THE TESTIMONY OF JESUS is THE SPIRIT OF PROPHECY - Part XIV of The Prophetic sequence by Doug Krieger

You are hereby forewarned, that this shall primarily be a theological address on the TWO WITNESSES (Grk. martus or martyr; Strong’s Greek 3144) of Revelation 11 and their necessity to bear TESTIMONY (Grk. marturia) “for they will prophesy one thousand two hundred and sixty days” . . . and “When they finish their TESTIMONY the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them” (Revelation 11:3, 7).

Furthermore, this tome is presumptuous in that it assumes you are familiar with the Premillenarian position on the manifestation of the Kingdom on earth—and that this document is primarily addressed to FUTURISTS, not Preterists, nor even Historicists—and certainly has little bearing on a Amillenarian or Post-millenarian audience; nevertheless, because of its restriction, you may find yourself outside the immediate “food fight” and think this but a tempest in a teapot. Unfortunately, you may do so at your own peril—for the majority of evangelicals, at least in North America, aspire to this posture and for good reason; it serves you well to know those reasons and their horrendous implications to the nations, to Israel and to the Church in these Last Days.

From the outset of this declaration—for it most definitely will be that—the “Testimony of Jesus Christ” or “The Testimony of Jesus” (Revelation 1:2, 9; 12:17; 19:10a) is lived out through the “brethren that have the testimony of Jesus” in their lives . . . and to such an extent that they are not only willing to lay down their lives as He did as the Lamb of God for us, but they actually display this testimony unto the death in the Apocalypse. The “testimony” is not only in “word” but in deed, in action (Revelation 6:9; 11:7; 12:11). These are they who unhesitatingly bear TESTIMONY – a testimony which is a PROPHETIC WITNESS “to the Word of God and to the Lamb upon the throne” (Revelation 1:2; 12:11) – theirs is the embrace of the TESTIMONY OF JESUS, and that, my friends, is the SPIRIT OF PROPHECY!

It is of supreme prophetic significance that we refocus upon why PROPHECY—and not just the “times and seasons” type—but those who possess the “spirit of prophecy” in so far as the “brethren that have the testimony of Jesus”—dominates the prophetic witness of the Church and Israel during the 70th Week of Daniel—the “end of days.” For this, it is imperative we turn to the final accounting in John’s gospel and the “resurrection dialogue” between Jesus and Peter.

It can be argued that Christ’s injunction to His disciples to abide in Jerusalem prior to His ascension (Luke 24:50-53) until they (at Pentecost) be “endued (clothed) with authority from on high” (Luke 24:49) were found in a state of disregard to this straightforward injunction and empowerment—for they were found by Jesus on the shores of the “Sea of Tiberias” (John 21:1). It was here, not in Jerusalem, as Jesus had enjoined his disciples to abide, that Simon Peter, Thomas, Nathanael, the two sons of Zebedee (James and John—Matthew 4:21), and “two others of His disciples were together” (John 21:2)—all seven of them—listened, not to the speaking of Jesus, but to the words of Simon Peter:

“Simon Peter said to them, ‘I am going fishing.’ They said to him, ‘We are going with you also.’ They went out and immediately got into the boat, and that night they caught nothing” (John 21:4).

Notwithstanding, after the failure to heed our Lord’s command to stay in Jerusalem (Luke 24:49); they did—after the “Tiberias episode”—remove their trepidations and capacities to survive (i.e., simple sustenance and physical survival) to Jerusalem, to Olivet’s Mount (Acts 1:12) where His Ascension took place.

There is no recordation of the ascension of Christ in John’s Gospel . . . but there most definitely is Jesus in resurrection Who confirms the promise of His Second Coming yet future (John 21:22-23); furthermore, there is this most amazing verse recorded by John just prior to his concluding remark:

“This is the disciple who TESTIFIES of these things, and wrote these things; and we know that his TESTIMONY is true” (John 21:24).

These words of testimony are the same Greek words used in the Revelation and connote far more than a simple speaking, a “prophetic utterance”—but an unqualified determination to follow the Lamb, to “overcome by the blood of the Lamb and by the word of their testimony” (Revelation 12:11) to the point where “they loved not their lives unto the death.”

Now bear with me here—we are probing the depths of the TESTIMONY OF JESUS and the “spirit of prophecy.”

First of all, let us examine Peter’s survivability skills (“that night they caught nothing”) juxtaposed to “come and eat breakfast” with Jesus (John 21:3b, 12a). The deepening exchange between Simon Peter and Jesus concerning absolute commitment to Christ based upon divine, neither soulish nor fleshly, love on Peter’s part, and was followed up by an ever-growing care for others, for the sheep. True commitment based upon divine love is measured by deeds—deeds which go beyond the mere expressions of mouthing phrases of Christian fidelity to Christ.

But there was more—the TESTIMONY OF JESUS was at stake! Immediately the Lord’s interrogation of Peter’s divine commitment to Jesus and service to others, was followed up by the PROPHETIC—for the “Testimony of Jesus is the spirit of prophecy.”

“‘Most assuredly, I say to you, when you (Peter) were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish’ . . . this He spoke, signifying by what death he (Peter) would glorify God . . . and when He had spoken this, He said to him, ‘Follow Me.’”

The prophetic witness that Peter was to give in death—whereby “he would glorify God”—was and still is to this very day the very WITNESS OF JESUS . . . furthermore, the confirmation of this testimony was substantiated when Peter enquired of Jesus regarding John’s ultimate fate . . . the answer riveted Peter upon his own destiny: “If I will that he remain till I come, what is that to you? You follow Me” (John 21:22).

It was John’s accounting that uses the same terms for martyr which provides this glimpse into the apocalyptic “Testimony of Jesus” . . . for again, listen to the Beloved’s concluding witness:

‘This is the disciple who testifies (Grk. marturěō) of these things, and wrote these things; and we know that his testimony (Grk. marturia) is true” (John 21:24).

These are the origins—the epistemological beginnings—of those who follow the “Faithful and True WITNESS” (Grk. martus) . . . yes, “Christ, who is the faithful Witness” (Grk. martus) (Revelation 3:14; 1:5).

