Chapter 11
THE TWO WITNESSES
“The testimony of Jesus is the spirit of prophecy” (Rev.19:10)
SYNOPSIS OF EXEGESIS ON CHAPTER 11
THE FAITHFUL WITNESS
This comparison establishes that the witnessing mission was based on that of Jesus Christ. The witnesses cannot therefore be the Huguenots who accepted infant baptism, the trinity and the immortality of the soul. John Calvin fiercely attacked and persecuted any who thought otherwise. (See Apocalypse for Everyman by AD. Norris pg. 192)
WITNESSING IN THE FIRST CENTURY
This section shows that the witnessing of the disciples and the apostles in the first century was a type of the future witnessing mission, the words of the Lord Jesus Christ are unfulfilled as yet: “Ye shall not have gone through(RV) the cities of Israel till the son of man be come” (Mt. 10:23) This also indicates that the final witnessing mission will be a call for the nation of Israel to repent.
THE WITNESSING OF THE SONS OF OIL
The ‘Sons of Oil’ comparisons indicate that we are dealing with a spirit gifted mission to build and preserve the true temple of God during a time of gentile occupation. The resulting ecclesia undergoes an internal struggle as it did in the days of Zacheriah and Jude, climaxing in the casting out of the satanic element.
THE WITNESSING OF MOSES AND ELIJAH
Although the law and the prophets could of themselves not lead the nation of Israel into the kingdom (both buried outside the land) their role is not complete yet, for they will be called upon to testify against apostasy (false gods) during a time of oppression, in order to turn, ‘the hearts of the children to the (covenants) of the fathers.’
THE WITNESSING OF JOHN THE BAPTIST
Not only Jesus, but also John the Baptist functions as a model for the witnesses. John came in the spirit and power of Elijah, as will the future witnesses - this rules out a literal return of Moses and Elijah. Like the Baptist their call to repentance and warning of coming retribution will be uncompromising. Their Elijah mission will also be rejected by all but a minority.
THE WITNESS OF THE LILIES
This Lilly psalm from Hezekiah’s reign demonstrates that the witnessing happens during a time of occupation and culminates with the death of the witnesses. During the siege of Jerusalem the false witness was Rabshakeh - probably a renegade Jew who was thoroughly familiar with Isaiah’s prophecies. This has implications for the false witnessing described in Revelation chapter 13.
THE WITNESSING OF HEZEKIAH
This section establishes the reformation of Hezekiah as a type of the future witnessing mission, resulting in a repentant community saved by the intervention of God.
THE FAITHFUL WITNESS AND LEGION
This section shows that the unclean spirit that Jesus exorcised during his ministry was never replaced (nationally) with the wholesome message of the gospel. It is the same unclean spirit that emerges to murder the witnesses at the end of their mission.
THE FALSE WITNESSES
These parallels demonstrate that the mission of the false witnesses is a parody of the ministry of the true witnesses.
THE DEATH OF THE WITNESSES
This section establishes Jerusalem as the place where the witnesses are killed.
WITNESSING AND TIME PERIODS
This section differentiates between the witnessing which occurs daily and the persecution which is expressed as a monthly phenomenon. The removal of the daily witnessing is analogous with the removal of the daily in Daniel chapter 8.
DIGRESSION 11.1 CHAPTER 11 - TIME PERIODS AND WITNESSING - THE SEVENTY SEVENS PROPHECY
The digression examines divine time periods in general and the seventy sevens prophecy in particular and endeavours to answer the question whether the ‘time of the end’ is a 3½ year or a 7 year period. The nature of Daniel’s prophecy is shown to be ‘discontinuous’ i.e. key events occur with long periods of inactivity between the segments. The section also highlights that each section of the ‘seventy sevens’ had a short term primary fulfilment, that typified and established the veracity of the long term fulfilment. The conclusion is that both 3½ year periods had a typical fulfilment in the first century - the Jewish war, culminating in the destruction of the temple and the man of sin (false messiah) typified in the Bar Kochba revolt. Both Revelation and Daniel point to a 3½ year period that is yet unfulfilled. The question whether this can be expanded to encompass a full seven years must remain open, but seems likely.
DIGRESSION11.2 CHAPTER 11 - TIME PERIODS AND THE LITTLE HORN
This section demonstrates that the vision in Daniel chapter 9 is a continuation of the vision in chapter 8. Daniel Ch. 8 describes the removal of the daily (witnessing) and the manifestation of the ‘man of sin’. In contrast Ch. 9 reveals the ‘coming one’ - Jesus Christ. The first century Jews confused the two roles and as a consequence equated Jesus’ first advent with that of the ‘man of sin’.
THE TWO WITNESSES
This section examines the death and vindication of the witnesses as a prelude to the resurrection of a repentant remnant in the nation of Israel. The commissioning of Isaiah as a prophet (witness) is used to establish that although a period of desolation is predicted, God will preserve a repentant remnant. The ecclesia that is born as a consequence of the witnessing experiences a similar fate to the witnesses.(who in turn experience a similar fate to their Lord)
THE TWO WITNESSES - THE SEVENTH TRUMPET
The seventh trumpet (which inaugurates the kingdom) encompasses the events of chapter 12& 13, and even later events. It is in effect a summary of all the events that follow, but also serves as an introduction to the enthronement (birth, resurrection) of the ‘last days Jewish ecclesia’ which is based on (and is only possible through) the enthronement of Christ. Consequently, the theme is that of being ‘born again’; a repentant remnant is taken back into covenant relationship with God. (Caught up to his throne - the mercy seat on the ark of the covenant)
THE WITNESSING OF THE ARK
It is fitting that the last verse of chapter 11 summarises all the themes and bridges the continuation of the same motif ’s into Ch.12 - thereby demonstrating that Ch.12 is integral to the seventh trumpet. The themes are witnessing, deliverance, resurrection and enthronement.
THE COMMISSION TO WITNESS
At the end of Revelation Ch.10 John is given a little book (bibliaridi`n) to eat:
“And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings” (Rev.10:10-11).
The message contained in the book was sweet because it is God’s word, but the consequences of preaching the message would be bitter both to the prophet and the hearers alike (See Ezek.Ch.2:9 – 3:11). In v.11 John himself is commissioned to prophesy again before many peoples, however it is not John, but the two witnesses that literally fulfil the commission and continue the work:
“… they shall prophesy a thousand two hundred and threescore days clothed in sackcloth” (11:3).
The witnesses witness daily, clothed in sackcloth a sign that they are in mourning and an indication that their message is essentially one of retribution and punishment to a rebellious people.1
The symbols of the measuring line and plummet are not just the symbols for the persecution of a faithful remnant, but also of judgement and destruction. But the background here is clearly Ezek.40 – 45, where the point of the action laid upon the prophet is purification –‘ to teach my people to distinguish the sacred from the profane’ (44.23): ‘so tell the Israelites, man, about this temple, it’s appearance and it’s proportions, that they may be ashamed of their iniquities’, which include, above all the failure to remove the corpses of their kings. (Ezek.43:7-10)
But the testimony of the two witnesses of Revelation ends in failure: their corpses are left unburied; and it is only by God’s resurrection of them to heaven (symbolic of their vindication) that a remnant repents.
We must not forget that their message is still part of the second woe.(Rev.11:14)
THE FAITHFUL WITNESS
The work of the two witnesses is based on that of the Lord Jesus Christ witnessing against apostate faith:
JESUS CHRIST
THE TWO WITNESSES
“THE FAITHFUL WITNESS” (1:5).
“I will give power to my two witnesses” (11:3).
Public ministry 3½ years.
1260 days (= 3½ years) (11:3).
Protected during His ministry (Luke 4: 29,30; John 8:59, 10:39).
Protected during their ministry
..... if any man should hurt them (11:5)
..... when they have finished their testimony (11:7).
Put to death by apostate religion
(Acts 7:51-53).
.....the Beast shall overcome and kill them (11:7).
Killed in Jerusalem.
“Nevertheless I must walk today, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem” (Luke 13:33).
Killed in Jerusalem
(11:8).
In the grave 3 days
(Matthew 12:40).
Dead for 3½ days
(11:9).
Ascended to heaven in a cloud
(Acts 1:9).
They ascended up to heaven in a cloud (11:12).
Earthquake at the resurrection
(Matthew 27:50-54).
A great earthquake at the resurrection
(11:13).
Repentance
(Acts 2:37).
Repentance?
(11:13).
His resurrection results in the birth of an ecclesia:
“A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world”
( John 16:21).
Their resurrection (vindication) results in the birth of an ecclesia:
“And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne” (Revelation 12:5).
WITNESSING IN THE FIRST CENTURY
The witnesses sent out in pairs
(Lk.10:1).
Two witnesses
(Rev.11:3).
“Nothing shall in any means hurt you”
(Lk.10:19).
“If any man will hurt them…”
(Rev.11:5).
“Brought before governors and kings
for my sake, for a testimony (witness) against them and the Gentiles”
(Mtt.10:18).
“Thou must prophesy again before
many peoples and nations and tongues and kings”
(Rev.10:11 = 11:3).
“And fear not them which kill the
body , but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell”
(Mtt.10:28).
“The Beast shall overcome and kill them …. their dead bodies …. spirit of life from God entered into them”
(Rev.11:11).
“More tolerable for Sodom in the day
of judgement”
(Mtt.10:15).
Spiritually called Sodom.
“I beheld Satan as lightning fall from
heaven”
(Lk.10:19).1 See Notes
“That great dragon (SATAN) cast out
(of heaven)”
(Rev.12:9).
