Comments for December 24

v.6 refers back to 10:9 and 13:12, suggesting that Elihu has been a mute observer of the proceedings so far. Here he states his position from the outset as being different from the proud judgemental approach that the previous older men have taken.

Elihu now begins his words of advice.

33:6 in saying that he is 'in God's stead' according to Job's wish Elihu is looking back to Job's words Job 9:33.

It is a great lesson of patience to our younger folk. Elihu has waited his turn - admittedly he was angry at what was being said, but this did not cause him to speak until the older men had finished, even though he could see that they were wrong.

33:3 And so Elihu claims to be upright! What a way to start trying to help someone. Just like the Pharisee! 'I thank thee …' (Luke 18:11)

33:4 It seems that Elihu's claim to authority is that he has been made by God! But so has every other man and woman.

 JOB 33. Elihu is the “DAYSMAN” or mediator that Job had asked for (9:33)
      Job is a type of Christ: Suffering righteous servant of God.
      Elihu is a type of Christ: Intercessor- uphold the righteousness God.
      It is clearly seen from these two examples that no one person is a perfect and complete type of Christ.

Job 33:30. Here we see the object of God’s dealings with man explained. ”To bring back his soul (nephesh) (breathing creature) from the pit. (grave)

Does Elihu speak of the resurrection in Job 33:23-26? It's possible that he here describes the ransom from the permanent grave by the Lord Jesus Christ, with the resurrected body being renewed, as was Naaman (2Kin 5:14)

V.19 When man does not heed the warnings of the night, he is chastened. The new thought suggested by Elihu is that affliction is disciplinary (Job 36:10).

Elihu begins his second of four speeches.  He is reflective of Job's statements about himself and critical of his view that Yahweh does not inform man (vs.13-16).  The way that Yahweh communicates to man varies according to His will.   We should bear that in mind when we are looking for an answer from Him.  Elihu does not harp on the punishment is a direct result of sin theory as the three other companions did.  But he does subscribe to adversity as a means of discipline from Yahweh (vs.19-22).  Happily, Yahweh, being gracious, restores all things (vs.23-26).  Yahweh works in our lives in like fashion (Heb 12:5-7,11).

33:5  Rather than trying to help Job Elihu seems to be throwing down the gauntlet to Job as a challenge. Hardly helpful.

33 Elihu claims to be responding to specific things Job has said – for example :8 ‘thou hast spoken …’ The fact that Elihu is responding to things that Job has said is no guarantee that he correctly either understands what Job was saying or that his response is accurate and helpful. We do well to take heed to this when we are wont to say ‘You said …’ before making our comments to a brother or sister.

The scripture gives insight about the character of Jesus before He was born.  It does this by showing various aspects of Jesus in several Old Testament people.  These we call Christ-types. Both Job and Elihu are Christ-types.  Job is noted for his suffering, patience, and perseverance.  Elihu is seen as a mediator - bringing God's righteousness to man.

33:7  In saying that his hand would not be heavy upon Job Elihu is responding to Job’s earlier comments – Job 9:34, 13:21 – where he said that God’s hand was heavy upon him.

Verses 21-28 explain exactly what happened to Job, in a nutshell. It proves that Elihu understood what was happening, unlike Eliphaz, Bildad and Zophar.

Job did repent v27 compare 42:6

God delighted in Job v26 compare 42:9

His flesh was restored and he returned to youth 33:25 compare Job's long life 42:16

33:14-30 Elihu, against the background of his quotes of the things that Job said, not points out that God has no need to answer Job at all.

Here's a paraphrase of what Elihu is saying to Job.

Job, my friend. Please listen to me now for a second. I know you want to jump in and shoot me down, but please hear me out. Relax because I'm not going to say false things about you, or accuse you like the others did. I want to make you right before God. I seek to plead your cause just like you said you wanted. I'll stick up for you even if the others won't. I'll represent God's point of view to you, and you won't have to be scared of me like you would be of God. You can even have a go at me or cross examine me like you want to do with God, but without fearing His wrath. But I will stick purely to the issue in hand and not digress.

You know when you said God's not being fair to you? That wasn't really right was it? There's no need to make yourself look good at God's expense. Have you though that God might be right to have done what He did to you, but he is so great and wise that He simply did it for a reason you cant understand yet? And because He's so much wiser than you, He doesn't have to tell you why He does things. God's way of teaching us is always hidden, as you know; sometimes in dreams that we don't even remember in the morning; sometimes through suffering like you're experiencing now. He speaks through these experiences and seals the lesson by the sharpness of what we go through. We never forget it.

Job. We have to accept that there is a time for all of us to be afflicted, whether we have been "good" or "bad". God wants to keep us from falling whether now or in the future, so this doesn't have to relate to anything you've done. How do you know whether what you suffer now isn't to save you from some greater tragedy later? But God knows. So I really want you to think about this and consider that if you wait a little while all this will be over and God will restore you to health and strength again. Even your skin will be renewed like a baby's! Who knows, when you look back at the experience you may even say: "Yes, I see now that I did have a lot to learn from it. It was right for God to afflict me like He did".

God sometimes requires a mediator to explain these things to righteous people who are afflicted. Without this God would appear completely unjust in the trials he causes to come upon you. I'm here to do that for you in as pure and simple a way as I can, without malice or self service. I've heard you put your case to God, and now I'll represent God's case to you.

33:9-11 Elihu cites a number of things that Job has said in his previous speeches. Follow your marginal references and you will see where Job said these things.

I. Elihu's first speech is addressed to Job.

     Job 33:1-7 - why Job should listen to Elihu: V1 - addresses Job directly by name, three words rendered "words" (V1 <1697>, V3 <561>, V8 <4405>); V2 - "mouth"<6310>, "mouth"<2441>; V3 - no deception; V4,6 - I am a mortal man made by God's power just like you; V7 - in referring to "my terror"<367> Elihu addresses Job's mentions of "fear"<367> (Job 9:34) "dread"<367> (Job 13:21) perhaps exacerbated by Zophar "terrors"<367> (Job 20:25) - Elihu, noting how traumatised Job is, reassures him.

     Job 33:8-13 - Elihu recounts Job's presumptions: V9 - Job is accused of saying he is "clean"<2134> but he only uses that in reference to his prayer (Job 16:17 - "pure"<2134>), Job never says he is without "transgression" (Job 13:23;14:17); V10 - Job's self-righteousness resulted in questioning God's treatment of him (Job 13:24;19:11;30:21); V11 - the reference (Job 13:27); V12-13 - Job is wrong to "strive"<7378> against God (Job 40:2 - "Shall he that 'continueth'<7378> with the Almighty instruct him?...").