This exchange—the final closure of the gospels—lays the groundwork in the Revelation for the “Testimony of the Two Witnesses.” For with this spiritual understanding under girding John’s experience with Jesus, is there any wonder that the Revelation discharged through John’s pen would become the very “Testimony of Jesus” and, consequently, that very Testimony would be the “spirit of prophecy” – the spiritual utterance committed to all those, like Peter and John, who would under the compelling empowerment of the Spirit demand in each and everyone one of us—as seen in the archetype of John himself—wherein we “must prophesy again about many peoples, nations, tongues, and kings” what has been written of the concluding judgments of the Almighty contained within the little book which we are told to eat (Revelation 10:8-11).

Dear brethren . . . ours is such a testimony, a divine witness, a prophetic calling whose thunderous roar cannot be committed to parchment and, thence to commentary and exegesis, but to the same prophetic voice which John heard behind him—for it is the voice of the prophet which must be heard . . . this is the means whereby the Faithful and True Witness will testify to sinner and saint in the end of days (Revelation 10:8-11).

Those whose hostility toward “the spirit of prophecy” or benign neglect, as well as pious indifference, belies the superficiality of their understanding of what is truly meant by declaring through living witnesses the Testimony of Jesus—the Faithful and True Witness. They scoff at this futurity as if it were but a maelstrom of contention and division; therefore, we are obliged to create our own “tribulation” – our own prophecy. There is no need to stimulate the saints through visions of apocalyptic scenarios—scenarios which have utterly no bearing on the present distress of the Church, and for that matter, Israel as well.

These are they who, like Peter’s deflection, wish to know the destinies of others, who unlike ourselves should also be bound and led away when we are old –carried off to “where you do not wish!” No, each one of us is challenged to be an “overcomer” - to “eat the little book” – but think not, that in so doing we will not accomplish the ultimate plan and purpose of the Holy One. For each one of us is called to testify, to pay the uttermost price, if need be, for the Faithful and True Witness . . . but from His perspective, from His glorious view, He sees this multitude of witnesses as but TWO WITNESSES who are and have been called forth throughout our separate histories for the final week of Daniel’s prophecy . . .

We now—given the significance of “Witness & Testimony” are led to the most baffling of texts – but to avoid its persuasions is to neglect the inevitable plan and purpose of the One seen by John “standing on the sea and on the land” with “raised . . . hand to heaven” – of the same One seen by Daniel of “the man clothed in linen, who was above the waters of the river . . . when he held up his right hand and his left hand to heaven” (Revelation 10:5; Daniel 12:6-7).

“And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth . . . these are the two olive trees and the two lampstands standing before the God of the earth” (Revelation 11:3-4).

Yes, we have extensively covered the identity of these Two Witnesses throughout our writings—however, it is once again, our commission at this segment of the Prophetic Scenario—after the deception of the “Treaty with Death and Hell” and the commencement of the 70th Week of Daniel—to elaborate still further on these who bear the Testimony of Jesus under the empowerment of the “spirit of prophecy” . . . knowing this, we now apprehend that it is their triumphant testimony at the fulfillment of their testimony that “the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them” (Revelation 11:7). They have become the TWO MARTYRS . . . they have followed in the footsteps of the Lamb, the Faithful and True Witness (Martyr)! Indeed, what they prophesied with empowerment and irrepressible authority, called countless souls to repentance (“clothed in sackcloth”) and nothing could withstand their declarations.

“And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them, he must be killed in this manner . . . these have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire” (Revelation 11:5-6).

It appears that our view of these Two Witnesses as Israel and the Church – the “two olive trees” (Israel as witness), and the “two lampstands” (the Church as witness), is a “minority” view—in point of theological fact, a much maligned and marginalized view—but a view that we shall substantiate with all prophetic force in preparation for the avowed unveiling of what the Almighty has called upon to be His witnesses to the Gentile World Powers and to the multitudes from “many peoples, nations, tongues, and kings” (Revelation 10:11).

This may come as no surprise to many of you who have read our writings – but a quick Google search will validate the myriad of opinions and honest endeavors which do not comport with Biblical bearing.

The Scriptures do NOT teach reincarnation—nor that those as Moses and Elijah on the Mount of Transfiguration in their “glorified state” will again be faced with death.

“Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses . . .” (Jude 9), along with the gospels (see Matthew 17:3-4; Mark 9:1-13; Luke 9:30-33) wherein Moses appeared on the “Mount of Transfiguration” – all these passages militate against such a preposterous notion of a reincarnated Moses as one of the Two Witnesses. In a greater sense “the Law” (i.e., the “commandments of God”) can be seen in Israel as a corporate entity (i.e., “National” Israel) but not the strict personification in the person of one man, Moses.

Similarly the notion that Enoch and Elijah (Grk. Elias)—both of whom were taken to heaven (did not experience death as we know it)—must return from the heavens to suffer their mortality, and, as well, although they were profoundly prophetic in their callings; notwithstanding, this does NOT inherit the mantel of the Two Witnesses. For one, Elias appears glorified upon the Mount of Transfiguration; and, the “requirement” of some form of reincarnation as one of the Two Witnesses, again, simply militates against the entire thrust of Holy Writ.

So perhaps these “two” are the “Two Sons of Oil” – the “Two Anointed Ones” who “stand beside the Lord of the whole earth” (viz., Joshua the High Priest of Israel, and Zerubbabel, the Governor—cf. Zechariah 4:1-14). Once again, we are faced with some form of reincarnation—this is NOT Biblical, and the whole orthodoxy of the Church stands by this conviction!

It is absolutely clear, however, that the Two Witnesses are intrinsically bound together with the Vision of Zechariah 4—that we cannot deny; but we shall discuss this later.

Then they simply are two individuals who come forth during Daniel’s 70th Week to bear witness to the truth; and, at best, and in a larger context, they “stand for” or symbolize the “Law and the Prophets” or the Old Testament and the New Testament, as some have declared. Or, perhaps they represent the “Church militant” as some claim—but having nothing to do with Israel. Then, again, there are those within the Worldwide Church of God movement (Herbert W. Armstrong) who herald them as Two Corporate Beings: Israel (the 10 lost tribes of Israel “out from” the Anglo-Saxon races) and Judah (the Jews).

