctions have been introduced which are not in the Codes. These the discussion will mark & record. A large number of such Business Documents are available in connection with the first source but for the Assyrian ^awbook & the Hittite Code there is not the same wealth of material.
    [Show full text]
  • Norms for Marriage
    NORMS FOR MARRIAGE DIOCESE OF ORLANDO For God Himself is the author of marriage and has endowed it with various benefits and purposes. Christ the Lord abundantly blesses this many-faceted love, welling up as it does from the fountain of divine love and structured as it is on the model of His union with the Church. For as God of old made Himself present to His people through a covenant of love and fidelity, so now the Savior and the spouse of the Church comes into the lives of married Christians through the Sacrament of Marriage (PCC 48). It is with profound awareness of the richness and the beauty of the sacramentality of marriage that the Church of Florida has written a common policy of Pastoral Marriage Preparation. The Church is a caring community with a deep respect and concern for all her members. The policy is a sign of the Church's concern for the good of society and the future of marriage and the family. The policy establishes a support system in the important work of marriage preparation. In presenting the common policy, the Church of Florida hopes to strengthen the stability of marriage within our society and to show engaged couples that the Church does indeed care for their welfare. Through this policy, the Church hopes to show engaged couples that love and good intentions, though essential, are not all that is necessary for a happy and lasting marriage. Finally, this policy is not written to make it difficult to marry in the Catholic Church, but rather to help couples realize the seriousness and sacred nature of the sacrament of marriage, thus enabling them to develop a beautiful and permanent relationship.
    [Show full text]
  • Our Faithful Bridegroom Exodus 20:14; Genesis 2:15–24
    Lenten Midweek 2: Exodus 20:14; Genesis 2:15–24 2020/1 The Second Lenten Midweek, Wednesday, March 11, 2020 Pastor Peter Gregory, Our Savior Lutheran Church, Westminster, Massachusetts Our Faithful Bridegroom Exodus 20:14; Genesis 2:15–24 Grace to you and peace from God our Father and the Lord Jesus Christ. Eph 1:2 The text of the Sixth Commandment from Exodus: “You shall not commit adultery” (v 14). We all know how marriage is regarded in our world today, especially marriage between one man and one woman. It’s considered old-fashioned, unimportant, restrictive and narrow. Some even call it hateful and bigoted. We’re told that there are as many genders as there are people. We’re told that intimate relationships can be as varied and diverse as the imagination allows, and, oh, how our imaginations run wild! Marriage itself is now being redefined. Its most extreme opponents openly express their desire to destroy marriage and the natural family altogether. I think that marriage—marriage as God intended it—is the greatest martyr on earth in our day, or at least one of the greatest martyrs in our culture and society. The Sixth Commandment, “You shall not commit adultery” (Ex 20:14), seems downright quaint in a time of polyamory, throuples, open relationships, sexting, hookups, and porn as close as the nearest screen. All of these make a mockery of marriage, which is to say, they make a mockery of God. But let’s not kid ourselves that the problem is simply out in the world.
    [Show full text]
  • Plaintiff-Appellee, : No. 13AP-976 V. : (C.P.C
    [Cite as Patel v. Patel, 2014-Ohio-2150.] IN THE COURT OF APPEALS OF OHIO TENTH APPELLATE DISTRICT Aavaben K. Patel, : Plaintiff-Appellee, : No. 13AP-976 v. : (C.P.C. No. 13DR-02-511) Bkamikkumar J. Patel, : (REGULAR CALENDAR) Defendant-Appellant. : ________ D E C I S I O N Rendered on May 20, 2014 _______ Sonjay K. Bhatt, for appellee. Ron Khasawneh, for appellant. ______ APPEAL from the Franklin County Court of Common Pleas, Division of Domestic Relations DORRIAN, J. {¶ 1} Appellant, Bkamikkumar J. Patel ("appellant"), appeals from a judgment of the Franklin County Court of Common Pleas, Division of Domestic Relations, granting a decree of annulment of his marriage to appellee, Aavaben K. Patel ("appellee"), and finding his counterclaim for divorce to be moot. For the following reasons, we affirm. {¶ 2} Appellant and appellee are both of Indian descent and are practicing Hindus. Their parents arranged their marriage, which was legalized on April 12, 2011, in Franklin County. Appellee had met appellant, for a few hours at a time, on several occasions prior to legally marrying him. Consistent with their religious beliefs, however, the parties agreed that they would not consummate their marriage until after a Hindu wedding ceremony had been celebrated. They initially planned for the Hindu ceremony to take place in December 2011. Accordingly, after the civil marriage ceremony, appellant, a mechanical engineer, No. 13AP-976 2 returned to his home in Maryland, where he was employed, and appellee continued to live with her parents in Franklin County. {¶ 3} Appellee's mother, however, became seriously ill and the couple postponed their planned December 2011 Hindu wedding ceremony.
    [Show full text]
  • Wedding Rituals in the Belarusian Palesse 43
    Wedding Rituals in the Belarusian Palesse 43 Wedding Rituals on the Territory of Belarusian Palesse Iryna Charniakevich Department of Humanities Hrodna State Medical University Grodno, Belarus Abstract The article traces the local peculiarities of historical and ethnographic distribution of wedding rites in Belarusian Palesse. It is based on the analysis of a wide range of published sources, archival materials, and unpublished ethnographic field studies. This work was conducted in the context of Belarusian regional studies and concerns only the Belarusian part of Palesse, the territory which was subject to Belarusian ethnic processes in the early twentieth century and, in the second half of the twentieth century, was included in Belarusian territory; it does not apply to the entire region, that is Russian Poles’e, Ukrainian Polisse, and Polish Polesie. The analyzed rituals include all three stages of an East Slavic wedding ceremony: before the wedding, the wedding itself, and after the wedding. The common features and local differences of West and East Palesse weddings are discussed. This article is a part of my research entitled “Historical and Ethnographic distribution of wedding rites in Belarusian Palesse.” It is based on the analysis of a wide range of published sources, archival materials, and unpublished ethnographic field studies, including my own. Most of the sources used in this paper are from the first half of the twentieth century. However, taking into account the relative stability of traditional culture (at least prior to recent modernization) the use of published sources from the second half of the XIX century seems possible in a study like this.
    [Show full text]