If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgBern Zumpano looks deeper into Revelation Chapter 13, which details the ministries of the Antichrist (the political beast from the sea) and the False Prophet (the religious beast). Zumpano stresses the importance of approaching the more ambiguous "gray zones" of scripture with caution, distinguishing between the respected opinions of scholars (like Clarence Larkin and Finnis Dake) and divine revelation. He re-emphasizes the traditional view that the Antichrist is a human king—likely of mixed Greco-Assyrian/Jewish descent—who gains universal appeal before receiving a fatal wound that is miraculously healed. The popular teaching is that this is a counterfeit resurrection, where Satan incarnates the Antichrist's body at the midpoint of the Tribulation, transforming him into a ruthless tyrant.Zumpano introduces a balanced view, citing Finnis Dake's argument that the Antichrist and the Beast from the Abyss are two distinct entities. Dake argues that the Antichrist is simply a human king (the "man of lawlessness") and not Satan reincarnated, pointing out that Revelation 13:3 states "one of his heads" was slain and healed, not the beast himself. Furthermore, the Abyss is consistently depicted in scripture as a prison for demons (including Satan), not for human spirits like Judas (a popular theory). Scriptural evidence, such as Revelation 13:4, which shows the Dragon (Satan) giving power to the Beast, supports the idea that the two are separate beings, thus undercutting the theory of Satanic incarnation and counterfeit resurrection. Zumpano ultimately leaves the final interpretation to the Holy Spirit, but notes that Antichrist, as a counterfeit of Christ, will be a literal king over a country, echoing Jesus's legal claim to the throne of Israel.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgBern Zumpano continues the study of Revelation Chapter 13, moving past the overview of the two beasts—the Antichrist (the first, political beast from the sea) and the False Prophet (the second, religious beast from the earth)—to focus on the identity and ministry of the Antichrist. The Antichrist is a man who achieves political power, then receives a fatal wound that is miraculously healed, which most scholars believe is a counterfeit resurrection where Satan incarnates his dead body. This miracle causes the world, including the Jewish people, to accept him as the long-awaited Messiah. However, at the midpoint of the Tribulation, the now-Satan-incarnated Antichrist changes personality, desecrates the Temple, and begins his reign of terror for 42 months (the final 3 1/2 years). This Beast from the Sea is equated with the Fourth Beast of Danieland its physical characteristics—an amalgam of the previous empires (lion/Babylon, leopard/Greece, bear/Medo-Persia, iron teeth/Rome)—suggest a mixed cultural heritage (Greek/Assyrian/Jewish) that makes him appealing to all groups.Zumpano then explores the Antichrist's various titles from the Old and New Testaments (Little Horn, King of Fierce Countenance, Man of Lawlessness, Son of Perdition, and The Beast). His ministry, drawn from Daniel and 2 Thessalonians 2, is one of deception and lawlessness: he will speak arrogant words, blaspheme God, make war with the saints, and use his shrewdness to succeed. Zumpano dedicates significant discussion to the controversial scholarly theory that the Antichrist might be Judas Iscariot resurrected, citing the fact that both are called the "Son of Perdition" in scripture. This theory is supported by the idea that the Antichrist represents the "mystery of iniquity" (the opposite of Christ, the "mystery of godliness") and that the "beast that comes up out of the abyss" in Revelation 11:7 may be a reference to Judas returning from the place of the dead. Regardless of this specific theory, all these biblical references are meant to clearly identify the Antichrist as one and the same person, whose ultimate purpose is to deceive the world and enforce the mark of the beast (666) for economic control.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgBern Zumpano introduces Revelation Chapter 13, focusing exclusively on the rise and ministry of the Antichrist (the first beast) and the False Prophet (the second beast), the two powers that will attempt to control the earth. The chapter opens with the first beast—the Antichrist—coming up out of the sea (arising from a nation, likely the Mediterranean region), having ten horns and seven heads, which is supported by the ten-nation confederacy (the European Union/revived Roman Empire). The beast is an amalgam of previous historical empires (lion/Babylonian, bear/Medo-Persian, leopard/Greek) and is explicitly empowered by the Dragon (Satan), confirming that the end-time European political