DOCSLIB.ORG

“The Two Witnesses” Revelation 11:1-13

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
“The Two Witnesses” Revelation 11:1-13 Sunday, May 10, 2020 “The Two Witnesses” Revelation 11:1-13 Idea: God is never without His witnesses. Intro: Thomas Aquinas, who knew a great deal about education and a bit about motivation, once said that when you want to convert a person to your view, you go over to where he is standing, take him by the hand, and guide him. You don’t stand across the room and shout at him. You don’t order him to come over where you are. You start where he is and work from that position. He said that’s the only way to get people to budge. This past Thursday morning, I had an opportunity to be on a video conference call with the president of the IMB, some of his staff, and pastors from across our state convention. I heard stories of how our missionaries are serving the peoples of the world and sharing the gospel in the midst of this pandemic. I heard about believers in Nepal who are under a strict stay-at-home order. In that culture families daily go out and gather the food needed for the day. The stay-at-home order has made it extremely difficult and dangerous for families. Do they obey the order and starve? Or do they go out for food and risk getting sick, being fined, jailed, or beaten? Many Nepalese believers have taken their church offerings and used the money to purchase food for their communities. The believers’ homes have become stations where their neighbors can purchase basic foods. In addition to being able to easily get supplies, families are hearing the gospel proclaimed and seeing the gospel lived out as believers risk their own health and safety to serve their neighbors. They are beautiful witnesses of the kindness and sacrificial love of Jesus Christ. The Bible reveals that God has always had His witnesses, testifying and proclaiming the gospel to the peoples of the world. It may look different in various places and times, but God graciously gives people opportunities to hear and receive the knowledge of His grace and justice. Jesus said this will continue until everyone has heard. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come. – Matt 24:14 In our study through Revelation, we are seeing that God continues to have His witnesses preaching and sharing the good news during the eschaton. The judgments of the seals and trumpets have all been coupled with a call for repentance and faith. The Church is present and protected from these outpourings of God’s wrath. They are a beautiful picture of God’s provision, protection, and affection. In addition to the witness of the Church, the angels and creatures of heaven have warned of God’s judgment and called for repentance (8:13). God is never without His witnesses. This is both a grace given as an offering of warning as well as a judicial decree informing of legal action to come. This continues in chapter 11. Read Revelation 11:1-13. Inquiry: The scene of the mighty angel and the little scroll in chapter 10 assures the church of God’s provision through suffering and persecution. It also calls non-believers to faith and repentance. This warning and appeal for repentance is seen again with the two witnesses of chapter 11. Before the two witnesses are introduced, John again becomes a participant in the vision. He is given a measuring rod and told to measure the temple of God, the altar, and those who worship there (vs. 1). As Ladd points out, the metaphor of measuring the temple area has nothing to do with determining its dimensions. “It is a symbol of preservation and protection.” God, as the sovereign owner and ruler of His people, will preserve them in the midst of the great tribulation that is intensifying. The temple, altar, and the worshipers picture a heavenly temple. Often in the New Testament “temple” (naovV) signifies the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:19-22). Therefore, as Grant Osborne points out, the measuring of the worshipers identifies them as belonging to God and under His protection. This protection is from spiritual harm not physical harm. The Church is sealed and protected from God’s wrath, but they are not completely protected from physical harm unleashed on them by the beast and his followers. In Revelation 6:9-11, we saw that many Christ-followers will be martyred. In chapter 13:7 God will grant power to the beast to make war and conquer the saints. This suffering of the church is symbolized in 11:2 with the court outside the temple and the holy city being trampled by the nations. The church will be handing over to the Gentiles and nations for a time. According to John this trampling will last for forty-two months or three and a half years. During this time, God again shows His sovereign control over every event. Verse 3 says, “I will grant authority to my two witnesses.” Their authority and power to do great wonders come from the hand of God. They come in the spirit of Christ who was a faithful witness. There are two witnesses because of the Deuteronomic demand for two witnesses as legal proof of guilt before God (Deut 17:6; 19:15; Num 35:30). The two witnesses will prophesy for 1,260 days or three and a half years, wearing sackcloth as a sign for repentance in the face of judgment. These witnesses