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 restoration often follows swiftly on the heels of God's wrath, providing us with hope that God's blessing will come sooner rather than later.
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 wallowing in worldly sorrow. As God's called-out ones, we must realize that on the heels of destruction will come the forces of reconciliation. The forces of destruction and construction will be virtually simultaneous. The knowledge of the Lord will cover the world as the waters of the seas, bringing physical as well as spiritual refreshment to the parched desert, restoring strength to those returning to the Promised Land. In the Day of the Lord, the haughty pride of man (symbolized by his lofty towers, high hills, or mountains) will be promptly leveled or destroyed. After this massive destruction, streams of crystal, restorative water will quickly heal all the broken lives resulting from man's misrule and his false religions. The curative act of restoration will follow quickly on the act of destruction during the Day of the Lord, unlike the unrelieved distress of the Great Tribulation. God's rod of correction is foundational, instrumental in building character, as every parent knows. The blow that God delivers to the Babylonian system will be foundational, laying the groundwork for a better civilization. The old has to go before the new can come. The destruction of the failed evil system ought to come with rejoicing. God's nature has a balance of goodness and severity.
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 will be able to walk without a limp. In reality, the Wonderful World Tomorrow will be no throwback to a more primitive time, but it will truly a time when the knowledge of God will increase exponentially.The government of God—His holy mountain—will spread over the earth, and God's resurrected saints will serve as teachers, able to look into the hearts of their students,able to guide them from the front, side, and back, instantaneously communicating with them. We as God Beings will be able to enforce the Prime Directive of God's government-that none shall be hurt or destroyed in all God's holy mountain. As God was able to have intimate and detailed knowledge of David, as described in Psalm 139, we , as God beings, with the ability to discern motives, will be able to interface with our millennial students more effectively than any physical teacher has ever been able. We will literally serve as a kind of protective buffer around them, walking them through their planned responses to problems with the insight of God. We will not only be teachers, but also shepherds, guardians, and providers, teaching God's laws to people on a very nitty-gritty, where the rubber meets the road, context. We will be furthering Christ's work of reconciliation, dispelling Satan's darkness with truth. Consequently, the Millennium will be far more than Chester without a limp.
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 nation that dominates the world at the end time.
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 entity that we can see active in the world today?
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).
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!