This post is from my previous blog, Ear to the Heavens. Enjoy.
I offer one more thought.
If Moses and Elijah are the two witnesses, and they have been witness to the transfiguration, the resurrection, the ascension, and the demonstrated wrath of God, then what about being eyewitnesses to the mercy and faithfulness of God. If they are witnessing to Israel just before they are to go into the wilderness to lean on God and trust Him for everything, then isn’t it important that they know and have faith in the mercy and faithfulness of God? Shouldn’t they know that God keeps His promises and is able to deliver them?
I am always intrigued by the appearance of God as a man in the Old Testament. What an amazing and gracious God we have that He would descend from Heaven to fellowship with us. Abraham was so blessed to have known and seen God.
So was Joshua.
One of the other interesting appearances of God as Man - the theophany – is the night before the attack on Jericho. Joshua is alone when he confronts a soldier and, at first, he challenges the man, not knowing whether he be friend or foe. The soldier, who is the Lord, tells Joshua to take of his shoes for the place on which he stood was holy ground.
How often had Joshua heard Moses tell the story of his first encounter with God? As Moses stood before that burning bush, the Lord spoke, saying, “put off thy shoes from off thy feet, for the place whereon thou stand [is] holy ground” (Ex. 3:5) Joshua is instantly aware of whom it is he faces and his response is one of immediate worship.
My attention is always drawn to similarities in the biblical record. It is there that I look for some correlation that might bind the story together. It is interesting that so close to this appearance of the Lord in human form, just as it was so in Genesis 18, there is also the appearance of two men.
In Joshua, these two men are spies sent by Joshua to survey the land and, in particular, Jericho. When in Jericho, these two men are taken in by Rahab, the harlot. She hides them in the reeds of her roof and later lowers them down the outside wall with a scarlet cord. They report back to Joshua, but offer no information of strategic value. In fact, Joshua is given his “battle plan” by the Lord and the report of the spies is irrelevant. They seem to have had only one purpose: to arrange for the safety of Rahab.
Once the walls of Jericho fall, these two men are sent in by Joshua to rescue Rahab and her family. The rescue of Rahab shows God’s mercy towards a common harlot and God’s faithfulness to keep His promise.
What if these two men…?
Yes, they could have been anyone. Besides, what could possibly be the connection between these two men and the two who appeared in Sodom?
The obvious connection is that they were both sent on rescue missions. But is there more?
In the opening verses of Matthew’s gospel, we are told the lineage of Jesus Christ. In that lineage is Rachab, or as we know her in Joshua, Rahab, the harlot. Is it possible that these two spies are sent in to protect and preserve the lineage of Jesus Christ by saving Rahab from Jericho’s fate?
Rahab was a Moabite. Over and over again in Numbers, the plains of Moab are described as being by Jericho. Jericho was a Moabite city.
Remember the two men who rescued Lot. God could easily have destroyed Sodom without coming to earth in human form. But, to demonstrate that God is just, Lot, whom God saw as righteous, needed to be rescued. The bartering between God and Abraham over the number of righteous required to invoke God’s mercy on the city is further evidence of God’s justice.
After their escape from Sodom, Lot and his daughters found refuge in a cave. Lot’s daughters conspired to have children by getting Lot drunk and then going in and sleeping with him. Ultimately, the two girls were impregnated.
“And the firstborn bare a son, and called his name Moab: the same [is] the father of the Moabites unto this day.” (Gen 19:37)
Lot is Rahab’s ancestor, and in turn, one of Jesus’ ancestors. Again, the lineage of Jesus was protected when Lot was rescued.
Is it possible that God sent his two witnesses, Elijah and Moses, on these rescue missions throughout history to preempt disaster by saving Jesus’ ancestors from certain destruction and, at the same time, create witnesses to major events that point to the character and qualifications of Jesus to assume the throne?
Is it possible?
Imagine the testimony those two witnesses might have.
Showing posts with label Two Witnesses. Show all posts
Showing posts with label Two Witnesses. Show all posts
Wednesday, February 9, 2005
Two Witnesses (Part 2)
This post is from my previous blog, Ear to the Heavens. Enjoy.
But authority must be backed by power or it is impotent.
Peter writes in 2 Peter, chapter 3, that the scoffers of this world have willfully put out of their minds the judgment that God brought on the world long ago: the flood. Nineveh, no doubt, knew of the destruction of Sodom and Gomorrah. When Jonah cried, “40 days and then destruction,” Nineveh’s king knew what to expect and he repented. Today, many have no regard for God. They neither believe in Him nor accredit anything to His glory. The thought of the return of Jesus Christ and the coming judgment is foolishness to many.