structure is "satanic." This beast receives a fatal wound that is healed (a counterfeit resurrection), causing the whole world to marvel and worship him as the long-awaited Messiah.The second beast, the False Prophet, arises from the earth and is identified as the religious head of the one-world religion. He appears with two horns like a lamb (false spiritual authority) but speaks as a dragon (his message is not the word of God), deceiving the world through great signs, including making fire come down from heaven. His primary ministry is to coerce the world to worship the first beast and to institute the mark of the beast—a consecration to Antichrist on the right hand or forehead—without which no one can buy or sell. Zumpano correlates the ten horns of Revelation 13 with the ten toes of Nebuchadnezzar's statue in Daniel and the ten kings of Revelation 17, explaining that the succession of world empires shown in Daniel moves from "fine metal" (pure) to "iron mixed with clay" (rubble), symbolizing man's self-idolatry that is destined to crumble when Christ, the Stone, returns.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgBern Zumpano introduces Revelation Chapter 12, framing it as an overview of events from chapters 6 through 11, focused primarily on Israel's persecution (anti-Semitism) during the Tribulation. The chapter begins with a "great sign" in heaven: a woman clothed with the sun, the moon under her feet, and a crown of 12 stars . This woman is Israel, with the 12 stars symbolizing the 12 tribes (Genesis 37). She is "with child," representing the birth of Christ (the Messiah), a male child who "was caught up to God and to his throne" (His ascension), which terminates Daniel's 69th week. A second sign appears: a great red dragon (Satan) with seven heads (wisdom) and ten horns (authority), symbolizing the ten-nation confederacy (the resurrected Roman Empire/European Union) that will back the Antichrist. The dragon attempts to devour the child at birth (Herod's decree) and sweeps a third of the angels (stars) down to earth with him, establishing his kingdom on earth (Pergamum being his throne).The shift to the future occurs between verses 5 and 6, marking the beginning of Daniel's 70th week (the seven-year Tribulation), where the woman (Israel) flees into the wilderness for 1,260 days (three and a half years) for God's protection from the Antichrist (Satan's incarnated man). A war in the heavenlies then occurs where Michael and his angels successfully cast the dragon and his angels down to earth, permanently dispossessing Satan from the atmospheric heaven (heavenlies) and limiting his control, which is the immediate consequence of Christ taking the title deed to the earth. A great voice announces that the "accuser of our brethren has been thrown down." Enraged, the dragon persecutes the woman, but she is protected by "two wings of the great eagle" (God's deliverance, Exodus 19). The serpent then pours a flood (either literal water or slander/propaganda) from his mouth to destroy her, but the earth helps the woman. Finally, the dragon turns to make war with the "rest of her offspring"—the remnant Jews who adhere to the commandments of God and hold to the testimony of Jesus, who overcome him by the "blood of the Lamb" and the "word of their testimony."

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgBern Zumpano initiates the study of Revelation Chapter 10, an interlude of events occurring between the Sixth and Seventh Trumpet Judgments. The chapter begins with the appearance of a "strong angel" or "mighty angel," whom Zumpano ultimately identifies as Jesus Christ in the form of the Holy Spirit (the "angel of the Lord") due to the angel's association with a cloud (the Shekinah glory) and his physical description matching that of Jesus in Revelation 1. This angel stands with one foot on the sea and one on the land, proclaiming that there will be "delay no longer" in the revelation of the "mystery of God" (Verse 7) when the Seventh Trumpet sounds. This mystery, subject to scholarly debate, is believed by Zumpano to be the long-unanswered question of why God permitted sin and Satan's entry into the world.The second major event is John's instruction to take an "open little book" from the angel's hand and "eat it," which signifies receiving prophetic knowledge. John experiences sweetness in his mouth (the revelation of the Messiah's coming and Jewish redemption) but bitterness in his stomach (the coming great suffering of the Jews during the Tribulation). The book also instructs John to prophesy again, indicating its relevance to his personal ministry. Following this, Revelation 11introduces the next event: the command to measure the rebuilt Temple in Jerusalem, excluding the outer court which is still under Gentile (Muslim) control (Dome of the Rock) on Mount Mariah. This reconstruction is the final major prophecy needing fulfillment before Christ's return, as it sets the stage for the Antichrist's desecration ("abomination of desolation"). This entire sequence of events signifies that human history is coming to an end, to be replaced by God's history (theocracy). Chapter 11 then introduces the Two Witnesses—Jesus's "my witnesses"—who will prophesy in sackcloth for 1,260 days before being killed by the Beast and resurrected.