Many dispensationalists claim these two are Jews—plain and simple—having nothing to do with anything corporate or representative of anything but two individuals who will testify during the Seventieth Week of Daniel. The following quotes will validate a number of the aforementioned propositions:

In their effort to unite Premillenarians in “one accord” – a number of evangelical scholars under the umbrella of the Ministerial Association of the Evangelical Free Church of America (i.e., Trinity Evangelical Divinity School—near Chicago, Ill.) expanded upon a series of papers originally presented to this association in January, 1981—specifically, to address the Premillenarian positions on the rapture (Three Views of the Rapture – Pre-, Mid-, or Post-Tribulation, by Gleason L. Archer Jr., Paul D. Feinberg, Douglas J. Moo, and Richard R. Reiter, with counter points expounded upon by Stanley N. Gundry as series editor (Note: Robert H. Gundry is heavily notated throughout the text) and Gleason L. Archer Jr. as general editor, Zondervan, 1996).

Inevitably, the participants had to amplify their positions and contend theologically—not in an acerbic manner—with one another. All pleasantries aside, they had to address Revelation 11 and, specifically, the Two Witnesses. It is most revealing regarding their postulations, but first of all it is a theological priority to confront the fundamental thesis of mainline Premillenialism and its “dispensational” mandate: The Separation of Israel and the Church.

“The Basis of the Premillennial Faith by Charles Caldwell Ryrie in 1953 provided a dispensational counterpoint to Ladd’s hermeneutical method. Through an inductive study of the terms Israel and church, Ryrie concluded that ‘the Church in its entirety is never designated Israel in Scripture.’ Also he believed that both natural Israel and spiritual Israel were contrasted with the church in the New Testament. This basic distinction substantiated dispensationalism and the pretribulation Rapture view as the most consistent expressions of premillennialism. In keeping with the newer temperate mood, Ryrie said he didn’t intend to add to the controversial literature on the subject. He averred that premillennialism did not stand or fall on one’s view of the Tribulation. For him it was not the decisive issue. The distinction between Israel and the church was more basic.” (Three Views of the Rapture, p. 35).

That “distinction” as set forth by Ryrie we do not dispute—nor do most Premillenarians.

“This (i.e., the wrath of Almighty God) occurs after the episode of the trampling of the city of Jerusalem for forty-two months (three and a half years) and the earnest testimony of the two witnesses sent from heaven, who warn and exhort the disobedient world for a period of 1,260 days before they are slain by the power of Satan and of the Antichrist.” (Ibid. 144)

Simply put, Archer tragically confuses his time frames and dismisses with the distinctions of “they will tread the holy city underfoot for forty-two months” (Rev. 11:2) juxtaposed to “I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth” (Rev. 11:3). He fails in this task by “overlapping” both time frames as the same; whereas it is impossible to conclude such in that one must consider the proposition: How can the Two Witnesses be trodden under foot for 42 months when, in point of glaring fact, “if anyone wants to harm them, fire proceeds from their mouth and devours their enemies . . . and if anyone wants to harm them (i.e., tread on them), he must be killed in this manner” (Rev. 11:5-6). This does not sound like someone stepping on you at will!

Therefore, the Two Witnesses commence their empowering testimony/witness/prophecy during the first half of the 70th Week of Daniel (i.e., 1,260 days or 3 ½ years or 42 months or 3 ½ days); secondly, “the Gentiles . . . will tread the holy city underfoot for forty-two months” (Revelation 11:2) AND, this verse is complimentary with Revelation 11:7-9 wherein the Beast from the bottomless pit will make war against them, overcome them, and kill them . . . and their dead bodies will lie in the street of the great city . . . three-and-a-half days” (Note: the 3 ½ days are commensurate with the final 3 ½ days or years of Daniel’s 70th Week or the same period of time mentioned in Revelation 11:2 as “forty-two months” and the same period of time mentioned in Daniel 12:7 as “time, times, and half of time” (i.e., 3 ½ days or 3 ½ years or 42 months or 1,260 days))—this is also known as the time wherein “there shall be a time of trouble, such as never was since there was a nation, even to that time” (Daniel 12:1).

Archer’s confusion between the 42 months and the 3 ½ days is across the board in most Premillenarian circles; yet, these same Premillenarian circles are unreserved in their understanding that 3 ½ days can be and should be in context connected to the final “week” of Daniel’s prophecy. It is mandatory for Archer to overlap the 42 months and the 1,260 days in order to come to his Mid-Tribulation scenario. The 3 ½ days is simply a brief period of time at the close of the 42 months/1,260 days in which the Two Witnesses lie exposed in the street of the great city prior to their resurrection.

Furthermore, Archer makes a cardinal mistake by stating that the “corpses” of the Two Witnesses are exposed to public view and jeered at for three and a half days and that in all likelihood these Two Witnesses “are to be identified with Moses and Elijah.” In point of fact the editors of the Spirit Filled Life Bible in their footnotes to Revelation 11 make an outstanding observation:

“Their dead bodies: Literally (Grk. ‘their CORPSE,’) in the singular, not plural, symbolizes the body of Christ that now appears to have been overcome (v. 7). (And again) Rev. 11:9, 10 “Their dead bodies is literally ‘their CORPSE,’ singular again.” (p. 1975)

In so stating this, we will later contemplate our preference for the concept of this CORPSE as the composite declaration of the inspiration of the Holy Spirit through John that these TWO in the eyes of the Almighty must be considered as ONE! They do share “the spirit of Moses and Elijah” for they come in that “spirit” – but they are NOT the reincarnation of either of these Old Testament prophets.

First of all Feinberg’s initial commentary on the Pre-tribulational Rapture of the Church (prior to the entire 70th Week of Daniel) does not incorporate any of Revelation 11’s significance into his scenario. I believe this unfortunately proves, once again, that in so far as the timing of the Rapture concerns, these portions of Scripture are at best tangential and do not occur, in any event, as “rapture texts.”

