The Bible oftentimes speaks in polar opposites: good and evil, light and darkness, heaven and earth. A pair of opposites like these, called a merism by theologians, is destruction and restoration. Citing many prophecies, Charles Whitaker points out that re. . .
Charles Whitaker observes that modern Israel, instead of expressing righteous indignation at the breaking of God's Covenant expresses a juvenile anger about the consequences of what their sins brought about. Sighing and crying involves far more than wallow. . .
Charles Whitaker recalls some of our previous fellowship's mistaken concepts about the Millennial rule of Christ, including the notion that this time will resemble Dodge City, Kansas of the 1870's, but without the need for Matt, Doc, and Kitty. Chester wil. . .
Most commentators identify Babylon the Great, the Harlot of Revelation 17 and 18, as either a church specifically or a broader cultural system. John Ritenbaugh, however, produces biblical evidence that the Harlot is overwhelmingly portrayed as a powerful n. . .
After showing that today's Europe is far from "Beastly," John Ritenbaugh speculates on the identity of the Woman depicted in Revelation 12. Is she, as the church has dogmatically taught in the past, the church itself—or is she another prophetic entit. . .
The seven golden lamps symbolize 7 churches, empowered by abundant oil, manifested as spiritual words. Zerubbabel is a type of Christ, finishing the Temple.
The church plays a major role in God's Word, so it is no wonder that the church is represented by literally dozens of symbols. These symbols, taken together, paint a very detailed picture of the future bride of Christ.
In this second and final installment in a series on the great harlot of Revelation 17, Richard Ritenbaugh focuses on her wealth and her bloodthirsty persecution of God's people. A Christians we must watch world events and come out of her ways!
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