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgBern Zumpano introduces Revelation Chapter 8, which begins with the breaking of the Seventh Seal. This event is marked by a profound silence in heaven for about half an hour, interpreted as a moment of awe and anxiety among the heavenly host, who anticipate the far more severe Seven Trumpet Judgments that the Seventh Seal unleashes. Before the trumpets sound, another angel, identified by Zumpano as Jesus Christ (our High Priest), mediates. This angel takes a golden censer, adds incense (representing the prayers of the Tribulation saints/Jews) to it, and throws the censer's fire onto the earth. This action symbolizes Christ's mediation for the saints and his immediate response to their prayers for deliverance is the initiation of judgment on their enemies—the unbelievers on earth, marked by thunder, lightning, and an earthquake.The subsequent sounding of the first four trumpets brings escalating, literal, and localized judgments. The First Trumpetbrings hail, fire, and blood, burning up a third of the earth's vegetation and causing severe ecological damage, mirroring the seventh Egyptian plague (Exodus 9). The Second Trumpet sends "something like a great mountain burning with fire" (interpreted as a fiery meteor) into the sea, turning a third of the sea into blood and destroying a third of the marine life and ships, recalling the first Egyptian plague (Exodus 7). The Third Trumpet brings another meteor, the star called Wormwood (the Russian word for the plant), which pollutes and makes a third of the fresh waters bitter, causing many deaths and echoing God's previous judgment in Jeremiah 9. Finally, the Fourth Trumpet strikes the heavens, darkening a third of the sun, moon, and stars (Exodus 10; Luke 21), a prophetic sign of Christ's imminent return. After the fourth trumpet, an angel declares "Woe, woe, woe", announcing the three final, and most severe, trumpet judgments (the Fifth, Sixth, and Seventh), which bring literal hell to earth, beginning with the Fifth Trumpet that releases a plague of demonic locusts from the Bottomless Pit (Abyss), to torment, but not kill, unbelievers for five months.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgBern Zumpano frames Revelation 7 as an essential interlude inserted between the Sixth and Seventh Seal Judgments to maintain the prophecy's chronological logic and continuity. Chapters 6 through 19 cover the entire seven-year Tribulation period, with the last three and a half years being the Great Tribulation initiated by the Antichrist's ascent to full power. Zumpano notes that the Tribulation is primarily God's final dealing with Israel, secondarily with Gentile unbelievers, and is a time of God trying to save souls by taking away man's idols (including the earth) and exposing them to the evil (Satan and demons) that they preferred over Him. The sixth seal marks the official beginning of the wrath of God, and the seventh seal will unleash seven Trumpet Judgments, which in turn lead to the seven Bowl Judgments, a "triple whammy" of escalating severity designed to capture man's attention.Revelation 7 begins by introducing four angels restraining the four winds (judgments) of the earth until a separate angel seals 144,000 bond-servants of God on their foreheads—specifically 12,000 from each of the 12 tribes of Israel (Jews). This is an angelic sealing (distinct from the Holy Spirit sealing of the Church) that confirms them as God's people and protects them from harm during the impending judgments, as they are later seen standing with the Lamb in heaven (Revelation 14). Zumpano highlights that this angelic sealing is immediately counterfeited by Satan with the Mark of the Beast (666) on the forehead or hand of unbelievers, sealing them as Satan's forever. The tribes listed in Revelation 7 are not the original 12; Dan and Ephraim are substituted with Levi and Joseph. Zumpano explores the scholarly debate, postulating that Dan and Ephraim may have been excluded from the sealing—and thus left unprotected to endure the Tribulation—due to their severe history of idolatry (e.g., King Jeroboam's golden calves, 1 Kings 12), although he acknowledges that all tribes sinned, noting that Dan and Ephraim are restored and receive a portion in the Millennial Reign (Ezekiel 48).