So perhaps, part of Moses and Elijah’s testimony is about the power of God and His judgment. Maybe, part of their testimony is as to the ability of Jesus to punish the wicked and destroy those who oppose Him. Jesus spoke of cosmic world-ending events and the Revelation prophesies coming judgments of fire and hail. What might Moses and Elijah have seen that would give them credibility as witnesses when it comes to God’s judgment?
Let’s take a moment to think about the eternal nature of God. It’s easier for us mere mortals to imagine time as a unidirectional dimension, or as a half dimension; in other words, we can go forward in time, but not backward. God, however, inhabits eternity and is not constrained by our dimensions – including time. He exists outside time. Therefore, where He exists, there is no passing of time as we imagine. Therefore, being unconstrained by time, it is possible for God to know the end from the beginning as He exists at both places on the time line at once. The great “I AM,” is eternally “present.” There is no beginning or end for He encompasses all of time. Imagine then, if it were His will, that God could open a door anywhere in the time line and interject Himself into it. If such a thing is true, then couldn’t the Lord interject Himself and any one inhabiting eternity with Him into any place along the timeline?
So back to the original question: What might Moses and Elijah have seen that would give them credibility as witnesses when it comes to God’s judgment?
Genesis 18:2 speaks of Abraham saying, “And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw [them], he ran to meet them from the tent door, and bowed himself toward the ground…”
“And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.” (Genesis 18:16)
“And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.” (Genesis 18:22)
“And there came two angels to Sodom at even;” (Genesis 19:1)
“And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring [them] out of this place: For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.” (Gen. 19:12-13)
“And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.” (Gen 19:15-16)
“Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.” (Gen. 19:24-25)
Perhaps, by some supernatural miracle beyond our comprehension, these 2 men are Moses and Elijah, now witnesses to the destructive power of God’s judgment? These two men are also eyewitness to the Justice of God. Lot, who was considered righteous because he was grieved by the decay all about him, was saved by God. God proved he would not destroy the righteous with the wicked.
Again, I would never teach this as doctrine, but is it a possibility? Of course it is. Is it important? That’s up to you. To me, it further magnifies my God and is further proof of the divine nature of God’s Word. I can’t and won’t believe that the details are insignificant. Why 2 men and not 1, 3, or 4? I believe God has given us all the information we need to put the puzzle together, we just need to find the pieces and recognize how they fit.
If one begins with Moses and Elijah dressed in white atop the mountain with the Lord, then how far a stretch is it to assume the two men in white at the ascension are also Moses and Elijah? And then, how far a reach is it to think that the two men at the tomb are also they? Soon, these things seem to be oh-so-connected.
End Part 2
But authority must be backed by power or it is impotent.
Peter writes in 2 Peter, chapter 3, that the scoffers of this world have willfully put out of their minds the judgment that God brought on the world long ago: the flood. Nineveh, no doubt, knew of the destruction of Sodom and Gomorrah. When Jonah cried, “40 days and then destruction,” Nineveh’s king knew what to expect and he repented. Today, many have no regard for God. They neither believe in Him nor accredit anything to His glory. The thought of the return of Jesus Christ and the coming judgment is foolishness to many.
So perhaps, part of Moses and Elijah’s testimony is about the power of God and His judgment. Maybe, part of their testimony is as to the ability of Jesus to punish the wicked and destroy those who oppose Him. Jesus spoke of cosmic world-ending events and the Revelation prophesies coming judgments of fire and hail. What might Moses and Elijah have seen that would give them credibility as witnesses when it comes to God’s judgment?
Let’s take a moment to think about the eternal nature of God. It’s easier for us mere mortals to imagine time as a unidirectional dimension, or as a half dimension; in other words, we can go forward in time, but not backward. God, however, inhabits eternity and is not constrained by our dimensions – including time. He exists outside time. Therefore, where He exists, there is no passing of time as we imagine. Therefore, being unconstrained by time, it is possible for God to know the end from the beginning as He exists at both places on the time line at once. The great “I AM,” is eternally “present.” There is no beginning or end for He encompasses all of time. Imagine then, if it were His will, that God could open a door anywhere in the time line and interject Himself into it. If such a thing is true, then couldn’t the Lord interject Himself and any one inhabiting eternity with Him into any place along the timeline?
So back to the original question: What might Moses and Elijah have seen that would give them credibility as witnesses when it comes to God’s judgment?