The conclusion from this comparison would seem to be that the witnessing of Revelation is a continuation of first century witnessing resulting in the birth of an ecclesia. We also note that one of the witnesses was the son of perdition (Judas). Similarly the man of sin will come out of the true ecclesia and be revealed at the last.
At the day of Pentecost there was an outpouring of spirit and Peter quotes from Joel 2:28-32 to show the fulfilment of that prophecy:
Acts 2:17-21
“And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:
And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour and smoke:
The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:
And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved”.
It is notable that Peter changes Joel’s prophecy:
- “It shall come to pass afterward, that I will pour out my Spirit” (JOEL).
- “And it shall come to pass in the last days, saith God” (ACTS).
Joel’s prophecy is therefore a last day prophecy and must have some application to future witnessing as well as first century witnessing. The prophecy is “telescoped” i.e.:
(1) A fulfilment in Hezekiah’s day.
(2) A fulfilment in Peter’s day.
(3) A fulfilment in the future (Revelation)?
Joel (Peter) says:
- “I will show wonders in the heaven above”.
Cp. Revelation 12:1
- “And there appeared a great wonder in heaven; a woman”.
Joel (Peter) says:
- “Signs in the earth beneath”.
Cp. Revelation 12:16
- “And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth”.
In Acts 2:20 Joel foresees the sun turned into darkness, and the moon into blood. These prophetic terms describe a solar and a lunar eclipse (the moon turns blood red at a lunar eclipse).
This is similar to Matthew 24:29:
“Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken”.
A period of great tribulation is described in which the powers of the heavens shall be shaken. Is this describing the war in heaven? (Rev.12:7)
[Refer to the witnessing of the ‘sons of oil’ ]
All this happens after Jesus links the place of his return with the place where the carcasses are left (Mtt.24:28).
[Refer to the witnessing of John the Baptist]
Joel’s prophecy had an application to the end of the Mosaic age – there was a wonder in heaven – the birth of a spirit gifted ecclesia – there were signs in the earth beneath – the apostle Paul (then Saul) was stopped on the road to Damascus.
The earth had opened up (the risen Christ?) and stopped the flood of persecution (Saul breathing out threats and slaughter, Acts 9:1) directed against the “remnant of the woman’s seed”.
The sun and the moon were “darkened”.1 The Temple was destroyed, the Jews dispersed and many of the ecclesias that had become corrupted (by the man of sin and Judaist elements) were punished.
The coming (parousia) of the Son of Man (Mtt.24:27) was in judgement of that generation, but…. Before that great and notable (EPIPHANË S)2 day of the Lord come:
“And it shall come to pass, that whosoever (Jew and Gentile) shall call on the name of the Lord shall be saved” (Acts 2:20,21).
Opportunity will be given to repent, just as in the first century a spirit directed mission will again be sent to the nation.
THE WITNESSING OF THE SONS OF OIL
The work of the two witnesses is also based on Zechariah and Haggai, the two “sons of oil” (RV) engaged in building the Temple of God after the exile.
The Revelation text does not differentiate between the olive trees and the candlesticks, however the Zechariah prophecy depicts the olive trees as feeding the candlestick (Zech.4:12-14).1 We can assume then, that in a similar fashion, the two ‘sons of oil’ in Revelation also feed the golden olive oil into the two candlesticks (R.V. mg. = lampstands 11:4) The oil represents the spirit-directed preaching of the witnesses that feeds and invigorates the new-born ecclesia; the pure oil from God (by my Spirit) that provides the light.
The comparison with Zechariah (next page) clearly shows that the work of the two ‘sons of oil’ or the two anointed ones (the prophets Zechariah and Haggai), is animated by the spirit and power of God, similarly the spirit-directed witnesses are measuring up a spiritual Temple – the New Jerusalem ;
“Measure the Temple of God, and the altar, and them that worship therein” (11:1).
In the prophecy of Zechariah the construction of the Temple leads to a confrontation with Satan (Zech.3:1-2). Jude comments on this confrontation as follows:
“Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him railing accusation but said, The Lord rebuke thee” (v.9).
Jude informs us that the angel of Zechariah 3:1-2 was Michael. He also tells us that the dispute was about the ‘body of Moses’ (Greek – the servant of Moses). In other words the dispute was about the suitability of Joshua (the servant of Moses i.e. the law) to function as high priest (Joshua was clothed with filthy garments – Zech.3:4).
Jude himself uses this verse against Judaising elements who are challenging ecclesial authority. Similarly the passage in Rev.12:7-8 describes a confrontation in the ‘new-born’ ecclesia between Michael and SATAN (= the dragon). We can surmise that this challenge is not about the body of Moses but about control of the body of Christ.
THE WITNESSING OF THE SONS OF OIL
COMPARING ZECHARIAH AND REVELATION 11
“And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the Temple of God, and the altar, and them that worship therein” (Rev.11:1).
“I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof” (Zech.2:1-2).
“And I will give power2 unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth” (Rev.11:3).
“Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts” (Zech.4:6).
“These are the two olive trees, and the two candlesticks standing before the God of the earth” (Rev.11:4).
“Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof?” (Zech.4:11).
“And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed” (Rev.11:5).
“Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts” (Zech.4:6).
“And there was war in heaven and Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven” (Rev.12:7-8).
“And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire”? (Zech.3:1-2).
“Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The LORD rebuke thee” (Jude:9).
THE WITNESSING OF MOSES AND ELIJAH
The witnessing in Revelation chapter 11 is also based on the work of Moses and Elijah – representatives of the law and the prophets.
Page_11 SYNOPSIS
These have power to shut heaven that it rain not in the days of their prophecy (1260 DAYS = 3½ years) (Rev.11:6).
Elijah prayed for 3½ years drought
(James 5:17).
To turn them to blood, and to smite the earth with all plagues (Rev.11:6).
The plagues on Egypt
brought by Moses (Deut.34:10,11).
Fire proceedeth out of their mouth
(Rev.11:5).
Elijah calls down fire from heaven
(2 Kgs.1:10).
Seven thousand slain (Rev.11:13).
Seven thousand faithful (1 Kgs.19:18).
The correspondence between the lives of Moses and Elijah is instructive; both witnessed against false gods, Moses in Egypt, Elijah against Baal in Israel. Both men spent 40 days on Horeb and received a revelation from God (1 Kgs.19, Ex.34:6). Both men were buried outside the land (by the angels?) (2 Kgs.2:7-12; Deut.34:6).
Both men appeared to Christ and his disciples in a Kingdom vision – the transfiguration (Lk.9:30).
Both men were buried outside the land in unknown graves, the reason for this is twofold:
(1) To prevent their graves becoming objects of veneration.
(2) To indicate that their work is not complete – this leaves room for others (John the Baptist – and the two witnesses) to continue the work.1
Malachi 4:4-5
“Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgements. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD”.
The task of the ‘latter day’ Elijah and Moses is to turn the hearts of the children (of Israel) to their fathers (Abraham, Isaac and Jacob), to bring them back into covenant relationship with God.
THE WITNESSING OF JOHN THE BAPTIST
John 1:6-9
“There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world”.
The two witnesses = two lampstands
Jesus = The faithful witness = the greater light.
John = witness of the light = the lesser light.
Matthew 11:13-14
“For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come”.
John the Baptist appeared to the nation in the spirit and power of Elijah – he was attired like Elijah, had an uncompromising message like Elijah and appeared to the nation at the very place where Elijah had been snatched away 900 years previously! It was also the same place where the nation had crossed the Jordan to enter the land under Moses.1
John the Baptist had come to prepare the way for the Messiah – who would lead them into the Kingdom.
In Revelation chapter 11 we are told the following about the death of the witnesses:
“And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified”.
The Greek word for bodies is ptoma,2 it means corpse or carcass, it is used only five times in the New Testament.
(1) Dead bodies – Rev.11:8 – singular in all texts (dead body)
(2) Dead bodies – Rev.11:9 – plural
(3) Dead bodies – Rev.11:9 – plural
(4) For wheresoever the carcass (ptoma) is, there will the eagles be gathered together (Mtt.24:28).
(5) And when his disciples heard of it, they came and took up his (John the Baptist’s) corpse (ptoma) and laid it in a tomb (Mk.6:29).
Of the five usages it is used three times in Revelation 11 of the bodies (or body?) of the witnesses, once in Matthew 24 in the Olivet prophecy concerning the return of Christ,3 and once for John the Baptist, who was the witness concerning Christ’s first advent.4
NOTES
1 Compare Joshua 4:9 with Luke 3:8 and 2 Kings 2:7-12. ALL IN THE SAME VICINITY!
2 The other Greek word frequently translated, as body is soma. Whereas soma can refer to either a living or a dead body, ptoma only ever refers to a corpse and is used only five times in the N.T. Table for the usage of soma in the New Testament:
The body of Christ
(the ecclesia) - 40x
The ecclesia (plural) - 1x
A body of grain - 3x
1 Cor.15:37,38
A resurrected body - 3x
1 Cor.15:44,45;
Phil.3:2
A living body - 70x
Uncertain (?) - 2x
Body of beasts - 1x
Heb.11:13
Translated as slaves - 1x
Rev.18:13
3 In Matthew’s gospel a corpse is indicated, in the synoptic record of Luke 17: 37. In response to the question Where, Lord? (Where will we be gathered?), Jesus says “Wheresoever the body is (soma) thither will the eagles be gathered together.” The word soma can be used for either a dead or a living body.
This could indicate that the ingathering of the saints happens at Jerusalem and coincides with the raising of the witnesses from a dead corpse (ptoma) to a living body (soma)? The very next event in Revelation 11 is the last trump(et) and the time of the dead that they should be rewarded (11:18).
