Reply To: Ecclesiology 2024/2026 Discussion Board

[ambcovenant]

The question of whether the Church should be referred to in feminine terms, particularly as the “Bride of Christ,” has generated discussion in theological circles, especially in relation to the inclusion of Old Testament saints in the final redeemed community. Some argue that since the Bride who will partake in the Marriage Supper of the Lamb includes saints from both the Old and New Testaments, the feminine imagery should be reconsidered or avoided. This position, however, raises deeper questions about biblical symbolism, covenant continuity, and the nature of ecclesiological language in Scripture.

To address this issue properly, it is necessary to examine the biblical usage of the term “Church” (ekklesia, Strong’s G1577), the bridal metaphor as applied to God’s people, and the unity of believers across both covenants. Using insights from Vine’s Expository Dictionary of Old and New Testament Words and Strong’s Exhaustive Concordance, alongside relevant scriptural texts, this work evaluates whether the inclusion of Old Testament saints undermines or rather reinforces the feminine bridal imagery of the Church.

Biblical Basis for the Bridal Imagery

The New Testament clearly presents the Church in relational and covenantal terms as the Bride of Christ. In Ephesians 5:25–27, Paul writes:

> “Husbands, love your wives, even as Christ also loved the church, and gave himself for it…”

The term ekklesia (G1577) is used here, which Vine defines as “a called-out assembly,” emphasizing a people gathered unto God. The passage continues by describing Christ’s intention:

> “That he might present it to himself a glorious church, not having spot, or wrinkle…”

This language is unmistakably bridal in imagery, portraying purity, devotion, and preparation for union. The metaphor is not incidental but theological, revealing the intimate relationship between Christ and His redeemed people.

Unity of Old and New Testament Saints

A key concern raised is whether Old Testament saints disrupt this bridal identity. However, Scripture consistently presents the people of God as one unified covenant community.

Hebrews 11 recounts the faith of Old Testament believers such as Abraham, Moses, and David, stating:

> “These all died in faith, not having received the promises…” (Hebrews 11:13)

Yet Hebrews 12:23 refers to:
> “the general assembly and church (ekklesia) of the firstborn, which are written in heaven…”

This demonstrates that Old Testament saints are part of the same redeemed assembly. The continuity is further reinforced by Jesus’ declaration:

> “Many shall come from the east and west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:11)

Thus, Scripture does not present two brides or two peoples, but one unified people of God across dispensations.

Revelation and the Final Bride
The book of Revelation provides the clearest eschatological picture of the Bride:

> “Let us be glad and rejoice… for the marriage of the Lamb is come, and his wife hath made herself ready” (Revelation 19:7–8)

In Revelation 21:2, John further sees:
> “the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.”

This imagery is corporate and symbolic. The “New Jerusalem” represents the perfected community of the redeemed—not restricted to one covenant group but encompassing all who are in Christ, whether before or after His earthly coming.

Theological Clarification from Vine and Strong’s

Vine’s Expository Dictionary emphasizes that ekklesia denotes a people “called out from the world unto God,” focusing on identity rather than chronology. Strong’s Concordance likewise affirms the singular nature of the Church as one assembly (G1577), not multiple fragmented bodies across dispensations.

Therefore, the bridal imagery is not invalidated by the inclusion of Old Testament saints. Instead, it reflects the unified covenant people of God, perfected in Christ.

Conclusion
In conclusion, I do not agree with the position that feminine references to the Church should be rejected because Old Testament saints are included in the Bride of Christ. Scripture presents a unified redeemed community spanning both covenants, and this unity is precisely what the bridal imagery expresses. The Church as the Bride of Christ is a theological metaphor describing covenant intimacy, purity, and consummated union with Christ. The inclusion of Old Testament saints strengthens rather than weakens this imagery, affirming the continuity of God’s redemptive plan from Genesis to Revelation.

References:
Vine, W. E.
Vine’s Expository Dictionary of Old and New Testament Words.
Nashville: Thomas Nelson Publishers.
(Entry: “Church” / ekklesia – G1577)
Strong, J.
Strong’s Exhaustive Concordance of the Bible.
Peabody: Hendrickson Publishers.
(Greek Lexicon Entry: G1577 – ekklesia, meaning “a called-out assembly”)