will be historical figures…real people preaching and performing miracles. They also symbolize the witnessing church in its suffering and triumph. The details of their ministry show that they will come in the spirit and power of Elijah and Moses. Their message will be one of judgment as well as redemption. It will be rejected and hated by the world. The ones who reject and seek to harm them for the message will be killed by fire coming out from their mouths (11:5). They will be able to cause droughts and turn water into blood. In fact, they will be able to recreate all of the Egyptian plagues whenever they desire (11:6). Nothing and no one will be able to harm them until they have finished their time of preaching. When it is over, the beast will make war against the witnesses and kill them (11:8). John says that their bodies will lie in the street of the great city for three and a half days. This great city most likely carries the idea of a combination of Rome and Jerusalem. Jesus was crucified in Jerusalem by the hands of Rome. The city is personified by its Sodom-like depravity and rebellion against God and its Egyptian-like oppression of God’s people. The world will gaze upon the dead bodies of the two witnesses. They will celebrate their deaths by throwing big parties and exchanging gifts. They will celebrate because their tormentors have died and can no longer torment their souls (11:9-10). This celebration ought to remind us why and how far people will go in their rejection of God. The gospel exposes darkness to the light. This exposure is painful. It is uncomfortable. It is regarded as binding when in fact it brings freedom from bondage. Sinners then will rage against the gospel. They will seek to hurt and even kill the messenger in an attempt to get out from under the message. After three and a half days, the two witnesses will be resurrected (11:11). God will breathe life back into their lifeless bodies. The world will watch this resurrection, and the joy and celebration they have been enjoying will quickly turn into fovboV mevgaV (great fear). Abject terror at the power of God will overwhelm them. Their fear is compounded as God calls His witnesses into heaven. They will watch as the two are swept up in a cloud and carried away (11:12). Then a great earthquake erupts and kills a tenth of the city. Seven thousand people will die in their rebellion against God (11:13). This judgment, like all the other judgments so far, is a partial judgment. One-fourth were killed in the seals, and one-third were killed in the trumpets. In all of those judgments a call for repentance accompanied the wrath. The same takes place in this judgment. Only a fraction of the population will be killed. As W.J. Harrington says, “Both the visible triumph of the two witnesses and this mitigated punishment were meant to bring people to their senses.” It seems that most if not the rest of those in the city will turn in true repentance and faith to the God of heaven. These witnesses testified to both the judgment and grace of God. Through suffering they both experienced victory and brought it to those who needed it. There are three certainties that I want us to take away from this passage. 1. God’s protection of believers promises security through suffering and death rather than from it. John’s measuring of the temple in verses 1-2, symbolized God’s preservation and protection of the church as it experienced suffering. It was not a symbol of removal from suffering. The concept of suffering is completely foreign to the vast majority of American Christians. We have never had to experience it. We are healthy and wealthy by the world’s standard.
Load more

Recommended publications
  • The Two Witnesses
    The Two Witnesses “These are the two olive trees and the two lampstands that stand before the Lord of the earth.” - Revelation 11:4 Note: This study utilizes certain concepts developed in the presenta- tions on the 144,000 and the seven trumpets. For best results, please read those studies first. Introduction There has been a great deal of speculation and confusion on the topic of the Two Witnesses. Some Christians believe the Two Witnesses could be Moses and Elijah. Others believe the Two Witnesses could be two religious institutions such as Israel and the Church. Still, others believe the Two Witnesses could be Enoch and Elijah, the only two men taken to Heaven without seeing death.1 Of course, there are other views, but we want a solid, definitive answer. What does the Bible teach? When valid rules of interpretation are followed, the Bible will tell us who the Two Witnesses are because the Bible interprets itself. The solution may not be obvious at first, but the correct interpretation will be an exclusive solution because there is only one interpretation that can meet all of the specifications given to the Two Witnesses. We will discover in this study that the Two Witnesses cannot be two men even though some translators have taken the liberty of inserting the word “men” into the Greek text. For example, Revelation 11:6 in 1 Advocates of the Enoch and Elijah view presume that Enoch and Elijah must be brought back to Earth so that they can experience death. As far as we know, these two men were the only people taken to Heaven without seeing death.
