There seems to me a correspondence between the bitterness in John's belly and the voices of the thunders: on God's part, judgment; on John's, as the representative of the servants of God, bitter sorrow.
The introduction of this mighty angel also seems to me connected with the change in the character of the prophecy. Hitherto all the testimony had been about what God alone should do, and that as bringing in the Lordship—not a testimony to man, but a special prerogative revelation by the Son to His servants. Now, however, it seemed good to state what at that time would be a matter of testimony to all nations, tongues, &c., for they all shall have part in the scene; and the testimony is not as to God's actions in bringing Lordship, but God's forbearance to man, when he, led by Satan, will be setting up other gods; and therefore John is chosen. For though the Lamb will be and is the channel of communication, now and ever, from the Father, and from God to the sons and servants, not He but they stand before the world; and this, to me, is just the opening of the necessity for this change.
As the temple hitherto has been the temple in heaven (chap. 11.), such, I suppose, is here likewise; the more so, as the outer court is defined to be the holy city, that is, Jerusalem, and it cannot be both temple and court. Moreover, in verse 19, Jerusalem having been spoken of, and so the danger of mistake brought in, the temple in heaven is specified. What, is meant by the order, “rise and measure,” &c., I know not, unless it be the expression of God's desire, and the way taken, to call the servant's mind, at this juncture, off especially, and definitely to fix it upon. the blessed truths the servant knew from chapter 7 would, at the time this was acted out, he his own portion in the sanctuary itself. This would be refreshment from the bitterness of belly just felt, and about to be felt yet snore in the scene which followed; the marking too the character of his sorrow, and most high position, to be able to have such (not sorrow for himself, but) from association with the Lord's name, and honor, and Spirit. And such, both in Ezekiel (chap. 40 onwards) and in chapters 21, 22 of Revelation, seems to be the object of the specification of measure; and how blessed in that hour will be the worship in the temple, though so sadly contrasted with the holy city, or outer court.
And thus, for the first time in the book, I think, Jerusalem on earth comes before us,—estranged indeed from God's ways, and trodden down by the Gentiles, and that most actively for forty-two months, notwithstanding its being part of the earth claimed by the mighty angel as his possession. It is this claim, with the especial bearings of it on Jerusalem, which brings in the witnesses. And sadly is their lot, though most honorable in itself, contrasted with the lot and portion of the worshippers within the temple. Amid the treading down of the city, they witness in sackcloth for God till, their testimony being ended; the beast makes war upon them, and overcomes and kills them, to the joy of all the Gentiles (people, nations, kindreds, and tongues) treading down the city, and to the vindictive delight of (their own countrymen) those who are natives of the land. Who they are I know not, unless the one hundred and forty-four thousand sealed in chapter 7. The expression, “the beast makes war against them, and overcomes them, and kills them;" and their bodies being seen by the nations, peoples, tongues, &c., “in the broad way of the city,” rather inclines me to think that they are not only two individuals, but a large body of persons. Their power is of God (ver. 3), and by Him they are placed as His witnesses, fed by and giving light before Him, as now claiming to be God of all the earth. Verse 5 looks to me also, in addition to verses 7, 8, as symbolic, “fire proceeding out of their mouth, and devouring their adversaries, though verse 6 is not so. If Elijah and the one hundred and forty-four thousand constitute God's testimony; part may refer to the one, and part to the other. It may be also that there will be some such double action in Elijah as in Moses, in that he first goes to the people, and then makes the display of his power before Pharaoh. The work of Elijah, in the closing up of this dispensation, may be the means and instrument of gathering out the one hundred and forty-thousand. But whoever they are, their actions have a double character. I speak not of their testimony, but actions, as in verses 5, 6; partly like Moses, using power over the world, to the annoyance of one of its lords; partly like Elias, closing the heavens from an apostate people, &c.—just what will be needful for a testimony in Jerusalem, when the people, far from God, are lending themselves to some infidel heads of the nations round them.
I would remark, that all the action, in chapters 8, 9, is of God, toward the bringing in of the Lordship into earth; chapter 10 is the link from above, and chapter 11 The link into it from beneath; chapter 12 onward, the state of things on earth. Chapter 10 is thus the revelation of the connection of God's actions, seen by the saints, but not by the world, with the first manifestation of that purpose to the world.
It seems to me that “who the witnesses are?” is a question proper to the Christian while reading this; apart from the object of their mention it may be, and doubtless is so. Here the simple point was, “There would be an adequate witness supplied of God, and upheld by Him, till His purpose, and ours too, as fellow-laborers with Him, is accomplished.” The Old Testament does supply one witness for that day—Elias; the New another—the one hundred and forty-four thousand; so far is truth, if such be the meaning here.
The candlestick, in Zech. 4, with its seven lamps, seems to me the light of God's grace, establishing by righteousness, by His power in providential sway, a testimony. The question there is as to the return from Babylon. Salvation-of-jah was high priest when established by grace therein; a stone, with seven eyes in it, is laid before him and his fellows, as a pledge of the bringing forth of the Branch. Then this candlestick is shown to the Disperser of Babel, the Governor; and this word said (ver. 6), “Not by power, nor by might, but by my Spirit, saith the Lord of Hosts.” What is this, but that the great mountain should become a plain before Zerubbabel (that is, Babel utterly wane), and the headstone (of the temple, ver. 8) be brought forth, with shootings,” Grace, grace unto it!" The hands of Zerubbabel, who laid the foundation, shall finish it. Thus was Zerubbabel, as the representative of kingly power, establishing the temple for a great light, though it was “not by power, nor by might, but by my Spirit, saith the Lord;” for the stone (Dan. 2) should come in with the full impress upon it of the seven eyes of the Lord, which run to and fro through the earth.
The two olive-trees here, feeding this light, and standing before God, are Haggai the prophet, and Joshua the high priest, yet as representatives of the prophetic and priestly office especially—so, at least, I take it. (See Haggai passim.)
In Revelation both the witnesses are candlesticks and olive-trees. Their testimony is evidently double: first, to those that dwell on the earth; secondly, to the nations. This may account for there being two; and it is plain to me that the representative of kingly power here is not on the side of God, but against. These two both give light, and are anointed ones by God. The nations preventing their bodies being put in graves (ver. 9) carries the mind to Psa. 79. After three and a half days they are revived from death, and called up to heaven before all men, A great earthquake follows, and one-tenth of the city falls, and seven thousand names of men are slain. The rest are affrighted, and give glory to the God of heaven.
The second woe is announced to be passed, and the third at hand; and then the seventh trump sounds; and heaven proclaims that the kingdoms of this world are become the kingdoms of our God and of His Christ, and He is to reign forever and ever. The twenty-four elders worship God (perhaps as showing the thing was still not a matter of manifested display even yet; or, if so, not yet to be looked upon by the reader as such), and praise God for having taken His great power, and reigned; and, spite of the anger of the nations, brought in the time of just retribution and reward to all, whether they have done evil or good. It does not seem that the recognition of the kingdoms of this world having become the kingdoms of our God and of His Christ is made, as recorded in this chapter, anywhere save in heaven. This may be of moment to notice.
(Concluded from page 240.)