If you would like additional information, books, or if you would like to make a love offering; please visit us at https://www.walkinginpower.orgBern Zumpano continues his study of the Book of Revelation with Chapter 6, marking the beginning of the "things that are to come" and detailing the start of the Great Tribulation (Daniel's 70th week), a time primarily focused on God reconciling with Israel. He reiterates his belief in two raptures: a pre-tribulation/early-tribulation rapture for the zealous evangelical (Philadelphia) Church, and a pre-wrath rapture for those later converted. The lukewarm or backslidden (Laodicean) believers, he suggests, may go through the Tribulation due to their refusal to be zealous, but Christ still offers them a chance to "get hot" (Revelation 3). Chapter 6 shifts the focus from heaven to the judgments upon the earth, which are directed at unbelievers and those remaining.The opening of the first four of the Seven Seal Judgments unleashes the Four Horsemen of the Apocalypse upon the earth. The First Seal releases the Antichrist on a white horse, conquering peacefully through deception and a strong delusion (Romans 1), establishing a global order in a world that rejected God. The Second Seal brings War (red horse), followed by the Third Seal ushering in Famine (black horse and scales), and the Fourth Seal introducing widespread Death and Pestilence (ashen horse), claiming authority over a fourth of the earth. The Fifth Seal reveals the souls of martyred believers (likely Jewish or newly converted) under the altar, pleading for vengeance, while the Sixth Seal brings catastrophic cosmic disturbances (earthquake, black sun, bleeding moon), and the falling of stars (interpreted as demonic powers), signifying the commencement of God's eviction of Satan and the beginning of the "wrath of the Lamb." Mankind's response to these clear manifestations of divine power is not repentance, but an "awful prayer" to the mountains and rocks to hide them from God's wrath, demonstrating the extreme hardness of their hearts.

Bern Zumpano's analysis of Revelation 5:1-7 focuses on the scroll sealed with seven seals and its connection to the Old Testament concept of the Kinsman Redeemer. He asserts that this seven-sealed scroll is dual in nature: it represents both a blessing for believers (the title deed to the earth and creation's restoration) and a curse for unbelievers (the seven judgments of the Tribulation). Zumpano uses Leviticus 25 (the law of land redemption) and the story of Ruth 4 to establish the legal precedent for a Kinsman Redeemer, who must be a relative, willing to pay the price, and perform the redemption publicly before witnesses. Since mankind is spiritually poor and unable to redeem itself, only Jesus, the perfect God-man, qualifies as our Kinsman Redeemer, having paid the price with his blood.The scene in Revelation 5 fulfills the Old Testament requirements for redemption: God the Father holds the scroll; the 24 Elders and living creatures act as the witnesses (the redeemed "family"); and Jesus is identified as the Lion of the tribe of Judah (coming in judgment, representing the curse) and the Lamb standing as if slain (the perfect sacrifice, representing the blessing). Jesus possesses seven horns (perfect authority and power/omnipotence) and seven eyes (perfect vision/omniscience), which are the seven spirits of God. When Jesus takes the scroll, it marks Satan's eviction notice and the start of the seven-year Tribulation, which Zumpano explains is God giving wicked mankind what they asked for—Satan's unchecked ministry—to teach them the difference between God and Satan, alluding to the idea that this period of time could also be the fulfillment of the Year of Jubilee, where all property (the earth) is returned to its rightful owner.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgThis study of Revelation chapter four and five presents the vision of the heavenly tabernacle witnessed by John, explaining how its components are foreshadowed by the earthly tabernacle and correspond to key New Testament themes. Bern asserts that the entirety of Revelation 4—including the throne of God, the circular, green rainbow representing the unending covenant, the sea of glass symbolizing the Word of God, the seven lamps as the Holy Spirit, the four living creatures reflecting Christ's attributes, and the 24 elders symbolizing the redeemed Church—is ultimately a picture of Jesus Christ. Transitioning to Revelation 5, the core foacus shifts to a seven-sealed scroll which is argued to represent the legal title deed to the earth, lost through Adam's sin and requiring a kinsman redeemer to recover. This kinsman is Jesus Christ, depicted as the Lion of the Tribe of Judah who is worthy to open the scroll by virtue of His atoning blood, initiating the redemption of the earth that also brings judgment upon the unredeemed.