    [Show full text]
  • A Re-Examination of the Millennium in Rev 20:1–6: Consummation and Recapitulation
    JETS 44/2 (June 2001) 237–51 A RE-EXAMINATION OF THE MILLENNIUM IN REV 20:1–6: CONSUMMATION AND RECAPITULATION dave mathewson* i. introduction The question of the so-called millennial kingdom in Rev 20:1–6 continues to be a source of fascination in evangelical discussion and dialogue.1 The purpose of this article is to re-examine the question of the millennial king- dom as articulated in Rev 20:1–6. More specifically, this article will consider the meaning and function of 20:1–6 within Revelation as it relates to the contemporary debate about whether this section is best understood within a premillennial or amillennial framework. Hermeneutically, most of the de- bate has centered around how literally the reference to the one thousand years in 20:1–6 should be taken and, more importantly, the relationship be- tween 20:1–6 and 19:11–21. Does the thousand year period in 20:1–6 re- fer to a more or less literal period of time?2 Or should it be understood more symbolically? Does 20:1–6 follow 19:11–21 chronologically, with the one thou- sand years featuring a Zwischenreich (premillennialism), or does the final battle in 20:7–10 recapitulate the battle in 19:11–21, with the reference to the one thousand years in 20:1–6 extending all the way back to the first coming of Christ (amillennialism)?3 * Dave Mathewson is instructor in New Testament at Oak Hills Christian College, 1600 Oak Hills Road SW, Bemidji, MN 56601. 1 Cf. R.
    [Show full text]
  • Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke
    University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations 9-12-2014 Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Recommended Citation Franke, Thomas. "Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375)." (2014). https://digitalrepository.unm.edu/hist_etds/30 This Thesis is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Thomas Samuel Franke Candidate History Department This thesis is approved, and it is acceptable in quality and form for publication: Approved by the Thesis Committee: Michael A. Ryan , Chairperson Timothy C. Graham Sarah Davis-Secord Franke i MONSTERS AT THE END OF TIME: GOG AND MAGOG AND ETHNIC DIFFERENCE IN THE CATALAN ATLAS (1375) by THOMAS FRANKE BACHELOR OF ARTS, UC IRVINE 2012 THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS HISTORY The University of New Mexico Albuquerque, New Mexico JULY 2014 Franke ii Abstract Franke, Thomas. Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375). University of New Mexico, 2014. Although they are only mentioned briefly in Revelation, the destructive Gog and Magog formed an important component of apocalyptic thought for medieval European Christians, who associated Gog and Magog with a number of non-Christian peoples.
    [Show full text]
  • Demystifying the Number of the Beast in the Book of Revelation: Examples of Ancient Cryptology and the Interpretation of the “666” Conundrum
    University of Wollongong Research Online Faculty of Engineering and Information Faculty of Informatics - Papers (Archive) Sciences 2010 Demystifying the number of the beast in the book of revelation: examples of ancient cryptology and the interpretation of the “666” conundrum M G. Michael University of Wollongong, [email protected] Follow this and additional works at: https://ro.uow.edu.au/infopapers Part of the Physical Sciences and Mathematics Commons Recommended Citation Michael, M G.: Demystifying the number of the beast in the book of revelation: examples of ancient cryptology and the interpretation of the “666” conundrum 2010. https://ro.uow.edu.au/infopapers/3585 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] Demystifying the number of the beast in the book of revelation: examples of ancient cryptology and the interpretation of the “666” conundrum Abstract As the year 2000 came and went, with the suitably forecasted fuse-box of utopian and apocalyptic responses, the question of "666" (Rev 13:18) was once more brought to our attention in different ways. Biblical scholars, for instance, focused again on the interpretation of the notorious conundrum and on the Traditionsgeschichte of Antichrist. For some of those commentators it was a reply to the outpouring of sensationalist publications fuelled by the millennial mania. This paper aims to shed some light on the background, the sources, and the interpretation of the “number of the beast”. It explores the ancient techniques for understanding the conundrum including: gematria, arithmetic, symbolic, and riddle-based solutions.