4 Revelation 20:4: “Those that were beheaded for the testimony (witness) of Jesus”. Scripture records only one person as beheaded for his witness – John the Baptist. Does this answer the question by the mother of the sons of Zebedee? (Mtt.20: 20-23)
THE WITNESS OF THE LILLIES
Shoshannim Eduth
This is the title of one of the Asaph Psalms. There are twelve in total (50, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83).
All the Asaph Psalms are contemporary with Hezekiah, Isaiah, Micah and Joel and describe the invasion of Sennacherib.5
The Psalm which concerns us here is Psalm 79 and its correspondence with Revelation 11.
PSALM 79
REVELATION 11
verse
verse
1
The heathen (Gentiles) are come into thine inheritance… they have defiled..
2
2
The dead bodies of thy servants.
8,9
2
The flesh of thy saints… the beasts of the earth..
7
3
None to bury them.
9
4
A reproach to our neighbours, a scorn and a derision….
10
5
How long Lord?
11
6
Pour out thy wrath upon the heathen.
18 (16:1)
11
Let the sighing of the prisoners come before thee.
11
12
Render sevenfold into their bosom.
(7 vials ch.16)
13
We will give thee thanks for ever.
17
Joel 2:16-17:
“Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?”
The prophecy of Joel shows us that at the time of the invasion, the people gathered between the porch and the altar to plead with God 6 – the outcome of that pleading was the former and latter rain (Joel 2:23) i.e. the outpouring of the spirit (Joel 2:28-32) and deliverance from invasion.
Psalm 79, an Asaph psalm is a direct consequence of “the young men shall see visions” : the psalm is prophetic of the time of the end. The name Asaph means to collect or gather, consider the following:
Psalm 50 (Asaph psalm):
Gather (Asaph) my saints together unto me.(v5)
Joel 2:16:
Gather (Asaph) the people, sanctify… assemble the elders, gather (Asaph) the children.
Just as the elders, the people, priests and children were gathered between the porch and altar at the time of invasion – so the measuring of the Temple and the altar and them that worship therein finds place when the outer court is downtrodden (=JEBUS)7 of the Gentiles (Rev.11:1-2). In the time of Hezekiah there was deliverance for the remnant in Jerusalem8 – there is also deliverance for the witnesses but this happens after their death.
How appropriate that the young men and women of Hezekiah’s day should dream dreams and see visions of the future witnessing against the reproach of the enemy! How marvellous that they should record it in a Psalm entitled the witness of the lilies, a psalm title that has up to now been ambiguous – but according to Thirtle has Passover connections (i.e. the lamb of God).
NOTES
5 For a comprehensive picture of this time period read Dr. J.W. Thirtle: The Titles of the Psalms, their nature and meaning explained (1904) and Old Testament problems (1907)see also Psalms Studies, volume I and II by George Booker; Hezekiah the Great and Isaiah by Harry Whittaker.
How do we understand the ‘testimony’ (witness) to which this Psalm refers? The first of these words [SHOSHANNIM – LILLIES] refers to the Spring Festival. The second word [EDUTH] meaning testimony or witness is undisputed. It is one of the ten words found twenty three times in Psalm 119. It must be something connected with the Spring Festival (Passover) and Dr Thirtle sees in it the law and the ‘testimony’ respecting the keeping of the Passover in the second month (cp Joel 2:23) when, under special circumstances it could not be kept in the first month (see Num.9:10-11 and 2 Chron.30:1-3). Psalm 79 tells of enemies being then in the land, which might well have created a difficulty in keeping the Passover in the first month.
6 While the people were weeping outside the Temple - was Hezekiah inside the Temple with the letter from Sennacherib? (2 Kgs.19:14).
7 The old name for Jerusalem is JEBUS (after the Jebusites) and it means downtrodden, see Lk.21: 24.
8 Psalm 79:1 says “They have laid Jerusalem on heaps.” This would indicate that the Psalm is post-exilic and not from the time of Hezekiah. Thirtle comments (p.53): “Looking at the prayer as serious, and taking into account the allusions that indicate continued habitation of the land, we grasp the true meaning of the first three verses as prophetic of coming judgement”
This judgement was also predicted by Micah (3:12) but was deferred because of Hezekiah and the faithful remnant.
THE WITNESSING OF HEZEKIAH
ISAIAH 66
REVELATION 11
“The heaven is my throne, the earth is my footstool: where is the house that ye will build for me?…. to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (v.1,2).
“Measure the Temple of God, and the altar and them that worship therein” (v.1).
(a spiritual Temple = THE HOLY CITY)
“When I called none did answer; when I spake, they did not hear” (v.4).
“These two prophets tormented them that dwelt on the earth (v.10) i.e. their message”.
“Hear the word of the Lord, ye that tremble at his word (the witnesses), your brethren that hated you, that cast you out for my name’s sake, have said, (sarcastically) Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed” (v.5).
“Shall overcome them and kill them”
(v.7).
“Their dead bodies lie in the street”
(v.8).
“And the remnant were affrighted and gave glory to the God of heaven” (v.13).
“A voice of noise from the city, a voice from the Temple, a voice of the Lord that rendereth recompense to his enemies”
(v.6).
“And the Temple of God was opened…”
(v.19).
“Before she travailed she brought forth”
(v.7-9).
“And there appeared a great wonder in heaven a woman travailing” (Rev.12:1-2).
“Rejoice for joy with her, all ye that mourn for her” (v.10).
“The witnesses clothed in sackcloth”
(v.3).
“And they shall go forth and look upon the carcasses of the men that transgressed against me…” (v.24).
“And they shall not suffer their dead bodies to be put into graves” (v.9).9
NOTES
9 The enemies of the witnesses display their bodies as trophies in the street of the city. This is what God
intends to do to His enemies (see Jer.14:15-17). We have here a role reversal and a classic case of misusing Scripture – but the witnesses will not be ashamed for they will be vindicated – God will display his enemies as trophies – a perpetual reminder to transgressors, as with HAMON-GOG (Ezek.39:11).
COMMENT
Isaiah chapter 66 relates to the reformation work of Hezekiah, when he sent out to the Northern tribes – their response was one of sarcasm and mockery; those who responded by regularly attending the feasts and came to Jerusalem for the Passover were delivered from the Assyrian, just as Hezekiah (whose sickness coincided with the invasion) was delivered from his sickbed – the deliverance of the King (on the third day) and of the remnant are metaphorically described as birth pangs. (Isa.37.3) We have then a picture of the refugees and captives returning (from the retreating Assyrian army)and God blessing the nation with abundance (a Jubilee year?), a cameo of the Kingdom age.
In this context see also ‘the little Apocalypse’, Isaiah chapters 24 to 29.
Note the following:
Isaiah 26:5 – downtrodden (JEBUS)
v. 6 – poor and needy (witnesses)
v. 8 – memorial = Passover = Lord’s table
v.11 – Elijah = witnesses
v.14 – death of God’s enemies
v.15 – God glorified, Rev.11:13
v.16 – repentance, Rev.11:13
v.18 – birth pangs, Rev.12:2
v.19 – resurrection, Rev.11:18
v.20 – all this happens at Passover!
27:1 – Leviathan = Dragon, Rev.12:3
For further background see HAW Isaiah.
Does the text of Isaiah 66 indicate the restoration of Temple worship in Israel before the second advent? This is outrightly condemned by God and seen as an abomination. I will choose their delusions” (v.4) – Is this in any way connected with 2 Thess.2:11 – “God shall send them strong delusion, that they should believe a lie.” However outlandish the idea of the re-emergence of Temple worship might seem, we know that certain Jewish sects have already made all the Temple instruments and priestly robes and have created a database with all the priestly (Levitical) names (COHEN) as well as producing periodicals that detail sacrificial worship. For further reading see ‘Ready to Rebuild, Imminent plan to rebuild the last days Temple’ – Thomas Ice and Randal Price (1992).
THE FAITHFUL WITNESS AND LEGION
THE TWO WITNESSES – A COMPARISON OF REVELATION 11 AND THE GOSPELS
REVELATION 11
MATTHEW 8, 9 & LUKE 8
“And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth” (Rev.11:3).
“And from Jesus Christ, who is the faithful witness” (Rev.1:5).
Jesus Christ the faithful witness –
3½ year ministry.
The nation of Israel possessed with an unclean spirit –
“A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels” (Isaiah 65:3-4).
“And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way” (Mtt.8:28).
“And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs” (Lk.8:27).
“And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth” (Rev.11:10).
“When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not. (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)” (Lk.8:28-29).
“And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit (=Abyss) shall make war against them, and shall overcome them, and kill” (Rev.11:17).
“And they besought him that he would not command them to go out into the deep (=Abyss)” (Lk.8:31).
“Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked” (Lk.8:33).
“And they ascended up to heaven in a cloud; and their enemies beheld them” (Rev.11:12).
“But that ye may know that the son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house” (Mtt.9:6).
“The remnant were affrighted, and gave glory to the God of heaven” (Rev.11:13).
“But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men” (Mtt.9:8).
The Faithful witness, Jesus Christ, had come to cast the unclean spirit out of the nation and heal them. The unclean spirit of the nation was transferred to the unclean beast (swine) who drowned in the sea.
It is from sea (ABYSS) that this beast emerges in Revelation 11:7. Commenting on a similar occasion (the casting out of a devil) Jesus says:
“When the unclean spirit is gone out of a man, he walketh through dry places seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished.10 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in and dwell there: and the last state of that man is worse than the first”.
(For the complete passage read Lk.11:14-26.)