Notwithstanding, Revelation 10 and 11 are exceedingly significant in the context of committing the saints to the Testimony of Jesus through “prophetic witness” – a witness, I hasten to add, that demands a verdict against the Great City . . . for it is the Holy City as the Two Witnesses who are trodden under foot for 42 months (the latter half of Daniel’s 70th week) after the Beast arises from the abyss, which is another way of saying “the abomination of desolation spoken of by Daniel the prophet” (Matthew 24:15; Mark 13:14; cf. Daniel 11:31; 12:11). It is only after “they finish their testimony” that “the beast that ascends out of the bottomless pit will make war against them” (i.e., “the Gentiles . . . will tread the Holy City underfoot for forty-two months” – Revelation 11:7 and 2).

Notwithstanding Feinberg’s purposeful omission of these key passages in so far as the Pre-tribulational argument concerns, he does, nevertheless, in his retort to Archer’s position on Revelation 11, state the following:

“Possibly the New Testament sets the Rapture of the church at the middle of the seventieth week. Archer suggests three passages from Revelation that might support his view: Revelation 11:15-19; 12:14; 14:14. Revelation 11 is often taken as the point in the book where the Rapture of the church occurs. Two reasons are usually cited either separately or in conjunction with one another. First, the Rapture is seen as symbolically taught in the resurrection of the two witnesses (11:13). The two witnesses are symbolic of a larger group of witnesses. Their resurrection and ascension into heaven, then, is symbolic of the church. Second, the “seventh trumpet” of 11:15 is identified with the “trumpet of God” (I Thess. 4:16) and the “last trump” (I Cor. 15:52). This is further supported by the fact that 11:18 associates the seventh trumpet with rewards for the righteous and the announcement of God’s wrath for unbelievers. This trumpet sounds after the city of Jerusalem has been given over to the Gentiles for three and a half years (11:1-2)” (Ibid. p. 148).

At this juncture let it be stated that I have total concurrence with the emboldened text quoted from Feinberg—I confess, I am one of those who precisely see what he has in print! However, Feinberg’s announcement that the Seventh Trumpet sounds “after the city of Jerusalem” has been given over to the Gentiles for 3 ½ years does not do justice to the identification of the Two Witnesses as that Holy City—although Jerusalem’s Third Temple and the City itself will undergo the “Wrath of the Beast” and/or be “trodden under foot” of the Gentiles for this period of time (i.e., the latter half of the 70th week of Daniel’s prophecy).

“While one cannot rule out the possibility that such an interpretation is correct, there are some reasons for rejecting it. The two witnesses appear to be individuals rather than representatives of all living and dead saints. The witnesses perform miracles; they testify. These actions are usually done by individuals, not groups. Moreover, both witnesses are killed by the Beast. If they are symbolic of all saints, then it seems as if all saints will be martyred before the Rapture. Further, it also appears that all saints will have men gaze at their dead bodies, and desecrate them” (Ibid. p. 148).

Feinberg succinctly states the classical Pre-tribulational interpretation of these passages. From here he moves on to diffuse Archer’s and Robert Gundry’s “Seventh Trumpet” idea that the Two Witnesses participate in the singular resurrection of the righteous at the close of the 70th Week of Daniel; thence, Feinberg, along with all Pre-tribulationists, must embrace multiple resurrections of the just. Furthermore, Feinberg moves into the two groups of 144,000 but does not disclose that they are two distinct representative groups: Israel (Revelation 7) and the Church (Revelation 14)—more of this later.

Again, he simply states that these two witnesses appear to be “individuals.” He wisely omits their immediate identification lest “reincarnation” is adjudged against his thesis. Indeed, as in all cases amongst this forum of brethren—all omit the fact that the Two Witnesses are specifically defined as:

“These are the two olive trees and the two lampstands standing before the God of the earth” (Revelation 11:4).

It is this disclosure which enlightens us to the fact that these Two Witnesses cannot simply constitute two singular individuals as the Pre-tribulationists must assert in order to avoid the collapse of their thesis of the Church’s omission from the entire 70th Week of Daniel.

Furthermore, and it is utterly conclusive, the OLIVE TREE, is wholly representative of ISRAEL throughout Scripture (Jeremiah 11:16; Psalm 52:8)—especially when juxtaposed to the Gentile wing of the Church or the Church comprised of the redeemed of both Jew and Gentile (Romans 11:17-24).

Next, the Church’s position in the Revelation is clearly set forth in the Greek by the use of the word Lampstands or “Candlestick(s)” (Grk. luchnia or luchnŏs; see Revelation 1:12-13, 20; 2:1, 5; 11:4). The only use of this word in the Revelation occurs in these passages; therefore, given in their context, the LAMPSTANDS (i.e., candlesticks) here in Revelation 11:4 represent the witness of the Church during the 70th Week of Daniel.

The absence of the word Church or churches (ecclesia) is a non sequitur if Feinberg’s conclusions are that de facto the Church is not present within the 70th Week —the churches are the “seven golden lampstands” of Revelation and the Church is representative of the same Greek word used in the plural in Revelation 11:4—the expression of the Almighty’s complete work of redemption and transformation; and, secondly by the use of the numerical configuration “TWO” they constitute one of the Two Witnesses (as a Witness) in Revelation 11 (Note: The numeric “two” in numerology stands for witness and testimony: Deuteronomy 17:6; 19:15; Matthew 18:16; 26:60; Revelation 11:9).

It may be also noted that the allusions to Zechariah 4 simply reinforce the argument of the collective nature of these Two Witnesses. Revelation 1:6 states that He “has made us kings and priests” – is not this a confirmation that the “kingship” and the “priesthood” (i.e., Joshua the High Priest; and Zerubbabel, the Governor/King in Revelation 4) are the “Two Sons of Oil” who stand before the Lord of the whole earth? Likewise, that Joshua answers to the “heavens” (i.e., the Church—see: Zechariah 3:1-10; Ephesians 1:3; 2:6; 6:12; Hebrews 12:18, 22; Revelation 14:1), and that Zerubbabel answers to the earth (i.e., Israel as a witness to the Gentiles/Nations (upon the earth))—see: Isaiah 49:22; 60:3 & 5; 66:19)?

The Two Witnesses have “spheres of ministry” and/or testimony—the Two Olive Trees to the earth; and the Lampstands to the Heavens:

“These have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire” (Revelation 11:6).