     Job 33:14-22 - God speaks to man in more than one way: V15-18 - when man is asleep there can be communication via dreams or visions (Gen 20:3-7;31:24;Num 12:6;2Sam 7:4,17) - terrifying dreams can serve to turn man from evil-doing, pride, and paths that could lead to death; V19-22 - another way of communicating is through the chastening (Heb 12:5-12) of pain (Job 7:5;19:20,27;30:17,30).

     Job 33:23-30 - God does save: V23 -  "messenger"<4397>, "interpreter"<3887>, that "one"<259> ("daysman"<3198> Job 9:33, or "mediator"<3316> 1Tim 2:5-6) directs us to Christ - Elihu is perhaps a type of Christ  (as is Job); V23-26 - perhaps this refers to or is an echo of the resurrection; V24 - "gracious" (<2603> - the concept of grace), "Deliver" (<6308> - the concept of deliverance from death), "ransom"<3724> ("atonement"<3725> "atonement"<3722> Exo 29:36, "atonement"<3722> Exo 32:30, "atonement"<3725> "atonement"<3722> Lev 23:28, "atonement"<3725> Lev 25:9, "atonement"<3725> "atonement"<3722> Num 5:8, "ransom"<3083> Matt 20:28, "ransom"<487> 1Tim 2:6); V25 - "flesh"<1320>, "fresher"<7375> (bodily resurrection Isa 26:19, restoration of flesh 2Kin 5:14), V26 - Job's prayer was heard and he was restored by God (Job 42:8,10,12;James 5:11,16); V27 - confessing past sins; V28 - "...'deliver'<6299> 'soul'<5315> from 'going'<5674> to the 'pit'<7845> and his 'life'<2416> 'shall' see the 'light'<216>" - saving a person from going to the grave so he can enjoy the light; V29 - while man has difficulty perceiving God's message (Job 33:14), God continues to patiently instruct; V30 - "To 'bring back'<7725> his 'soul'<5315> from the 'pit'<7845>, to be 'enlightened'<215> with the 'light'<216> of the 'living'<2416>" - though lacking concrete proof, might this hint at a future resurrection from the grave? The objective is man's good (Job 33:18).

     Job 33:31-33 - Elihu asks Job to listen while offering him opportunity to interrupt:  V32 - Elihu wants Job to be cleared; V33 - "...I shall teach thee 'wisdom'<2451>" (Job 32:7-9 Jobs friends were unable to teach wisdom - Job 32:7 "wisdom"<2451>, Job 32:9 "not 'wise'<2449>"). 

33:8-9  So Elihu accuses Job quite specifically of saying certain words. Whilst there is no record of Job using those exact words the ideas behind what Elihu says can be seen in Job’s words –Job 9:17, 10:7, 11:4, 16:17, 23:10-11 to list a few places.  However it does not follow that Elihu’s conclusions are correct.

33:33 Like the three friends Elihu presumes that Job is not as wise as he is.

33:13   So Elihu sees Job’s words as striving against God. We do well to consider whether we ever question what God is doing in our lives.

33:12  In saying “in this thou art not just” Elihu is reproving Job for what Elihu sees as Job justifying himself.

33:5    Doubtless Elihu was concerned to “correct” Job. However it is clear that his approach did not achieve its objectives. We must ask “Why?” One thing is clear. Elihu is confrontational in his approach. We should learn from this. Jesus is a perfect example. He is never confrontational with those who have a desire to know and understand his teaching.

33:3     If one’s point is true and right there is no need to claim wisdom or authority. The words and reasoning will provide the proof of the wisdom of the points being made. As soon as someone claims to be wise and knowledgeable we should be careful to assess the arguments and not simply believe the claims to wisdom and knowledge.

33:19  The way in which Job speaks here contrasts with his comments in Job 7:13.

33:7    Whereas Job had felt God’s hand was heavy upon him –  9:17 etc. – Elihu claims he will not be heavy handed. How could Elihu think that he could be better in communicating with Job than God had been?

33:16-17     Truly this is how God works. He reveals Himself through His word that we might be delivered from death.

33:14 Elihu seems to be telling Job that God has revealed Himself to Job but Job has not recognised it.

33:14 Elihu seems to be telling Job that God has revealed Himself to Job but Job has not recognised it.

33:3 Did Elihu think the other friends were not “upright”?

33:6 So, as there is no indication that Elihu had been appointed by God to speak with Job, his claim that he is “in God’s stead” is simply a claim he is making in order to give his words more credibility. Truth is truth irrespective of who says it. We should never make appeals to any status that we might think we have when presenting truth about God and His workings. The authority actually is scripture.

FEAR OF MISTREATMENT

Job had been though a terrible time. Not only had his whole life collapsed around him, but the people he thought were friends did nothing but abuse him, interrogate him and try to get a confession out of him. As a credit to Elihu, he tried to put Job at ease before he began verbally running him down. The words of Elihu should also be a comfort to us when we find ourselves under attack from other people. Sometimes words can do more harm than weapons, and so we need an antidote to protect us from the harmful effects they can have. Elihu’s words will not always be completely healing, but they do help. He says, “I am the same as you in God’s sight; I too am a piece of clay. No fear of me should alarm you, nor should my hand be heavy on you.” (Job 33:6-7).

If we could just remember what Elihu said when someone attacks us with their words, we would be able to bear it more easily. Our attacker is just like us. They also have been made by God. They are equal to us. Status, strength and verbosity are only illusions, for we are all made of dust and will return to dust. We need not fear them.

The one we should fear is God. The psalmist sums it up well when he says, “The Lord is with me; I will not be afraid. What can mere mortals do to me? The Lord is with me; he is my helper. I look in triumph on my enemies.” (Psa 118:6). Let us have the same confidence.

32:6 Elihu’s observation that he was “young” is not simply a statement about his relative age compared to Job. Rather it is a rejoinder to Job’s comments – 30:1– that the young derided him. Elihu’s claim will be that he has respect for Job even though Job was in error regarding his view of himself.

33:12 Given that God has already spoken highly of Job it should cause the one speaking of Job to be careful in his use of words. So saying Job was not “just” we see a contradiction between how God sees Job and Elihu’s view.

Whilst Elihu’s comments are specific and God’s more general care should still be the way one spoke.