In Peter’s second epistle, he warns the ecclesia about the folly of returning to Judaism for the “earth also and the works therein shall be burned up” (3:10). It was foolish to return to the old way of life – justification by works – “for all these things shall be dissolved” (3:11).
He warns against becoming entangled again in the things of this world (turning back) and quotes the proverb “The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire” (2 Pet.2:17-22). We might well add “The last state of that man was worse than the first”.
Similarly Hebrews warns those that have “tasted the powers of the world (age) to come (holy spirit); If they shall then fall away it is impossible to renew them again to repentance” (Heb.6:6). Such a one was Judas Iscariot.
The picture that emerges from Revelation 11 is of the re-emergence of a very virulent strain of Judaism that eventually overcomes and kills the witnesses.
The parable continues into Matthew chapter 9 where Jesus shows that he has the authority to forgive sins by ‘raising’ the sick of the palsy, in like manner he raises the witnesses to show that they prophesy with his authority. The effect on the spectators is virtually the same in Matthew and Revelation.
THE FALSE WITNESSES
“A false witness shall not be unpunished, and he that speaketh lies shall not escape” (Proverbs 19:5).
The false witness or false prophet is first mentioned in Rev.13:11-18 although the subject will be thoroughly examined in chapter 13, it seemed fitting to observe the contrasts, and superficial similarities with the faithful witnesses of chapter 11 in this section.
TWO WITNESSES
THE FALSE PROPHET (WITNESS)
Stand before the Lord of the earth (11:4)11.
Comes up out of the earth (13:11).
They speak on behalf of God (I will give power….. 11:3).
Speaks on behalf of the Beast (exercise all the power of the first Beast…. 13:12).
Fire out of their mouth (11:5).
Fire from heaven (13:13).
Death of witnesses (11:7).
Death stroke of beast (13:12).
The breath of life from God entered into them (11:11) (resurrection).
Power to give life (breathe RV) into the image of the Beast (i.e. resurrection and creation both implied)12 (13:15).
The parallels are instructive and show that the ministry of the false witness is a parody of the ministry of the true witnesses. It is also notable that whilst the false prophet looks like a lamb, it speaks like a dragon.
This is the dragon of Rev.12:9 – “That old Serpent, the Devil and Satan, which deceiveth the whole world”.
The false prophet perpetuates the lie of the Serpent:
“Ye shall be as gods (= the Elohim) knowing both good and evil” (Gen.3:5).
We will examine this lie in more depth in chapter 13, suffice to say that this is humanistic thinking, man can achieve his own salvation and be morally autonomous – a creed that leads to self-justification by works and independence from God.
THE DEATH OF THE WITNESSES
“And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified” (Rev.11:8).
It has been argued that the great city which is heir to the vice of Sodom, the tyranny of Pharaoh’s Egypt and the blind disobedience of Jerusalem is not to be literally identified with any of them. It has been pointed out that the other seven occasions it is mentioned, the context makes it clear that Rome is intended (especially 17:9-10).
Furthermore their bodies are viewed by every people, tribe, tongue and nation, this sort of exposure could only happen in Rome, a city that possessed an empire from the Euphrates to the North Sea and Sahara desert.
The great city (11:8) where the bodies of the witnesses lie is JERUSALEM.
(The other disputed passage, Rev 17:9-10 is dealt with in the Digression 12.1 chapter 12 – a tale of two cities: JERUSALEM VERSUS ROME)
The context of Revelation 11 is Jewish.
1 a)Their enemies rejoice and send gifts one to another (Jewish feast of Purim celebrating the defeat of Haman) (v.10).
b)The phrase ‘holy city’ (v. 2) is a clear reference to Jerusalem (see Is.48:2; Nehemiah 1:1, 18; Dan.9:24; Mtt.4:5; 27:53). The other occasions where ‘holy city’ is used in Revelation, it refers to the saints, but on all these occasions it is qualified by the phrase“descended out of heaven from God”, i.e. “the holy city, new Jerusalem, coming down from God out of heaven” (AV Rev.21:2).
c)The phrase ‘Jerusalem the holy’ occurs on silver shekels minted during the Jewish revolt in AD 66 – 70.
d)The holy city, undergoes a period of down-treading, a direct reference to Lk. 21:24 and a play on the name Jebus (the old Gentile name = downtrodden). The outer court (court of the Gentiles) is downtrodden but the inner court the saints) is under divine protection as are the witnesses during the 3½ year ministry. Therefore the 42 months down-treading refers to the city of Jerusalem (holy city) not the saints.
e)The murder of the two witnesses in Jerusalem reflects the traditional view expressed by Jesus (Lk.13:33), “It cannot be that a prophet perish outside Jerusalem.” Prophets traditionally thought to have been killed in Jerusalem include Isaiah, Uriah (Jer.26:20-23), Zechariah son of Jehoiada (2 Chron.24:20-22; Lk.11:50-51) and some unnamed prophets (Jos. Ant. 10.38). In addition, there was a foiled attempt to murder Jeremiah in Jerusalem (Jer.38:4-6).
2 The term ‘spiritually’ [pneumatikos] -“which spiritually is called “Sodom”, does not mean simply ‘allegorically’ or ‘metaphorically’ but ‘prophetically’, it refers to the charismatic exegesis of the O.T. under the guidance of the spirit of God. In Isaiah 1:9-10 the prophet denounced Jerusalem as ‘Sodom’ (see Jer.23:14; Ez.16:46, 49). In the O.T., Sodom is frequently used as a type of the ‘wicked city’(see Gen. 8:16 – 19:29; Deut.29:23; Isa.1:9; Jer.49:18; Amos 4:11; Zeph.2:9). Also in the N.T. (Mtt.10:15; 11:23, 24; Lk.10:12; Rom.9:29; 2 Pet.2:6; Jude 7). Egypt is a symbol of idolatry (Isa.19:1; Ezek.20:7) and slavery (Ex.2:23; 6:6; Deut.5:6; 6:12; Josh.24:17; Judges 6:8; Neh.9:17; Jer.34:13; Micah 6:4).
3 The objection that Jerusalem (unlike Rome) is not cosmopolitan enough to fulfil the criteria of, ‘every people, tribe, tongue and nation viewing the bodies’ is unfounded. We are told the following in Acts 2:5:
“There were dwelling in Jerusalem Jews, devout men, out of every nation under heaven”.
It then proceeds to list 16 different nationalities including strangers and proselytes (2:7-11). It is fair to say that this was the occasion of a great feast which no doubt attracted many diaspora Jews, but O.T. allusions seem to indicate that the witnesses are killed on a feast day (the Passover, like their Lord?). In any case, the invention of television and the possibility of Jerusalem being declared an ‘international city’ under UN mandate makes a literal and metaphoric fulfilment of v.8 very likely.
Conclusion
The identification of the harlot of Revelation 17-18 with a single city, and that city Rome, raises several difficulties,
1. In Rev.11:8 we read that the dead bodies of the witnesses lie in the street of ‘the great city’, which spiritually is called Sodom and Egypt, where also their Lord was crucified. Here, then, the great city is primarily Jerusalem.
2. ‘The great city’, of 17:18 is set in antithesis to the ‘holy city’ of 21:2 – the harlot is a parody of the bride. Since the bride is the new or heavenly Jerusalem, the harlot symbolises the earthy Jerusalem.
3. The most natural interpretation of 17:16 is that it refers to the destruction of Jerusalem by Rome in A.D. 70 seen as the fulfilment of Ezek.16:37,39.
4. In Revelation 17-18 the writer draws equally upon Old Testament prophecies of the doom of heathen cities, such as Babylon and Tyre, and prophecies of the fate of Judah and Jerusalem; and this would be more natural if the prophecies applied, at least in part, to Jerusalem. These difficulties are removed if we take the harlot as a symbol of the cities of the Empire, including Jerusalem. ‘Babylon’ is Rome, but it is also the Jerusalem whose citizens rejected their Messiah and chose Caesar (compare John 19:15), and who will therefore suffer Rome’s ultimate fate. The writer may have been influenced in his exposition by the fact that occasionally in the prophecy of Jeremiah (in 9:11 and 51:37, for instance) the fate of Babylon and Jerusalem is described in almost identical terms. Similarly, the ‘great city’ of chapter 11 is to be understood as signifying Jerusalem, but not only Jerusalem, for we read that men ‘from the peoples tribes and tongues and nations’ look at the dead bodies of the witnesses. The ecclesias are scattered throughout all the cities of the Empire, and any city who treats the witnesses of Jesus as he himself was treated models herself on Jerusalem, who killed the prophets and stoned them that were sent to her (Mtt.22:37) ‘The great city’ is first of all Jerusalem, then any other city that identifies with her deeds.
WITNESSING AND TIME PERIODS
SYNOPSIS
The following time periods are recorded in the book of Revelation:
- the holy city (Jerusalem) downtrodden 42 months (11:2)
- witnessing 1260 days (11:3)
- the woman in the wilderness 1260 days (12:6)
- the Beast continues 42 months (13:5)
(See Digression11.1 chapter 11 – TIME PERIODS AND WITNESSING – THE SEVENTY SEVENS PROPHECY.)
The key difference between these time periods is that one is defined as days and the other as months.
The witnessing is a daily event, the woman is nourished in the wilderness daily (as the children of Israel were). It is tempting to equate the daily witnessing as the nourishment of the woman, “man shall not live by bread alone but by every word that proceedeth out of the mouth of God” (Mtt.4:4; Deut.8:3). God tells the prophet Jeremiah that he “sent unto you all my servants the prophets, daily rising up early and sending them” (Jer.7:25).
