Comments for December 25

v.14-15 - Here we have the basic truth stated that God is the sole power in the universe, and stated so clearly and concisely. It is a most humbling thought when we feel we have done anything at all in our own strength. Every breath we take is at His command.

Elihu 'answers' the three friends saying that they have not understood Job's problem correctly.

v.18 - The implication throughout the book is that Job was a very important person in the city, maybe (some say) even the king, so the words of these verses are spoken, apparently, against the older men for their words against Job.

34:5 In saying that Job said 'I am righteous …' he is appealing to things that Job had said (13:18 27:2) - but is he accurately reflecting what Job meant? It is so easy to misquote others and then accuse them of things that they did not mean. Is Elihu guilty of this?

34:10 And now Elihu turns to the other friends who have already spoken to Job and implies that their understanding is faulty.

Job 34:17. God, as the creator and sustainer of all life has a very good reason for everything that he does. Think about the potter and the clay, who does the moulding? There are things we do not know about, or understand, but that does that give us the right to question it. Man does not have the right to challenge God in anything; we know that he is a loving and merciful God. Just think what has been done for all of us.

Elihu was quite right when in Job 34:3 he said that the ear tries words, as the mouth tasteth meat.  There's a good lesson for us here.  We can discriminate against, and spit out, offensive food. So we must select what we hear, and reject what is offensive.

V.2,16 The opening of this chapter is addressed to the friends of Job (wise men), while yesterday's reading (Job 33) it was to Job only. As we read through today's reading we see that Elihu once again addresses Job only (V.16) 

It is sobering to contemplate that the LORD has absolute power over life and death (vs.14,15).  He can create and destroy at will and nobody can dispute His actions (Psa 104:29,30).

34:7-8  Elihu’s assessment of Job differs significantly from God’s as laid out in Job 1:8.

34:8  Do we think that Job ‘goeth in company of the workers of iniquity’? If not then this questions the reliability of Elihu even though he claimed to be speaking on behalf of God.

Elihu says, of the mighty, that God punishes the wicked ones quickly and publicly (vs.25-27).  How does that fit with Manasseh, for example?  Manasseh was the benchmark for wicked kings.  It was because of his sin that the LORD vowed to bring disaster upon Judah and Jerusalem (2Kin 21:11,12).  The LORD would not, under any circumstance, be dissuaded from this vow (Jer 15:1,4).  And yet, Manasseh reigned 54 years (the longest reigning Judean king), and died without incident at 66 years of age (2Kin 21:18).  Other kings, some good and some less evil than Manasseh, came to stickier ends than he.  And so, how is Elihu's argument correct?  All parties in this discourse - Job and his companions - said some things that are correct and other things that lack understanding.  This tells us that the human, finite mind cannot completely explain the ways of the infinite LORD (Isa 55:8,9).  Therefore, we should obey the things we can understand from the LORD, and trust Him in the things that we cannot explain.

34:2  Elihu now turns to the friends and addresses them as well as Job.

A DIFFERENT VIEW

Elihu said, "It is unthinkable that God would do wrong, that the Almighty would pervert justice." (Job 34:12) He was right. But in this true assumption Elihu and the rest of Job's friends had a difficulty. They saw the problems that had come on Job as just punishment given by God to Job because Job had sinned in some sort of terrible way. On face value what they thought is probably how it looked. But Job had not sinned. He insisted on his innocence and even God declared that there was no one like him.

So did God do wrong and pervert justice? As Elihu said, the thought that God would do wrong or pervert justice is unthinkable. The point they overlooked was that Job's trials were not in the cause of justice. They were not a punishment or a reward for anything. Job's trials were given to prove that Job would be faithful to God no matter what happened.

In the end, Job did remain faithful and God was proved right. The lesson for us is that when we are tempted to think God has done wrong or has perverted justice, we need to think again. He is always right and always just. If anything is wrong it is the perspective we have taken.

Elihu’s exhortation to Job is, in paraphrase: Humble yourself in front of the Almighty and say: I have been afflicted but I will not offend. Teach me what I cannot see; if I have sinned I will sin no more. Even such a man as Job can sin in his righteousness, as all men sin. The exception was the Lord Jesus. Elihu’s exhortation sounds reasonable. Elihu did not offend Yahweh as he was not subject to Yahweh’s anger (42:7).

In v7-8 Elihu appears to accuse Job unjustly. But this isn't the case. All he means to say is "Job, listen to yourself! You sound just like a fool when you say 'it doesn't make any difference whether a man serves God or not' ". Elihu isn't saying Job is a wicked man, but that his words make him sound like one (v8). This is a turn of phrase Job used himself when speaking to his wife:

"you speak as one of the foolish women speaks" (2:10)

My paraphrase of Elihu's words in v7-9 would be: 'by saying "I shouldn't suffer in this way because I'm righteous!" you sound just like all the other fools who know no better. You're acting like them when you say "It doesn't profit a man to serve God" '

34:14-15 Whilst Elihu’s comment about God’s control of man’s life is true it is hardly relevant to Job’s situation. It is of no comfort to him.

34:10 In saying ‘therefore’ Elihu is saying that he has a good reason for the friends to listen to him because of the evidence that he has already presented.

II. Elihu's second speech - God does not pervert justice.

          Job 34:1-4 - Elihu's appeal to the wise: V3 - cross reference (Job 12:11); V4 - "...let us know among ourselves what is good" (1Thess 5:21).

          Job 34:5-9 - Elihu's rebuke of Job's assertions: V5 - Elihu points out Job accused God of refusing to give him justice (Job 27:2); V6 - Elihu says Job said he was  "without transgression" (see also Job 33:9), but Job spoke differently (Job 10:7;7:20;13:23;14:17); V9 - cross reference (Job 21:15), the word "For" of 34:9 connects the seemingly exaggerated charge of 34:7-8.

     A. Elihu defends the justice of God.

          Job 34:10-12 - God never does wrong: V10 - cross reference (Rom 9:14), "understanding"<3824>; V11 - cross reference (Rom 2:6).

          Job 34:13-15 - God is all-powerful: V13 - "charge"<6485>, "disposed"<7760>; V13-15 - God is accountable to nobody and His supremacy is displayed in how He keeps the earth and its inhabitants in existence; V14 - "spirit"<7307>, "breath"<5397> - cross references (Job 33:4, "Spirit"<7307>, "breath"<5397>; Job 32:8, "spirit"<7307>, "inspiration"<5397>; Job 4:9, "blast"<5397>, "breath"<7307>; Job 27:3-4, "breath"<5397>, "spirit"<7307>).

          Job 34:16-20 - God's justice is superior: V16 - "understanding"<998>; V17-18 - "how dare Job call into question the justice of God!", "we treat mortal dignitaries with respect (i.e. Job in Job 29:25) yet these mortals are where they are only through permission of God (Dan 4:17;2:21) and surely God is of much greater honour"; V19 - God is no respecter of persons (Rom 2:11;Job 10:3;31:15); V20 - "without hand" means without a human hand (Dan 2:34;8:25).