Genesis 18:2 speaks of Abraham saying, “And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw [them], he ran to meet them from the tent door, and bowed himself toward the ground…”
“And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.” (Genesis 18:16)
“And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.” (Genesis 18:22)
“And there came two angels to Sodom at even;” (Genesis 19:1)
“And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring [them] out of this place: For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.” (Gen. 19:12-13)
“And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.” (Gen 19:15-16)
“Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.” (Gen. 19:24-25)
Perhaps, by some supernatural miracle beyond our comprehension, these 2 men are Moses and Elijah, now witnesses to the destructive power of God’s judgment? These two men are also eyewitness to the Justice of God. Lot, who was considered righteous because he was grieved by the decay all about him, was saved by God. God proved he would not destroy the righteous with the wicked.
Again, I would never teach this as doctrine, but is it a possibility? Of course it is. Is it important? That’s up to you. To me, it further magnifies my God and is further proof of the divine nature of God’s Word. I can’t and won’t believe that the details are insignificant. Why 2 men and not 1, 3, or 4? I believe God has given us all the information we need to put the puzzle together, we just need to find the pieces and recognize how they fit.
If one begins with Moses and Elijah dressed in white atop the mountain with the Lord, then how far a stretch is it to assume the two men in white at the ascension are also Moses and Elijah? And then, how far a reach is it to think that the two men at the tomb are also they? Soon, these things seem to be oh-so-connected.
End Part 2
Two Witnesses (Part 1)
This post is from my previous blog, Ear to the Heavens. Enjoy.
"...at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established." Deut. 19:15
The Revelation is a perplexing book. Many theologians and scholars have taken stabs at the meaning of the book. In the end, most who strive to understand it will find themselves adhering to one of, or a variation of, the 4 major interpretations: the Pretorist view, the Historist view, the Futurist view, or the Allegorist view. This usually is the result of the individual seeking help in interpreting the meaning from a mainstream commentary. Whatever the view held by the author often becomes the view held by the reader.
Without opening Pandora’s Box - a debate over which mainstream interpretation may or may not be "correct" - let me say this: they all have their flaws and none of them are likely to be totally correct. In the end, no one can understand prophecy in it's entirety until it has been fulfilled. Even then, there are passages in the New Testament that we are explicitly told are the fulfillment of Old Testament prophecy, yet few could ever have pieced the prophecy and fulfillment together on their own.
In the end, regardless of your "position" it should be a flexible one and no one should be dogmatic to death on the matter. One day we shall all understand clearly, but for now we need to be willing to accept our interpretation may ultimately prove to be incorrect.
I currently adhere to a variation of the Futurist view. However, unlike most "futurists" or dispensationalists, I do not believe that The Revelation is written in chronological order, and I think there is a lot of overlapping and cascading going on in the seals, trumpets, and bowls. Although I do believe that most of The Revelation is prophesy that is yet-to-be-fulfilled, I am not as interested in the chronology of the events as much as I am the meaning of events and symbols.
It is almost impossible to begin to understand the symbols in The Revelation without a solid understanding and knowledge of the Old Testament. There are some 800 references to the Old Testament in The Revelation alone. It is also important to understand the prevalent culture at the time and place of The Revelation's writing.
One popular point of contention among many scholars, regarding symbols and events, is the identity of the Two Witnesses that appear in Rev. 11:3-13. For many, these are allegorical characters, but to most futurists, these witnesses are real people. For the purpose of this writing, we will assume the two witnesses are real people.
Most futurists identify the first of the two witnesses as Elijah based on the supernatural powers that are described in Rev. 11: 5- 6 and because the scripture says that Elijah will return before the Messiah returns. (Mal. 4:5)
Again, based on the powers that are described in Rev. 11: 5- 6, many argue that the second witness is Moses. It is important to note, regardless of the similarity in abilities, God can grant these abilities to anyone, and it need not be Moses and Elijah just because they, too, at one time, had similar abilities.
Others argue that the two witnesses are Elijah and Enoch because these are the only two men in history who did not die natural deaths before being translated to Heaven. They argue that because Hebrews states that it is given to a man to die once and then be judged (Heb. 9:27), Moses cannot come back lest the scripture would contradict itself.
Well, I believe that the verse in Hebrews is speaking generally. The way things generally work, is that most men die once and then are judged. However, there are exceptions to this. The widow of Nain's son (Luke 7:11-15), Jairus’ daughter (Mar. 5:22-45), Lazarus, Tabitha, and others are all exceptions to this, meaning that it is not a hard a fast rule, but a principle. The point is, we are not reincarnated, but are given one life to live. For some that life is momentarily interrupted by death, but they can be miraculously resuscitated by the power of the Holy Spirit.