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgThis theological discussion meticulously examines Revelation Chapter 4, interpreting it as a depiction of the heavenly tabernacle and its relation to end-times prophecy, particularly the Rapture. Bern argues against a single, pre-tribulation rapture for the entire church, suggesting a possible early rapture for the obedient, committed believers (the "Philadelphiaian church") before the Day of Wrath begins, based on scriptural commands to "watch and pray." However, the text assures that all born-again believers, even the lukewarm (the "Laodicean church"), will be taken before the end of the Tribulation. Finally, the vision of God’s throne in Revelation 4, complete with a circular, emerald rainbow representing an unending, life-giving covenant, is revealed to be a glimpse of the heavenly tabernacle, with elements like the sea of glass and the 24 elders mirroring the Old Testament's sanctuary and its priesthood.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgThis segment continues the study of Revelation, specifically focusing on how the concepts of the Rapture and the Wrath of God relate to the two-rapture theory. Bern emphasizes that biblical prophecy must be understood primarily from the perspective of God's dealings with Israel, with the Church being grafted in. The conflict in rapture timing (pre-, mid-, or post-Tribulation) arises because some scriptures suggest an early removal before the Tribulation, while others point to a rapture near Christ's Second Coming. Bern proposes that the term "pre-wrath rapture" (occurring just before Christ sets foot on Earth) resolves the conflict, suggesting two distinct rapture events: an early one for the fervent Philadelphia Church and a later one for the redeemed from the Tribulation (including the formerly lukewarm Laodicean believers). This idea is reinforced by Jesus's words in Matthew 24:33, which in the original Greek translation uses the plural, "right at the doors," implying multiple entry points or rapture events.The analysis next tackles the issue of whether the Church will endure the seven-year Tribulation, which is marked by the Wrath of God. Citing Revelation 6:12-17 (the Sixth Seal), Bern confirms that the judgments poured out are explicitly referred to as the "wrath of the Lamb," refuting the claim that the Tribulation is solely the wrath of Satan. Crucially, Nahum 1:2 states that God "reserves wrath for his enemies," and Romans 5:9 confirms that believers "shall be saved from the wrath of God" through justification by blood. Bern explains that if a believer is obedient and a "friend" of Christ (John 15:13-15), they are not God's enemy and would therefore not be appointed to His wrath. Thus, an early rapture for the faithful is seen as a blessing for obedience (Deuteronomy 28), while the lukewarm are "spit out" into the Tribulation, where they can develop the zeal (covenant relationship) needed to participate in the second, later rapture.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgThis section continues the study of Revelation, focusing on resolving the confusion regarding the rapture's timing (pre-, mid-, or post-Tribulation) by exploring the likelihood of two raptures for two distinct groups of believers, represented by the churches of Philadelphia (fervent, Spirit-filled) and Laodicea (lukewarm). Bern reviews Revelation 3, noting that the open door promised to Philadelphia (verse 7) and the Lord standing at the door knocking for Laodicea (verse 20) are both metaphors for a rapture or entrance (Greek: thura), suggesting different outcomes for the two types of Christians. The "open door" for Philadelphia implies an escape from the "hour of testing" (Revelation 3:10), which is interpreted by pre-tribulationists as a complete removal from the earth, though Bern notes the Greek word (tēreō) means "to keep" or "protect," suggesting God could simply guard believers on Earth. Furthermore, Bern emphasizes Matthew 24:33, which in the original Greek is translated as "he is near, right at the doors (plural)," strongly implying the existence of multiple rapture events.The core issue addressed is whether believers will face God's judgment, the "Day of Wrath," during the seven-year Tribulation. Mid- and post-tribulation proponents argue the Tribulation is merely the wrath of Satan against the church. However, Bern refutes this by citing Revelation 6:12-17 (the Sixth Seal), which occurs early in the Tribulation and clearly states that the terrified people hide from the "wrath of the Lamb" (Jesus) and the "great day of their wrath." This establishes that God's wrath begins during the Tribulation, not just at the end. The final biblical defense for avoiding the Tribulation is drawn from Nahum 1:2, which states that God "reserves wrath for his enemies." Since genuine believers are not God's enemies, they are not appointed to His wrath, reinforcing the necessity of a first rapture for the faithful (Philadelphia Church) before the full outpouring of God's judgment. Bern notes the rapture itself will be incredibly swift, occurring in 1/100th of a second.