          Job 34:21-30 - God doesn't answer to anybody: V21 - God sees everything (Job 31:4); V22 - even in the night nobody can hide from God (Job 24:14-17); V23 - perhaps means "God has no need of an official judicial trial to examine or decide"; V24 - "number"<2714>; V25 - "destroyed"<1792> (Job 4:19 "crushed"<1792>, Job 5:4 "crushed"<1792>, Job 22:9 "broken"<1792>, Job 6:9 "destroyed"<1792>), destruction of evil replaced by a new order to come unexpectedly like a thief in the night (Isa 66:18;1Thess 5:2); V26 - God's just judgement will be public and not arbitrary as Job feared (Psa 58:10-11;Isa 66:23-24;Job 9:22); V27-28 - but Job cared for God's ways and the needy so this should have comforted (Job 29:12;31:16-22); V29 - can't condemn God for being silent, God is under no compulsion to show favour when man feels deserving.  

     B. Elihu's condemnation of Job.   

          Job 34:31-33 - the correct response to God: V33 - God decides the rules not Job (Job 18:4), importance of humility before God (Isa 66:2).

          Job 34:34-37 - the incorrect response of Job: V35 - Job spoke without "knowledge"<1847> (Job 13:2;38:1-2;42:1,3); V36 - "tried"<974>, this contrasts with Job's confidence in a trial outcome (Job 23:10); V37 - "clappeth"<5606> (Job 27:23 "clap"<5606> - Job 27:13-23).         

The answer to the book of Job: Why did Job suffer?

The latter half of this chapter is challenging because Elihu appears to be taking the side of the 3 friends. Reading in the New King James version clarifies it a great deal. One very important reading aid is to put verses 35-37 in speech marks. Elihu is quoting the 3 friends and taking issue with what they said about Job. Likewise in v17 he rebukes them for condemning a just man, and v18 questions their attitude:

"Is it fitting to say to a king 'you are worthless', and to nobles, 'you are wicked'?"

It's plain from the book of Job that he was a noble; perhaps regarded as a king. Elihu asks "would God have given Job all this authority over the weak and needy if he were a terrible ruler?" (v17) so in v10 and v12 he equates this with charging God with wickedness. In v19-30 he explains how God looks after the poor and needy and removes rulers if they are cruel. This is in keeping with the rest of scripture. And even though Job was a righteous ruler, could he claim to be so perfect he would never fall into bad ways in the future? (v31-32). So Elihu has put his finger right on the answer to the book of Job. Job was suffering for the people; having his character refined so that he would continue to look after the poor and needy. Can you think of anyone else who suffered for others so that he could continue looking after them?

34:9  Whilst the exact words that Elihu says that Job said cannot be found in Job’s speeches the sentiments can be seen in Job Job 9:22-23

A Christmas Message

The word, “Christmas” is an admixture of Christ and mass (of the Roman church). The celebration of Christmas only began around 320 A.D. when the Catholic syncretists in Rome decided to convert the Mithraic, “Birthday of the Unconquered Sun, into a birthday more suited to their aims. The admixture of “Christmas” clearly shows the tendency on the part of Church leaders to meet Paganism half way.

Contrary to common tradition, Jesus was born in autumn. Firstly, Scripture recounts that sheep were in the fields (Luke 2:8), a situation that would not be possible in the cold month of December. Secondly, Jesus was six months younger than John the Baptist (Luke 1:24-27,36). Zacharias, the father of John the Baptist, was of the 8^thcourse of Abijah (Luke 1:5; 1Chron 24:10). The 24 courses of priests that served in the temple for a weeklong period twice a year began in the month of Nissan (spring, March/April). Therefore, John would have been conceived sometime in June (Luke 1:23-24), and born the following March, meaning that the six months younger Jesus would have been born in September, and not in December!

According to Dr. John Thomas’ calculations, Christ was born in “BC3.” Prof. Ernest L. Martin, author of The Birth of Christ Recalculated, says that the Star of Bethlehem, signifying the birth of Jesus Christ can be calculated to within a few hours on September 11, 3 B.C., based on astronomical charts and alignments for that time!

The astronomical sign the apostle John gave about the woman that had the moon “under her feet” (Rev 12) actually occurred on September 11, 3 B.C. It was a New Moon Day – Tishri 1, the date Rabbis have long taught that Adam was born on! This exact same heavenly alignment repeated itself this very year, 2011, on the Feast of Trumpets, September 29^th– 30^th(www.stellarium.org)!

Alfred Edersheim in his book, The Life and Times of Jesus the Messiah, writes on the customs pertaining to the Jewish marriage covenant: The groom left his bride to return to his father’s house where he remained for about 12 months, and not longer. During this time, the bride prepared herself for the marriage, while the groom prepared a dwelling place in his father’s house where he will bring his bride later (John 14:2-3). Only the father would determine when the dwelling place was finished (Matt 24:36; Mark 13:32). At the end of the period of separation, the father would give his blessing, and the groom left to meet his bride. The bride was expected to know the groom’s coming, and be ready for him (Matt 24:44; Luke 21:34-36; 1Thess 5:4-6), though she did not know the exact time. Because of this, the groom’s arrival, usually occurring at night, was preceded by a shout (1Thess 4:16). The bride then left to be with her groom.

I believe the exact planetary alignment that occurred during the Feast of Trumpets 2011 to that of Christ's first coming heralds our one-year preparation time for his return for his bride! If this assessment is correct, than all of us who have accepted his proposal may expect our Groom to return during the Feast of Trumpets 2012! At this point, let me just say that date searching is not date setting!

In conclusion, Jesus did not ask us to remember him by celebrating his birthday, let alone a pagan god's birthday. He left an explicit instruction on how his followers were to commemorate him - through his death, and not his birth (1Cor 11:23-26). We have been freed from the shackles of error, superstition, mythology, and all other sorts of pagan festivities. Rather, let us eagerly prepare ourselves as the marriage of the Lamb draws ever so near.

34:6    The word incurable is the same word <605> found in Jer 17:9 translated desperately. Job is presented as seeing himself as being in a terrible situation. However, despite Elihu’s assertion Job never used that word in any of his speeches recorded in the book of Job.

34:16   Elihu says that Job would listen to him if he was wise, implying that only a fool would not take heed to his words. That is no argument. His words are true or false on their own merit. This is emotional blackmail.