So, in principle, Moses remains a viable candidate. Let us also not forget the struggle over the possession of Moses' body by the archangel Michael and Satan (Jude 1:9). Could it be that Michael was charged with retrieving Moses' body for a future purpose?
Other than the fact that Enoch didn’t die a natural death, there is no evidence anywhere in the scripture that supports Enoch as the second witness. However, there is substantial evidence that points to Moses as the second witness. In fact, I hope to show that the scripture clearly identifies Elijah and Moses as the two witnesses.
For a moment, let's focus on the purpose of a witness. When Christians speak of witnessing or being a witness, what we really mean is proclaiming or sharing a personal experience with others. Generally we equate witnessing with proselytizing.
But the job of a witness is to testify.
In its original context, and still today in our justice system, to be a witness meant to come before a court and testify as to events witnessed that might indict or absolve an individual of having broken the law.
So, whereas Deuteronomy demands that the guilt of an individual be attested to by two or more witnesses, two or more witnesses might also establish the innocence or testify that an individual had kept the law.
In the case of Jesus, two false witnesses had come forward and made false accusations before the Sanhedrin. (Matt 26:60-62) These men were of ill-report but the Sanhedrin overlooked their credibility to accomplish their goals: the death of Jesus and the security of their place as the ultimate religious authority in the land.
So, what is the identity and the role of the two witnesses described in the eleventh chapter of The Revelation? They are not just there to proclaim or to proselytize, but to testify. Testify to what? Who are they and what have they seen that they might possibly be testifying to? And to whom are they testifying?
Jesus opens the scroll in Rev. 6, breaking the seals on the deed, claiming ownership of the Earth. The ensuing trumpets announce the coming king, and these two witnesses are there to testify to His legitimacy, credibility, worth, and right to lay claim to the earth. Contrary to the middle-of-the night railroading that Jesus underwent at His death, here are two credible witnesses proclaiming His innocence, purity, and perfection in the light of day.
The scripture tells us that the two witnesses are in Jerusalem. So, they are testifying according to Jewish law to Israel. Jesus is described in John 1:45 as the one whom the Law of Moses and the Prophets did write. And who would make more credible witnesses to Israel than those who epitomize the law and the prophets: Moses and Elijah?
Everyone points to the description of the witnesses’ powers in Rev. 11:5-6 as the key to their identity. Yes, Elijah called consuming fire from Heaven and caused a three-and-a-half year drought. Yes, Moses turned the Nile to blood and was there when God sent nine other plagues on Egypt. The parallels are undeniable. However, while for most this is evidence enough of their identity there is even stronger evidence as to the identity of these witnesses – the Word of God.
Rev 11:4 reads: “These are the two olive trees, and the two candlesticks standing before the God of the earth.” This is a direct reference to a passage in Zechariah. In Zechariah, chapter 4, Joshua, the priest, asks an angel the meaning of the two olive trees and an angel responds, saying, “These [are] the two anointed ones that stand by the Lord of the whole earth.” Zech .4:14.
Moses and Elijah were most definitely anointed to do the work of God. But the scripture goes on, “standing by the Lord of the whole earth.” What relevance does this have?
“And after six days Jesus took Peter, James, and John his brother, and brought them up into an high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with Him. (Mat 17:1-3)
So, here we have a clear picture of two anointed ones standing “by” the Lord of the whole earth, an obvious fulfillment of the prophecy in Zechariah. Combine this picture with the described supernatural powers described in Rev, 11:5-6 and it would seem hard to dispute that the two witnesses are Moses and Elijah. Zechariah 4:14 points to that event on the mountain top with Jesus. Surely, then, the two olive trees in Revelation must also be Moses and Elijah.
I want to note a subtle difference between the two verses describing the olive trees. The verse in Zechariah speaks of the olive trees as the anointed ones who stand “by” the Lord of the whole earth. Moses and Elijah stood by Jesus when He was transfigured. But look at the verse in Revelation. The olive trees are now “before” the God of the Earth. Jesus has ascended and sits at the right hand of the Father. They now stand “before” Him, not by Him. For me, this makes the appearance of the two witnesses a future event.
(Notice that Revelation 1:4 is a reference to Jesus as God- yet another place we can point to that identifies Jesus as God if we tie this into the transfiguration.)
The next question remains: what are these two witnesses testifying to? Undoubtedly, they are testifying to the character and qualifications of Jesus Christ to assume the throne. But one cannot testify to that which is hearsay, rather they must be eyewitness to the events that point to Christ’s true identity. How is this possible?