    [Show full text]
  • The Beast, the Whore, the Bride & the Groom
    The Beast, The Whore, The Bride & The Groom Revelation 12-19 Revelation 12:1-6 The Woman & Dragon Act 2: After the Seventh Trumpet - Setting: Heaven moving to Earth. - The Woman with the Sun, Moon and Crown: Giving Birth (12:2) - The Red Dragon (Satan), with his tail he sweeps a third of the stars down from heaven. He opposes the Woman (12:3-4) - The Child: Identified as Jesus, was caught up to Heaven. The Woman Retreats into the wilderness. (12:5-6) Revelation 12:7-12 The Heavenly War Michael and His Angels declare war on the Dragon Satan is Cast Down with his minions Heaven Rejoices: “Now Salvation the of our Christ has come” Revelation 12:13-17 The Woman & The Dragon Part 2 The Dragon Pursues her and the earth aids the woman. The earth opens its mouth to swallow the water that the Dragon intends to destroy her with. The Dragon then pursues her children, attempting to make war with them. Discussion Question #1 Koester notes that the woman in labor should be understood as the people of God, and notes, “Christian readers might naturally identify her with Mary… By the end of the chapter, however, it becomes clear that the woman is the mother of all believers…” (123) Is this interpretation of the woman valid? Why or why not? Revelation 13: The Beasts ● The Beast from the Sea (13:1-10): 10 Horns and 7 Heads and 10 Diadems. It was worshipped, given authority to conquer and was utterly blasphemous. Everyone worshipped it except those who were found in the Book of Life.
    [Show full text]
  • Amillennialism Reconsidered Beatrices
    Andrews University Seminary Studies, Vol. 43, No. 1,185-210. Copyright 0 2005 Andrews University Press. AMILLENNIALISM RECONSIDERED BEATRICES. NEALL Union College Lincoln, Nebraska Introduction G. K. Beale's latest commentary on Revelation and Kim Riddlebarger's new book A Casefor Ami~~ennialismhave renewed interest in the debate on the nature of the millennium.' Amillennialism has an illustrious history of support from Augustine, theologians of the Calvinistic and ~utheran confessions, and a long line of Reformed theologians such as Abraham Kuyper, Amin Vos, H. Ridderbos, A. A. Hoekema, and M. G. line? Amillennialists recognize that a straightforward reading of the text seems to show "the chronologicalp'ogression of Rev 19-20, the futurity of Satan's imprisonment,the physicality of 'the first resurrection' and the literalness of the one thousand years" (emphasis supplied).) However, they do not accept a chronologicalprogression of the events in these chapters, preferring instead to understand the events as recapitulatory. Their rejection of the natural reading of the text is driven by a hermeneutic of strong inaugurated eschatology4-the paradox that in the Apocalypse divine victory over the dragon and the reign of Christ and his church over this present evil world consist in participating with Christ in his sufferings and death? Inaugurated eschatology emphasizes Jesus' victory over the powers of evil at the cross. Since that monumental event, described so dramatically in Rev 12, Satan has been bound and the saints have been reigning (Rev 20). From the strong connection between the two chapters (see Table 1 below) they infer that Rev 20 recapitulates Rev 12.