What about ourselves? We see a believer with a problem but recognise that the person has been called by God. That should always make us circumspect in speaking to our fellow believes.

v.9 - see also 2:10 - Here is the prophecy of the coming of Jesus, presented quite openly as God coming to dwell with men, as indeed the name Emmanuel also says. Jesus had the job of manifesting his father to mankind in a very direct way. In our determination to reject the teaching that Jesus was actually God, we must be careful not to miss these indicators of the absolute oneness in purpose that made them indistinguishable in many ways.

9:9 King cometh unto thee John 12:15
9:9 lowly Matthew 11:29
9:9 riding upon an ass Matthew 21:5
9:10 I will cut off ... the horse Micah 5:10
9:10 I will cut off the chariots Haggai 2:22
9:10 And he shall speak ... earth Psalm 72:8

9:7 - 8 speaks of the way in which Yahweh will defend Israel and Jerusalem against the confederacy of nations that come against it. Doubtless there was an application of this prophecy during the time the Greeks came -see v13 - against Israel but it will have its complete fulfilment when Christ is back in the earth and is, therefore, a shortened prophecy which is developed in Zech 14

v.1 - Hadrach is only mentioned here. In secular history it is reported as being attacked by Shalmanezer III in his second expedition of BC 772 (the first of BC 773 was against Damascus), but no-one is able to say where this Hadrach was.

9:10 In quoting Psalm 72 - see list above - we see that Zechariah is drawing on the glory of Solomon's kingdom and using that to speak encouragement to the inhabitants of the land in difficult times. Of course these words were not fulfilled in Zechariah's day - but will be when the lord Jesus returns.

9:1-7 By a systematic review of the nations around Israel the prophet shows Israel that her neighbours will cease to be a threat to her, which contrasted with the way things were during the time that Zechariah was prophesying. One wonders how many of the people actually believed what Zechariah said.

Zech 9:9 Zechariah is prophesying of impending attack of Alexander, but is able to clearly point out the differences of the roles of Alexander, who they would have witnessed, and that of their true King.

 

ALEXANDER                                                            CHRIST

Came to crush.                                                         Will come to redeem.

Unjust.                                                            Just; a true king. 2Sam 23:3

Came to destroy.                                                         Came to save.

Proud                                                                   Submissive. Phil 2:5-8

Rode into Jerusalem on a prancing horse.    Will ride into Jerusalem on animal of peace.

Zech 9:12. It is the privilege of the firstborn to render double. (Deut 21:17) Israel is the firstborn nation of God. (Exo 4:22) Those who embrace the Hope of Israel in Christ assume that position also. But, the privilege of firstborn also brought a double share of responsibility, so that while a double portion of inheritance is granted those found worthy, we must remember that a double portion of punishment will be given to those who have disgraced that position.

9:11 The blood of the covenant and the freeing of the prisoners is an enigmatic way of speaking of the sacrifice of Christ. Zechariah is drawing on the ideas of Isa 42:7, amongst other places, to show the way that God's salvation was working.

V.16  "Save them as the flock of His people"  Israel will be restored to its former privileged status (Psa 80:1) under the good shepherd (Eze 34:20-23). They will be saved as the flock of His people.

GOD WATCHES
 
Is the world out of control? Sometimes it seems like it when we live in fear of terrorists, global warming, financial insecurity and minority groups that rise to power. Our futures seem so unpredictable, especially as violence and crime rise - even in our own neighbourhoods. But Zechariah has a message for us today that will help set our hearts at peace.
 
"For the eye of the LORD is on all mankind as well as on the tribes of Israel." (Zech 9:1[mg]) God knows exactly what is going on in the world we live in. He knew what it would be like before we experienced it, and he has a plan for the future that will right all the wrongs that are currently happening. God's plan is detailed in the rest of Zechariah 9 where he explains that he will send his King, Jesus, to proclaim peace to the nations, to save his people and to destroy God's enemies.
 
The world may seen like it is out of control, but with God's watchful eye overseeing everything that happens, he will not let it go too far but will intervene at just the right time to save us from destruction. So let's not let ourselves be worried about the things that are happening. God said they would. Instead let them strengthen our faith and make us look forward all the more eagerly to the return of Christ.

V.10 The mention of Ephraim and Jerusalem is a reminder that the northern and southern kingdoms will be united again, but they will not be the only ones to benefit, for peace is to be declared to all nations, and ensured by the presence of the righteous king ruling over a world-wide kingdom. Hence we see the complete disarmament.

This chapter starts with prophecies about surrounding nations (Zech 9:1-7), and then includes the wonderful verses which were fulfilled so accurately by the Lord Jesus Christ, as He rode into Jerusalem on the donkey. But that was not the conclusion. Just as the visions in the earlier chapters had the two applications, first of all a local meaning, and then a secondary meaning for the future, so this chapter does the same. The King who would ride on the donkey was to speak peace to the heathen. That day is yet to dawn.

Vs.1-8 outline the exploits of Alexander the Great (356-323 BC) in the Near East.  He swept through Syria and Philistia but did not touch Jerusalem as predicted in v.8.  He destroyed Tyre in a spectacular five-month siege (vs.3,4).

Vs.9,10 talk about the coming king, Jesus.  V.9 was fulfilled during His ministry (Matt 21:7-9).  V.10 speaks of the time when Jesus returns to earth to rule.

Vs.11-17  Some think that these verses sketch the victories of the Maccabees during the second century BC when the Greeks were defeated.  At that time, the Jews rose up against Antiochus Epiphanes. However, Amos talks about a period of spiritual darkness from the time of the last Old Testament prophet to the birth of Jesus (see my note on Amos 8, Nov 28).  That being the case, it would be inconsistent for Yahweh to comment on any event that happened during the period of spiritual darkness.  And so, it is hardly likely that the Maccabees are being discussed here. 

The reference to the Jews rising up against the Greeks has yet to happen (v.13).  The forefather of Greece is Javan.  Ezekiel Ch. 27 considers Tyre's demise.  Javan is mentioned in vs.13,19.  Notice who Javan is associated with in v. 13 - Meshech and Tubal.  These two are subject to Gog, the leader of the northern host that will invade Israel in the end times.  With Gog will be Meshech and Tubal (Eze 38:2,3; 39:1).  In that alliance we should expect to find the sons of Javan also.  In terms of modern geography, a European alliance, led by Russia, will include former Soviet satellite states; Balkan states; and Greece.  Other states, such as Iran and Libya will also join the alliance.   But, the returned Jesus, together with the immortalised saints, will fight and destroy these invaders and save Israel.. 

