Mike Ford, learning that his old buddy from college has a close friend who has arrogated to himself and his wife the office of the Two Witnesses in Revelation 11:1-13, asks us if we would be able to identify the Two Witnesses if they were to appear. The job description includes having the power to shut up the heavens, to discharge fire from their mouths, and to perform dazzling, spell-binding miracles. Eventually the Beast will kill the Two Witnesses and, three days later, God will resurrect them, leading us to conclude that they are human beings. Some of the candidates suggested in previous times include Moses and Elijah, Enoch and Elijah, James and John, Jews and Gentiles, the Old and New Testaments, and the male and female aspects of God. This systematized delusion has afflicted many individuals, including John Reeves and Roderick Muddleton, living at the time of Oliver Cromwell, but having adherents and followers up to 1979. Today there is a plethora of Two—Witness wannabees, and websites registering their presumptuous candidacies. Jesus tells us that false prophets will be able to do startling wonders that could deceive the very elect. The apostle Paul warns us that we can only know them by their fruits; if they that teach that God's Law has been done away, they are fake.
John Ritenbaugh dives into a study of the Abrahamic Covenant, a covenant made with one man which impacts all of mankind to the beginning of the New Heaven and New Earth and beyond, involving billions of people. The Abrahamic Covenant is one of the most massive collection of promises of God ever made, promises of which most of mankind are not aware. The many cataclysmic events which have occurred after the Flood (such as World War II) indicate that human nature has not changed one iota. None of us are immune to the temptation of the worst kinds of sin, including adultery and murder. Nimrod, whose rogue kingdom brought about Babel and the Nephilim, was the grandson of Noah. Civilization changes rapidly, and hardly ever for the better because people rarely think about God, let alone obey Him. After the Flood, people had fair warning from God, from the preaching of Noah and Shem, but the clear majority rejected these teachings. Like our father, Abraham, we have been reared in a pagan culture, even though we may have once been 'nominally' Christian. The knowledge of God's plan is given from above—anothen—the beginning of something brand new. Our calling is exclusively God-driven, beyond our control. God is completely in charge of the people He is converting to become a part of His family. God's grace precedes faith, understanding, practice, and sanctification. We make use of His grace through our works. Conversion produces the works of God. We need to remember that, like our father Abraham, God's calling of us will tear us away from relationships we have had for decades. God told Abraham to go to a land that He would give to his descendants, where He would make him a great nation, bless him, and make his name great, blessing those who blessed him, and cursing those who cursed him.
John Ritenbaugh observes that, in every biblical covenant, God gives responsibilities in order to be in alignment with Him. If we fail to meet the responsibilities He has given to us, God will penalize us. Every covenant we find in Scripture outlines promises, responsibilities, and penalties. As members of the Body of Christ, we have been given specific tasks to carry out, placed in that Body where we can be the most productive. God is currently at work producing leadership in an organization which will follow Him, calling people into His family one by one, meticulously crafting it into a perfect organism. God is showing the same precision in His spiritual creation as He did in the physical creation. God did not create the universe and then just walk away, paying less attention to us than the earth (as magnificent as it is). Everything God made works (including our ultimate spiritual creation) perfectly. Jesus Christ, seated at the right hand of the Father, upholds and tends His spiritual creation right now. As God used Noah to build an ark (Noah perhaps had no idea as to what an ark was and what rain was), God has also called us to complete a project to which we are totally oblivious. Though we are in much ignorance as to how the end project will emerge, God has provided us tools to finish what He has called us to do. By reviewing God's patterns, we can see that we are part of the same project to which Noah and his family, progenitors of Christ, had been called. The ark, a protective enclosure or place of sanctuary, recurs perennially in Scripture, as the basket, protecting Moses, another Christ figure. Joseph, another Christ figure, was transported in a kind of ark (a coffin) into the Promised Land. The Ark of the Covenant is a protective enclosure, shielding God's treasures. The church metaphorically is an ark, a structure protecting God's called-out ones until the time of resurrection into His family. As Noah could not see God, but still did what He commanded, walking by faith, trusting Him totally, we, as