Well, for one, we know that Moses and Elijah were eyewitnesses to Christ’s transfiguration. They saw Jesus glorified by God and heard the Lord’s voice when He spoke of Jesus, saying, “This is my beloved Son, in whom I am well pleased; hear ye Him.” So, Moses and Elijah can testify to the fact that God miraculously identified Jesus as His Son, the Messiah.
But what other things might they testify to in order to establish the character and qualifications of the Christ – to affirm Jesus’ legal right to ascend to the throne as Lord of the whole earth?
The Resurrection. Paul tells us that without the resurrection, Christianity is meaningless. “And if Christ be not risen, then [is] our preaching vain, and your faith [is] also vain.” 1Cor. 15:14. So, bearing witness to the resurrection would be vital in affirming Jesus as the Messiah.
Luke tells us, “And they found the stone rolled away from the sepulcher. And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:” Luke 24:2-4 While the other Gospels speak of angels or men inside and out of the tomb, Luke is clear that two men in shining garments were present.
Perhaps these 2 men are Moses and Elijah, now witnesses to the resurrection of Jesus?
For those who might argue that these were angels, the word that Luke uses is “aner” which means man. The Hebrew and Greek words for angel are more generic terms that can refer not only to the angelic realm, but also to human messengers and ambassadors. These words are translated to mean one or the other based on context. When the scripture says “angel” it may refer to men or angels, but when the scripture says “men,” it cannot refer those of the angelic realm. In this instance, when Luke says these are men, they are just that: men.
The Ascension. Jesus prophesied many times that He was from the Father and would ascend back to the Father (John 3:13, others), and only the Messiah would be able to do so. The ascension was an important fulfillment of prophesy that aided in identifying Jesus as the Messiah.
Again, Luke writes, “And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel;” Acts 1:9-10. Again, perhaps these 2 men are Moses and Elijah, now witnesses to the ascension of Jesus?
If this be so, Moses and Elijah would be able to testify in Jerusalem that Jesus had been identified by God as His Son (transfiguration), that He had overcome sin and death (resurrection), and that He has ascended back to the Father from which He had come (ascension).
End Part 1
"...at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established." Deut. 19:15
The Revelation is a perplexing book. Many theologians and scholars have taken stabs at the meaning of the book. In the end, most who strive to understand it will find themselves adhering to one of, or a variation of, the 4 major interpretations: the Pretorist view, the Historist view, the Futurist view, or the Allegorist view. This usually is the result of the individual seeking help in interpreting the meaning from a mainstream commentary. Whatever the view held by the author often becomes the view held by the reader.
Without opening Pandora’s Box - a debate over which mainstream interpretation may or may not be "correct" - let me say this: they all have their flaws and none of them are likely to be totally correct. In the end, no one can understand prophecy in it's entirety until it has been fulfilled. Even then, there are passages in the New Testament that we are explicitly told are the fulfillment of Old Testament prophecy, yet few could ever have pieced the prophecy and fulfillment together on their own.
In the end, regardless of your "position" it should be a flexible one and no one should be dogmatic to death on the matter. One day we shall all understand clearly, but for now we need to be willing to accept our interpretation may ultimately prove to be incorrect.
I currently adhere to a variation of the Futurist view. However, unlike most "futurists" or dispensationalists, I do not believe that The Revelation is written in chronological order, and I think there is a lot of overlapping and cascading going on in the seals, trumpets, and bowls. Although I do believe that most of The Revelation is prophesy that is yet-to-be-fulfilled, I am not as interested in the chronology of the events as much as I am the meaning of events and symbols.
It is almost impossible to begin to understand the symbols in The Revelation without a solid understanding and knowledge of the Old Testament. There are some 800 references to the Old Testament in The Revelation alone. It is also important to understand the prevalent culture at the time and place of The Revelation's writing.
One popular point of contention among many scholars, regarding symbols and events, is the identity of the Two Witnesses that appear in Rev. 11:3-13. For many, these are allegorical characters, but to most futurists, these witnesses are real people. For the purpose of this writing, we will assume the two witnesses are real people.
Most futurists identify the first of the two witnesses as Elijah based on the supernatural powers that are described in Rev. 11: 5- 6 and because the scripture says that Elijah will return before the Messiah returns. (Mal. 4:5)
Again, based on the powers that are described in Rev. 11: 5- 6, many argue that the second witness is Moses. It is important to note, regardless of the similarity in abilities, God can grant these abilities to anyone, and it need not be Moses and Elijah just because they, too, at one time, had similar abilities.