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.org🚪 The Two Churches and the Possibility of Multiple RapturesThis session continues the study of Revelation, focusing on the timing of the Rapture (pre-, mid-, or post-Tribulation) by exploring the parallel between the Philadelphia and Laodicea churches in Revelation 3. The Philadelphia church is commended as the fervent, Spirit-filled, evangelical end-time church, to which the Lord promises an "open door"(Revelation 3:7) and protection "from the hour of testing" (Revelation 3:10). In contrast, the Laodicea church is described as lukewarm and carnal, warned that Christ will "spit you out of my mouth." The central thesis presented is that the confusion over a single rapture event can be resolved by considering the possibility of two raptures, with the two churches serving as the biblical paradigm or type. The issue is argued to be one of reward and spiritual preparation, not salvation, with the fervent being rewarded by being taken in the first rapture, and the lukewarm being "spit out" into the Tribulation until they become "hot."Dr. Bern Zumpano explores several New Testament passages and Old Testament types to support the two-rapture theory, which he believes is the most biblically consistent view. He connects the "day of Christ" (rapture) with the "day of the Son of Man" (second rapture/second coming). The parables of Noah and Lot (Luke 17) are presented as Old Testament types of the two raptures, showing God removing people (Noah/Lot) immediately before judgment (Flood/Fire), but often at the very last minute. The Parable of the Ten Virgins (Matthew 25) further illustrates this concept: all ten are "saved"(virgins), but only the five prudent (Philadelphia type) are prepared with oil (Holy Spirit), enabling them to enter the wedding feast when the Bridegroom arrives, while the five foolish (Laodicea type) are left behind. This separation is interpreted as a distinction between Spirit-filled, prepared believers and lukewarm believers at the time of Christ's coming.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgRapture Timing and Doctrinal Confusion.The discussion revolves around the Rapture—the event where the Church is "snatched away"—and its timing relative to the seven-year Tribulation period (Daniel's 70th week). The opening of Revelation 4, where John is commanded "Come up hither" and sees twenty-four elders (believed to represent the Church) in heaven, is often cited by pre-tribulation proponents as evidence that the Church is removed before the Tribulation begins. This position is classically supported by the idea that believers are "not appointed to wrath" (referring to God's judgment during the Tribulation). However, the teaching notes that the lack of explicit mention of the Church on earth from Revelation 4 through 19 causes debate, leading to differing views on whether the rapture is pre-tribulation, mid-tribulation, or post-tribulation. The confusion is attributed to a lack of consensus on the precise definitions of key terms like "day of wrath" and "day of the Lord," and the misapplication of individual scriptural verses without considering the Bible's overall theme on the subject.The transcription specifically examines the arguments for a post-tribulation rapture, a view that suggests the rapture and the Second Coming of Christ are a single event occurring at the end of the seven years. Post-tribulationists argue that the rapture described in Matthew 24:29-31 occurs immediately after the tribulation of those days, when the angels gather the elect. They also point to 1 Corinthians 15:51-52, which states the change will happen "at the last trumpet," arguing this is the seventh trumpet judgment in Revelation 11:15, which marks the transition to the kingdom of Christ and the judgment of rewards (the Bema Seat). The speaker suggests that the most reasonable way to reconcile all these seemingly contradictory scriptures is to consider the possibility of two raptures: one for the Church before the Tribulation, and a second for the Tribulation Saints at the end of the period, concluding that neither single-rapture school holds the complete truth.