John Ritenbaugh, warning that, as culture deteriorates, the church will be 'exposed' as the enemy, encourages us to make sure that the foundations of what we believe are secure. Consequently, we need to take notice of the law of first mention in Genesis to pick up the pattern of God's dealing with His creation. The great worldwide Flood has to be looked at through God's perspective, a merciful intervention preventing humankind from becoming hopelessly conditioned by Satanic orientation, to the point of no return. At the time of the Flood, all of mankind's thoughts were continuously evil. We are reaching that point again. Sin in exponentially compounding and every intent of the heart is evil continually, contaminating the outer behavior, fashioning millions and millions of beings in Satan's image. With the Flood, God rescued these hapless beings from becoming irretrievably depraved. There will be no more floods to wipe out the entire population of the earth, but the future cleansing and purging will be by unquenchable fire, when all evil will be dissolved to make way for new heavens and a new earth. The first use of the word grace in Scripture is in context with the rescuing of Noah, a preacher of righteousness from the line of Seth, including Lamech and Methuselah (whose name means "when he is gone, then he will come"). None of the line of preachers of righteousness (all converted people) perished in the flood. After Methuselah had died, Noah, the tenth in the line of the preachers of righteousness, whose name means comfort, provided physical deliverance for mankind, enabling it to survive the flood. When we realize that everything God has done from the creation of the earth (with its habitable environment and its resources) to the present time is a demonstration of His grace, we realize that salvation is His ultimate gift. As Noah's family was saved from the destruction of water, those living in the post-flood epoch, when they receive and answer God's calling, can escape the horrible holocaust (that is
David Grabbe, noting the portions of Handel's Messiah which are taken from the book of Revelation, reflects on the momentous occasion of the Lamb being declared worthy to take to the Scroll, and what led up to it. The Apostle John "wept much" because of the gravity of what the scroll represented, not simply out of disappointment at missing knowledge. The sealed scroll most resembles a title deed, which can only be opened by the one worthy to redeem certain property. The rightful owner of the title deed is Jesus Christ. God created all things, but until this moment, the world was held captive in the misrule of Satan the devil. After the sealed deed was opened, the world could be redeemed, and the kingdoms of this world will be replaced by the Kingdom of Christ.
Clyde Finklea, acknowledging that life is full of good and bad times, directs us to learn the lesson of Ecclesiastes 7:13-14, to rejoice when times are good and to reflect soberly when times are bad, realizing that adversity or suffering is a tool that God uses to create something beautiful in us. Suffering always hurts, just as renovation on an old building involves tearing out something undesirable to transform it into something pleasant and useful.. The apostle Paul developed incredible spiritual strength by being tested to his limits in what he described as a trial or affliction beyond his capability of handling. Later he developed confidence to shake off a poisonous serpent, trusting in God to heal him. What he had earlier described as “burdened beyond our capacity” he later characterized as a momentary light affliction. To mature us, God uses trials to (1) render us capable of comforting others in their affliction, (2) prevent us from trusting in ourselves, but to motivate us to trust unconditionally in God, and (3) enable us to thank God for our newly acquired strength to endure greater trials and challenges. Whatever we face, God is able to provide us the strength to endure, enabling us to exponentially grow spiritually.
Richard T. Ritenbaugh: The Bible contains an interesting phenomenon, one found especially in the Old Testament, in which God coordinates events to place one of His servants in a position of high visibility and sometimes great power at the center of world events. ...
Charles Whitaker: Among the visions given to the apostle John on the isle of Patmos, he witnesses an assortment of people from “the kings of the earth” to “every slave and every free man” hiding themselves under the mountains, saying: “Fall on us and hide us ...
Sometimes, in reading through various parts of the Bible, we come across phrases and ideas that do not make much sense to us—or on closer reading do not mean what we have always thought them to mean. Charles Whitaker looks at Revelation's sixth seal in more detail, particularly the reaction of certain people to the amazing heavenly signs they witness.
Many prophecy watchers have made their guesses about who the Two Witness of Revelation 11 are, but not all of their ideas have solid, biblical foundations. Charles Whitaker tackles a common view among interpreters, explaining that Scripture precludes it on very solid grounds.
The Two Witnesses have once again become a hot topic in the churches of God. Richard Ritenbaugh narrows the field regarding who will fulfill the roles of these two end-time prophets, and uses Revelation 11 and Zechariah 4 to shed light on their early work and fundamental character.
Following the Four Horseman of the Apocalypse is the Fifth Seal, depicting souls under the altar crying out to God for vengeance. Richard Ritenbaugh goes into the details of this prophecy of persecution and martyrdom of the saints.
Richard Ritenbaugh, focusing on the second beast of Revelation 13:11-18, offers his speculative interpretation. Both beasts appear to be end-time entities (having a brief but horrifying 3 1/2-year tenure), serving as counterfeits of the Two Witnesses. Both beasts derive their power from Satan the Devil. The first beast rises out of volatile, ever-changing political turmoil, while the second rises out of an entrenched, worldwide religious system, totally opposed to God's laws. The second beast will be able to perform lying wonders, have capital authority over the lives of "heretics," and cause an identifying "mark" on the forehead (representing thoughts or attitudes) and right hand (representing physical activities) of those who voluntarily take it. The number 666 seems to represent the number of ultimate human imperfection (humanism) apart from God—as opposed to the number of ultimate godly perfection.