Job 34:36
“My desire is that Job may be tried unto the end because of his answers for wicked men. For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.”
Does Elihu desire that Job be tried to the utmost, even to death, as some interpret this verse? Let us examine the sayings of Job and the sayings of Elihu to determine what the truth is behind this verse.
Let me first begin, though, that the book of Job opens with an Adversary alleging that Job lives righteously and fears God only because God protects and prospers him (Job 1:8-11; 2:3). He implied that Job served God for something, i.e., some reward. The Adversary’s accusation was directed toward both God’s justice and Job’s righteousness. The Adversary basically asked the question: “Is it love, or is it self-serving that motivates a person to be righteous, to fear God, and to separate from sin.” The Adversary wrongly assumed that since God protected and blessed Job, greed was the foundation of Job’s righteousness, rather than a personal intimate relationship based on love, trust, and fear of God.
Job’s three friends, Zophar, Eliphaz and Bildad claimed that God punishes only the wicked, but blesses the good. Their theological belief stated that if something bad happened to someone, it must be because they did something bad, if something good happens, it must be because they did something good. They, thus, tried to get Job to admit that he did something wrong and intensified their pressure on him. Unknowingly, they upheld the Adversary’s philosophy! Job also shared this view, that the world is based on reward good and punish evil, but now found inconsistencies in the application of this doctrine. They did not understand that God allowed and arranged suffering for purposes other than retribution. Eventually, they stopped reasoning with Job because Job “was righteous in his own eyes”(Job 32:1), and Elihu enters the picture. Interestingly, Elihu is the only one with the Hebrew name meaning:“My God is He.” The name Elijah means: “My God is Yahweh.” How similar!
While Job’s friends claimed Job suffered because he was sinning, Elihu said Job was sinning because he was suffering! Elihu showed that God used suffering to benefit people, to deliver them from staying in their graves (Job 33:17-19,28,30), and that Job humble himself before God (Job 33:27; Job 36:21; Job 37:24)! Elihu argued God is not unjust (Job 34:10-12,21-28); God is neither uncaring (Job 35:15), nor powerless to act on behalf of His people (Job 36 - 37). Elihu presented a totally different perspective on suffering. He showed Job and his friends their quid pro quo premise for suffering was wrong, he showed them that suffering is to bring us closer to God, he showed them that God is sovereign and in control of all our affairs, and showed them God does reward the righteous based only on His love, His mercy, and His grace! Elihu, by bringing the right perspective, clarity, empathy, compassion, and giving concrete help, unlike Job’s friends, his speech was a prelude to God’s own speech. Elihu was angry with Job because he justified himself and not God, Job accused God of being his enemy and unjust, and Elihu was also angry with Job’s friends because they spoke falsely and offered no true and concrete answers (Job 32:2-3).
So what did Elihu mean when he said: “My desire is that Job may be tried unto the end”? End is the Greek word netsach, # <5331>, and means:” a goal, i.e. the bright object at a distance traveled towards…” In other words, Elihu was saying that Job be brought to the trial’s conclusion to its intended end or goal! Job 34:36 is given in the context of verses 34:31-35,37. Consider the words of James 5:11: “Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.” God’s purpose in disciplining is not simply punitive, but to save – “To bring back his soul from the pit, to be enlightened with the light of the living” (Job 33:30).
Elihu spoke correctly; Job’s three friends spoke incorrectly in that God only punishes the wicked. Job’s friends are rebuked by God, but not Elihu (Job 42:7-17). Job prays for his friends that they obtain forgiveness, but not for Elihu because he was right. The bulk of Elihu’s speech focused on God’s justice, ascribing righteousness, graciousness, and majesty to God and for Job to stand still and consider the wondrous works of God. God was not Job’s enemy and God was not unjust as Job charged (Job 33:8-12) and Elihu condemns (Job 35). Does then Elihu’s speech fit that of the Adversary of Job 1:6-11? Certainly not!
May we continue our journey to the end by pressing "... toward the mark (or goal) for the prize (eternal life) of the high calling of God in Christ Jesus (Phil 3:14) that God deliver us from the pit – the grave of perpetual sleep.

Job 34

We read that Elihu charged Job with answering as a wicked man words without knowledge, words without wisdom, and rebellious words against God (verses 35-37).

Elihu proceeds to correct Job's mindset. Please compare to what Elihu says in v. 10 to Psa 145:17; vv. 11-12 to Psa 9:8; vv. 13-15 with Acts 17:24; v.16 to Matt 11:15; vv. 17-18 with Isa 29:16; Rom 9:20-21; Heb 12:9; vv. 19-20 with Deut 10:17; Gal 2:6; vv. 21-22 with Psa 139:11-12; vv. 23-30 with Isa 40:12-15; Job 34:31-33 with Rom 9:14-16.

Regarding verse 9, some make an issue that Elihu charged Job with saying something he did not say. In part they are right, that those were not the exact words of Job. While Job did not come out and say, “What profit shall I have more than if I had sinned,” he did imply such during his complaints against God (Job 9:14-24; cf. Job 16:6-17; cf. Asaph's words in Psa 73:12-14). Again, Job never said he was serving God for nothing, but the statement he made showed that in his thinking it did not matter to God if we are blameless or wicked, and that God gets some sort of pleasure in seeing “the plight of the innocent” by laughing over it! Elihu was helping Job to understand his own mindset as read in Job 21:7-15 and Job 9:14-24

Elihu understood that God is not unjust, nor does He take pleasure in the sufferings of righteous men (Job 34:10-12). He directed Job to look to the heavens (Job 35:5), to see how small we all are, and that our sins and our righteousness has no bearing on who God is, the judgments He makes, nor do they change God in anyway (Job 35:6-8). We cry out to God for help, but what about crying out to God in thanksgiving for His many blessings? Although we do not see God, or His justice when we expect it, God is just and we must wait on His righteous judgment in His time. God was patient with Job as Elihu was correcting him, and we must be patient with God as He corrects us in whatever method He chooses thawill benefit us the most.

Elihu tells us in Job 34:36 that his “desire is that Job may be tried unto the end because of his answers for wicked men.” What did he mean by this? Well, in speaking to Job (Job 33:1), we read in Job 33:30 that Elihu’s desire is “to bring back his soul from the pit, to be enlightened with the light of the living…”- in other words, to heed the words of the wise as opposed to the words of the wicked. Is this what someone’s adversary wants? Is this how someone speaks (Job 33:31) if he has evil determined?

The apostle Paul spoke similar words in 1Cor 5:5, wherein he stated: “To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord.” Sharp words, indeed, but absolutely necessary for the preservation of the Truth and prayerfully also for the salvation of his “soul.”

34:31-33         Elihu is now putting words into Job’s mouth – suggesting how he should speak to God.

34:24  Whilst, doubtless, it is true that God does not respect persons, which is the point being made, we should appreciate that the “mighty” that Elihu is speaking of is Job. Elihu is using true principles but saying that they apply precisely to Job. Of course the decision as to who to exalt and put down belongs to God, not Elihu. When we apply Biblical principles we must be careful not to overstep the position we are in.

34:36   When Elihu requests that Job be tried to the end he is not seeking for Job to be punished right to the end of his life. Rather, as James’s inspired comment – James 5:11– shows, his desire is that through his trials Job will eventually see that God is merciful.

Job 34:8

"Which goeth in company with the workers of iniquity, and walketh with wicked men."

A reader writes: “… So though Elihu was correcting the mindset of Job on the problem of the righteous suffering - did Elihu misrepresent Job in ch34v8 and overstep the mark?"

My reply: There are pros and cons concerning Elihu because of a misunderstanding of what is really happening and what Elihu is really saying and not saying.