Feinberg’s charge that these Two Witnesses “seem to be individuals” is further discredited, not only because of the “two olive trees” and the “two lampstands” and of their witness to the “heavens” and to the “earth” - but for a variety of additional reasons:

(1) The beast who in the midst of the 70th Week of Daniel “ascends out of the bottomless pit will make war against them, overcome them, and kill them” (Revelation 11:7).

The Greek word for war (pŏlĕmŏs) in this passage is the same Greek word used in Revelation 12:7 and 12:17 (“And there was war in heaven . . . went to make war with the remnant”) and Revelation 13:7 and Revelation 19:19 (“to make war with the saints” . . . “gathered together to make war”). We are not talking about a “fist fight” or minimal conflict—but a wholesale conflagration of immense proportions. The Greeks made war with the Persians. For the Beast to commence WARFARE against the Two Witnesses would be far more accurate in its descript. To use a Greek word normally used to express “corporate conflict” would in context use a Greek word that would demonstrate this type of conflict. It would be preposterous to assume that the conflict of this magnitude would be launched by the Beast and/or that the Gentiles “will tread the holy city under foot for forty-two months” would use a less formidable Greek expression to connote a skirmish, when it point of fact this is a horrendous persecution or warfare. By using Greek expressions which connote a skirmish--which these verses in Revelation 11 do not use; instead, Greek expressions of massive conflict are discharged.

No, this is not a skirmish between the Gentiles, nor the Beast who now controls these powers, against the Two Witnesses—it is a massive persecution.

In so far as Feinberg’s comment, “Moreover, both witnesses are killed by the Beast. If they are symbolic of all saints, then it seems as if all saints will be martyred before the Rapture” . . . their corporate nature (i.e., “bodies” in the Greek is actually the singular form of the word, not the plural form of the noun: ptōma; a “lifeless body or corpse” Strong’s 4430). No, theirs is a corporate witness, although their DEAD BODY lies in the street of the Great City (Babylon the Great) for 3 ½ days or 42 months as a testimony “open persecution against Israel and the Church” continues throughout (“signifying by what death he (they) would glorify God” – John 21:18) . . . there are those who survive, and that confirmation is duly noted in I Thessalonians 4:15, 17:

“Then we who are alive and remain (Grk: pěrilěipō or survive) shall be caught up together with them in the clouds to meet the Lord in the air.”

Clearly, what the Apostle Paul alludes to here are those who have survived “something” – not just alive, but those who have survived! Survived what? Survived the persecution of the saints under the treading asunder of the Gentile World Powers under the dominion of the Beast.

(2) Feinberg’s spurious assumption that: “The witnesses perform miracles; they testify. These actions are usually done by individuals, not groups” simply does not hold up under careful scrutiny, nor does it manifest the empowerment of the Two Witnesses in the last days.

There are a multitude of Biblical examples where empowerment was given to groups—witness the disciples and the events surrounding Pentecost. The entire message of Jesus that the disciples be “clothed with power from on high” simply militates against Feinberg’s confinement of power preserved only for one or two individuals. Likewise, the formidable challenge to Feinberg’s confinement of the miraculous to several is greatly expanded by none other than:

“And it shall come to pass in the last days (not the millennium), says God, that I will pour out of My Spirit on all flesh; your sons and your daughters shall prophesy, your young men shall see visions, your old men shall dream dreams. And on My menservants and on My maidservants I will pour out My Spirit in those days; and they shall prophesy. I will show wonders in heaven above and signs in the earth beneath; blood and fire and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before the coming of the great and awesome day of the Lord. And it shall come to pass that whoever calls on the name of the Lord shall be saved” (Acts 2:17-21; cf. Isaiah 44:3; Ezekiel 11:19; Joel 2:28-32; Zechariah 12:10; John 7:38)

Is not this prior to the coming of the Lord? Does not this empowerment bespeak of the fulfillment of these very passages prior to the “awesome day of the Lord?” Is not this outpouring virtually the indiscriminate empowerment of the Two Witnesses of the Latter Days—during the 70th Week of Daniel’s prophecy? I do believe it is! And, it shall result in massive evangelism of multitudes—“And it shall come to pass that whoever calls on the name of the Lord shall be saved.” Is not this the result of the “sackcloth” worn by the Two Witnesses? Is not this the power of the Holy Spirit to convict and to turn the lost to the Messiah? Yes! “Fire proceeds from their mouth and devours their enemies . . . and if anyone wants to harm them, he must be killed in this manner.”

These are NOT “fire-breathing Olive Trees and Lampstands” here. These are Two Witnesses under the unction and empowerment of the Holy Spirit Who most definitely are symbolized in prophetic witness by FIRE (Acts 2:3-4; Matthew 3:11; Luke 3:16; Hebrews 1:7)

Although Feinberg does not raise the issue of the location of the TWO MARTYRS who have borne WITNESS to “the Word of God and the Testimony of Jesus Christ” (Revelation 1:9), it is worth noting that the Spirit Filled Bible’s editors again validate the location of the martyrdom of the Two Witnesses as “outside the camp” – i.e., NOT in Jerusalem, but “outside the gate” or “trod under foot by the Gentiles” – or “in the street of the Great City”: Babylon the Great (Revelation 11:8) juxtaposed to the Holy City of Revelation 11:2b.

“The great city is not literally the physical city of Jerusalem, but spiritually the world in rebellion against God. Sodom symbolizes immorality, and Egypt symbolizes the political oppression of the people of God in this world where our Lord was crucified” (The Spirit Filled Bible, 1991, Thomas Nelson, p. 1975).

In other words, the “corporate nature” (i.e., CORPSE, singular) of these Two Witnesses is, in so far as the Almighty’s perspective concerns, in preparation of the consummation of the Holy City, New Jerusalem—an altogether corporate manifestation!

“‘Come, I will show you the WOMAN, the Lamb’s BRIDE’ . . . and he carried me away in the Spirit to a great and high mountain, and showed me the HOLY (not “great” but “holy” is used in the original text) CITY, Jerusalem, descending out of heaven from God . . . with twelve gates . . . which are the names of the twelve tribes of the children of Israel . . . the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb” (Revelation 21:9b-10, 12, 14).

