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.
Charles Whitaker, focusing upon the phrase in Ecclesiastes 3:7 that there is a time to tear [or rend] and a time to sew [or mend], delves into the Middle Eastern cultural practice of tearing garments as an expression of grief or despair. When God became upset with Solomon, the kingdom was torn in two as a torn garment. In the Amos 9 millennial prophecy, God declares that He will ultimately mend the torn garment upon Israel's repentance. When Saul, in panic, seized Samuel's mantle tearing it, Samuel used the tearing as a symbol, indicating the kingdom would be torn from Saul. The practice of rending clothes symbolizes sorrow, agony, despair, and hopelessness, a realization that God alone can restore the profound loss. When Job lost his family to death, his natural reaction was to rend his garments. Joshua and Caleb, not high priests, tore their garments in despair at the testimony of the evil spies. Ezra tore his garments when he learned that his people had been desecrating and polluting God's Holy Law. Mordecai tore his clothes in despair for the imminent demise of his people. Hezekiah and Josiah tore their clothes as a sign of repentance in an effort to demonstrate to God that they felt profound disgrace at the collective sins of the people and were intending to make the crooked ways of their ancestors straight again. Paul tore his clothes in horror when people were attempting to worship him as a Greek god. Because the office of priest was to embody hope, priestly garments, under no circumstances, were to be torn. Aaron was forbidden to tear his priestly garments at the death of his sons for using profane fire. The high priest Caiaphas blasphemously defied God's prohibition against rending priestly garments. Because Christ, our High Priest, never gave into hopelessness, His garments were not torn. The prophet Joel, admonishing us to rend our hearts in repentance, rather than our garments, assures us the even in the fearful, dreadful Day of the Lord there is hope if we turn to God.
At this time of year, religious people around the world look at their individual decisions and choices of the past. Some choose to go to special mid-day services ...
Richard T. Ritenbaugh: We can learn a great deal from the sore trial of Job, particularly what God did to bring him to the point of repentance. ...
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.
Sometime in the not-too-distant future, the sixth seal foretells of the sun turning black and the moon turning red, stars falling, the sky rolling back, and a terrible earthquake moving mountains and islands. Richard Ritenbaugh examines this final judgment that announces the imminent Day of the Lord.
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.
Queen Esther, faced with the destruction of her people in Persia, put her life on the line. Ronny Graham describes how her example should be an inspiration to us. Also contains the inset article, God—Absent from Esther?