Jesus sat in the Temple daily teaching the people (Mtt.26:55; Mk.14:49; Lk.19:47; Lk. 22:53). The continual burnt offering (or morning and evening sacrifice) was also offered daily (Num.28:3) as an offering made by fire. The burnt offering signified complete dedication, it was completely consumed, the fire on the altar burning day and night (Lev.6:10).
Jesus then can be likened to the daily burnt sacrifice – John 2:7 quotes Psalm 69:9 “For the zeal of thine house hath eaten me up” which mirrors Psalm 119:139 “My zeal hath consumed me, because mine enemies have forgotten thy words”.
The daily sacrifice therefore typifies a living sacrifice (Rom.12:1), the daily witnessing (1260 days) being a type of the continual burnt offering.
If this is the case, then the removal of the daily sacrifice (the word sacrifice is not in the original)13 in Daniel chapter 8 could possibly be speaking about removal of the daily witnessing i.e. the death of the witnesses.
(See Digression II chapter 11: TIME PERIODS AND THE LITTLE HORN.)
THE TWO WITNESSES
SYNOPSIS
The inhabitants of the earth rejoice over the death of the witnesses14. This is the same reaction of the Jews at the feast of Purim, when their enemies are killed (Esther 9:19,22). It is also the experience of the Messiah, prophetically foretold in the expansive Messianic prophecy of Micah chapter 7:
“Rejoice, not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me” (Micah 7:8).15
This was to be the experience of the disciples at the death of Jesus:
“Verily, verily, I say unto you, that ye shall weep and lament, but the world (=Jewish world) shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for the joy that a man is born into the world” (John 16:20,21).
In this passage Jesus, is reassuring his disciples and reminding them that pain and suffering are necessary but are soon forgotten after the birth. Jesus death and resurrection (the first begotten or firstborn of the dead, Rev.1:5) would have as a consequence the birth of the 1st century ecclesia. There would have been no ecclesia and our faith would be in vain had it not been for the resurrection. The following themes are noticeable:
JOHN 16:20,21
REVELATION 11:10; 12:1-5,12.
Enemy rejoicing.
Enemy rejoicing.
A woman travailing in birth.
A woman travailing in birth.
Sorrow.
Pained to be delivered.
Birth of a man child.
Birth of a man child.
Your sorrow turned to joy16.
Rejoice ye heavens…
The death and resurrection of the witnesses has the same effect and consequence as the death and resurrection of Jesus, it results in the birth of a repentant remnant; a Jewish ecclesia (Acts 2:37,38). After 3½ days (again reflecting a period of persecution and witness - 3½ years, 1260 days, 42 months) which is analogous with Jesus rising ‘after three days’ (Mtt.27:60; Mk. 8:31; 9:31), the breath or spirit of life from God entered into them, and they stood upon their feet. This alludes to Ezekiel 37:10:“I prophesied as he commanded me, and the breath came into them (the dry bones), and they lived, and stood on their feet a great multitude”. The Ezekiel passage is about the nation of Israel, the apostle John, however, applies it to the witnesses who are preaching to the nation. This does not, however, prevent us from also applying it to the nation.
“Thy dead men (Judah’s) shall live, together with my dead body (the witnesses) shall they arise.” (Isa 26:19) [context: Hezekiah raised from his sickbed a sign of the nations impending deliverance]
The death and resurrection of the witnesses is symbolic of the bringing to life again of the nation. We note that it is the prophecy of Ezekiel that causes the breath to enter the dry bones, similarly it is the prophecy of John – “thou must prophesy again over many people…” (Rev.10:11) [This is the commission to Ezekiel – “prophesy over (RV) these bones” (Ezek.37:4).] that causes the dry bones to live – the witnessing of the two prophets in Revelation is a thematic continuation of John’s (and Ezekiel’s) testimony.The ascension of the witnesses to heaven is not literal like that of Jesus.
The ascension to heaven signifies the state of fellowship with God and of access to his throne (eg Rev.15:1; 19:1). “Their enemies beheld them” implies a change of status and negates the idea of a literal ascension.A paraphrase of verses 11-12 would be as follows:Through the spirit-gifted testimony of the witnesses new life was breathed into the nation. The death and vindication of the witnesses catalysed the resurrection of a faithful remnant from amongst the nation of Israel; all the enemies (of the witnesses) could do, was look on helplessly while the preaching and vindication of the (dead) witnesses resulted in a new status (in heavenly places – Eph.2:6)17 of the Jewish converts.“For if the casting away of them (Israel) be the reconciling of the world, what shall the receiving of them be but life from the dead?” (Rom.11:15)
This is both symbolically and literally true, for shortly after the repentance of a remnant within the nation of Israel, we have the resurrection (Rev.11:18).The death and vindication of the witnesses is itself the earthquake shock by which the great city is overthrown:“And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men (Greek- the names of men) seven thousand and the remnant were affrighted, and gave glory to the God of heaven” (Rev.11:13).Here we find an instructive comparison between Isaiah 6 and Revelation 11:
ISAIAH 6
REVELATION 11
Temple (v.1).
The temple of God was opened in heaven (v.19).
The Lord sitting upon a throne (v.1)18
The ark of his covenant (v.19).
Seraphim (v.2).
Cherubim (same thing) on the ark.
EARTHQUAKE (at the death of Uzziah, cp. Is.6:1 with Zech.14:5)
“And the posts and the door moved at the voice of him that cried” (v.4).
A GREAT EARTHQUAKE (v.13).
How long?
“Until the cities be wasted…
the land be desolate…
But yet in it shall be a tenth and it shall return, and shall be eaten: as a teil tree and as an oak, whose substance is in them when they cast their leaves19 : so the holy seed shall be the substance thereof” (v.11-13).
THE TENTH PART OF THE CITY FELL (v.13).
“Her seed (the remnant) which keep the commandments of God” (Rev.12:17).
The whole earth is full of his glory (v.3).
“The remnant were affrighted, and gave glory to the God of heaven” (v.13).
“Then said I, woe is me” (v.5).
“The second woe is past” (v.14).
The comparisons with Isaiah 6 are significant for this is the chapter in which he Isaiah is commissioned as a prophet (witness).
“Whom shall I send, and who will go for us? Then said I, here am I; send me” (v.8). This vision occurred at the death of king Uzziah, and the earthquake (v.4) was probably that referred to in Zech.14:5. HAW comments as follows on Isaiah 6:13; “the Hebrew of this verse is unpleasantly difficult, as the AV italics bear witness. As Israel’s tithe was ‘holy to the Lord’ (Lev.27:32), so there was to continue in the remnant who were truly his, and from the impending tribulation ‘they shall return’ – Shear Jashub (the name of Isaiah’s son). The idea is repeated with a change of figure: Israel, looking like a prosperous well-established tree, will be burnt up, yet nevertheless even if the stump be cut down (NIV), survival will still be possible, for “there is hope of a tree, if it be cut down, that it will sprout again…through the scent of water it will bud, and bring forth boughs like a plant” (Job 14:7-9).”
Nevertheless the ‘tree’ of Israel will survive through the ‘holy seed’ foretold in Isa.7:14, the rod out of the stem of Jesse, the Branch out of his roots (Isaiah HAW pg.141).
This prophecy was given to Isaiah in answer to the question, “How long?” It is revealed to him that there was more destruction to come even the tenth (the holy tithe) would be destroyed – but this would not be the end for the holy seed would still be able to sprout forth.
Revelation 11:13, informs us, that, ‘a tenth of the city fell’ (7,000). This must be the ‘holy tithe’, the 7,000 who had not bowed the knee to Baal (1Kgs.19:18); this faithful ‘tithe’ represents the witnesses who die for their testimony.20
They witness amidst a city with a population of 70,000 – this number indicates that the city is under gentile domination.21 This has already been intimated because the outer court “is given unto the gentiles” [RV nations] (v.2).
The earthquake symbolises the shock of the realisation that their testimony is true; they have been vindicated by God (HOW?) and this leads to the conversion of a remnant.
In Rev.16:9 people blasphemed the name of God, and “they did not repent so as to give glory to him.” In contrast the events in Revelation 11 lead the remnant to give glory to the God of heaven (= repent).22 The conversion of Nebuchadnezzar as described in LXX Daniel 4:34, uses the same phrase “Give glory to the God of heaven”. The 7,000 that were slain are called in the Greek ‘names of men’ (RV mg.) – 7,000 were slain of the names of men. This may well be a reference to Numbers 1:5 “These are the names of the men that will stand with you” (Moses).
These men were chosen to go forth to war in Israel, every one the head of his father’s house. “They are expressed (LXX called) by names” (Num.1:17). It is appropriate that this statement should be used about the men who would stand with Moses (symbolic of one of the witnesses in Revelation 11 – standing before the God of the earth).
The death and resurrection sequence of Rev.11:11-12 which results in conversion (v.13) is mirrored in Revelation 12:
The third woe cometh quickly (v.14).
Woe to the inhabitants of the earth (v.12).23
Although Revelation 12 seems to be a repeat description of the ministry of the witnesses, this is not necessarily the case. It must be remembered that Jesus Christ serves as a type for the witnesses, and the witnesses themselves serve as a type for the last days’ ecclesia.
The symbology in Revelation is complex and prolific; often it merges or overlaps. The resulting ecclesia experiences similar persecution to the witnesses – “The disciple is not above his master…” (Mtt.10: 24,25)
The differences between the witnesses and the man child of Revelation are apparent, the witnesses are commissioned by God (10:11; 11:3), the man child is born and immediately snatched up to the throne of God.(12:1-5).24
THE TWO WITNESSES - THE SEVENTH TRUMPET (Rev.11:14-19)
“The second woe is past: behold the third woe cometh quickly” (11:14).