What I am saying here is obvious—the Holy City was trodden underfoot by the Gentiles for 42 months, and once openly persecuted by the Beast from the Bottomless Pit (3 ½ days under the “reign of the Beast” or 42 months) is not only raptured—both the dead and the living who have survived—but is now prepared as a Bride (singular), as the Lamb’s Wife, and “descending from heaven” – having been joined together with all those who have gone before—so great a cloud of witnesses! And, let it be clearly known: ISRAEL and the CHURCH are there as the 24 Elders (12 Names of the Tribes of Israel; and the 12 Apostles of the Lamb—ref. Revelation 4:4, 10; 5:6, 8, 11, 14; 11:16-18; 19:4).

No wonder that the 24 Elders, redeemed from the earth, are so unrecognizable by those who cannot see that these TWO WITNESSES are ISRAEL and THE CHURCH and that these Two Witnesses are the only resurrection of the just which occurs after 3 ½ days . . .

“Now after the three-and-a-half days the breath of life from God entered them, and they stood on their feet, and great fear fell on those who saw them. And they heard a loud voice from heaven saying to them, ‘Come up here.’ And they ascended to heaven in a cloud, and their enemies saw them. In the same hour there was a great earthquake, and a tenth of the city fell. In the earthquake seven thousand people were killed, and the rest were afraid and gave glory to the God of heaven” (Revelation 11:11-13).

No, there are NOT multiple resurrections—only one for the righteous! Furthermore, at their resurrection we hear this glorious chorus from the 24 Elders and the multitudes in heaven:

“‘The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!’ And the twenty-four elders who sat before God on their thrones fell on their faces and worshiped God saying: ‘We give You thanks, O Lord God Almighty, the One who is and who was and who is to come, because You have taken Your great power and reigned. The nations were angry, and your wrath has come, and the time of the dead, that they should be judged, and that You should reward Your servants the prophets and the saints, and those who fear Your name, small and great and should destroy those who destroy the earth.’” (Revelation 11:15-18).

A final notation is here observed – the 24 Elders, as some Pre-tribulationist postulate, are not symbolic of the Raptured Church – nor can Revelation 4:4 be used to substantiate that argument (Ref. The Church and the Tribulation, Robert H. Gundry, Zondervan, 1981, pp. 70-72) – to the contrary as Gundry declares:

“Probably the closest parallel to the twenty-four elders is found in the names of the twelve tribes of Israel and of the twelve apostles of the Church inscribed on the gates and the foundations of the New Jerusalem. Twelve elders ought then to represent the saints of Israel . . . if twelve elders represent Israel and twelve the Church and if the presence of the elders implies the presence of all those represented, we can make several deductions. There must be a pretribulational resurrection and rapture of Israel. But this view most pretribulationists have discarded because the OT rather clearly places the resurrection of Israel at the end of the tribulation (Dan. 12:1, 2). If, on the other hand, the twelve elders representing Israel do not symbolize a resurrected and raptured Israel, neither need the twelve elders representing the Church symbolize a resurrected and raptured Church. Finally, it is clear that all the saints of Israel cannot be present in heaven at the beginning of the tribulation, for Israelitish saints will be on earth throughout the tribulation and the millennium. No problem exists, then, if all the Church is not in heaven during John’s second vision.” (Ibid. 72)

The great expositor, and Pre-tribulationist, Donald Grey Barnhouse, went so far as to declare:

“Round about the throne were twenty-four other thrones and on these twenty-four elders. ALL COMMENTATORS have united in seeing here the representatives of Israel and the Church. That this is true and that they are not angels is certain from the fact that their song in chapter five is a swelling confession of praise and worship. ‘Thou hast redeemed us to God by thy blood out of every kindred, and tongue, and people and nation’ (5:9) . . . That these twenty-four represent the heads of the twelve tribes of Israel and the twelve apostles is abundantly confirmed in Scripture. When we come to the description of the New Jerusalem, we find twelve messengers at the gates and on the gates the names of the twelve tribes of the children of Israel, while the names of the twelve apostles are on the foundations of the city (Rev. 21:12-14). Our Lord promised the disciples that they should sit upon twelve thrones judging the twelve tribes of Israel (Matt. 19:28; Luke 22:30). So it is that believers of all ages are seen here. These saints are clothed in white garments, the righteousness of the Lord Jesus Christ upon them” (Revelation An Expositional Commentary, Donald Grey Barnhouse, Zondervan, 1971, p. 91).

The defense by Douglas J. Moo of the Post-tribulation position of the Church’s rapture excludes an extensive exegesis of Revelation 11; however—and it is solely this chapter which fixates this writing—he does make mention of Revelation 11’s content, to wit:

“There are many indications that strongly suggest that the very end of the Tribulation is reached in 11:11-19. The ‘great earthquake’ that is said to take place immediately after the resurrection of the witnesses (11:13) is mentioned in only two other verses in Revelation, both of which describe the end—6:12 and 16:18.

“If the ‘great earthquake’ points to a time at the end of the Tribulation, there are other factors that suggest the same. The witnesses are said to prophesy for forty-two months (11:2) and then to lie in death for “three and a half days” (11:9). If the former reference is to the first half of the Tribulation period, the second reference could indicate the second half. But it must be admitted that this is far from certain. At the blowing of the seventh trumpet, there can be little doubt that the end is reached; the kingdom of the world becomes the kingdom of Christ (11:15), the Lord begins His reign (11:17), the time for His wrath and for judging and rewarding comes (11:18), and the heavenly temple is opened (11:19). If the seventh trumpet is chronologically related to the resurrection of the witnesses, then we have a rather clear indication that the resurrection is posttribulational” (Three Views on the Rapture, pp. 198-9).

Strangely enough, Dr. Moo inaccurately suggests that the Two Witnesses “are said to prophesy forty-two months.” Why? Well, for one, although he weakly suggests that their 3 ½ days of “open persecution” COULD mean the second half of the 70th Week of Daniel, it, nevertheless, “must be admitted that this is far from certain.” Why is it far from certain? Because someone’s not doing their math!

Firstly, Moo completely overlooks the fact that the forty-two months are directly related to the Gentiles who will “tread the holy city underfoot for forty-two months” (Revelation 11:2—the verse he cites). Secondly, Moo does not calculate the 1,260 days of the empowerment of the two witnesses given in Revelation 11:3, to wit: “And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.”