Elihu did not "overstep the mark." Here's why: Elihu actually repeats accusations leveled against Job by his three friends, being a silent listener and weighing the facts of what they said (e.g. Job 34:7cp. Job 15:16), and not being accusatory! They were groundless accusations against Job including that he walked with the company of evildoers, as indicated by Eliphaz (cf. Job 22:15). Furthermore, Job did not say, "For he hath said, It profiteth a man nothing that he should delight himself with God" (Job 34:9), as commonly interpreted (cf. Job 1:22). Job did not charge Yahweh falsely! These are Eliphaz's words (Job 22:1,2)! They are not anywhere near to what Job really said and may be read in Job 9:22.

Elihu's anger was a righteous anger. He was angry that Job justified himself rather than Yahweh (Job 32:2), He was angry with Job's friends because they failed to prove these accusations against Job, misinterpreted his situation, yet condemned him. Thus, Elihu corrects Job in justifying himself, and in claiming that he is sinless (Job 33); condemns Job's three friends, elevates Yahweh and emphasizes His greatness.

The very fact that Elihu is not rebuked by Yahweh shows that he spoke wisely, and did not falsely accuse anyone; that he spoke with respect in allowing the others to speak first before offering his response. What a lesson for us to emulate and not look at problems from a human perspective.

34:22  This the only occasion when a person other than Job uses the phrase ‘shadow of death’ in this book. On this occasion it is Elihu. It is if at last one of the friends of Job picks up on a key phrase that Job uses – but then uses Job’s words to condemn him! The other occasions are:- Job 3:5, 10:21,22, 12:22, 16:16, 24:17, 28:3, 38:17

34:37  We all sin. The implication of Elihu is that, rather than recognising his sin, Job rebelled against the reproof he had been given. Whether that was true or not is maybe not as important as the need for us to understand that sin will be forgiven but has to be acknowledged rather than the truth of our behaviour being rebelled against.

34:2 Elihu, rather unwisely, speaks to his friend in what could be considered a condescending way. It may well have been that he was simply giving them respect, but his approach was open to misunderstanding. In this is a lesson for us. We should be careful not to use words that can be misunderstood when speaking with other, no matter how well intentioned our words may be.

34:11 It is understood that God deals with men according to how they have behaved. However this does not mean that anyone suffering has done something wrong. This misunderstanding has been seen in Job’s friends and now, it seems, in Elihu. We must be careful not to form opinions about others on our perception of how God is treating them.

34:11 It is understood that God deals with men according to how they have behaved. However this does not mean that anyone suffering has done something wrong. This misunderstanding has been seen in Job’s friends and now, it seems, in Elihu. We must be careful not to form opinions about others on our perception of how we might see their problems as an indication as to how God is treating them.

34:6 Elihu seems to be alluding to what Job said in 9:17-20

34:6 Elihu states a true principle all die. All die because everyone is one of Adam’s descendants. As Paul’s inspired comments say – Rom 5:12

v.4 - the nail is an aspect of prophecy about Jesus. Ezra 9:8, Isa.22:23-25

10:1 latter rain Joel 2:23
10:2 because there was no shepherd Ezekiel 34:5
10:5 tread down their enemies Malachi 4:3
10:6 Judah Joseph Ezekiel 37:16
10:9 I will sow them among the people Hosea 2:23
10:9 remember me in far countries Deuteronomy 30:1
10:11 'river shall dry up' Isaiah 11:15
10:12 walk up and down in his name Micah 4:5

10:2 - 3 'because there was no shepherd' Ezekiel 34:8 Israel's leaders disregarded the flock as did the elders in the time of Jesus - see Matthew 9:36 therefore they were punished.

10:6 'Judah and Joseph' see Ezekiel 37:16. Zechariah is picking up the concept outlined by Ezekiel concerning the reuniting of the two parts.

10:10 The promise is a regathering of the outcasts which extends beyond the return from Babylon as it picks up the language of Isaiah 11:11 looking to the final restoration of Israel.

v.6,12 - We are reminded that God is willing to strengthen us. Let us not be slow to ask Him for this strength that we might by His grace be saved.

10:3 In speaking about punishing the goats Zechariah is drawing attention to the wicked shepherds in Israel and Ezekiel's reproof (Ezekiel 34:17) where God was going to judge between the sheep and the goats.

LEADERS
In Zechariah's days the leaders of the people led them in any direction they could, as long as they did not lead them in the direction of God. "The idols speak deceit, diviners see visions that lie; they tell dreams that are false, they give comfort in vain. Therefore the people wander like sheep oppressed for lack of a shepherd."

It is exactly the same for the people of our day. Governments allow us free speech to speak out for any cause we like - we can take up the cause for witchcraft, homosexuality, abortion or any other topic you fancy - unless it happens to be Christianity. If we speak about Christ or try to turn people back to God we are labelled as brainwashing and trying to influence people against their will. No longer is the Bible read at school or prayers offered as governments prepare to discuss legislation. God has been kicked out of the lives of the people. So it is up to us, who still know God, to be leaders - even against the opposition - to lead people to God. In doing so we will save ourselves and, with God's blessing, those who follow us.

10:6 In speaking of bringing again the people Zechariah may well have caused confusion in the minds of the people. Surely, they might reason, we have just returned so what does the prophet mean when he speaks of bringing again. Those who really wanted to know would have to ask the prophet and search the Scriptures. They would have learnt that this return was not the final restoration of Israel, despite the fulfilment of Isaiah 14 - and other Scriptures, that we have alluded to already.

Zech 10:4. The nail here is a stout peg, upon which to display articles of value or glory. Christ will display the glory of his Father’s house,

Zech 10:6. In providing a Deliverer for His people God though the prophet is showing what He will do for His people Israel
            I will strengthen. (The house of Judah)
            I will save. (The house of Joseph)
            I will bring them again.
            I will have mercy upon them.
            I will hear them.
This, as was done when Israel was led out of Egypt.

10:5 In speaking of the treading down of God's enemies Zechariah is using language which Malachi (4:3) would later use to speak of the destruction of the wicked.

V.1 This verse gives us a figurative picture of spring: with grain ripening after the spring rains, with lush pasture in the fields for the sheep to consume, with widespread joy and happiness in the revelation of Divine goodness.

V.6 Judah and Joseph stand for the southern and northern kingdoms as a whole; all who were still living far from "the land" would be made mighty and be delivered, and be brought back home

Zech 10:3-4 - an apparent reference to Christ as the "corner" (NIV says "cornerstone") Heb. "pinnah" (6438) means "a pinnacle, a chieftain, bulwark, chief, corner, stay, tower". Compare with Matt 21:42

Zechariah talks about the blessings that Jesus will bring when He returns (v.1).  He also talks about Jesus as the redeeming warrior of His people Israel.  He will confront and destroy the idolatrous nations that oppress Israel (vs.2,3).  The shepherds and goats of v.3 do not refer to false prophets of Israel but rather to the leaders of the nations that oppress Israel.  The context of the verse supports this.  The same language is used by Jeremiah (Jer 25:19-26;34-36).