The three woes are associated with the last three trumpets (8:13) – the first woe with the fifth trumpet, the second woe with the sixth trumpet (9:12,13) which terminates in 11:4 and introduces the third woe at the commencement of the seventh trumpet (11:15).
We also have a mention of woe in 12:12:“Woe to the inhabitants of the earth and the sea.” This suggests that, Rev.12:1-11 is part of the third woe (= 7th trumpet). We are also informed that the third part of the stars of heaven are cast down (v.4). ‘The third part’ is a phrase that is characteristic of the trumpets and is mentioned twelve times in the first six trumpets.25
The message of the last trumpet given here is evidently no more than a summary of what is to be given in more detail later (on this see HAW, REVELATION – A BIBLICAL APPROACH, p.156). God has taken his power and assumed the kingdom:
“The kingdoms of this world are become the kingdoms of our Lord, and his Christ” (v.15).
“Thou hast taken to thee thy great power and hast reigned” (v.17).
The aorist form of the verbs are used and therefore refer to the assumption of God’s kingship as a fact of the past – the verbs are used proleptically, like the prefectum propheticum, ‘prophetic perfect’, of a future event that prophetic certainty speaks of as an event of the past. The verbs emphasise the certainty of the final and complete rule of God.
This does not however occur until the rout of the Beast in 19:19 – 20:4. The time for the dead to be judged has arrived, say the elders again, but no such judgement is described until 20:4. Those who destroy the earth are destroyed themselves, again this only happens in 15:8 (seven last plagues).
Peter Watkins comments as follows in his book EXPLORING THE APOCALYPSE AND THE FUTURE, p.72:
“So the witnesses do their work just before the sounding of the seventh trumpet. What do we know about the seventh trumpet? Let the Scriptures speak:
“And the angel… sware by him that liveth for ever and ever… that there should be time no longer: but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God 26 should be finished, as he hath declared to his servants the prophets” (10:5-7).
These words are spoken by the mighty angel of chapter 10, who has a rainbow upon his head. From Genesis 9 we learn that rainbows are associated with covenants, and this is the occasion of a covenant. When the solemn assurance concerning the seventh trumpet is given, the angel lifts his hand to heaven and swears by him that liveth for ever and ever. There is a remarkable similarity between these words and those of Dan.12:7. Here also an angel lifts up his hands to heaven and swears by him that liveth for ever and ever. But the assurance given to Daniel is that “it shall be for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished”. These words in Daniel, are in reply to the question: “How long?”; and this must be the question that calls forth the assurance of Revelation 10. The waiting saints cry, “How long?”, and a solemn promise, an oath, assures all who wait that their time of waiting will end when the seventh trumpet sounds.”
The seventh trumpet has already been associated by the apostle Paul with the introduction of the kingdom in 1 Thess.4:16,17:
REVELATION 11
THESSALONIANS
Great voices in heaven (v.15).
With a shout (v.16).
The seventh angel (v.15).
The voice of the archangel (v.16).
Sounded (the trump) (v.15).
With the trump of God (v.16).
The time of the dead, that they should be judged (v.18)
And the dead in Christ shall rise (v.17).
“And her child was caught up to God and his throne” (Rev.12:5).
“Then we which are alive, that are left, shall be caught up together with them in the clouds to meet the Lord in the air: and so shall we ever be with the Lord” (v.17).
The events of the seventh trumpet happen quickly (11:14) after the second woe. The snatching up of the man child (Rev.12:5) is a continuation of the seventh trumpet (which includes the third woe, Rev.12:12).
HAW comments as follows (REVELATION, A BIBLICAL APPROACH, p.156):
“If the quite arbitrary chapter division of 11:19 be ignored for the moment, it is then no easy matter to settle whether the end of the seventh trumpet comes at the end of v.18 or v.19. According to the structure being argued for here, this becomes a matter of minor importance, since it is now all part of the seventh trumpet, either in its summary form (end of chapter 11) or in its extended form (chapters 12 & 13)”.
I would add to this observation that many of the events in the seventh trumpet happen concurrently not consecutively.
In the first century the dragon – beast protagonist endeavoured to prevent the enthronement of Christ and his ecclesia, this is typical of future events. Although ‘being caught up to the throne’ is reminiscent of events at the Lords return, the actual resurrection of the dead happens much later 27 (Rev.20:1-4) after the manifestation of the man of sin. The narrative has been framed this way because the theme of the seventh trumpet is enthronement. This theme starts in Revelation 11 with the sounding of the seventh trumpet and continues into Revelation chapter 12.
REVELATION 11 (SEVENTH TRUMPET)
PSALM 2
“The kingdoms of this world are become the kingdoms of our Lord and his Christ” (v.15).
“Yet have I set my king, upon my holy hill at Zion” (v.6).
“And the nations were angry” (v.18).
“Why do the nations rage?” (v.1).
Thy wrath is come” (v.18).
“Then shall he speak to them in his wrath and vex them in his sore displeasure”(v.5).
“Thou hast taken thy great power, and hast reigned” (v.17).
“Ask of me, and I will give thee the nations for thine inheritance and the uttermost parts of the earth for thy possession” (v.8).
“A man child, who is to rule all nations with a rod of iron” (12:15).
“Thou art my son” (v.7).
“Thou shalt break them with a rod of iron” (v.9).
“Woman travailing in birth” (12:2).
“This day I have begotten thee” (v.7).
“The kingdom of our God, and the power of his Christ” (Gr. anointed) (12:10).
“Against the Lord, and against his anointed” (Christ) (v.2).
“That thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name” (v.18).
“Blessed are they that put their trust in him” (v.12).
“Serve the Lord with fear and rejoice with trembling” (v.11).
“Destroy them which destroy the earth” (v.18).
“Thou shalt dash them in pieces like a potter’s vessel” (v.9).
From the comparison of the seventh trumpet with Psalm 2 we observe that the enthronement of the ecclesia is based on the enthronement of Christ after his resurrection.
“To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am sat down with my Father in his throne” (Rev.3:21).
In Old Testament times a king’s birthday was the day of his ascension. Sonship and enthronement belong inseparably together – Jesus was enthroned with the words ‘Thou art my son’. Similarly the theme of birth and enthronement belong together – Jesus was the firstbegotten from the dead (1:5): “this day I have begotten thee”.
As we have already observed, the theme of enthronement begins in Revelation 11 and continues into Revelation 12 where it merges with the theme of birth. Without pre-empting our study of Revelation 12, we note that no sooner is the man child born than he is ‘caught up’ to the throne. The immediacy of this event is expressed in Isaiah 66:7: “Before she travailed she brought forth: before her pain came she was delivered of a man child.” 28
Once again we have a prolific merging of symbol and type making us profoundly aware of the beauty and complexity of Scripture.
THE WITNESSING OF THE ARK
SYNOPSIS
Before we attempt an exegesis of Revelation chapter 12, we will examine the last verse of Revelation 11:
“And the Temple of God was opened in heaven, and there was seen in his Temple the ark of his testament: and there were lightning’s, and voices and thunderings, and an earthquake, and great hail” (Rev.11:19).
All chapter divisions in Scripture are artificial (in order to aid ease of reading). This last verse embraces all the themes of the seventh trumpet and serves to introduce us to Revelation chapter 12.
I have entitled this section the witnessing of the ark because it continues the theme of witnessing. The ark of the covenant (RV) is also called the ark of the testament (= witness) because it housed the two witnesses, namely the two tables of testimony (Ex.34:29). It is from this that the ark derived its name ‘the ark of the testimony’ (Ex.25:22) and also the tabernacle, which housed the ark, became the ‘tabernacle of testimony’ (Num.1:50).
The ark of the testimony also contained the symbols of resurrection; the dead rod which budded, the corruptible manna which never corrupted (compare Rev.2:17) and the tables of law which were destroyed (by Moses) and made new. It is therefore fitting for John to see the ark at this juncture, for he has just been informed that at the last trump the dead will be raised (11:18).
The ark also continues the theme of enthronement because it is there that Yahweh is enthroned:
“And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I have commanded thee in commandment unto the children of Israel” (Ex.25:22).
The blood-spattered mercy seat represents Christ, who in turn represents the glory of God enthroned above all creation (especially the new creation):
“Worthy art thou, our Lord and our God 29 to receive the glory and the honour and the power: for thou didst create all things30, and because of thy will they are, and were created” (Rev.4:11). (The above verse is a mixture of AV/RV translation.)
It is to be noted that in Revelation 4 it is the living creatures (symbolised by the cherubim) that repeat the refrain “Holy, holy, holy, Lord God Almighty, which was, and is, and is to come” (v.8). [Cp. Rev.11:16-17]
The death and resurrection of the faithful witness (Christ) brought about a whole new creation. He is now enthroned in his full glory, superior to the angels (things invisible, Col.1:16) and he now has a name more excellent than they (Heb.1:4). In the words of Hebrews, quoting Psalm 45:6,7:
“Thy throne is the throne of God, for ever and ever”.31
He is now the full embodiment of the glory of God – he is now our Lord and our God. This may sound trinitarian to our ears, but this is not so. (John 12:45), In the days of his flesh he could say,“he that beholdeth me, beholdeth him that sent me” but now we are told that it pleases the Father that “in him (Jesus) should all the fullness dwell” (Col.1:19).
The ark of the testimony (witness) also represents the theme of deliverance:
REVELATION 11 & 12
DEUTERONOMY 632
The ark of the testimony (11:19).
What mean the testimonies? (v.20).