And, thirdly, he does not “suggest” that this empowerment is TOTAL—in that the Gentiles, nor the Beast (who has not been manifested during the first 3 ½ years of Daniel’s 70th Week) simply cannot “harm them!” For . . . “if anyone wants to harm them, he must be killed in this manner” (i.e., via “fire proceeds from their mouth and devours their enemies”) (Revelation 11:5).

I am forever befuddled as to why the Post-tribulationists cannot carefully read these Scriptures AS IS! The treading under foot by the Gentiles is directly related to the “beast that ascends out of the bottomless pit (who) will make war against them (i.e., the Holy City or the Two Witnesses), overcome them, and kill them”—but this is only “When they finish their testimony” (Revelation 11:2, 7).

Moo further beclouds his argument by delegating the identity of the Two Witnesses to the Church militant and confirms what the Spirit Filled Bible commentates, to wit:

“While it is therefore probable that the resurrection of the two witnesses is posttribulational, this would have decisive bearing on the question of the time of the Rapture only if it could be shown that the witnesses represent the church. But this is not clear, and the most that can be said is that this verse could be suggestive if other similar indications are found” (Ibid. p. 199).

“11:13 God’s judgment falls on the world because of the persecution of His people (18:1-19:10). Seven thousand is a symbolic, not a literal, number, representing that which is complete but limited. The rest still have an opportunity to repent, but apparently they do not. They respond with fear and give glory to God only because of the tremendous manifestations of His power” (The Spirit Filled Bible, pp. 1974-5).

Fascinating—the Pre-tribulationists consign the triumphant testimony during the Tribulation Period to the 144,000 Jewish Evangelists of Revelation 7 and some say 14 as well. In other words the entire 70th Week of Daniel is devoted to the exclusivity of Jews who will evangelize the lost; and, in any event, the 70th Week is relegated to the Almighty’s dealings with Israel—the Church has been removed at the commencement of the 70th Week!

Whereas many a misinformed Post-tribulationist and certainly Amillenarians and Post-Millenialists who bear witness to a “final conflict” see absolutely no role for Israel and consign the events of the “tribulation saints” to the “Church Militant” during the entire 70th Week—with, at best, the Jews being severely punished and, thence prepared, to welcome their Messiah, the Lord Jesus Christ!

Notwithstanding Moo’s deficiencies to relegate to the “Church Militant” all testimony and witness—leaving out National Israel in its entirety—he, nevertheless, hesitatingly conjectures:

“But can the harvesting of the earth in verses 15-16 (Revelation 14) include the Rapture? This may be the case—Jesus uses the image of harvesting to describe the gathering of God’s people into the kingdom (Matt. 13:30). Verses 17-20 (Rev. 14) would then be a description of the judgment of God on unbelievers. The precise reference in the imagery of the harvest is not altogether clear, however. Scholars debate over whether the first harvest is solely for the righteous, solely for the wicked, or includes both. However, it seems difficult to exclude the saints from this first harvesting, which, unlike the second, has no reference to God’s wrath. Therefore, if one holds that the church is addressed in these chapters of Revelation, the Rapture would almost certainly be included as an aspect of this great ingathering of the saints at the end.” (Ibid. p. 200)

“Special attention should be drawn to the way in which the different events that occur at Christ’s Parousia are depicted: the deliverance of the saints (Rev. 7:9-15); the resurrection of the faithful witnesses (11:11-12); the inauguration of the Day of God’s judgment and His eternal kingdom (11:15-19); the deliverance of the 144,000 (14:1-5); the final gathering of believers and the judgment (14:14-20); the condemnation of the evil world system (chaps. 17-18 of Rev.); the union of God and His saints (19:8-9); the binding of Satan (20:1-3); the first resurrection (20:4-6). Based on this proposed structure and the underlying exegesis, it can be observed that all these great events are posttribulational.” (Ibid. pp. 204-5)

Then, he makes a fatal error by mixing Israel and the Church—dispensing with all illusions to a “progressive Premillenarian-Dispensational” prerogative:

“What is important, we would suggest, is to distinguish carefully between prophecies directed to Israel as a nation (and which must be fulfilled in a national Israel) and prophecies directed to Israel as the people of God (which can be fulfilled in the people of God—a people that includes the church!). It should be noted that such an approach is not allegorical or nonliteral; it simply calls upon the interpreter to recognize the intended scope of any specific prophecy. It is our contention, then, that the Great Tribulation predicted for Israel by, e.g., Daniel, is directed to Israel as the people of God. It can therefore be fulfilled in the people of God, which includes the church as well as Israel.” (Ibid. 207)

On the one hand Dr. Moo is correct that “the people of God” constitute both Israel and the Church; however, it is unnecessary for Dr. Moo to conclude this—the prophecy of Daniel’s 70th Week does NOT exclude the Church as the Church, nor do they subsume the Church into National Israel—the TWO are utterly distinguishable and certainly this affirmation is given in Daniel 12:5-10 regarding the TWO OTHERS, and for that matter in Zechariah, where the latter days witness the Two Sons of Oil (Zechariah 4) on either side of the UNIVERSAL LAMPSTAND which is specifically used by John in Revelation 1 as a picture of the PROPHET as seen in the Son of Man in the midst of the Seven Golden Lampstands akin to the “Seven-Sevens” described by Zechariah. I would prefer to believe that Moo confirms these distinctions, while at the same time affirms “the saints” or “people of God” are used to address both Israel and the Church.

And, what of Zechariah’s TWO WOMEN with “wings of a stork" (Zechariah 5) to administer the Almighty’s judgment against that Wicked Woman in the Basket who is taken to Shinar—Babylon—and, for that matter what of the TWO MOUNTAINS OF BRASS (Zechariah 6:1) who stand in stolid TESTIMONY as the four chariots of the Almighty’s Judgment which collide with the Gentile World Power and which ultimately lead to the CORONATION OF JOSHUA THE HIGH PRIEST as the PRIEST-KING: “Behold, the MAN whose name is BRANCH! From His place He shall branch out. And He shall build the temple of the Lord; Yes, He shall build the temple of the Lord. He shall bear the glory, and shall sit and rule on His throne; so He shall be a priest on His throne, and the counsel of peace shall be between them both” (i.e., the KINGSHIP and the PRIESTHOOD) (Zechariah 6:12-13).