9:3-4 Amidst the words of encouragement to Israel the prophet returns to speak of Tyre’s destruction. Tyre had been destroyed by the Romans but recovered and again became a powerful sea port. However, just as Ezekiel had prophesied, it would cease again, which happened when Alexander destroyed the city again. Eze 26:12– notice the shift to ‘they’ in verse :12 indicating a second destruction by others than the Babylonians.

9:6 The Septuagint reads "a foreigner" shall dwell there. Both the R.S.V. and the N.R.S.V. read "a mongrel people", the N.K.J.V. has it as "mixed people" This we would suggest shows the slow decline in Philistia. Foreigners gradually took control where the Philistines once proudly ruled.

9:10 The prophecy that the horse would be cut off from Ephraim and Jerusalem shows that the provision of the king was not through their own might but was to be of God. As such it echoes the words of the earlier prophet, speaking of the birth of Jesus – Mic 5:10

 9:11 The pit symbolizes death and the grave. With Jeremiah (Jer 38:6) and Joseph (Gen 37:24) they were left in a pit, suggesting death. So it is here with Israel they had been as it were dead. During the captivity they were in the hold (grave) of Babylon. We can point forward with spiritual Israel when they will be freed from the power of death and be granted eternal life.

9:11  The ‘pit wherein is no water’ seems to echo the pit into which Joseph was cast – Gen 37:24. Whereas Joseph was in the pit and then sold into Egypt Israel have been delivered from the pit.

9:9 Of course there was no king who came to Jerusalem riding on an ass. However Nehemiah as the governor returned to Jerusalem after a long absence. So maybe this is the incipient fulfilment of what Zechariah is speaking of

Zech 9:9-10 - V.9 Prophetic triumphal entry of Jesus on a donkey (John 12:13-15;Matt 21:4-5); V.10 He will proclaim peace to the nations and will rule to the ends of the earth (Isa 2:4;Psa 72:1-8,11,17).

Zech 9:10 First Principles>Sure Mercies of David>Land
The land will stretch from the Mediterranean Sea to the Dead Sea and from the River Euphrates to the River of Egypt Psa 72:8, Zech 9:10, Matt 21:1-11. The references in Zechariah and Matthew show that this is Jesus' land.
First Principles>Sure Mercies of David>Land For more information go to Psa 72:8.

REJOICE! THE KING COMES

Take a look at what is happening around you. Israel are back in their land, God's people have been partially regathered. The land of Israel, once  recently a desert, is now like the garden of Eden. At the same time we also see what Jesus described as the beginnings of birth pains - earthquakes, wars, famines and even persecution over an ever increasing proportion of the world's Christians. We see the violence, sexual immorality, greed, love of pleasure, godlessness and lack of self control that also confirm that we live in a time that is close to the end.

If we are determined to live a godly life, the times we live in and the times to come will be hard and we will find them a trial. But we also need to see that living in these times means that we are close than ever to the time when Jesus will return. For that reason we need to rejoice. Zechariah prophesied of the time he would come, saying, "Rejoice greatly, O daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey." (Zech 9:9)

Yes, this was fulfilled when Jesus rode into Jerusalem 2000 years ago, but that joyous occasion will be fulfilled again at his return from heaven. He is coming. Let us rejoice greatly and shout out praises for the wonderful hope we have.

9:10 Speaking peace is part of the work of Messiah and is also the work of Messiah spoken of in Psa 85:8

Zech 9:13   The poetic language which speaks of Judah as a bow and Ephraim as arrows could not speak of the time of Zechariah as at that time Ephraim – the Northern kingdom – had not returned. These words are to be fulfilled in the latter days.

Zech 9:12

"Turn you to the strong hold, ye prisoners of (the) hope..."

This is the only place where the definite article, the, appears in Hebrew! See related passages in the New Testament in Acts 26:6; Acts 28:20; Col 1:5,23. The "prisoners" held by the grave are released and rejoice in the liberty of the sons of God (Rom 8:21).

9:1-7 Zech’s predictions, given to him by God, about the nations immediately surrounding Israel will be fulfilled fully when the kingdom of God is re-established

 Zech 9:9-11.

Both Matthew (Matt 21:5) and John (John 12:15) cite v. 9 or a part of it as being fulfilled when Jesus rode into Jerusalem at his last Passover and the crowds acknowledged his kingship with their loud "Hosannas to the Son of David". Yet here in Zech. - v. 10 - it would appear that when this eventually happened, the Messiah would establish his kingdom of peace. But that didn't really happen then. How are we to understand this omission?

Due to prophecies like this along with a number of statements by Jesus and John the Baptist that the kingdom of God was at hand, is it any wonder that Jesus' closest disciples were still thinking of an imminent establishment of God's kingdom soon after his resurrection?

"Will you at this time restore the kingdom to Israel?" they asked (Acts 1:6).

One thing to always keep in mind in regard to Old Testament prophecies and their fulfillments is that they are not always sequential in nature where the first vision is followed shortly thereafter by the 2nd and then the 3rd, etc. An acknowledgment of that principle may provide an answer to the question here.

When Matthew and John both note in Jesus' ride into Jerusalem on the donkey and the crowd's reaction to that a fulfillment of Zechariah's prophecy, they, at that time, could hardly have been faulted for thinking that the very next passage would soon take place - that his kingdom would soon begin and would extend from the river to the ends of the earth (Zech. 9:10) - {compare the promise to Abraham - Gen 15:18-21 & Psa 72:8,19}. But did they notice what v. 11 has to say?

"As for you, because of the blood of the covenant with you, I will free your prisoners from the waterless pit."

This, of course, must be a reference to Christ's sacrifice - his death, resurrection, and the subsequent salvation provided by that act for all believers from all ages - past, present, and future, releasing all from the pit of eternal death. So one way to take these passages is simply to understand that they are not in sequential order.

Having said that, an argument could be presented that there is an order to these passages if we are allowed to interpret the peacefulness of v. 10 as that which Jesus accomplished due to his sacrifice - in breaking down the barriers between Jew and Gentile and providing an equal means of opportunity for salvation to all. Paul in Eph 2:13-18 in speaking about what the sacrifice of Christ accomplished says -

"But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. For through him we both have access to the Father by one Spirit."