Prophecy has many purposes, but it is never intended to open the future to mere idle curiosity. Its much higher purpose is to furnish guidance to the heirs of salvation. John Ritenbaugh explains how the tumultuous sixth-century BC prepares us for the time of the end.
John Ritenbaugh, focusing upon Matthew 17:13 and clearing up some misconceptions about the resurrected Elijah coming before the arrival of Christ (a mission fulfilled totally by John the Baptist in Christ's time), cautions us to apply duality of prophecy carefully and cautiously rather than indiscriminately. With this admonition in mind, the sermon focuses upon a major world event even secular historians have termed a dramatic axial period, occurring within the sixth century B.C. -a time faithfully described by the prophets beginning with Jeremiah- a time sometimes referred to as the time of the Gentiles- reckoned to be the origin of the present Babylonic system or world order. Paradoxically, this system has been embraced and perpetuated by the modern house of Jacob. A new axial period, beginning with the testimony of the two witnesses, will again turn this world upside down, replacing the present decadent Babylonian system with God's government.
In concluding this series, Richard Ritenbaugh explains that before the Beast kills the Two Witnesses, they will have accomplished their work. Revelation 11:7-14 contrasts the Beast (a disciple of Satan) and Christ's Two Witnesses, showing stark diametrical contrasts between righteousness and defilement. The 'great city' where they die must be Jerusalem (called in this context 'Sodom' and 'Egypt' for its sinfulness and ungodliness). Humanity, totally given over to carnality, will feel short-lived relief at the Witnesses' death—whom they consider to be tormentors—but stark terror at their resurrection, when 7,000 are exterminated, perhaps many of whom are prominent supporters of the Beast. The glorification of the Two Witnesses will follow the pattern of Jesus Christ.
Richard Ritenbaugh reiterates that the Two Witnesses seem to have carte blanche authority from God to annihilate those who interfere with their work as well as power over weather patterns and natural elements in the spirit, power, and manner of Elijah and Moses. These miracles dramatize just how far mankind has turned from God. The lack or pollution of water signifies the lack or the defilement of God's Holy Spirit. The pattern of two witnesses (God often works in pairs) was established as a precedent from the very beginning (Genesis 1:26; Deuteronomy 19:15), and is repeated many times throughout the scriptures.
The Bible shows Christ, at the end, measuring the church with a plumbline, testing for uprightness and determining standards of justice and righteousness. The seven eyes seem to refer to the messengers of the seven churches having a worldwide influence. The olive trees in Zechariah 4:11 refer to the Two Witnesses who pour oil (spiritual instruction) into a golden bowl (a receptacle for this teaching), supplying the churches with spiritual nourishment during their period of testimony before the whole world. They will have power to kill those who would harm them, following the pattern of Elijah (2 Kings 1:10), a kind of carte blanche authority to destroy in order to do their work (Revelation 11:5)
Richard Ritenbaugh explains the symbolism of the seven golden lamps (Zechariah 4:2; Revelation 1:20) as seven churches empowered by an abundance of oil (a symbol of God's Spirit, Zechariah 4:6), manifested as works or fruit. Zerubbabel, finishing the physical Temple, serves as a type of Christ, who finishes the spiritual one. The seven stars, lamps, and eyes appear to be interchangeable, representing the churches, the messengers of the churches, or the spirit of the churches (Revelation 1:16, 20; 5:6).
Richard Ritenbaugh suggests that the first major concern of the Two Witnesses will be directed to the church rather than to the world at large, expunging worldliness out of the church. Their work to the world will last 1260 days, 42 months, or three and one half years (Revelation 11: 2-3, 13:5). Christ will endow them with power to do miracles, to communicate or give testimony (evidence) to what they have seen about the Creator God, testifying against the evil of the world and the necessity for Christ's coming. The symbolism of the olive trees, lampstands and golden bowl in Zechariah 4:1-5 is connected to Revelation 1:20 and 2:1.
Continuing the exploration of Revelation 10-11, Richard Ritenbaugh expounds the bitterness Ezekiel and John experienced from ingesting the little book. God's truth may bring about sadness, astonishment, anger, and bitterness to the one delivering the message. James and John, displaying violent somewhat destructive zeal, serve as the prototypes of the Two Witnesses, who will have developed controlled, purified zeal (Mark 3:14). A major role of the Two Witnesses is to measure the spiritual Temple, evaluating the condition of the church, purifying its worship, and ensuring the people are pure before God.
