Well here are notes I compiled over the years on the two witness that seem the best fit and understanding of them. For me anyway.
There's a bit to absorb...deeper thoughts, not just surface thinking here....
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Rev Chapter 11: John is told to measure the Temple of God, which is the Body of Christ, the Church. [John 2.19-21; 1 Corinthians 3.16; Ephesians 2.19-22] The “outer court” of the temple and the city of Jerusalem (symbolic representations of apostate Israel and non-believers) are left to the Romans as a collection of nations to trample upon for 42 months. (February 67 – August 70 AD).
John sees two witnesses (symbolic representations of the law and the prophets which pointed to Jesus) who mirror Jesus ‘life and “the great city” Jerusalem (apostate Israel). They are depicted as being “conquered” by Rome, but are resurrected and taken to heaven, a depiction of the Church’s victory in Christ. “The great city” Jerusalem is destroyed. The seventh trumpet is blown, and the Kingdom of God overcomes the world, and it’s
a depiction of the future end of the world
when all are either rewarded or destroyed.
Sequence of events leading up to the demise of Jerusalem and the end of that age.
After the Crucifixion of Christ, for about another 30 years or so later, the two witnesses were still alive and well in Jerusalem. The new generation of Christians carries the messages of the 2 witnesses - Moses of the Law of God, and Elijah representing the prophets who spoke of the gospel of God during their own time.
The two witnesses of true spiritual truth purposely instigated and aroused the local authorities of the Pharisees and Sadducees to persecute the Hebrew Christians. They hated the Two Witnesses of God and the Hebrew Christian of Abraham's Promise.
The two witnesses brought a message of grave judgment to Jerusalem if they continued to reject Christ, and not turning away as repentance for their evil acts of spiritual idolatry.
In 66 AD, a zealot skirmish broke out within the walls of Jerusalem. These people became restless and wanted power and a seat at the table of local governance. It drew the attention of a Roman General Gallus. He brought a small army down from the North from Syria and temporarily placed Jerusalem under siege.
The effect of the Romans' presence excited the Nationalists, the zealots, with their cry for political representation on par with the religious elite. They stirred up the locals and appealed to their national loyalty. They even assembled a small army of several thousand.
The Romans for the first time being outside of the walls of the City, in attack formation, placed the local elite in a quandary as they were always in league with the Romans, and against the Christians. They had no choice and eventually recognized the zealots' growing political power.
Another effect of the Roman presence caused the Christians to flee out of Jerusalem and surrounding areas into the hills, as they remembered what Christ said about the time Roman soldiers would surround the walls of Jerusalem. This was their signal to flee with haste, and they took it. By doing so, this also caused the two witnesses to continue to preach within Jerusalem more vigorously, for 3.5 years, preaching repentance and judgment and the gospel of salvation, from God.
Suddenly, the Romans soldiers left, and the zealot army pursued them and defeated them. The zealots returned as national heroes and now held a political edge. These zealots now believed that God was on their side. That God was going to intervene and rescue Jerusalem as he had done throughout its history. So now the two witnesses were down on the streets, dead, gone, forgotten, trodden underfoot by the new spiritual thinking of a new rejuvenation of God's protection and salvation for Jerusalem once again, as in the OT.
Now the famous Roman general Vespasian with his 60,000 troops then came down for the Euphrates after hearing of Gallus' defeat, and systematic pillaged, burnt down villages and towns and killed all in his path going South. Many escaped his path and fled into Jerusalem thinking it was a safe haven. And thus, its population grew very quickly in the process. How ironic that fleeing into Jerusalem was still considered God's holy safe haven after all they had witnessed from the Romans.
So Jerusalem celebrated this empty message of hope and salvation, by partying and gifting each other. They also got rid of, by clearing them from their memories, the two witnesses or so they thought.