So if taken in this way, the whole of the 3 verse section is really about the Lord's sacrifice - his riding into Jerusalem and acceptance by the common man as Israel's future king, and his sacrifice whereby his blood of the covenant was shed for the remission of sins - all helping to bring about a spiritual peace that all mankind can now benefit from. Of course, the spiritual doesn't preclude the natural which could and would only eventually come to pass after the spiritual has taken place.

9:9     “Behold thy king cometh unto you” clearly speaks of Jesus because this is how these words are quoted in John 12:15

9:9       In calling the “daughter of Zion” to “rejoice” because her “king cometh” echoes the promise – Isa 62:11 – The word “salvation” in Isaiah is expounded as “king” here. 

Tyre and Babylon

Tyre is a sea trading nation. It became exceedingly wealthy because of the trade done through her:

"Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets," Zech 9:3

Which is how Babylon is described in Revelation:

"The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple..." Rev 18:12
 

Notice how Tyre's destruction is through fire:

"Behold, the Lord will cast her out, and he will smite her power in the sea; and she shall be devoured with fire." Zech 9:4

and how similar this is to Babylon:

"Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her." Rev 18:8

The result for Tyre is that the Kings that relied on her stand afar off to watch the spectacle, mourning for their lost ally:

"Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful, and Ekron; for her expectation shall be ashamed;" Zech 9:5

which is also what happens with Babylon:

"And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning," Rev 18:9

9:11    “His dominion shall be … to the ends of the earth” quotes Psa 72:11. As we can see that this area of Zech 9 is speaking of Jesus – we know this because of the way in which this area of the prophecy is quoted in the New Testament – we can be sure that Psa 72 is also speaking of Jesus.

9:8  The “house” spoken of is clearly the temple – another prophecy about the kingdom age.

9:16     Zechariah here re states the wonderful promise that God made – Isa 11:12 – about the way in which the nations would look to Israel for an understanding of God. So we are looking to the time of the kingdom when Israel have turned to God.

9:1      Whilst there are a number of occasions when a word is spoken and it is called a “burden” there are only three times that we read of “the burden of the word of the Lord”. Here and Zech 12:1 and Hag 1:1

9:12   The chapter is about deliverance. Verse 9 speaks of Jesus arriving in Jerusalem. So the appeal to turn to God “today” provides the basis for Jesus’ words to the man beside him on the cross – Luke 23:43 “today shalt thou be with me in paradise”

Zech 9:8     this is the time when God will “comfort Zion” as Zechariah has already promised – Zech 1:17 and was spoken of by the earlier prophet – Isa 51:3.

9:2-4 Tyre. A city state that had once been very supportive of David and Solomon exalted itself and even thought of itself as better than Yahweh – Eze 28:2-6– it was to be punished. So Zechariah is repeating words which some of those who returned with Joshua may well have heard before from the mouth of Ezekiel.

9:2 the wisdom of Tyre reflects what the slightly earlier prophet –Eze 28:3-5 had spoken of to the captives in Babylon who were now back in the land in the days of Zechariah. Did they remember what Ezekiel had said?  Did they see the extensive references that the prophet has made to the earlier prophets? – Are we alert in our reading to the earlier events often spoken of? The references to earlier events will fill out our understanding of the area of scripture that we are reading.

9:9 Israel were looking for a king, as they were in the days of Jesus. However to them the “king” would be a mighty warrior that would free them from human oppression. Notice, however, that the king that God would give them would come with “salvation”. A salvation from a far greater threat than all the nations that came against Israel – salvation from  death.

9:17 A realisation of what God was going to do for them (in the previous verses) caused the exclamation “How great is His goodness …”.

Do we similarly reflect on God’s goodness when we appreciate the salvation from sin and death that we have been granted?

ch.8:7,8,10,12 - all affected one third of the earth. Is there a connection with Eze.5:2,12?

7:1 That the angels held the four winds demonstrates that the winds were symbolic of God's judgment. That the judgment were held until the servants of God were sealed shows the compassion of our God.

8:1 The 'silence' is a demonstration that those who were judged recognised God was judging them. The following examples show how silence is the response of one who recognises the correctness of the judgment. Psalm 31:18 Isaiah 15:1

9:4 Again, as in chapter 7, there is a lull whilst the servants of God are 'sealed' Thus we see again the care that our God has for His children in times of trouble. We should take comfort from this when we reflect on the terrible events that are to come on the earth. It matches the way that Yahweh was concerned for His people calling them to hide from coming wrath Isaiah 26:20.

Ezekiel 37 is the vision of the valley of dry bones - the whole house of Israel. Just as Ezekiel was asked whether Israel could live again after her scattering. The redeemed who John saw, similarly, were brought back from death.

Amos reproved Israel for their unwillingness to serve Yahweh. They were more concerned with serving false Gods.. So the third trumpet must relate to the downfall of a system of religion which prefers false Gods to the true but actually has known what is true religion.

The end of this power was to be as effective as the destruction of Sodom and Gomorrah.

THE SEAL OF GOD

Plagues are to come on people who do not have the seal of God on their foreheads. It is not a seal that can be forged, stolen or given away.
What does it look like? It's appearance is not described, but I believe it is something that probably cannot be seen - but it is there and can be seen and is known by God.
How do we get the seal of God on our foreheads? I believe that it starts now. We must get God into our hearts and minds as much as we can. Fill your brain with the things of God. Read the Bible every day and as often as you can. Think about what you have read and try to understand it. Study the word of God and make it part of your life. Discuss God's Bible with as many people as you can to sharpen your mind and to tune it to be at one with God. Pray for God to fill your mind with his character and wisdom. We will have the seal of God on our foreheads when our minds are full of him.

How clear is his seal on you?

7:15 God dwelling amongst the redeemed is the end point of His plan. It is hinted at in Exodus 25:8 but it is not to be simply God dwelling in a temple. We are the temple - He wishes to dwell in us - that is what the promises to David are all about. However He will only dwell in us if we are a fit place for Him to dwell.

ch 8 - The book of Revelation has angels acting many times. They bring the judgements of the trumpets in this chapter. We should realise that the angels are always at work - ministering to those who are heirs of salvation (Hebrews 1:14)

9:4 The seal of God in the forehead contrasts with the mark of the beast (Revelation 14:9) - we have to decide who we wish to serve. God or the beast.

7:14 "sir thou knowest" quotes Eze 37:3 where Ezekiel is responding to the question the angel asked about whether the dry bones can live. So we see that these in Revelation  who came through tribulation are likened to the house of Israel who had been scattered and left for dead.

