Chapter 48 was addressed to the nation of Israel, the progeny of Jacob. God was giving them a tongue-lashing. He was finding fault because the great majority were the nominal mass and thus were not really His people in the sense of loving Him with all their hearts.

In the previous newsletter we discussed and identified the “beast” that rose out of the sea and was given suppressive power for forty-two months (1260 days). This newsletter is a continuation of the same chapter. We will seek to identify the “Two-horned Beast,” the “Image of the Beast,” the “Mark of the Beast,” and the “Number of a Man.”

The King James Version properly has a new paragraph here. Song 3:1,2 and 5:2-6 tell of two bedroom scenes. Chapter 3 gives the Little Flock’s attitude when they are awakened, and Chapter 5 contrasts the Great Company’s attitude when they are awakened. The Pastor’s writings furnish many clues and ideas, which, when collated, result in pictures that are tenfold clearer. Details and other truths are revealed in the collation.

Abram had been journeying south into Canaan. When famine came, he continued on into Egypt, which was known at that time for its fertility. His going to Egypt probably was not disapproved of God, but his strategy regarding Sarai was wrong. However, it was proper for him to subsequently return to Canaan, build an altar (at the site of the earlier second altar), receive assurance from God regarding the covenant, and start all over again.

Why did Micah introduce this prophecy about the “last [latter] days” at this point? After all his thundering predictions of trouble and destruction, he wanted to encourage the people. The Hebrew gives the thought of the “mountain of the house of the LORD” being firmly established. This figurative language about the house of God being established in the top of the mountains and above the hills means that Jerusalem will become the capital of the world—the most prominent city in the entire world, exalted above all other governments. No doubt, too, it will literally be higher than the surrounding hills after the earthquake mentioned by the Prophet Zechariah takes place (Zech. 14:4,5,10). All “people shall flow unto it” shows figuratively that there will be voluntary cooperation; the people will be drawn and not driven there.

Chapter 5 ends on a mysterious note. “And the wind was in their [the women’s] wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.” The arms of the women resembled the wings of a stork, which are almost like sails on a boat, billowing out to catch the wind. Zechariah then asked, “Where are the women taking the ephah?” The angel answered, “To build it an house in the land of Shinar: and it shall be established, and set there upon her own base.” Hence the two women took the ephah to the land of Shinar (Babylon), where it would be established and set upon its own base, or pedestal. On a base she previously occupied. This ties in with the healing of the deadly wound in Revelation Chapter 13. The two that restore her to her own base, or position, would be the Two-horned beast, Protestantism, specifically the Church of England and Ireland.

The “high ones … and the kings of the earth … shall be shut up in the prison, and after many days shall … be visited.” The picture changes here. Earlier verses show how the Time of Trouble will affect all society with disarray and harsh experiences. The condemnation will be particularly on the “high ones” of the earth. When earth is viewed throughout its history, there have been cycles of conditions leading up to a climax requiring judgment: guilt and sin, then judgment; guilt and sin, then judgment; etc. But many have died without receiving judgment, punishment, or retribution. Now the wicked flourish “like a green bay tree” (Psa. 37:35), and those who tempt God seem to prosper. Verses 21 and 22 are summarizing that down through history, those who have failed in their stewardship of responsibility will not escape retribution.

This message, “Come out of her, my people,” is not to those who are still blind in Babylon; hence it is not the first message to be given out at the present time. The light, the truth, the divine plan of the ages, is to be let shine; the errors of Babylon on various points are to be shown, and how these are dishonoring to God: then it is that the voice of the truth, the voice of these facts, will cry aloud to all who are truly the Lord’s sheep, to separate themselves from such misrepresentation of the divine character and plan, in heart, in person, in purse.

God was telling Ezekiel in advance, “Though I give you this message, it will not be accepted. In fact, the populace as a whole will reject it, but preach the message nevertheless, and do not be afraid of their looks.” Because of his strong denunciations, Ezekiel was called “the Moses of the captivity.” Christians who utter uncompromising proclamations of truth also have the experience of dwelling among briars, thorns, and scorpions, as it were. The feet members will have a parallel experience at the end of the age.

Whatever punishment you decree will be a just judgment because the people are not amenable to instruction. They are using your name in vain.” The people did not grieve when they should have grieved, and they refused to receive correction, even though they were punished. Judah and Benjamin should have learned a lesson from the captivity of the ten-tribe kingdom, which had occurred because of hardness of heart. Instead the two tribes manifested the same symptoms of sin and disobedience—a sickness that indicated approaching doom, or death.

When their crops failed and there were other punishments for their waywardness, the people found fault with God and sought solace from false gods. They felt that Jehovah was too harsh and judgmental and did not realize they themselves were the problem.