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgThe book of Revelation, chapters 2 and 3, features Jesus Christ addressing seven literal, historical churches (Ephesus, Smyrna, Pergamus, Thyatira, Sardis, Philadelphia, and Laodicea). However, the passage explains that these seven also serve as a dual representation. Prophetically, they symbolize the seven church ages throughout history (from the apostolic age to the present). On an individual level, they reflect the various spiritual states and struggles that Christians encounter in their personal faith walks, such as being backslidden, persecuted, dead, or lukewarm. The message to each church is three-fold: it has a local significance to the original church, a prophetic meaning for the corresponding church age, and an exhortation and promise directed both to the church at large and to the individual believer.Jesus follows a consistent, five-part pattern in addressing each of the seven churches: a commendation for their good works or perseverance; a critique of their behavior or doctrine; a condemnation warning if they fail to repent; an exhortation (a call to action); and a promise to the overcomer. For instance, the church of Ephesus is commended for its hard work and perseverance but critiqued for having "left its first love"; the faithful, evangelical church of Philadelphia receives high praise and the promise of being kept from the "hour of testing" (the Great Tribulation); and the final church, Laodicea, is given no commendation and is severely criticized for being "lukewarm," with the warning that it will be "spat out" unless it repents and seeks Christ's holiness and righteousness.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgRevelation, chapter 4, marks a critical chronological shift in the book of Revelation, moving the narrative from "the things which are" (the messages to the seven churches in Chapters 2 and 3) to "the things which shall take place after these things." This phrase, repeated in verse 1, signifies the end of the current church age. John is given a vision of "a door standing open in heaven" and is commanded, "Come up here." This event is widely interpreted by scholars as a symbolic depiction of the Rapture of the Church. This view is supported by the fact that immediately after this chapter, the Church (a term frequently mentioned in Chapters 1-3) is conspicuously absent from the earthly events and judgments described in the subsequent chapters, only reappearing in Chapter 19 for the return of Christ.The heavenly scene in Revelation 4 immediately presents God the Father on a glorious throne, surrounded by twenty-four thrones occupied by twenty-four elders, who are clothed in white garments and wear golden crowns. The text explains that the elders are representatives of the Church, implying that the entire body of believers has been gathered into heaven. This gathering, or "snatching away," is what is commonly referred to as the Rapture, a concept that is substantiated throughout the New Testament, particularly in 1 Thessalonians 4:17, which describes believers being "caught up together... to meet the Lord in the air." The transcription emphasizes that the rapture is imminent and does not require any further prophecy to be fulfilled, contrasting with the Second Coming of Christ, which has specific preconditions.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgThe study of Revelation Chapters 2 and 3 focuses on the seven letters Christ addresses to seven literal churches, which Bern interprets as a chronological history of the Church Age and a type of the end-time church condition. Each letter follows a structured pattern: a commendation (praise), a rebuke (criticism), an admonition (exhortation to repent), and a promise for overcomers. Bern establishes the historical context by noting that man has repeatedly rejected God's provisions: Israel rejected the Father in favor of the Law, Judah rejected the Son (Jesus) for the counterfeit (Barabbas), and the early Christian Church, following Pentecost, began rejecting the Holy Spirit in favor of denominationalism and man-made systems, leading to the quenching of the Spirit's power.Bern then begins analyzing the first churches, highlighting their historical and doctrinal significance. Ephesusrepresents the Early Apostolic Church (a church of duty and works) that Christ rebukes for losing its "first love" and being "backsliden." Smyrna represents the persecuted church from the Apostolic Age up to Constantine; notably, Christ gives this church no rebuke, only encouragement to remain faithful amid suffering. Pergamum represents the Imperial State Church under Rome, where Christ says "Satan's throne is." This church is praised for holding fast to the faith but strongly rebuked for holding the false teachings of Balaam and the Nicolaitans (clergy controlling the laity), indicating a doctrinal compromise and a "licentious" condition due to the influence of paganism. The letter to Thyatira (the most complicated) begins the discussion of the influence of the "Jezebel spirit," representing a period where the church tolerated immorality and idolatry by mixing pagan practices with Christian doctrine.