8:11 "wormwood" is used elsewhere in Scripture (Deut 29:18, Prov 5:4, Lam 3:15) where clearly the meaning is that of bitterness which provides the basis for the language here.

9:11 The Hebrew "Abaddon" has its Old Testament counterpart in <011> which is typically translated "destruction"(Job 28:22)

9:16 Is this number an exaggeration? It need not be so; when we consider that this was the total number of horsemen used by the Turks during their four century mission.

8:1,2,13 To understand the unfolding of history subsequent to 90 AD, let us picture a three-sectioned telescope.  The first section contains the first six seals.  Then we open the second section where the seventh seal contains the six trumpets (incorporating two woes).  Then the third section is opened where the seventh trumpet (containing the third woe) contains the seven vials.

Traditional interpretation marks the first trumpet at about 400 AD.  The sixth vial period is the present time.  The seventh vial marks Armageddon and the Lord's retribution on Babylon.  And so we see that we are very close to the Lord's return.  This should spur us on to get our houses in order. 

7:4-8 144,000 are sealed from every tribe. The first tribe is Judah, which is the tribe of the Lord Jesus. Thus, the 144,000 represents (in symbol) the redeemed from all nations. Notice that Joseph replaces Ephraim, which confirms that the 144,000 speaks of spiritual Israel and not natural Israel. Also notice that the tribe of Dan is not represented. Why not?

The numeral 144,000 is made up of multiples of twelve and one thousand.

Twelve is the number of tribes and forms the basis of description for Israel. Spiritual Israel has been grafted into that commonwealth, and so it can be designated by the same number.

One thousand is a number that describes the perpetual nature of divine grace (Exo 20:6; Deut 7:9; Psa 105:8). The foursquare character of 144,000 (12,000 x 12,000) depicts completeness.

Twelve is associated with the heavenly City of Jerusalem (the redeemed saints) (Rev 21:2, 10-16, 21). One thousand is associated with divine grace in the Kingdom (Rev 20:6). Thus, the 144,000 represents the redeemed of the Lord in the Kingdom (vs.14-16; 21:4).

7:14 Achieving white robes after washing in blood is, humanly speaking, a paradox. It would not happen. But God’s ways are not our ways. He counts Jesus’ sacrifice to us for righteousness. So even though we are not righteous in ourselves we are made righteous - justified – by our faith in him.

8:13  Even though there had been great woes upon the earth things were to get worse! There is coming ‘a time of trouble such as never was’ – Dan 12:1

9:11 Whilst the ‘king’ is described as ‘the angel of the bottomless pit’ he is not one of God’s messengers. He is a messenger of death and destruction.

8:8 The burning mountain cast into the sea is typical of the overthrow of Babylon which Jeremiah speaks of – Jer 51:25

9:3   The smoke which produced ‘locusts upon the earth’ is like the all pervading nature of the Midianites in the days of Gideon – Judg 7:12 – which were overcome by God’s power.

Four trumpets are blown in this Chapter 8. A trumpet is blown to alert one’s attention to something. In this case, it was to alert the enemies of Rome to move against her. In the fifth century, various groups provoked Rome.

8:7 The first trumpet summoned the Goths

8:8 The second trumpet summoned the Vandals

8:10 The third trumpet summoned the Huns

8:12 The fourth trumpet sounded the diminution of Rome in the west and the birth of an eastern rival in Constantinople. It was Constantine who founded Constantinople in 330AD as a second Rome.

Finally, in 1054AD there was an official Catholic split between east and west.  Rome continued in the west while the Orthodox Church ruled in the east.

This historical event is described by the legs of Nebuchadnezzar’s image in Dan 2. There we are told that the image has two iron legs. Iron is a symbol of Rome. Rome was split into two parts, east and west, hence two legs.

Chapter 9 deals with the rise of Mohammad and Islam. It also talks about the Turkish Empire as it expanded its territory. Constantinople (Eastern Rome) became subject to the Turkish Empire. Today, Constantinople is called Istanbul, a very important Turkish port on the Bosporus.

The Russian Orthodox Church is the largest of the eastern Orthodox group. In the Soviet Union, the Russian Orthodox Church was out of political favour. But, since the fall of the Soviet Union in 1991, the Russian Orthodox has grown by leaps and bounds, being embraced by Russians everywhere, including Putin. The tops of Russian Orthodox

Churches display crosses with crescents underneath. These are a reminder that the seat of Eastern Roman Empire (Byzantine Empire) rightly belongs in Constantinople (Istanbul). Russia will sweep into Turkey and claim Constantinople on behalf of Eastern Orthodoxy. It is at this time that other opportunistic thoughts will enter the Russian mind, and attacks further south will occur (Eze 38:10).

7:17 Here is a role reversal. Normally the lamb is fed by the shepherd. But here the lamb is doing the feeding. The feeding s achieved through the sacrifice of the ‘lamb’ so the food is Jesus’ sacrifice.

9:11 ‘Abaddon’ is a Hebrew word and is found as ‘destroyed’ in Est 7:4 where it is used in the context of an attempted annihilation of the Jews. Thus we see the force of the Hebrew word.

Judgements can save

Even in the midst of these judgements we are reminded God hears our prayers and acts on them (Rev 8:3-5), and that He is able to keep us from these judgements (9:3-4). God's judgements are actually there to protect and deliver those who are His people, as well as destroying those who persecute the righteous, just like the plagues in Egypt and the fire on Sodom.

8:4     In likening prayer to incense Jesus is drawing our attention to the words of the Psalmist – Psa 141:2

Rev 8:7; Rev 9:13-21; Rev 10:2-11

The following are abridged notes taken from the books, Hear What The Spirit Saith To The Ecclesias, by Brother John Knowles, Eureka, by Brother John Thomas, and 13 Lectures On the Apocalypse, by Brother Robert Roberts.

God’s judgments on Catholic Rome - each trumpet brought invaders to some part of the Roman Empire:

1^stTrumpet: A.D. 395, the trees and all the green grass is symbolic of the mighty men and their followers – the Huns and Goths under Alaric who ravaged Rome and its provinces destroying the Catholic multitude.

2^ndTrumpet: A.D. 429, The Vandals under Genseric destroyed 1/3 part of the Roman fleet in the Mediterranean Sea.

3^rdTrumpet: A.D. 450, Attila the Hun is the “great star,” who devastated the Western 1/3 of Rome with his army. Wormwood is # <894>, apsinthos in the Greek, a river in the Illyrian “third” of Rome, symbolically bitter because of the destruction.