    [Show full text]
  • The Background and Meaning of the Image of the Beast in Rev. 13:14, 15
    Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2016 The Background and Meaning of the Image of the Beast in Rev. 13:14, 15 Rebekah Yi Liu [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons Recommended Citation Liu, Rebekah Yi, "The Background and Meaning of the Image of the Beast in Rev. 13:14, 15" (2016). Dissertations. 1602. https://digitalcommons.andrews.edu/dissertations/1602 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 by Rebekah Yi Liu Adviser: Dr. Jon Paulien ABSTRACT OF GRADUATE STDUENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 Name of researcher: Rebekah Yi Liu Name and degree of faculty adviser: Jon Paulien, Ph.D. Date Completed: May 2016 Problem This dissertation investigates the first century Greco-Roman cultural backgrounds and the literary context of the motif of the image of the beast in Rev 13:14, 15, in order to answer the problem of the author’s intended meaning of the image of the beast to his first century Greco-Roman readers. Method There are six steps necessary to accomplish the task of this dissertation.
    [Show full text]
  • Mussolini and Rome in the Premillennial Imagination
    Illinois State University ISU ReD: Research and eData Theses and Dissertations 6-24-2020 The Beast And The Revival Of Rome: Mussolini And Rome In The Premillennial Imagination Jon Stamm Illinois State University, [email protected] Follow this and additional works at: https://ir.library.illinoisstate.edu/etd Part of the History of Religion Commons, and the United States History Commons Recommended Citation Stamm, Jon, "The Beast And The Revival Of Rome: Mussolini And Rome In The Premillennial Imagination" (2020). Theses and Dissertations. 1312. https://ir.library.illinoisstate.edu/etd/1312 This Thesis is brought to you for free and open access by ISU ReD: Research and eData. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ISU ReD: Research and eData. For more information, please contact [email protected]. THE BEAST AND THE REVIVAL OF ROME: MUSSOLINI AND ROME IN THE PREMILLENNIAL IMAGINATION JON STAMM 130 Pages Premillennial dispensationalism became immensely influential among American Protestants who saw themselves as defenders of orthodoxy. As theological conflict heated up in the early 20th century, dispensationalism’s unique eschatology became one of the characteristic features of the various strands of “fundamentalists” who fought against modernism and the perceived compromises of mainline Protestantism. Their embrace of the dispensationalist view of history and Biblical prophecy had a significant effect on how they interpreted world events and how they lived out their faith. These fundamentalists established patterns of interpretation that in the second half of the 20th century would fuel the emergence of a politically influential form of Christian Zionism.
    [Show full text]
  • The Two Witnesses of Revelation 11 Ekkehardt Mÿller Biblical Research Institute
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Andrews University Journal of the Adventist Theological Society, 13/2 (Autumn 2002): 30Ð45. Article copyright © 2002 by Ekkehardt MŸller. The Two Witnesses of Revelation 11 Ekkehardt MŸller Biblical Research Institute Revelation 11:1Ð13 contains two scenes, the first one focusing on an act of measuring and the second one dealing with two witnesses. The latter scene, one of the most difficult passages in Revelation, has been explained in a number of ways. The two witnesses have been understood as representing Enoch and Eli- jah, Moses and Elijah, Elijah and Jeremiah, eschatological prophets not directly identified with OT prophets, Peter and Paul, Stephen and James the Just, James and John, John the Baptist and Jesus, James the Just and James the son of Zebe- dee, the high priests Ananias and Joshua, the OT and the NT, the Law and the Prophets, the prophetic witness of the church, Òthe true spiritual value of the Israelite religion preserved intact in Christianity,Ó and the Word of God and the Testimony of Jesus Christ.1 It is obvious that the passage Rev 11:3Ð13 is highly symbolical, as is true for the entire apocalyptic part of Revelation (chapters 4Ð22a). This leaves us with two main options. Either the two witnesses point to the church or the church and the synagogue, or the two witnesses represent the OT and the NT. Although many expositors identify the two witnesses with two historical per- sons, mainly from the OT, nevertheless they oftentimes regard them as repre- sentatives of the church.