Others argue that the two witnesses are Elijah and Enoch because these are the only two men in history who did not die natural deaths before being translated to Heaven. They argue that because Hebrews states that it is given to a man to die once and then be judged (Heb. 9:27), Moses cannot come back lest the scripture would contradict itself.
Well, I believe that the verse in Hebrews is speaking generally. The way things generally work, is that most men die once and then are judged. However, there are exceptions to this. The widow of Nain's son (Luke 7:11-15), Jairus’ daughter (Mar. 5:22-45), Lazarus, Tabitha, and others are all exceptions to this, meaning that it is not a hard a fast rule, but a principle. The point is, we are not reincarnated, but are given one life to live. For some that life is momentarily interrupted by death, but they can be miraculously resuscitated by the power of the Holy Spirit.
So, in principle, Moses remains a viable candidate. Let us also not forget the struggle over the possession of Moses' body by the archangel Michael and Satan (Jude 1:9). Could it be that Michael was charged with retrieving Moses' body for a future purpose?
Other than the fact that Enoch didn’t die a natural death, there is no evidence anywhere in the scripture that supports Enoch as the second witness. However, there is substantial evidence that points to Moses as the second witness. In fact, I hope to show that the scripture clearly identifies Elijah and Moses as the two witnesses.
For a moment, let's focus on the purpose of a witness. When Christians speak of witnessing or being a witness, what we really mean is proclaiming or sharing a personal experience with others. Generally we equate witnessing with proselytizing.
But the job of a witness is to testify.
In its original context, and still today in our justice system, to be a witness meant to come before a court and testify as to events witnessed that might indict or absolve an individual of having broken the law.
So, whereas Deuteronomy demands that the guilt of an individual be attested to by two or more witnesses, two or more witnesses might also establish the innocence or testify that an individual had kept the law.
In the case of Jesus, two false witnesses had come forward and made false accusations before the Sanhedrin. (Matt 26:60-62) These men were of ill-report but the Sanhedrin overlooked their credibility to accomplish their goals: the death of Jesus and the security of their place as the ultimate religious authority in the land.
So, what is the identity and the role of the two witnesses described in the eleventh chapter of The Revelation? They are not just there to proclaim or to proselytize, but to testify. Testify to what? Who are they and what have they seen that they might possibly be testifying to? And to whom are they testifying?
Jesus opens the scroll in Rev. 6, breaking the seals on the deed, claiming ownership of the Earth. The ensuing trumpets announce the coming king, and these two witnesses are there to testify to His legitimacy, credibility, worth, and right to lay claim to the earth. Contrary to the middle-of-the night railroading that Jesus underwent at His death, here are two credible witnesses proclaiming His innocence, purity, and perfection in the light of day.
The scripture tells us that the two witnesses are in Jerusalem. So, they are testifying according to Jewish law to Israel. Jesus is described in John 1:45 as the one whom the Law of Moses and the Prophets did write. And who would make more credible witnesses to Israel than those who epitomize the law and the prophets: Moses and Elijah?
Everyone points to the description of the witnesses’ powers in Rev. 11:5-6 as the key to their identity. Yes, Elijah called consuming fire from Heaven and caused a three-and-a-half year drought. Yes, Moses turned the Nile to blood and was there when God sent nine other plagues on Egypt. The parallels are undeniable. However, while for most this is evidence enough of their identity there is even stronger evidence as to the identity of these witnesses – the Word of God.
Rev 11:4 reads: “These are the two olive trees, and the two candlesticks standing before the God of the earth.” This is a direct reference to a passage in Zechariah. In Zechariah, chapter 4, Joshua, the priest, asks an angel the meaning of the two olive trees and an angel responds, saying, “These [are] the two anointed ones that stand by the Lord of the whole earth.” Zech .4:14.
Moses and Elijah were most definitely anointed to do the work of God. But the scripture goes on, “standing by the Lord of the whole earth.” What relevance does this have?
“And after six days Jesus took Peter, James, and John his brother, and brought them up into an high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with Him. (Mat 17:1-3)
So, here we have a clear picture of two anointed ones standing “by” the Lord of the whole earth, an obvious fulfillment of the prophecy in Zechariah. Combine this picture with the described supernatural powers described in Rev, 11:5-6 and it would seem hard to dispute that the two witnesses are Moses and Elijah. Zechariah 4:14 points to that event on the mountain top with Jesus. Surely, then, the two olive trees in Revelation must also be Moses and Elijah.