Today we have a few verses giving the reasons why Israel have been punished (Zech 10:2-4), then the rest of the chapter is a wonderful picture of the Jews’ return, and of the Kingdom. Do notice Zech 10:2; even lifeless idols speak lies and falsehoods.  Our possessions can sometimes speak to us in clearer tones than we hear from God.  The problem Israel had was to which sound-source they closed their ears.

10:9 In saying ‘I will sow them among the people’ Zechariah quotes at least the idea of Jer 31:27 thus indicating that even though Israel are now back in the land they will be scattered yet again – which happened under the hand of the Romans.

10:8 Whilst the people had only recently returned from Babylon the prophet speaks of a return – indicating that God is showing them that the return from Babylon is but a shadow of what will happen when Messiah comes.

 10:2 They have been misdirected, and as a result go their own way because of a lack of leadership by the shepherds. This is exactly what Ezekiel spoke of (Eze 34:6). What a lesson for today; the flock needs shepherds or leaders, if they are missing, the sheep will wander off on their own, and as a result will become lost.

V.6 talks of restoration of the House of Judah and the House of Joseph.  The House of Judah represents the two tribes of the Southern Kingdom, and the House of Joseph refers to the ten tribes of Israel (the Northern Kingdom).  Joseph had two sons, Manasseh and Ephraim who were counted as sons of Jacob (Gen 48:5,6).  The tribes of Manasseh and Ephraim dominated the Northern Kingdom of Israel and became synonymous with it.  And so, Zechariah is saying that the LORD will restore all Israel (the twelve tribes). This will take place when Jesus returns to earth.

10:4   The ‘nail’ harks back to Isa 22:23 but whereas that ‘nail’ was ‘removed’ the nail that Zechariah  speaks of – Jesus – will never be removed.

10:6 That God will have mercy draws on the language of the earlier prophet Hos 1:7 see last year’s comment for another link with Hosea.

10:3 The mention of visiting the house of Judah draws on the promise of the earlier prophet – Hos 1:7

10:1   Whilst it may seem that Zechariah is encouraging the people to pray for rain the way in which Psa 72:6 speaks of the coming of Messiah we see that the prophet is encouraging the people to pray for the coming of Messiah.

Zech 10:3

“Mine anger was kindled against the shepherds, and I punished the goats: for the LORD (Yahweh) of hosts hath visited his flock the house of Judah, and hath made them as his goodly (war) horse in the battle.”

God’s anger was kindled against the shepherds because they failed to feed, protect, watch over, love, and guide their sheep on the right path (see Eze 34:2-4). The shepherds, figuratively also called “sheep,” had figuratively become male goats. Male goats were the leaders of their flock (Jer 50:8). The shepherds became the goats leading Yahweh’s sheep astray (see Matt 25:31-33 cf. Acts 20:28-29)!

In Psa 23, David gave a beautiful picture of how the LORD shepherds His flock, setting for us the example on how we are to shepherd. In Mark 6:34 and John 10:14-16, we have the example of how Jesus shepherded his flock, and we are exhorted to do likewise (1Pet 5:2).

God raised up many teachers for His ecclesia who did not, or do not have titles or positions, or jaw-dropping degrees. His criteria has been and always will be to give us true shepherds after His own heart who will feed the ecclesia in knowledge and understanding in order to preserve His Truth when false shepherds corrupt it from within. The heart is the center of our thoughts, our feelings, and our emotions, and it must be zealous toward Him.

10:4     That there would be a person who would be a “nail” is spoken of in Ezra 9:8. Now Ezra spoke to those returning to Israel from Babylon, just as Zech is doing now, a little later than Ezra.

10:7    Remember that Zechariah is speaking to those who returned from Babylon. Ephraim (the northern kingdom) had been taken captivity by the Babylonians and did not return – they were not in the land when Zechariah spoke So clearly the prophet is looking to the time when Israel and Judah are re-united in the land in the days of the kingdom when Christ returns.

Jewish and Israelite uprising at the time of the end

"Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle."
Zech 10:3 KJV
 

What battle is this? Verses 5-7 also speak about a battle where the sons of Joseph (the tribes of Ephraim and Manasseh) and the tribe of Judah fight against Greece. I don't think there is anywhere in history where this could be said to have taken place - the Jews have always been a persecuted people throughout their long history of dispersion. Furthermore, Israel and Judah, the Northern and Southern kingdoms, have never fought together side by side since the time of Solomon - which is why it is significant that Joseph and Judah are mentioned. So we look for a future fulfilment of this prophecy, where the dispersed peoples of all the sons of Jacob wake up in the nations of their dispersion and decide to return to the land of Israel:

"And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again."

Zech 10:9

I don't think this is talking about a conventional battle though. It appears to me that the language speaks more of a strong uprising in response to aggression. If we put this in context, we know that at this time the nations will be gathered against Israel at Jerusalem (see Chapter 12). It seems likely that this aggression will be focused at the same time against the Jews living among those nations. So I think these prophecies speak of a time where the Jews are threatened, at the same time as Jerusalem is threatened, and where they rise up to defend themselves just as they did in the time of Esther (see Est 9:1-5 and also Exo 12:33-36).

Zech 10:4 The nail as we have seen was a stout peg which Christ typified as strong enough to withold Yahwehs glory.

Isa 22:25 we see here that Israel were not strong enough to hold Yahwehs Glory so the peg was removed. Notice the words "sure place" the word sure gives the idea of parenting as in a foster parent there are other meanings which all give the idea of support and trust, the word place means a "badge of royalty" or a prize for winning a race.

It seems to me that our heavenly father as our adopted father (if those are the right words) has provided the nail, he has given us support and trust he has hung us on his trophy wall al we have to do in return is reflect his glory!

10:6  In saying that God “will hear” we see an echo of the earlier prophet  Hos 2:21.

10:12 The promise of strengthening in the Lord we see the words of Mic 4:5 being spoken of. A time when the kingdom of God is re-established.

10:9  In telling the Jews that they would remember God in foreign countries we see the prophet looking beyond his own days to the time when Israel will return in belief to the land at the time of the establishment of God’s kingdom. A time still future to our day.

10:9-10         Israel have just returned from Babylon but now God is speaking of yet another regathering after a scattering. This must have seemed a strange thing for the prophet to say. However they had still not learnt the lesson that obedience is required if they were to stay in the land.

10:2-3  The idea of shepherds and goats being punished is something that Jesus speaks of – Matt 25:32

10:2  In saying the idols have spoken vanity the prophet is reminding them of the words of Hos 14:8 when the prophet was warning of the impending Assyrian captivity of Hoshea. It seems that Israel were slow at learning the lessons of their past. Are we any better?

10:2 “they comfort in vain” is something we should think carefully about. Such activities are not confined to false prophets. Anyone who gives unreliable information falls into the same category. We must be careful, always, to accurately present information rather than giving it any form of “spin” to make the information appear more attractive or suited to our own viewpoint.

10:2-3 Ezekiel had already reproved the leaders in Israel – Eze 34:5 –but it seems those words had little effect on the elders in captivity and now, back in the land, the problem is just the same.