Having shown that God is involved in world affairs, John Ritenbaugh concludes by showing that God's hand was definitely involved in the scattering of the church. Our reaction needs to be positive: that, if He felt it needed to be done, we should respond by growing and preparing ourselves for His Kingdom.
In beginning a series on the Two Witnesses, Richard Ritenbaugh, wary of previous abuses of prophecy, asserts that God wants us to recognize them as they occur or shortly after they have occurred. For individuals to cling dogmatically to an interpretation before the events happen has perennially led to debate and missing vital details. It is more important to know the prophecies than their interpretation. This sermon explores Revelation 10:8-10 and Ezekiel 2-3, focusing on the symbolism of eating the little book (ingesting God's Word) and its link to the ministry of the Two Witnesses of Jesus Christ.
John Ritenbaugh, cautioning against the danger of presumption, warns against assigning biblical types (like Joshua and Zerubbabel) to any contemporary ministers, pointing out that, except for a few superficial similarities, there are not enough parallels or grounds of comparison to make such an inferential leap. Two major assumptions made by calendar changers are that: (1) the calendar is too complicated and (2) the Jews are guilty of deliberate manipulation in order to create a calendar that is more convenient in actual usage. The Bible nowhere says that the calendar should be simple; everything God has created, including life Bible, the calendar, as well as life itself, is complex. God, totally faithful and reliable, gave us a calendar, assigning the responsibility for its maintenance to the nation of Israel, not to the church or private individuals, guaranteeing order, stability, and unity within the culture. The Anti-Christ inspires tampering with times.
John Ritenbaugh explains the seven thunders and the little book of Revelation 10. This chapter serves as an inset, not following the time sequence of Revelation, but explaining in detail events necessary to understand more fully what is happening within it. The thunders (symbolic of God's voice) are the messages of the seven churches (end-time organizations typified by seven first-century organizations), occurring before the Tribulation, before the Two Witnesses preach, and before the seals are opened in chapter 6. The little book is God's Word, having both sweet and bitter aspects to those who are nourished by it. The seventh thunder, weak as it is, rumbles in the distance, typifying the Laodicean era, badly in need of oil (Matthew 25:3), gold (Revelation 3:18), and water (Isaiah 55:1-2)'all costly but necessary items for spiritual warfare.
The seven churches exist in the end time, but is there hope for a bright future? What will happen next in the course of events? Will the church—now scattered—come back together?
From the Bible's perspective, patience is far more than simple endurance or longsuffering. The patience that God has shown man collectively and individually gives us an example of what true, godly patience is. It is this kind of patience that Paul urges us to put on as part of the new man.
What is a witness? Martin Collins shows how the term was used in both Old and New Testaments. He also briefly covers the Two Witnesses and the everyday witness of a Christian.
A Statement of Purpose and Beliefs of the Church of the Great God
Are we really so certain these are the last days? How can we know for sure? What does the Bible give as evidence that the last days are here?
The Seventy Weeks Prophecy is a bone of contention among prophecy experts. Richard Ritenbaugh shows that simply taking the Bible at face value makes the meaning of this prophecy crystal clear!
John Ritenbaugh focuses on eight conclusions regarding fleeing and the Place of Safety: 1) There will be a geographical separation of the church. 2) We can be worthy to escape the Tribulation. 3) Lukewarm fence-sitters will go into the fire of tribulation for purification. 4) Faithful people are generally assured protection from the hour of trial. 5) The Bible is purposely vague about the specifics of the Place of Safety. 6) Obsessing about the Place of Safety is a sure way to disqualify oneself from it. 7) God calls some faithful, zealous ones for martyrdom during the Tribulation. 8) If we make the Kingdom of God our focus, being faithful day by day, yielding to God's purpose for us, He will faithfully supply all our needs.
John Ritenbaugh provides compelling evidence that remnants of four out of the seven churches will be extant at the time of Christ's return. The inset chapters of the book of Revelation are digressions which give clarity to the sequential events. Revelation 10 and 11 constitute one inset, reflecting a time before the Tribulation and the Day of the Lord, a time when the last of the seven thunders (symbolic of the messages of the seven eras of God's church) rumble to a faint whimper. After this time, the dramatic work of the Two Witnesses will begin. Because we have all become contaminated with the worldliness of the Laodicean era/attitude, we need to soberly reflect upon the extent of this contamination.