Does this not echo in the reverberations of praise and worship at the conclusion of the Testimony of the Two Witnesses and of the Judgments meted out under the Wrath of the Lamb? Absolutely! For when the MAN, Whose Name is BRANCH is crowned – can’t you hear the following?

“The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” (Revelation 11:15).

We have traversed the empowering TESTIMONY of the TWO WITNESSES during the first three-and-one-half years of Daniel’s 70th Week. We have found them to be NATIONAL ISRAEL and THE CHURCH. Furthermore, we have found throughout the Revelation that their identities are distinct but ultimately unified in the BODY of their suffering (Revelation 11:8-9); gloriously resurrected and raptured before their enemies and eternally manifested as the unified WOMAN, the Bride of the Lamb—with their distinctions declared as the Twelve Tribes of Israel and the Twelve Apostles of the Lamb!

Brethren, we affirm the TESTIMONY OF JESUS – He suffered and died for our sins upon the cross—through His blood we are redeemed! Now, it is ours, as Peter declares: “Ye are partakers of Christ’s sufferings” (I Peter 4:13).

The BODY – the CORPSE is wholly the Testimony of Jesus – unified as the Holy City trodden under foot of the Gentiles, as their Savior was so crucified by the pinnacle of Babylon’s impress; now, in resurrection, this BODY in Revelation 11 is revealed as the ONE WOMAN of Revelation 12—and I hasten to add in the context of the Apocalypse that same WOMAN reappears in Revelation 21:9: “Come, I will show you the WOMAN, the Lamb’s Bride.” Glorious! Death and Resurrection! “I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church” (Colossians 1:24)

Christ was crucified—but He arose! From this “corpse” to their glorious resurrection . . . but let us pause for one major reflection and confirmation—for they who claim that the Woman of Revelation 12 is but the Church (or Mary, the mother of Jesus), or as the Dispensationalist affirms is naught but Israel who delivered to us the Man-child (i.e., “She bore a male Child who was to rule all nations with a rod of iron . . . and her Child was caught up to God and His throne” – Revelation 12:5)—we have an astonishing reply: The WOMAN of Revelation 12 is the WOMAN of Revelation 21! Allow Seiss and Donald Grey Barnhouse to confirm our convictions as they both contrast the Woman of Revelation 17 with the Woman of Revelation 12 and ultimately the Woman, the Lamb’s Bride (Revelation 21):

The commentary provided by Seiss and Barnhouse is so overwhelming in so far as validating our thesis relative to the ONE CORPSE – ONE WOMAN – the suffering of the saints and their glorified future as THE WOMAN, THE LAMB’S BRIDE . . . that this seeming diversion is in point of Biblical fact, wholly designed by the Almighty to convince us of His singular purpose through the Two Witnesses—Israel and the Church. Now let us ponder the following profundities which will convince us of this TESTIMONY and SUFFERING and RESURRECTION and GLORIFICATION!

“Many commentators have called attention to the contrast between this woman (Revelation 17) and the one who is described in the twelfth chapter of the Apocalypse. The best delineation of this contrast comes from Seiss. ‘There, in the twelfth chapter, ‘a great sign was seen in the Heaven, a Woman’; here, it is remarked, ‘he bore me away in spirit into a wilderness, and I saw a Woman.’ Both these women are mothers; the first brought forth a son, a male (neuter, embracing either sex), who is to ‘rule all the nations’; the second ‘is the mother of harlots and of the abominations of the earth.’ Both are splendidly dressed; the first is ‘clothed with the sun.’ Her raiment is light from Heaven. The second is ‘clothed in purple, and scarlet, decked with gold, and precious stones, and pearls.’ All her ornaments are from below, made up of things out of the earth and the sea. Both are very influential in their position; the first ‘has the moon,’ the empress of night, the powers of darkness, ‘under her feet’; the second ‘hath rule, or kingdom, upon the kings of the earth.’ Both are sufferers; against the first is the Dragon, who stands ready to devour her child, and persecutes and pursues her, and drives her into the wilderness (Revelation 12), and sends out a river to overwhelm her, and is at war with all her seed that he can find; against the second are the ten kings, who ultimately hate her, and make her desolate and naked and eat her flesh, and burn her with fire, whilst God in His strength judges her, and visits her with plague, death, and utter destruction. Both are very conspicuous, and fill a large space in the history of the world, and in all the administrations of divine providence and judgment.

“That they are counterparts of each other, there can hardly be a reasonable doubt. The one is a pure woman; the other is a harlot. The first is hated by the powers on earth; the second is loved, flattered, and caressed by them. Where we have seen the one, things are heavenly; where the other lives, it is ‘wilderness.’ The one produces masculine nobility, which is ultimately caught away to God and to His throne; the other produces effeminate impurity, which calls down the fierceness of the divine wrath. The one is sustained and helped by celestial wings; the other is supported and carried by the Dragon

power—the Beast with the seven heads and ten horns. The one has a crown of twelve stars, wearing the patriarchs and apostles as her royal diadem; the other has upon her forehead the name of the greatest destroyer and oppressor of the holy people, and is drunken with ‘the blood of the prophets and the saints, and of all that have been slain upon the earth.’ The one finally comes out in a heavenly city, the New Jerusalem, made up of imperishable jewels, and arrayed in all the glory of God and the Lamb; the other finally comes out in a city of this world’s superlative admiration, which suddenly goes down forever under the intense wrath of Heaven, and becomes the habitation of demons, and a hold of every unclean spirit. These two Women, thus related, and set over one against the other as opposites and rivals, must necessarily be interpreted in the same way. As the Antichrist corresponds to Christ as a rival and antagonist of Christ, so Great Babylon corresponds to the woman that bears the Man-child, as her rival and antagonist.’” (Revelation – An Expositional Commentary, Donald Grey Barnhouse, Zondervan, 1971, pp. 314-5).

Now – Barnhouse takes a quantum leap throughout the ages – climaxing in the New Jerusalem:

“The first woman is none other than the spiritual Israel—all who in every age have been the redeemed of the Lord. From righteous Abel through to the last believer, we have the great company of ‘his own’ represented by the woman clothed with the sun (