There appeared a great wonder in heaven (12:1).
The Lord showed signs and wonders (v.22).
A great red dragon (12:3)33.
Upon Egypt, ….and brought us out from thence (v.23).
Nourished in the wilderness (12:6).
That he might preserve us alive (v.24).
Her seed, which keep the commandments of God, and have the testimony (witness) of Jesus (12:17).
If we observe to do all these commandments (v.25).
The ark (which bore the testimonies) entered the land first, after three days (Joshua 3:2 – 1st Advent) and at a distance of two thousand cubits (Joshua 3:4 – 2nd Advent). Moreover, it was the ark of the testimony at the sound of the trumpet blasts with the people shouting with a loud voice (Josh.6:20) that preceded the earthquake that overthrew Jericho.34
Again, these are all themes that permeate Revelation 11:19.
To summarise
The ark of the testimony represents:
1) Witnessing
2) Resurrection
3) Enthronement
4) Deliverance
All these themes are continued into chapter 12.
The witnessing is framed between two covenant symbols - that of the rainbow (10:1) and the ark (11:19). This serves as both a reminder and an assurance of the inevitability of fulfilment.
This chapter would not be complete without examining the first century implications of Revelation 11 and how they act as a type for future events. Scripture always uses past events to typify future events and we ignore these at our peril. The apostles extensively quoted Psalm 2 during their witnessing campaign (Acts 4:25-32). We are told that “with great power gave the apostles witness of the resurrection of the Lord Jesus” (v.32). It is obvious that this Psalm had a first century application, it is also obvious that it has not achieved its fulfilment yet.
In Revelation John sees the ‘heaven opened’ and he sees the ‘ark of the testimony’. Stephen, who is styled by Paul as ‘thy witness’ (Acts 22:20 RV) also sees the enthronement of Christ:
“But he, being full of the holy spirit, looked up steadfastly into heaven, and saw the glory of God, (enthroned between the cherubim?) and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God” (Acts 7:55,56).
HAW comments35 that Stephen saw Jesus standing because he was asking his Father to give him the Gentiles as his inheritance (cp. Psalm 2:8) – this would make sense for Jesus (and Stephen) were about to be rejected by the Jews (again).
The witnessing of Stephen (like that of his master) was vindicated, because his prediction about the coming destruction of the temple was proved to be true (Acts 6:14)36
Although the witnessing of the apostles may seem a failure, this was not the case for a new ecclesia was born in Jerusalem. Just as the death of Stephen was the catalyst for preaching to the Gentiles, the death of the witnesses in Revelation 11 is the catalyst for the conversion of the Jews for the end of the age is at hand, and there will be only one ecclesia comprised of both Jew and Gentile.
And so, we see that Revelation 11 had meaning for the first century disciples just as it has for us, and this is only what we would expect.
THE TWO WITNESSES – SUMMARY
We have examined Revelation 11 in depth and seen that the context of the witnessing is Jewish and also ‘last days’.
The spirit-gifted witnessing is in order to measure (preserve and establish) a repentant remnant in Israel.
The witnessing occurs during a time of national oppression (like it did in the first century – Roman occupation).
The witnesses are killed by the same element that Jesus tried to exorcise (we might call this Judaism?). They are vindicated, and this leads to the birth of an ecclesia, that, like their Lord is destined to be enthroned in glory. The witnessing is the precursor to the kingdom age and to the inevitability of the deliverance of the nation and the resurrection of the dead.
Psalm 35:11:28:
" False witnesses did rise up; they laid to my charge things that I knew not. They rewarded me evil for good to the spoiling of my soul. But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom. I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother. But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not: With hypocritical mockers in feasts, they gnashed upon me with their teeth. Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions. I will give thee thanks in the great congregation: I will praise thee among much people. Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. For they speak not peace: but they devise deceitful matters against them that are quiet in the land. Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it. This thou hast seen, O LORD: keep not silence: O Lord, be not far from me. Stir up thyself, and awake to my judgement, even unto my cause, my God and my Lord. Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me. Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up. Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me. Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant. And my tongue shall speak of thy righteousness and of thy praise all the day long”.
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1 Fire proceeds out of their mouth, and devoureth their enemies. (Rev. 11:5) compare Jer. 5:14; “I will make my words in thy mouth fire, and this people wood, and it shall devour them.”
1 See HAW – The return of the seventy, studies in the Gospels, page 458 for more back - ground information.
NOTES
1 The sun and moon are associated with the nation of Israel (Gen.37:9) and with the divine covenants made to that nation (Jer.33:25) the moon represents the law (Jer.31:35 – ordinances, same word used in Ezk.43:18; 44:5) and regulated the Jewish feasts (Ps.81:3,4). The sun represents the covenants of promise invested in the Messiah (Ps.72:17; 19:4,5; Mal.4:2; Isa.60:1-3). They were made for signs [of Messiah] and seasons [feasts of the law] (Gen.1:14). The glory of the covenant promises concerning the Messiah [sun] being reflected in the law [moon]. The extinguishing of the sun and moon is the temporary casting away of the nation. (Ezek.32:7,8)
2 (The definitions below are from Vines dictionary)
EPIPHANË S: illustrious, renowned, notable (akin to EPIPHANÖ - to show forth, appear; Eng. Epiphany), is translated “notable” in Acts 2:20, of the great Day of the Lord. The appropriateness of this word to that future occasion is obvious.
(EPIPHANË S comes from EPIPHANEIA).
EPIPHANEIA (Eng. Epiphany) lit. ‘a shining forth’, used of the appearance of a god to men, and of an enemy to an army in the field, etc.
In the N.T. it occurs of:
(a) The advent of the Saviour when the word became flesh, 2 Tim.1: 10.
(b) The coming of the Lord Jesus into the air to the meeting with his saints, 1 Tim.6: 14; 2 Tim. 4:1,8.
(c) The shining forth of the glory of the Lord Jesus “as the lightning cometh from the east, and is seen even unto the west”, Mtt.24: 27, immediately consequent on the unveiling, apokalupsis, of his Parousia in the air with His saints, 2 Thess.2:8; Tit.2:13.
COMMENT
It is obvious from the above that lightning (Mtt.24:27) does not refer to “thunder and lightning” but to the shining forth of the first rays of the sun that break over the eastern horizon and dispel the darkness.
The contextual setting links Epiphanë s and Epiphaneia closely with the Lord’s second advent (as in Joel’s prophecy).
NOTES
1 In Revelation chapter 11 there are two lampstands (two ecclesias fed by the witnesses?) representing Jew and Gentile (or Israel and Judah?), these correspond with the single candlestick in Zech.4. In Rev.1: 20 there are seven (Gentile) lampstands corresponding with the “seven eyes of the Lord” in Zech.4:10.
NOTES
2 “But truly, I am full of power even the spirit of the Lord, and of judgement, and of might, to declare unto Jacob his transgression, and to Israel his sin.” (Micah 3:8)
NOTES
1 Was John the Baptist also buried outside the land? He was beheaded in Herod’s fortress
Macherus in PERAEA – there is evidence that John’s ministry was on the borders of the
land possibly to emphasise that he was not the one to lead them into the Kingdom, he
certainly never went to the Temple in Jerusalem.
Is this why Jesus comments on Elijah’s ministry outside the land? (Lk.4: 24-27)
NOTES
10
a) The house swept and garnished, this is (even today) ritual practice. Before the Passover the house is spring -cleaned in order to observe the command “Ye shall put away leaven out of your houses” (Ex.12:15, 19).
b) Legion dwelt amongst the tombs (Lk.8:27). Compare Babylon (Rev.18:2) – “the habitation of devils (demons) and the hold of every foul spirit”.
c) Legion was chained and bound, but was able to “brake the bands asunder” (RV Lk.8:29). “Let us break their bands asunder and cast away their (the Lord and his anointed, Christ) cords from us” (Ps.2:3).
d) Mark’s Gospel adds the comment:
“He (Legion) besought him much that he would not send them (the unclean spirits) away out of the country” (Mk.5:10).
God had often sent the nation into a far country (i.e. Babylonian exile) and after AD 70 the Jews were dispersed over the whole world.
e) How remarkable that the gospel, ‘good news’, is seen by Legion and the enemies of the witnesses as ‘torment’.
f) Matthew’s account has two lunatics, this is characteristic of his gospel which often doubles the participants; representing both Judah and Ephraim. (also Jew and Gentile?)
g) The accusation of legion; “torment me not” is often repeated in Jesus’ exorcisms i.e. “art thou come to destroy us? ” (Mk.1:24) this reflects the Jewish fear that Jesus had come to destroy the law (Mtt. 5:17, John. 10:10) and the Temple. (Mtt.26:61, Acts 6:14)
NOTES
11 The Lord of all the earth - is the Lord Almighty, see Zech.4:14; 6:5.
12 Just as God made man in his image (Gen.1:26) and woman in the image of man (Gen.2:21) so the false prophet creates (resurrects?) the image of the Beast – which is none other than a man (Rev.13:18) and the system he represents – the man of sin.
NOTE
13 The word ‘burnt-offering’ is absent in the original. ‘The continual’ included besides the daily burnt- offering , the offering of incense in the Holy Place (Ex.30:8), the lighting of the lamps (Lev. 24:2), the placing of the shew bread on the table (Lev.24:8) and the meal-offering (Lev.6:20). As all these, with the exception of the shewbread, were attended to daily, it would be better to substitute for ‘the continual burnt-offering’, ‘THE DAILY SERVICE’.
NOTES
14 ‘Inhabitants of the earth’ occurs nine times in Revelation, always in a negative sense.