I want to note a subtle difference between the two verses describing the olive trees. The verse in Zechariah speaks of the olive trees as the anointed ones who stand “by” the Lord of the whole earth. Moses and Elijah stood by Jesus when He was transfigured. But look at the verse in Revelation. The olive trees are now “before” the God of the Earth. Jesus has ascended and sits at the right hand of the Father. They now stand “before” Him, not by Him. For me, this makes the appearance of the two witnesses a future event.
(Notice that Revelation 1:4 is a reference to Jesus as God- yet another place we can point to that identifies Jesus as God if we tie this into the transfiguration.)
The next question remains: what are these two witnesses testifying to? Undoubtedly, they are testifying to the character and qualifications of Jesus Christ to assume the throne. But one cannot testify to that which is hearsay, rather they must be eyewitness to the events that point to Christ’s true identity. How is this possible?
Well, for one, we know that Moses and Elijah were eyewitnesses to Christ’s transfiguration. They saw Jesus glorified by God and heard the Lord’s voice when He spoke of Jesus, saying, “This is my beloved Son, in whom I am well pleased; hear ye Him.” So, Moses and Elijah can testify to the fact that God miraculously identified Jesus as His Son, the Messiah.
But what other things might they testify to in order to establish the character and qualifications of the Christ – to affirm Jesus’ legal right to ascend to the throne as Lord of the whole earth?
The Resurrection. Paul tells us that without the resurrection, Christianity is meaningless. “And if Christ be not risen, then [is] our preaching vain, and your faith [is] also vain.” 1Cor. 15:14. So, bearing witness to the resurrection would be vital in affirming Jesus as the Messiah.
Luke tells us, “And they found the stone rolled away from the sepulcher. And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:” Luke 24:2-4 While the other Gospels speak of angels or men inside and out of the tomb, Luke is clear that two men in shining garments were present.
Perhaps these 2 men are Moses and Elijah, now witnesses to the resurrection of Jesus?
For those who might argue that these were angels, the word that Luke uses is “aner” which means man. The Hebrew and Greek words for angel are more generic terms that can refer not only to the angelic realm, but also to human messengers and ambassadors. These words are translated to mean one or the other based on context. When the scripture says “angel” it may refer to men or angels, but when the scripture says “men,” it cannot refer those of the angelic realm. In this instance, when Luke says these are men, they are just that: men.
The Ascension. Jesus prophesied many times that He was from the Father and would ascend back to the Father (John 3:13, others), and only the Messiah would be able to do so. The ascension was an important fulfillment of prophesy that aided in identifying Jesus as the Messiah.
Again, Luke writes, “And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel;” Acts 1:9-10. Again, perhaps these 2 men are Moses and Elijah, now witnesses to the ascension of Jesus?
If this be so, Moses and Elijah would be able to testify in Jerusalem that Jesus had been identified by God as His Son (transfiguration), that He had overcome sin and death (resurrection), and that He has ascended back to the Father from which He had come (ascension).
End Part 1
Tuesday, January 11, 2005
Remembering Noah
This post is from my previous blog, Ear to the Heavens. Enjoy.
In light of recent tsunami, flash flooding, and torrential rains, I am reminded of Noah. The floods and storms we have suffered of late are nothing on par with that which Noah experienced. Noah was to witness a global deluge with which God would destroy all life. But Noah was also faced with a deluge of social and moral decay that Satan sought to use to destroy mankind.
We, like Noah, are faced with a torrent of assaults against biblical morality and godliness that threatens to destroy us and the world. At every turn, another socialist group, activist, or politician is demanding that we abandon conservatism and embrace hedonistic behavior that grates against the very fiber of our spiritual conscience.
Some of us, so grieved by our culture, have adopted an escapist attitude and are awaiting the rapture- not only to deliver us from the coming judgment, but also from the decaying culture around us. In that respect, the work done on our behalf on Calvary and the cross has become our ark - our ticket to ride when the rapture comes.
But it is important to recognize that, apart from the coming wrath, a catastrophic and world-destroying flood has already come. All about us, the world is drowning in darkness and the cross is our - and their - only hope: God's provisional ark to keep us afloat in the surrounding sea of decadence and ungodliness.
In the midst of the decadence that swirled about him, Noah clung to the ark of God's sanctification. But instead of cowering inside the ark awaiting mankind’s final destruction, Noah was a light and a voice of prophecy crying out against the great sin and debauchery of his time.
Peter tells us that God was faithful to rescue Noah and his family from the coming judgment. We, too, have that assurance. But, Peter also tells us that the Holy Spirit which raised Christ from the dead also preached in the days of Noah. In Noah’s case, all hope was lost and instead of evangelizing, Noah proclaimed God’s truth, in effect, silencing on the Day of Judgment all those who perished in the flood.