4^thTrumpet: A.D. 476, Romulus Augustus, the last Emperor of the Western 1/3 Roman Empire was banished by Odoacer of the Herculi, a foreign prince who reigned in Italy under the title of a Patrician, and represented the Eastern Roman Empire.

5^thTrumpet: A.D. 632, and is also the 1^stWoe, Mohammedan power descended on Catholic idolaters in the Eastern 1/3 of the Roman Empire. This power came from the “bottomless pit” or “abyss” the region of Arabia who King was called Abaddon (the destroyer). Mohammed let loose the Arabian “locusts,” or armies for 150 years injuring also the Scorpion power of the Saracens.

6^thTrumpet: A.D. 1062, and is also the 2^ndWoe, the slaying of the 1/3 of the Eastern portion of the Roman inhabitants was limited for 391 years and 30 days when Constantinople was captured and became the seat of the Euphratean, or Turkish power until its power was “dried up.”

7^th Trumpet: is also the 3^rd Woe and is in conjunction with the Seventh Vial poured out by Christ and the saints on Papal Rome. It is the last and greatest of the Woes, even “the time of Jacob’s trouble” (Jer 30:7).

NEVER GIVE UP

"After this I looked and before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. ... These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb."(Rev 7:9,14)

The lesson for us today is, Never Give Up.

All the faithful people, the great multitude in white robes are the ones who Never Gave Up when they went through the great tribulation. It seems to me that a time of great tribulation is still to come, but in the meantime, each of us will face our own tribulations.

It might be a battle with sin in our lives that we struggle to overcome.

Never Give Up.

It may be that we are persecuted for our faith - even to the point of death.

Never Give Up.

It may be that God is testing us to our limit financially, in sickness, or with relationship issues.

He wants us to Overcome. Never Give Up.

Often we feel like we have no strength left. So let's pour out our needs to God in prayer and he will give us all we need to overcome if we will just Never Give Up.

7:11     When we read “round about” we might think it a general description of the way the angels were arranged. However here, like in Rev 4:3, the idea of fellowship is being presented. The angels were closely associated with the throne.

9:14   The mention of ‘Euphrates’ identified the location with Babylon which figures repeatedly in the remainder of Revelation. Not that literal Babylon is being spoken of. Rather it is a way of directing attention to that power which manifests the qualities of the Babylon that is spoken of in the Old Testament. 

8:12   Whilst we may wonder what is being prophesied by the removing of part of the sun moon stars we know that these elements are used elsewhere to speak of Israel. Joseph’s dream and his father’s reaction –Gen 37:9-10 - show this.

8:5 The lightnings, thunder and voices, echoingExo 19:16 when the law of Moses was given, is a recurring theme in Revelation being found in Rev 4:5, 8:5, 11:19, 16:18

Rev 8:7

“The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.”

Seeking a greater understanding of Bible prophecy of end-time events, the Apocalypse is one of the most misunderstood and debated book of the Bible.

Without question we are witnessing events that signify the end of our age. We witness an unprecedented convergence of a global merging of religious, economic, and political systems – all at a time when ideologies, economies, and conflicts are increasingly unstable and falling apart. Global chaos has become the new norm!

We witness unprecedented natural disasters, which we are more inclined to dismiss, yet this Biblical passage, interestingly, describes a natural disaster to a T, as to what would occur on earth from a Coronal Mass Ejection (CME), a cosmic event (cf. Luke 21:25,26).

Astrophysicists tell us the sun’s surface is around 10,000 degree Fahrenheit or 5,500 degrees Celsius. http://www.livescience.com/42593-how-hot-is-the-sun.html/ Should a massive X class CME strike an area of earth in its direct path, the plasma would push away that part of the earth’s atmosphere, exposing it to a negative 150 F. This would instantly crystallize the moisture in the exposed stratosphere and the CME pressure waves pushing through the atmosphere would immediately compress the ice crystals into hail. As the CME continues toward earth, it will vaporize all planes and its passengers in the air, along with all the birds, and flying insects. Thus, hail, fire, and blood are mixed and cast upon the earth! When the CME reaches the surface of the planet, John tells us 1/3 of whatever is in its path will be destroyed. It is worthy of note that the order given by the apostle John is the exact order of what happens should a massive CME hurl towards and hit earth!

Furthermore, earth’s magnetic field, which protects the planet, is collapsing, and collapsing ten times faster than the researchers realized. Solar radiation, solar winds, and CMEs now have a greater impact on earth than ever!

http://www.sciencealert.com/new-study-shows-that-earth-s-magnetic-field-is-weakening-more-rapidly-than-we-thought/

Governments all over the world have built over 1,000 doomsday seed vaults to ensure the survival of the human race. They built massive underground bunkers and underground cities from where to govern. NASA’s CME detection satellite named, STEREO will give the US Government 12 to 24 hour’s notice of an approaching catastrophic solar flare.

https://www.whitehouse.gov/the-press-office/2016/10/13/executive-order-coordinating-efforts-prepare-nation-space-weather-events/

There are more signs of Christ’s return today than at any other time in history. We are surrounded by so many obvious signs that one would have to be blind not to see them. In Luke 19:44, Jesus rebuked the people of his day for failing to recognize the signs of his first coming. How much more reason do we have to recognize the signs of his second coming?

7:14      those who have “washed their clothes in the blood of the lamb” are those spoken of in Rev 22:14 who “do his commandments”.

8:13     Even though there have been judgments that angel is now pronouncing that there will be more. God never leaves Himself without witness. He always warns of impending judgment. Do we speak of these judgments as a warning to those around us that God is still involved in world affairs and will establish His kingdom?

7:15    When Israel had built the tabernacle and it had been consecrated the lampstand in the holy place never went out. In this sense worship was effected “day and night” even though the nation slept each night.

Rev 9

The rise of Mohammedanism - A.D. 632, the First Woe, or Fifth Trumpet

“THE earth in the prophecy of the fifth and sixth trumpets is symbolical of the secular and ecclesiastical orders and people of the Catholic Apostasy; which by the fifth trumpet were to be ‘tormented’ and ‘injured’; and by the sixth to be ‘killed,’ or deprived of all power, authority, and rule over the Eastern Third of the fourth beast dominion.

Until the power of [Mohammed] the Prophet-King, or Star, was matured in [Arabia] ‘the pit of the Abyss,’ the pit was shut; so that neither ‘smoke nor ‘locusts’ could issue forth upon ‘the earth’ to torment and destroy the unsealed.