By the beginning of 70 AD, the remaining 'dying' as embers of a fire, the few voices representing the two witnesses, preaching repentance and imminent judgement, took the true spirit of God of Israel with them to the hills, or they were martyred. They were all raised up! What was left in Jerusalem when Titus, the new god of Jerusalem's people came inside its walls and the temple, was spiritual emptiness and chaos. The spirit of the Jews were gone, and only an empty shell remained for good.
The atmosphere was one of simultaneous despair, famine, death and destruction, and misplaced hope in God's imagined revenge. Insanity of knowing all will die soon ensued until the end. And they continued in a doomsday type of festive mood, with celebrations of false hope and false joy. It was finished, indeed.
The two witnesses are symbolic of the prophets and the law which point to Jesus. Why does God call them the two witnesses? Why the term witness? That means that they had to witness something. Is it because they are witnesses and pointed to Jesus?
It took two witnesses to witness a testimony and two witnesses to witness a crime. Could the testimony be about who Jesus is and the crime be what Israel was guilty of?
Moses represents the law and like the witnesses turned water into blood and struck the earth with all types of plagues. Elijah represents the prophets and like the witnesses he could shut the sky up so that it couldn’t rain and had fire devour his enemies. These two are the two olive trees and are also the two golden lamp stands the two anointed ones that stand before the lord. This is referred to in Zechariah chapter 4 and Jesus is also the anointed one.
Could the fire out of their mouths be the word that has power to condemn and convict? They are also dressed in sackcloth which represents repentance. Jews reading this would understand the meanings.
They mirror Jesus’ life as they also have a 3 ½ year ministry and can’t be killed until there time has come. They are killed by the beast (which I believe is a demon behind the power of Rome) and Rome also killed Jesus. They are killed in Jerusalem just like Jesus was. They are also dead for 3 ½ days like Jesus was and they are raised back to life and go up to heaven. Both Jesus and the two witnesses had earthquakes around the time of their death and there was also an earthquake when Jesus rose back to life.
Why is it 7000 people died in the earthquake? Why the number 7000? Is it because 7 is the number of completeness and perfection to God and 1000 means ‘many.’ It also says in
Revelation 11:13 that people gave glory to God after the earthquake just like some people realized that Jesus was the son of God after the earthquake when Jesus died.
Why is Jerusalem also called Sodom and Egypt in
Revelation 11:8. Because Sodom represents the morality of Jerusalem and Egypt represents the oppression of/by Jerusalem.
These two witnesses torment people with the word as their words torment and convicts people just like Jesus words did. The Pharisees were happy when Jesus died because he exposed them for who they were, and they may have even given gifts to one another when they celebrated His death.
Revelation is the unveiling of Jesus, and these two witnesses help to reveal to us who is Jesus.
Verse 3
They wear sack cloths as the symbol for profoundly changed people, the true believers in Christ who repented and are humble before God.
Verse 8
John clearly states: Babylon is the city wherein our Lord was crucified, which is
also called Sodom and Egypt (Revelation 11.8). Later, the whore that
is Babylon does not have seven hills, but rather
sits upon the beast whose seven heads are the seven hills (of Rome). And so, Jerusalem colludes with Rome to crucify Jesus and cause the persecution of Christians.
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That identification is pretty clear: Sodom—Egypt—Jerusalem, all in one hand, each describing the other. God is giving evidence here to solve the identity of the prostitute by comparing Israel to Sodom and Egypt. Sodom is noted in all of the history of mankind for its sexual sins, and Egypt is known to all biblical students of a harsh and exacting slavery of the Israelites.
These two stunning and dramatic comparisons are of Israel's immoral characteristics, so why not compare Israel to Babylon? He has already compared Israel to Sodom and Egypt. Could it get any worse? None of those is a beautiful comparison. Every one of them is putting Jerusalem and Israel on the spiritual and moral level that they deserve—to be compared to Sodom and to Egypt. God reserved His harshest judgments for those who should know better but waste their gifts in prideful self-indulgence.
John W. Ritenbaugh