Regardless of the outcome, God’s word will not return void: men will be saved or condemned by His word. How men respond to God’s message is not of concern to the messenger. Yes, we should rejoice when God’s Word is received and repentance is the outcome, and we should grieve when the opposite is true. But the outcome cannot become a barrier to our responsibility of being salt and light.
Nor should we ever allow our perceived depth of the world’s depravity and our desire to escape it cause us to imagine that God’s Word and our proclamation of it will be of no affect.
It is interesting that Peter is also the writer who cautioned us to remember that from which we were saved. Too often, in our Christian comfort zones we develop a sense of self-righteousness and we see ourselves as above or better than those who are perishing around us.
Unlike the time of Noah, when he alone was seen as upright and worth saving, God is still reaching out and calling men to Himself. Every new day is a day of salvation and we are God’s primary tool of reaching those who are perishing with the living water and life-giving Word. As Peter also reminded us, God is not slow in His coming but is patient, wishing that all men might be saved.
While Noah was shut up in the ark and subjected to the horrible screams and laments of those around him who were perishing and damned eternally, we have the privilege to throw the lifeline from the deck to those struggling in the undertow and to rescue them from the present deluge and the coming judgment.
In a time when we are so greatly reminded of the death that surrounds us, let us focus not on the condemnation or wrath of God, but on being light and life bearers and with a sense of urgency that the times demand.
In light of recent tsunami, flash flooding, and torrential rains, I am reminded of Noah. The floods and storms we have suffered of late are nothing on par with that which Noah experienced. Noah was to witness a global deluge with which God would destroy all life. But Noah was also faced with a deluge of social and moral decay that Satan sought to use to destroy mankind.
We, like Noah, are faced with a torrent of assaults against biblical morality and godliness that threatens to destroy us and the world. At every turn, another socialist group, activist, or politician is demanding that we abandon conservatism and embrace hedonistic behavior that grates against the very fiber of our spiritual conscience.
Some of us, so grieved by our culture, have adopted an escapist attitude and are awaiting the rapture- not only to deliver us from the coming judgment, but also from the decaying culture around us. In that respect, the work done on our behalf on Calvary and the cross has become our ark - our ticket to ride when the rapture comes.
But it is important to recognize that, apart from the coming wrath, a catastrophic and world-destroying flood has already come. All about us, the world is drowning in darkness and the cross is our - and their - only hope: God's provisional ark to keep us afloat in the surrounding sea of decadence and ungodliness.
In the midst of the decadence that swirled about him, Noah clung to the ark of God's sanctification. But instead of cowering inside the ark awaiting mankind’s final destruction, Noah was a light and a voice of prophecy crying out against the great sin and debauchery of his time.
Peter tells us that God was faithful to rescue Noah and his family from the coming judgment. We, too, have that assurance. But, Peter also tells us that the Holy Spirit which raised Christ from the dead also preached in the days of Noah. In Noah’s case, all hope was lost and instead of evangelizing, Noah proclaimed God’s truth, in effect, silencing on the Day of Judgment all those who perished in the flood.
Regardless of the outcome, God’s word will not return void: men will be saved or condemned by His word. How men respond to God’s message is not of concern to the messenger. Yes, we should rejoice when God’s Word is received and repentance is the outcome, and we should grieve when the opposite is true. But the outcome cannot become a barrier to our responsibility of being salt and light.
Nor should we ever allow our perceived depth of the world’s depravity and our desire to escape it cause us to imagine that God’s Word and our proclamation of it will be of no affect.
It is interesting that Peter is also the writer who cautioned us to remember that from which we were saved. Too often, in our Christian comfort zones we develop a sense of self-righteousness and we see ourselves as above or better than those who are perishing around us.
Unlike the time of Noah, when he alone was seen as upright and worth saving, God is still reaching out and calling men to Himself. Every new day is a day of salvation and we are God’s primary tool of reaching those who are perishing with the living water and life-giving Word. As Peter also reminded us, God is not slow in His coming but is patient, wishing that all men might be saved.
While Noah was shut up in the ark and subjected to the horrible screams and laments of those around him who were perishing and damned eternally, we have the privilege to throw the lifeline from the deck to those struggling in the undertow and to rescue them from the present deluge and the coming judgment.
In a time when we are so greatly reminded of the death that surrounds us, let us focus not on the condemnation or wrath of God, but on being light and life bearers and with a sense of urgency that the times demand.
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