10:1 The “latter rain” was to asked for it – not presuming that it would come. Just as Moses had encouraged the nation to ask for  - Deut 11:4.

10:2 Of course the idols could not peak at all. Zechariah is speaking of the false prophets. In saying “idols” God associates the false prophets with the idols that they worshipped. That was their character. Israel were to be different. They were to try to emulate the character of God.

Are we like the things that this world presents as valuable or are we like God?

That will be seen by how much emphasis we place on the things of this life.

10:5-12 the prophet is speaking of events a long time in the future to the Jews who were returned to Jerusalem in the days of Ezra and Nehemiah. Whilst those in his day would not see the events spoken of the fulfilment is sure and certain. We may see it or we may fall asleep before the events. However they will usher in the kingdom of God and the rulership of the risen Jesus

11:3 clearly refers to the same as Zech.4:2-14.

10:1-10 The sweet book which became bitter in the belly catches the circumstances of Ezekiel 3:1-14. The word of God is sweet as honey Psalm 119:103. However the message which it delivers to those who are rebellious is bitter.

11:2 The treading under foot of the court by the gentiles draws on Luke 21:24. It is a period of the desolation of the things of God. However just as Jerusalem will be restored so will be the fortunes of the nation of Israel for 'all Israel shall be saved ' Romans 11:26. This will happen when 'the fullness of the gentiles is come in'. Romans 11:15.

Even though we are at a time of the resurrection the message to be preached is still unpalatable. Hence the commission is rather like that of Ezekiel who had to preach to a rebellious nation.

Whereas in the days of Esther the gifts were sent amongst rejoicing Jews these presents are to be sent to celebrate the persecution of the servants of God.

The quotation from Daniel 3 shows how that all those who would bow down to the image would eventually be judged by God. So Shadrach, Meshech and Abednego made the right choice!

The quotations from Zechariah's visions show us that in order to understand what Revelation is speaking about we must understand the background to Zechariah's visions.

The olive trees and lamp stands are not quite the same in Revelation (11:4) as those of Zechariah (4:3).  Zechariah has two olive trees standing beside one lamp stand, while Revelation has two olive trees each standing separately by a lamp stand (viz. two lamp stands).  For explanation, please see my note on Dec. 21 for Zechariah 4.

Throughout history, there have been those who have carried Yahweh's truth.  These are the seed of the woman.  Those in rebellion to Yahweh are the seed of the serpent.  But there have been those individuals and groups throughout history who have opposed the seed of the serpent while not possessing Yahweh's Truth.  These have used political, religious, and physical persuasion to fight against injustice, religious intolerance, and corruption etc.  In fact, directly or indirectly, they have been of help to the seed of the woman.  This group is one of the witnesses symbolised by one of the olive trees.  The other witness is, of course, the seed of the woman.

10:3 The voice that was similar to "a lion that roareth" reminds us the "lion of the tribe of Judah" (Rev 5:5)

11:3   The two witnesses perform the miracles hat Moses and Elijah did.
The fire proceeding out of their mouth 2Kin 1:10

Shut heaven that it rain not   James 5:17

Turn water to blood    Exo 7:20

All plagues     The 10 plagues on Egypt
 

11:18 Having done all things in faith, we shall receive power and authority to destroy them that corrupt the earth. As the Psalmist recorded for us. Psa 149:5-9

Revelation Ch. 10 mirrors Daniel Ch. 12.

10:1 The angel of  had a rainbow upon his head. Remember that a rainbow also surrounded the throne of Yahweh (4:3).  These were complete circles and not just the semi-circle that we are used to seeing in nature.  This completeness also contains the full range of colours in the spectrum.  Together these colours make white light.  The rainbows represent the immortalised saints who have been drawn from all nations (colours).  When all together, these saints constitute the whiteness of righteousness (19:7,8). 

The rainbow is also a sign of peace, as it was when given as a covenant after the flood (Gen 9:11-16).  When the returned Lord Jesus puts down His enemies, there shall be peace on the earth. 

10:11 It will then be the role of the immortalised saints to teach the remaining mortal population the ways of Yahweh.

10:4  The sealing up of the voice of the ‘seven thunders’ matches Dan 12:4 – marking the point that the seven thunders were to be restrained for some time to come.

11:6 The heaven being shut up is what God said would happen – Deut 11:17  – if Israel were unfaithful.

10:11 In Rev 5:9-10 the Redeemed are spoken of as having been "taken out" of the nations. Here they are returned to the same nation from where they were called, they return with a message of salvation. The indication is that the Redeemed will return to the countries of their probation, to educate the people in the "truth". A people who have been ridiculed by those around them, will now become teachers to those around them.

Parallels between Daniel 12 & Rev.10

John is invited in this chapter to v.9 “eat the book”, or participate in the events it records.

This fulfils the prayers of the saints in Rev.5:9-10; 6:10

The final judgements, and the fulfilment of the time periods of Daniel, will occur during the period of the 7^th trumpet sounding, but not necessarily at its beginning. John will rise to life again to “prophesy again” v.11. What a great privilege this will be for John and those who will be called to be saints.

11:9  Whereas all people had to bow down to Nebuchadnezzar’s golden statue all people are to will have no regard for God’s servants.

11:11   The ‘spirit of life … stood upon their feet’ quotes Eze 37:10 A passage which speaks of the revival of the nation of Israel in the last days. So the redemption of the saints is guaranteed by the fact that God has re-gathered natural Israel.

11:15 Notice it is ‘kingdoms’ on both occasions. The kingdom of God, during the millennium, will have separately identifiable countries – we would expect that from Zech 14:18.

Rev 11:15 First Principles>Kingdom of God>To be Everlasting and world-wide
The Kingdom of God will be a literal kingdom on the earth and last for ever. For more details go to Dan 2:44

Rev 11:15 First Principles>Sure mercies of David>King
Jesus will be the future King.
For more about First Principles>Sure Mercies of David>King>, go to 2Sam 7:12-16.

Rev 11:15 First Principles>Sure Mercies of David>People>Christ's Rulership
Although Israel will be the people of God's Kingdom, Christ's rulership will be world-wide Psa 72:11, Rev 11:15.
First Principles>Sure Mercies of David>People> For more information go to Isa 55:1-3

New events, old symbols

Who are God's two witnesses in 11:3? Why do people rejoice when they're dead, even though they are obviously righteous men?

The answer to the second question is because they tormented people on the earth (11:10). So how can they be righteous if they tormented people? Again, the answer is in the context. Verse 5 and 6 describe plagues and miracles. Who do you know in the old testament who carried out these signs/plagues/miracles? And were they righteous to do so?

Once you turn to the old testament and find out which two prophets did all these signs, you will know who the two witnesses are, and the reason why they "tormented" people. This can then be applied to the context of the chapter to see what this symbol applies to in the Gentile period. As a clue, do you think v11 is the same event as Eze 37:10?

11:18 The angry nations are those of Psa 2:1-2

11:7-8 The killed dead bodies echoesEze 37:9 which speaks of the scattered Israel. So we the symbology is about a scattered nation – Israel. Not literal corpses.