If you would like additional information, books, or if you would like to make a love donation; please visit us at https://www.walkinginpower.orgThe study of the book of Revelation, also known as the apocalypse (meaning "uncovering" or "unveiling"), focuses on revealing truths hidden from unbelievers. The speaker emphasizes that this prophetic book is structured chronologically, covering "things that were, things that are, and things that are to come." Understanding its symbolism often requires knowledge from the book of Daniel. The prophecies within Revelation can operate on multiple levels; for example, the judgment of the seven churches in Chapters 2 and 3 refers both to seven literal churches and to seven successive church ages. The study will involve "hopscotching" to other Scriptures (like Matthew and Thessalonians) to place the rapture and the second coming of Christ in the correct historical sequence relative to Revelation's chapters.Dr. Bern Zumpano ties the imminence of the prophecies to a biblical chronology known as the "week of the Lord," where one day equals a thousand years. By this timeline, the periods from Creation to Abraham, Abraham to Moses, and Moses to Jesus each cover roughly two days (2,000 years), totaling four days by the time of Christ. This explains why the Apostle Paul referred to his time as the **"last days"—**only two days remained until the Lord's rest on the seventh day (the millennial reign). The most significant sign indicating the end of the age (not the end of the world) is the parable of the fig tree, which is identified as the nation of Israel. Jesus stated that the generation that sees the fig tree "put forth its leaves" (i.e., Israel restored as a nation) will not pass away until all end-time events take place. Since Israel became a nation in 1948, Bern illustrates how the world is in the final generation preceding Christ's return and the seven-year Tribulation period, which Revelation primarily addresses.

For information, books or if you would like to make a love donation, please visit us at https://www.walkinginpower.orgCondensed Summary of the Critique of MormonismThis text presents a strong critique of Mormonism (the Church of Jesus Christ of Latter-day Saints), arguing that it is not a Christian denomination but a cult that distorts the gospel. The critique highlights several key issues: the origins of the movement, its scriptures and prophets, its teaching on Jesus Christ, its doctrine of salvation, and its ultimate goal of exaltation.Origins and AuthorityMormonism began in the 1800s with Joseph Smith, who claimed revelations restoring the “true church.” The Book of Mormon, Doctrine and Covenants, and Pearl of Great Price, along with later prophetic teachings, are treated as scripture. The critique argues that this undermines sola scriptura by elevating human words above the Bible. Because LDS leaders hold ongoing prophetic authority, doctrine can shift with new revelations, creating instability and contradicting God’s unchanging Word.The LDS Jesus vs. the Biblical JesusMormonism teaches that Jesus is the firstborn spirit child of Heavenly Father and Heavenly Mother, making Him a created being and the spirit brother of Lucifer. This stands in sharp contrast to biblical teaching that Jesus is the eternal, uncreated Son of God, fully divine and equal with the Father. The critique warns that the LDS view diminishes Christ’s uniqueness and undermines the sufficiency of His atonement.Salvation and WorksA central concern is Mormonism’s doctrine of salvation. While claiming belief in grace, LDS theology redefines it as divine power enabling obedience. In practice, salvation requires faith plus works—keeping commandments, temple ordinances, and moral performance. This, the critique argues, denies biblical justification by faith alone (Romans 3:28; Ephesians 2:8–9). Instead of resting in Christ’s finished work, Mormons are left uncertain, striving to prove themselves worthy.Exaltation and the AfterlifeDistinctive to Mormonism is the doctrine of exaltation: faithful Mormons may become gods, ruling over their own creations. The critique condemns this as a revival of the serpent’s lie in Genesis 3:5 (“you will be like God”). Scripture affirms that God alone is eternal and sovereign (Isaiah 43:10), and humanity is called to worship Him, not to pursue godhood.Prophets and Continuing RevelationThe LDS Church claims to be led by a living prophet whose revelations guide the church. This places ultimate authority in human leaders rather than Scripture, leading to doctrinal contradictions over time (such as reversals on polygamy or race-based priesthood restrictions). Such changes reveal the instability of a faith grounded in human authority rather than God’s Word.ConclusionThe critique acknowledges the sincerity of many Mormons but insists that zeal without truth cannot save. Mormonism presents a counterfeit gospel—adding to Scripture, diminishing Christ, and making salvation dependent on human works. Biblical Christianity proclaims salvation by grace alone, through faith alone, in Christ alone. For this reason, the text concludes that Mormonism is not Christianity but a cult, and calls Christians to bring the true gospel of grace to those within it.