    [Show full text]
  • Two Witnesses, Part 1 Revelation 11:1–2 We Are at a Real Milestone
    1 Two Witnesses, Part 1 Revelation 11:1–2 We are at a real milestone, in a sense, in our study of Revelation as we come to chapter 11, having worked our way through the midway point in this glorious book, learning so much about what is planned for the future events surrounding the coming of Christ. As we come to this eleventh chapter, I have to confess to you that this is probably the most difficult chapter yet in our study of the book of Revelation, and that primarily relates to the first few verses, which we’ll attempt to address tonight. But before we get into this, just by way of reminder, a little bit of context for you. This wonderful book of the revelation is really designed to reveal Jesus Christ. He is the main character, the central theme. The book focuses on His second coming, His return to earth in glory, with a twofold purpose: to judge the wicked, and to reward the righteous. The book tells about the events leading up to His return and the events following His return. The tribulation event leads up to it, the millennial kingdom follows it. The many features of His divine intervention, His takeover, His return, the establishment of His kingdom, began to unfold for us in chapter 6. The first three chapters dealt with looks at the church in Asia Minor, with tremendous implications and ramifications for the church all throughout history. Chapters 4 and 5 gave us a vision of heaven as things were getting ready for the breaking of judgment on the earth.
    [Show full text]
  • Apostolic Authority and the Two Witnesses
    End Times Prophecy 314: Two Witnesses & Authority biblestudying.net Brian K. McPherson and Scott McPherson Copyright 2012 The Two Witnesses and Apostolic Authority This study will seek to examine in greater detail certain unexplored aspects of the role of the two witnesses. We can gain insight into this question by studying the apostolic discussion of their work in building the temple and the body of Christ. The Greek word “heiron” (2411) is used to refer to the greater temple complex and structures including its courts and walls. This word occurs 71 times in the New Testament. However, it is only used once after the Book of Acts (1 Corinthians 9:13.) In contrast, the Greek word “naos” (3485) is used to refer to the temple building itself, the holy house. This word is used 46 times in the New Testament, 19 of those occurrences are after the Book of Acts. While “naos” typically refers to the earthly temple in Jerusalem or to a heavenly Temple (in Revelation), it is also used in at least four verses to refer to the body of Christ. 1 Corinthians 3:16 Know ye not that ye are the temple (3485) of God, and that the Spirit of God dwelleth in you? 17 If any man defile the temple (3485) of God, him shall God destroy; for the temple (3485) of God is holy, which temple ye are. 1 Corinthians 6:19 What? know ye not that your body is the temple (3485) of the Holy Ghost which is in you, which ye have of God, and ye are not your own? Ephesians 2:21 In whom all the building fitly framed together groweth unto an holy temple (3485) in the Lord: In 1 Corinthians 3, Paul compares his work as an apostle and teacher of Christians to someone working in a field and to an architect (masterbuilder) constructing a building.
    [Show full text]
  • Download Revelation Study Guide
    Study Guide Week 7 Andrew Butterworth Ch 19-21: The Seven Wilderness Visions Figure 1 Jesus leading a heavenly calvary on a white horse fter seeing the fall of the prostitute in the wilderness, John remains in the wilderness and sees seven further visions. The first vision is that of a glorified Jesus in conquering- A mode, riding a white horse and leading a heavenly calvary. John then sees the aftermath of the Battle of Armageddon with carcassess all around. The Beast and the False Prophet are captured and thrown into the Lake of Fire. A heavenly angel then opens the Bottomless AByss and Satan, in the form of the dragon, is thrown into it and Bound for a millenium. Meanwhile Jesus and his martyrs reign. After the one thousand years has ended Satan is released and prepares a great Battle, the Battle of Gog and Magog. But this Battle is over pretty quickly as fire from heaven consumes the opposing armies and Satan is sent to join the Beast and the False Prophet in the Lake of Fire. After this, the great white throne is Brought out and Judgment Day occurs. The final vision of the seven mini-visions introduces the next chapter: the New Jerusalem descends down from heaven and resides on a newly-made earth. The dwelling of God is now truly again with man. Eden has Been restored. Contrasted against this are the people who are excluded from New Jerusalem and instead are found with the Dragron, the Beast and the False Prophet in the Lake of Fire.
    [Show full text]