A Message About Christmas

The word, “Christmas” is an admixture of Christ and mass (of the Roman church). The celebration of Christmas only began around 320 A.D. when the Catholic syncretists in Rome decided to convert the Mithraic, “Birthday of the Unconquered Sun, into a birthday more suited to their aims. The admixture of “Christmas” clearly shows the tendency on the part of Church leaders to meet Paganism half way.

Contrary to common tradition, Jesus was born in autumn. Firstly, Scripture recounts that sheep were in the fields (Luke 2:8), a situation that would not be possible in the cold month of December. Secondly, Jesus was six months younger than John the Baptist (Luke 1:24-27,36). Zacharias, the father of John the Baptist, was of the 8^thcourse of Abijah (Luke 1:5; 1Chron 24:10). The 24 courses of priests that served in the temple for a weeklong period twice a year began in the month of Nissan (spring, March/April). Therefore, John would have been conceived sometime in June (Luke 1:23-24), and born the following March, meaning that the six months younger Jesus would have been born in September, and not in December!

According to Dr. John Thomas’ calculations, Christ was born in “BC3.” Prof. Ernest L. Martin, author of The Birth of Christ Recalculated, says that the Star of Bethlehem, signifying the birth of Jesus Christ can be calculated to within a few hours on September 11, 3 B.C., based on astronomical charts and alignments for that time!

The astronomical sign the apostle John gave about the woman that had the moon “under her feet” (Rev 12) actually occurred on September 11, 3 B.C. It was a New Moon Day – Tishri 1, the date Rabbis have long taught that Adam was born on! This exact same heavenly alignment repeated itself this very year, 2011, on the Feast of Trumpets, September 29^th– 30^th(www.stellarium.org)!

Alfred Edersheim in his book, The Life and Times of Jesus the Messiah, writes on the customs pertaining to the Jewish marriage covenant: The groom left his bride to return to his father’s house where he remained for about 12 months, and not longer. During this time, the bride prepared herself for the marriage, while the groom prepared a dwelling place in his father’s house where he will bring his bride later (John 14:2-3). Only the father would determine when the dwelling place was finished (Matt 24:36; Mark 13:32). At the end of the period of separation, the father would give his blessing, and the groom left to meet his bride. The bride was expected to know the groom’s coming, and be ready for him (Matt 24:44; Luke 21:34-36; 1Thess 5:4-6), though she did not know the exact time. Because of this, the groom’s arrival, usually occurring at night, was preceded by a shout (1Thess 4:16). The bride then left to be with her groom.

I believe the exact planetary alignment that occurred during the Feast of Trumpets 2011 to that of Christ's first coming heralds our one-year preparation time for his return for his bride! If this assessment is correct, than all of us who have accepted his proposal may expect our Groom to return during the Feast of Trumpets 2012! At this point, let me just say that date searching is not date setting!

In conclusion, Jesus did not ask us to remember him by celebrating his birthday, let alone a pagan god's birthday. He left an explicit instruction on how his followers were to commemorate him - through his death, and not his birth (1Cor 11:23-26). We have been freed from the shackles of error, superstition, mythology, and all other sorts of pagan festivities. Rather, let us eagerly prepare ourselves as the marriage of the Lamb draws ever so near.

11:12  The ascending of the two witness into heaven in a cloud echoes the ascension of Jesus – Acts 1:9 – note that the ‘two witnesses’ actually went to heaven. Rather this is typical of the deliverance of the faithful from the wrath of their enemies.

11:12   Of course this is speaking figuratively. Those that were slain and raised from the dead will be elevated to a position of authority – that is what the heaven is speaking of. 

10:2    In setting (Jesus’) feet on the land and the sea we see, in symbol, his authority. All enemies have been subjugated under his feet – Psa 8:6, Heb 2:8

10:5    The lifting of the hand of the angel is like “raising holy hands” 1Tim 2:8and is a sign of assent to that which is being done

10:5-6   Dan 12:7 is quoted here to draw attention to the fact that the time spoken of is the time of the establishment of the kingdom of God.

10:11   Doubtless all the prophets spoke – prophesied – more than once. However there is one prophet – Eze 37:4 – who specifically, in one prophesy spoke in two parts relating to the valley of dry bones which represented the whole nation of Israel.

10:7   Mysteries in modern speak are things which are secret and unknowable. However when God in Scripture, speaks of a “mystery” He is talking about the gospel of salvation which was a mystery to those who do not know it but understood by those who have learnt His plan.

Rev 11

The One Body trampled for 42 months under the Second Woe, or Sixth Trumpet

“NEARLY 1800 years have elapsed since John saw the vision of the eleventh chapter. When he saw it, the One Body was in the altar-worshipping and sack-cloth situation. It was then warred upon by the Pagan Roman Power.

Over 200 years after the pagan power was overcome by the Saints, the Eyes and Mouth of the Little Horn were constitutionally established as ‘the God of the Earth.’

This was the Little Horn ecclesiastical element, into whose hand, or power, Daniel was told the saints should be given—Dan 7:25.

Forty and two months are 1260 days; so that, on the principle of a day for a year, as in Rev 9, the Holy City is trampled to the end of 1260 years. This One Body has been altar-worshipping, and ‘clothed with sack-cloth,’ in nearly all this time; during which ‘the great harlot that’ still’ sits upon many waters,’ whose polity is symbolized by ‘a scarlet-colored beast full of names of blasphemy,’ has become drunk with their blood—ch. Rev 18:1,3.

From A.D. 324 to A.D. 604-608 was this ‘god of guardian saints’ in the embryo, or foetal state. He was quickened into political life as a future ecclesiastical element of the fourth beast dominion of the Court, by Justinian’s Code, A.D. 529, and his Decretal Epistle, A.D. 533; which affirmed the Roman Bishop’s universal supremacy in spiritual affairs. Seventy-five years after this quickening he was born God of the Roman earth by Phocas, the Dragon emperor, acknowledging the supremacy of his See, A.D. 604.

The terminal epoch, of course, upon this basis will be between the end of the years A.D. 1864-1868.

Brother John Thomas, EUREKA, Vol IIb

Rev 11

The subjugation of the Two Witnesses

“THE mission of the Two Witnesses was warlike as well as doctrinal. The 5^th and 6^th verses were prophetic of the wars waged by ‘the Earth’ against forces raised by the Antichrist for the extermination of the witnesses. The conflict was long and sanguinary for all concerned. The Saints fell by the thousand under the savage and merciless hand of the Roman God.

‘The Earth’ valiantly helped the saints, but did not destroy their papal murderer. In the prophecy what ‘the Earth’ executed as the minister of divine wrath, both witnesses were said to do; unless we understand the plural to refer to the multitude of which ‘the Earth’ was composed.

The power of resistance diminished in time. This was attributable to indifference and laxity on the part of members of the One Body. 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. Their individuality was, at length, 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 the prophecy the finishing of their testimony.

Their word having lost its power, the energy of their ancient helper, ‘the Earth,’ was enfeebled likewise. When men’s hold upon principles is relaxed (in this case, those of the civil and religious liberty and rights of man), they lack that enterprise and force which is necessary for the preservation of them in this evil world.”