‘The Abyss,’ where the destroying angel was to torment, was the Holy Land and the Greek empire, in which he would help to ‘set up an abomination making desolate 1290 years’ (cf. Dan 12:11).

It was in the reign of Heraclius that the fifth trumpet began to sound; and that ‘the abomination of desolation’ established itself as the normal condition of things in the Holy Land.

The sword of Arabia was the sword of God, forged and sharpened for judgment upon the idolators of Syria and Greece. Hitherto the Pit of the Abyss was closed.

Mohammed was right; these shaven crowns ‘obstructed the way of God,’ as the clergy of all orders and degree in ‘Christendom’ have been doing, and are doing, ever since, even to this day.

‘The first woe is passed,’ A.D. 933; ‘behold there come yet two woes after these things.’”

Brother John Thomas, EUREKA, Vol IIb

Rev 9

The rise of the Turkish Empire - A.D. 1062, the Second Woe, or Sixth Trumpet

"THE four angel-powers of the sixth trumpet were bound territorially; for we are informed that they 'had been bound by the great river Euphrates.' This river was the boundary of their dominion, and divided it from the territory of 'the Third' which they were to kill. To loose these Oriental powers was to cause them to cross the Euphrates, to invade with their myriads of cavalry the Eastern Third of the Roman inhabited earth.

The loosing of the four angels was not simultaneous. First, one angel was loosed; then followed an interval; after that a second; then a second interval; the third angel was next unbound, and executed his mission; a third interval then ensued; and, lastly, the fourth angel was loosed, and he consummated the work of killing 'the third.'

The period of time (391 years and 30 days) has exclusive reference to the operations of the 'two myriads of cavalry' against the Eastern Third peoples, after their crossing the Euphrates.

The morning of May 29, 1453, at length dawned--all was depression and abject superstition with the city--the myriads pressed forward--the Ottoman artillery thundered (at the capital) from all sides--the double walls were reduced by cannon to a heap of ruins--two thousand worshippers of the Virgin fell beneath the scymitars of the victorious Turks, and thence forth, Constantinople became the capital of the fourth Euphratean angel-power. Thus was killed the Eastern Roman Third of the men, at the full end of 'the hour, and day, and month and year.'"

Brother John Thomas, EUREKA, Vol IIb

Rev 9

The Little Open Scroll - The Great Day of Ail Shaddai

Human history will not come to a close with the superpower nations blowing each other up in a nuclear war. This battle will not be the East against the West, or about Communism verses Capitalism, etc. This age will come to an end by two forces – evil nations fighting against Christ, the Saints, and Angels.  Events leading to this final confrontation are escalating by the day!

“THE time of this vision is the concluding period of the seventh trumpet, termed the ‘sixth vial’ – ‘the time of the dead when they are judged and rewarded’- when they stand before the Deity in the scene exhibited in Rev 20:12-15.

This ‘little scroll’ is the most important fragment of the Apocalypse. It contains the catastrophy of the plot, without which all the rest would be of little interest to the believer. By the angel holding the little scroll ‘in his hand’ his power is identified with the execution of its contents, and the character of these is indicated by his voice. They are ‘the lightnings, and voices, and thunderings, and earthquake, and great hail,’ of Rev 11:19 – the judgments of the seventh vial; which exhaust the wrath of Deity, and give victory to the saints, and rest for a thousand years – Rev 14:13; 15:2; Rev 20:4.

This is the grand catastrophy of the apocalypse—the slaying of the Latin Catholic Beast, and the destroying of its body politic by the Rainbowed Angel—by the Spirit manifested in the saints.

The Angel, therefore, symbolizes John and his associates as the scroll incorporate; that is, after they eat the scroll they occupy the position of the angel upon the sea and upon the earth; and in their prophesying again, their voice crashes with the roaring of the seven thunders.”
Brother John Thomas, EUREKA, Vol II

Rev 8:13

“And I beheld and heard an angel flying through the midst of heaven…” AV

Brother John Thomas in Eureka, Vol II uses the word “eagle,” not angel, and so read in the Greek translation in the Diaglott. It reads, “And I saw, and I heard an Eagle flying in the Mid-heaven, saying with a loud Voice, ‘Woe! Woe! Woe! to THOSE who DWELL on the EARTH, from the REMAINING Blasts of the TRUMPET OF THOSE THREE ANGELS who are ABOUT to sound.'”

Brother Thomas writes, “THE ‘eagle’ was the ensign of the sealed servants of the Deity, who during the tempestuous times of the first four trumpets, and for centuries after, were protected from extermination by the Serpent-power.

The angelism of the eagle flying was to warn ‘the dwellers upon the earth’ (the Arian and Athanasian catholics, and others) of what was still coming upon them.

While the eagle-proclamation was warning the people, war, pestilence, and famine, in all the reign of Justinian, were plaguing them with unexampled miseries. But this was only introductory to the coming ‘woes.’ The camp of safety was with the ‘flying eagle.’

The Seventh Head was only to ‘continue a short space’—sixty years, which is ‘short’ compared with the supremacy of the sixth. Theodoric was the First King of the Seventh Head of the Beast—A.D. 493 – A.D. 526.

Woe, Woe, Woe—these woes were to issue out of the fifth, sixth, and seventh trumpets.

The Sixth and Seventh Heads which hindered the manifestation of the Name of Blasphemy upon the Seven Hills being taken out of the way, scope was now afforded for its development into the Eighth Head of the Beast. From the epoch of the settlement of Italy, A.D. 554-559, and during the ensuing two hundred and forty years of Rome’s eclipse, the greatest, or most influential subject in the degraded city, was the pope.”

Rev 8

THE SEVENTH SEAL, THE WITNESSES OF THE 16^TH CENTURY

“IN process of time their power of resistance was diminished. This was attributable to the ONE BODY being enfeebled by the admixture of traditions which had crept in, and, in so far, rendered it ineffectual. The pastors, whose business it was to keep the lightstand well supplied with the golden oil of truth, were deteriorating in faithfulness and aptitude for teaching. Hence, the light grew dim and smoky, and men did not see their way as in former years.

In consequence of this enfeebled perception, their Christian virtue became too easy and tolerant of the traditions of the apostasy, until at length their individuality converged towards, and was finally lost in, the indefiniteness and confusion of the Lutheran and Calvinistic novelties of the sixteenth century. This fatal termination of their labours is styled in Rev 11:7, the finishing of their prophecy.