15 The next verse states “because I have sinned against him” (=the Lord) – HAW repoints this and achieves a more accurate translation “because I have cleansed sin for him”, see BIBLE STUDIES (AN ANTHOLOGY) MICAH 7: THE FINEST OF ALL MESSIANIC PROPHECIES, p.94-99.
16 Joy- linked with conversion and birth (born again) of individuals and ecclesias (Lk.15:7,10;Acts 13:52;15:3)
NOTES
17 Ephesians 2:5,6: “We were dead in sins….hath raised us up with him (RV) and made us to sit
with him (RV) in heavenly places in Christ Jesus”.
NOTES
18 God dwelt between the cherubim on the mercy seat (see Jer.17:12; Ex.25:22).
19 Cast their leaves – the same sort of language is used in Rom.11:15 “the casting away of them” (Israel).
NOTES
20 An equally valid alternative view, is that the seven thousand were seven thousand wicked, killed for their treatment of the witnesses –“If the witness be a false witness, and hath testified falsely against his brother; then ye shall do unto him as he had thought to have done to his brother…and those that remain shall hear and fear, and shall henceforth commit no more any such evil.” (Deut 19:16-21) In that case the “names of men” would be a reference to the tower of Babel (Gen 11:4) and the 70,000 to the 70 Gentile nations of Genesis chapter ten.
21 The number 70 is often used in Scripture to signify the gentile nations. Deut.32:8 (with Genesis 10 and 46); Exodus 15:27 (seventy palm trees) and 24:4,9 (with Luke 9:1; 10:1); 70 years captivity (in a gentile land); 70 weeks (sevens) prophecy about gentile domination.
22 In John’s vocabulary ‘fear’, ‘do hommage’, and repent are almost synonymous terms. (Rev.14:7;15:4;16:9)
NOTES
23 The woe in Rev.12:12 is independent from the three woes of 8:13, and is specifically targeted at Jerusalem in A.D. 70 (see chapter 12 page 23-25 ) Revelation chapter 12 describes the birth of an ecclesia as a result of the witnessing. It does this in the terms of the nation of Israel’s Exodus, and of Christ’s Exodus out of sin and death. One of the consequences of those events was the punishment of Jerusalem. The remainder of Rev. chpt.12 bridges the interval between A.D. 70 and the future , thus explaining the origin of the beast’s power (13:3). Revelation 12 demonstrates that salvic history always follows the same patterns.
24 The birth occurs in heaven, where the protagonist (dragon) is also present. The child is snatched up to the throne of God (from heaven) – the throne is represented by the mercy seat on the ark of the covenant – thus signifying that the man child is in covenant relationship with God. Later the man child is persecuted on earth by the dragon.(12:17)
NOTES
25 The trumpets all refer to Israel.
26 The mystery of God – see chapter 10, for a full explanation.
NOTES
27 Those who are alive at the Lord’s return, specifically in this case, ‘the last days’ Jewish ecclesia
are, ‘caught up’ at the same time as the resurrection: “That they without us should not be made perfect” (Heb.11:40).
NOTES
28 This does not mean that the ‘last days Jewish ecclesia’ is immediately saved upon conversion, but rather that the time between conversion and the kingdom is very short indeed (3½ years). In the first century the nation brought forth the man child (Christ and his ecclesia) before it underwent its time of travail (AD66½ - 70).
NOTES
29 This is the title used by Thomas after Christ’s resurrection (John 20:28) – My Lord and my God and is in no way trinitarian. JESUS HAS BEEN EXALTED AND NOW BEARS THE NAME ABOVE EVERY NAME.
30 See Colossians 1:15-19.
NOTES
31 See RV margin Psalm 45:6. This is how Hebrews 1:8 should read i.e. God’s throne (the mercy
seat) has now becomes Christ’s throne.
32 Deuteronomy 7: 26 makes reference to Revelation 13:15 ‘Apostasy of Israel’.
33 Egypt is often represented as a dragon (Ezek.29:3; Ps.74:13,14).
NOTES
34 The Jewish nation had to be circumcised again in order to bring them into covenant
relationship when they entered the land. (All except Joshua and Caleb, Josh.5:8.)
NOTES
35 Studies in the Acts of the Apostles, p.101.
36 Stephen asked for this sin (his death) not to be laid to their charge (v.59) – his prayer was answered by the conversion of the apostle Paul!!
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NOTES
1 Compare Joshua 4:9 with Luke 3:8 and 2 Kings 2:7-12. ALL IN THE SAME VICINITY!
2 The other Greek word frequently translated, as body is soma. Whereas soma can refer to either a living or a dead body, ptoma only ever refers to a corpse and is used only five times in the N.T. Table for the usage of soma in the New Testament:
The body of Christ
(the ecclesia) - 40x
The ecclesia (plural) - 1x
A body of grain - 3x
1 Cor.15:37,38
A resurrected body - 3x
1 Cor.15:44,45;
Phil.3:2
A living body - 70x
Uncertain (?) - 2x
Body of beasts - 1x
Heb.11:13
Translated as slaves - 1x
Rev.18:13
3 In Matthew’s gospel a corpse is indicated, in the synoptic record of Luke 17: 37. In response to the question Where, Lord? (Where will we be gathered?), Jesus says; “Wheresoever the body is (soma) thither will the eagles be gathered together.” The word soma can be used for either a dead or a living body.
This could indicate that the ingathering of the saints happens at Jerusalem and coincides with the raising of the witnesses from a dead corpse (ptoma) to a living body (soma)? The very next event in Revelation 11 is the last trump(et) and the time of the dead that they should be rewarded (11:18).
4 Revelation 20:4: “Those that were beheaded for the testimony (witness) of Jesus”. Scripture records only one person as beheaded for his witness – John the Baptist. Does this answer the question by the mother of the sons of Zebedee? (Mtt.20: 20-23)
5 For a comprehensive picture of this time period read Dr. J.W. Thirtle: The Titles of the Psalms, their nature and meaning explained (1904) and Old Testament problems (1907)see also Psalms Studies, volume I and II by George Booker; Hezekiah the Great and Isaiah by Harry Whittaker.
How do we understand the ‘testimony’ (witness) to which this Psalm refers? The first of these words [SHOSHANNIM – LILLIES] refers to the Spring Festival. The second word [EDUTH] meaning testimony or witness is undisputed. It is one of the ten words found twenty three times in Psalm 119. It must be something connected with the Spring Festival (Passover) and Dr Thirtle sees in it the law and the ‘testimony’ respecting the keeping of the Passover in the second month (cp Joel 2:23) when, under special circumstances it could not be kept in the first month (see Num.9:10-11 and 2 Chron.30:1-3). Psalm 79 tells of enemies being then in the land, which might well have created a difficulty in keeping the Passover in the first month.
6 While the people were weeping outside the Temple was Hezekiah inside the Temple with the letter from Sennacherib? (2 Kgs.19:14).
7 The old name for Jerusalem is JEBUS (after the Jebusites) and it means downtrodden, see Lk.21:24.
8 Psalm 79:1 says “They have laid Jerusalem on heaps.” This would indicate that the Psalm is post-exilic and not from the time of Hezekiah. Thirtle comments (p.53): “Looking at the prayer as serious, and taking into account the allusions that indicate continued habitation of the land, we grasp the true meaning of the first three verses as prophetic of coming judgement”
This judgement was also predicted by Micah (3:12) but was deferred because of Hezekiah and the faithful remnant.
9 The enemies of the witnesses display their bodies as trophies in the street of the city. This is what God
intends to do to His enemies (see Jer.14:15-17). We have here a role reversal and a classic case of misusing Scripture – but the witnesses will not be ashamed for they will be vindicated – God will display his enemies as trophies – a perpetual reminder to transgressors, as with HAMON-GOG (Ezek.39:11).
COMMENT
Isaiah chapter 66 relates to the reformation work of Hezekiah, when he sent out to the Northern tribes – their response was one of sarcasm and mockery; those who responded by regularly attending the feasts and came to Jerusalem for the Passover were delivered from the Assyrian, just as Hezekiah (whose sickness coincided with the invasion) was delivered from his sickbed – the deliverance of the King (on the third day) and of the remnant are metaphorically described as birth pangs. (Isa.37.3) We have then a picture of the refugees and captives returning (from the retreating Assyrian army)and God blessing the nation with abundance (a Jubilee year?), a cameo of the Kingdom age.
In this context see also ‘the little Apocalypse’, Isaiah chapters 24 to 29.
Note the following:
Isaiah 26:5 – downtrodden (JEBUS)
v.6 – poor and needy (witnesses)
v.8 – memorial = Passover = Lord’s table
v.11 – Elijah = witnesses
v.14 – death of God’s enemies
v.15 – God glorified, Rev.11:13
v.16 – repentance, Rev.11:13
v.18 – birth pangs, Rev.12:2
v.19 – resurrection, Rev.11:18
v.20 – all this happens at Passover!
27:1 – Leviathan = Dragon, Rev.12:3
For further background see HAW Isaiah.
Does the text of Isaiah 66 indicate the restoration of Temple worship in Israel before the second advent? This is outrightly condemned by God and seen as an abomination. I will choose their delusions” (v.4) – Is this in any way connected with 2 Thess.2:11 – “God shall send them strong delusion, that they should believe a lie.” However outlandish the idea of the re-emergence of Temple worship might seem, we know that certain Jewish sects have already made all the Temple instruments and priestly robes and have created a database with all the priestly (Levitical) names (COHEN) as well as producing periodicals that detail sacrificial worship. For further reading see ‘Ready to Rebuild, Imminent plan to rebuild the last days Temple’ – Thomas Ice and Randal Price (1992).