Brother John Thomas, EUREKA, Vol IIb

Rev 11

Death-state of the Witnesses

“LOUIS XIV began the work of putting to death the witnesses by revoking the Edict of Nantes, granted by Henry IV in 1599. The revocation was decreed in 1685.

The execution of the decree was accompanied with terrible cruelties. Many were tortured, hanged, and burnt. Their property was confiscated, their religious worship banned, and their churches demolished. These witnesses were at last completely silenced.

But although their testimony was silenced, and they were as dead ‘among the peoples, and tribes, and tongues, and nations,’ upon which the Great Harlot sits in reeling instability—‘drunk with the blood of the saints AND with the blood of the witnesses of Jesus’ –their inanimate polities did not suffer dissolution. Their ‘corpses’ remained entire. Communities of them were seen in ‘the breadth of the Great City,’ awaiting ‘spirit of life from the Deity’ to break in upon them for their resuscitation.

In Rev 14:8 this Great City is called Babylon, for a like reason that it is described as Sodom and Egypt—because of its striking resemblance to these three infamous centres of iniquity in their bestiality, superstition, blasphemy, oppression of God’s people, and fate.

It was the protection afforded the witnesses in the Protestant States that prevented their ‘corpses’ from burial and decomposition. They existed in corporate societies, but bearing no testimony as of old.

And what length of time was to elapse from the slaying of the witnesses to the resurrection? The answer of the text, in mystical terms, is ‘three days and a half,’ or 105 years.

Brother John Thomas, EUREKA, Vol IIb

Rev 11:14

The Third Woe, or Seventh Trumpet

The Third Woe includes the vials, or Bowls of God’s wrath and all the other judgments down to Rev 20:3. This Woe parallels the Trumpet read in Joel 2. We are living under the Third Woe, and terrorist attacks will continue; the nations will keep on “roaring,” up until the return of Christ.

Humanity is on the verge of destroying itself, and if these days were not shortened no one will survive (Matt 24:22). The good news is that this worst of times brings about Armageddon, which, in turn, will transform into the best of times, the Millennium and beyond.

The Day of the Lord is the theme of much of Bible prophecy. It will be dreadful and the darkest time in human history, but it will also signal the dawn of a new day – the Millennial Age when there will be much needed righteous rulership and peace to this troubled planet. It will come at God’s appointed time and we learn from Heb 10:37 that the “it” of Hab 2:3 is not a thing, but a person, “he,” the coming Messiah, and he will not tarry; we just need to be patient (cf. Heb 10:36).

Rev 11:15

“And the seventh angel sounded; and there were great voices in heaven saying, The kingdoms of this world are become the kingdoms of our Lord and his Christ; and he shall reign for ever and ever.”

“The Judgments of the Second Woe terminated in the Reign of Terror, the most awful and terrible epoch yet experienced by a nation. The consummation of the Seventh Trumpet will woefully surpass the French Revolution. It will be a time of unparalleled calamity, and will extend to all nations in all parts of the earth. ‘Their trade and commerce will be ruinously perturbed; their countries devastated by war; their hundreds of thousands prostrated by famine, pestilence and sword; their armies scattered like chaff before the wind; their ‘religions’ abolished as ‘abominations’ and blasphemies; their priests, clergies and ministers punished as sorcerers, murderers, impostors, hypocrites, and plunderers of the poor; and their kings, nobles, and gentry destroyed as ‘the destroyers of the earth.’

This world-wide revolution will be developed and directed by the Eternal Spirit in Jesus and his immortalized brethren.

The coming of this wrath is marked by the commencement of the Seventh Vial, which is poured out upon ‘THE AIR’ – the political aerial in which the kingdoms of the kosmos, or fourth-beast constitution of things, shine in all their glory. The wrath falls upon the Governments to their destruction.

Brother John Thomas, Eureka, Vol II

(Emphasis added)

Rev 11:18

THE REWARD

“’THE Reward’ promised is to be given in the day of resurrection and the Lord’s coming. Nothing could be more plain than the testimony of the Scriptures on this point—Luke 14:14; Matt 16:27). With the most unblushing effrontery the clergy, who style themselves the ‘ambassadors of Jesus Christ,’ set the Spirit’s teaching aside, and affirm that men are recompensed at death. The righteous, say they, are transported to realms beyond the bounds of time and space, and the wicked to the hell-flames of eternal torture. The clergy are blasphemers. They suppress the Truth, and substitute for it falsehoods of their own. [My note: the so-called "Christian" evangelists are also blasphemers, false prophets, no matter how well they preach with some truths, and we need to stay clear from them].

When the time of reward arrives the righteous (Abraham and his faithful seed, embracing Jews and Gentiles) will be given the earth as an everlasting inheritance (Psa 37:29; Prov 10:30; Matt 5:5). Abraham did not receive the Holy Land and the World of Nations when the promise was made to him (Gen 13:15; Rom 4:13), as the Deity had predetermined some ‘better thing for us’ (Heb 11:40). The ‘better thing’ is all that constitutes the earth more desirable now than then. The earth had not then been sufficiently subdued. There was too much unhewn forest; too many wild races of untamed humanity; too few of the conveniences and elegancies of life; and the existing civilization itself was too barbarous, to continue a gift worthy of the Deity to His saints.

‘The Reward,’ in relation to its several elements, is exhibited apocalyptically under a diversity of symbols (Rev 2:7,10,17,26,27; 3:5,12,21). It is offered to all who believe and obey the gospel."

Brother John Thomas, Eureka, Vol. II

10:9      “And I went to the angel and said …” indicates John’s involvement and desire to be involved in the things he sw. Do we have the am enthusiasm for the things of the gospel message?

11:12 There are a number of time periods in the book of rev which might be seen as speaking of the same amount of time. Here we read of 42 months. Elsewhere we read of 1260 days and 3 ½ years. We should not assume that the terms are interchangeable. Each description of the time periods is specific and should be viewed as such. We should try and work out why the time period is described as it is on each occasion.

10:6 the words of this verse echo the words of Nehemiah 9:6 which Nehemiah said to God when lamenting the sinfulness of the nation.

10:6  That God created everything is not something confined to the first two chapters of the book of Genesis. Over and over again, in prayers, faithful men of God appeal for Him to intervene, or thank Him for his actions. Often they speak of Him as the Creator. Here is one such place.

So if we ever doubt that God is the Creator we are questioning the understanding of many faithful men and women in both the Old and New Testament who speak to or of Him as the Creator.

10:9 Why did the “sweet” book become bitter when once it was digested? This was not Ezekiel’s experience in Eze 3:1-3.

It seems that the reason was the long lasting ministry of preaching “before many people”.

Ezekiel’s mission, in comparison, was short.

10:9 When we first hear the gospel message and accept it we find it “sweet”. However as time progresses we find that there are challenges that we had never even thought of when we got baptised. So it may seem “bitter”. Those who fall away at this experience are rather like those in the parable who her, receive and then fall away – Matt 13:20-21