Revelation – Opening the Door – Beasts of Rev. 13 – Article 1
The Revelation of John of Patmos – Beasts of Rev. 13 Article 1
The question to be answered is why did John of Patmos refer to the kings – Saul, David, Solomon and the kingdoms of Israel and Judah and also the Pharisees and Sadducees in his discourse of the beasts of Revelation 13? Why did the recall of the Pre-exilic kingdom dominate over a supposedly world shattering event less than 20 years before?
We will also note, in coming articles, that all the chapters of Revelation up to the beasts of Revelation 13 deal predominantly with OT types. All the verses of Revelation are traced to their OT source bypassing any selective crucifixion on a literal cross.
Why has Christianity never seen the linkage back to the OT? To Christianity it is supercilious that John of Patmos would bypass their climactic.
So let’s identify the beasts of Revelation 13.
So here is an awakening summary of the old bardic stories:
The First Beast
- 13:1 — And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads (last seven kings of Judah before Babylonian captivity) and ten horns (tribes of Israel), and upon his horns ten crowns, and upon his heads the name of blasphemy.
- 13:2 — And the beast which I saw was like unto a leopard (Solomon), and his feet were as the feet of a bear (David), and his mouth as the mouth of a lion (Saul): and the dragon (void, lack of form) gave him his power, and his seat, and great authority.
- 13:3 — And I saw one of his heads as it were wounded to death (Jehoiachin carried to Babylon); and his deadly wound was healed (Evilmeridach, king of Babylon, brought forth Jehoiachin from prison): and all the world wondered after the beast.
- 13:4 — And they worshipped the dragon (acquisition, the evil side, vacancy, falsity, and deceptive indoctrination), which gave power unto the beast (authority): and they worshipped the beast, saying, “Who is like unto the beast? who is able to make war with him?”
- 13:5 — And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months (three and a half years, half a seven-year period—the “half” type—sacred and civil).
- 13:6 — And he opened his mouth in blasphemy against God (creative form), to blaspheme his name, and his tabernacle, and them that dwell in heaven.
- 13:7 — And it was given unto him to make war with the saints (the remnant, those who understand form), and to overcome them: and power was given him over all kindreds, tongues, and nations.
- 13:8 — And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
The Second Beast
- And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. (Rev. 13:11)
John was recalling from the turn of the century times when the two-horned Pharisees and Sadducees spoke like a dragon. John of Patmos was not relying on the synoptic books as they were not in existence. The synoptic book’s condemnation is of the Pharisees and Sadducees, not Rome – they were written to substantiate Paul’s conversion from being a literal ritual Pharisee and as confirmation of John of Patmos’ apocalyptic vision. It was their own governance they were documenting. The last synoptic by John was to avoid the creeping selective literalism that arose from religious institutes (7 churches of Asia-Minor) who would wrongly grasped a definitive Christ than the messianic movement of the community represented as one by twelve apostles.
People of these final apocalyptic days of deception will recall the two beasts together in this chapter and the power of the dragon mentioned in Revelation 12:3–7 and Revelation 13:4.
- And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. (Rev. 13:12)
The new beast of the culminating dark ages effectively worships, in principle, the first beast of the pre-exilic era. This second beast has the same mannerism of the NT beast, describing the Pharisees and Sadducees and the earlier Hasmoneans. It makes an image to the first beast of the OT following the transfer of governance from judges to kings and then kingdoms.
- And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. (Rev. 13:13)
John of Patmos recalls the stupendous regimentation of the Jewish community at the hands of the Pharisees and Sadducees. He uses the old admonitions for perception of the greatest of all wonders that will blindfold civilization for over two thousand years pandering to and reverencing with awe an unquestioning, vicarious faith. This beast flaunts influence, persuasion, ethics, and false commandments. It is marvelous what one can get away with for so long. But the long eons of the past experiences illustrate this has happened time and time over.
- And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. (Rev. 13:14)
All were deceived by the power of this ultimate, antithetical beast that claims great authority. This beast likewise says that all should make an image to that predecessor beast that was wounded and did live. How often are we told not to rock the boat, we have faith that the boat cannot sink?
- And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. (Rev. 13:15)
This has caused a schism in our society between the sacred and civil – as mentioned aforehand at Rev. 11’s 1260 days sacred to be synchronized with 1260 days civil. The NT is certainly synchronized with the OT.
The end-time beast, whose rising is prophesied by John of Patmos, has so much power that it can demand that those who won’t worship the beastly powers should be killed. This is a gravely disturbing prophecy. It is not any nation of the contemporary world but powers that have influence over the soul. John of Patmos was distracted from any selectively literal interpretation of the past as he drew types, from the previous, time and times and half a time again.
- And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads. (Rev. 13:16)
The mark of the beast is received by most in their hand (action) and in their forehead (thought). Dare to challenge the beast; dare to be a saint.
- And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. (Rev. 13:17)
Domineering dogmatism, mercantilism within society, is restricted to all those who have the mark – it happens in most guilds. Such great power does the beast infuse throughout governance that any nonconformists are labeled outcasts and banished.
- Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. (Rev. 13:18)
The beast of Judeo-Christianity has an identical number, taken from the OT. It is the number of Solomon, 666. There had to be type in the OT, but this type eludes modern exegesis as it is not the story they desire to tell. They opt to keep it a mystery, bedazzle, befuddle as they deny the truth. Anything new may cause a problem — insurrection!
John of Patmos (within 20 years of the Messianic event) drew from Daniel 7:3 “And four great beasts came up from the sea, diverse from one another.” The first was like a lion, the second a bear the third a leopard and the fourth was diverse. Daniel outlines the following characteristics of enabling the beasts to be identified from Kings and Chronicles as Saul (lion), David (bear), Solomon (leopard) and the Diverse beast as the kingdom of Israel (10 horns – the 10 tribes) and 7 heads (last 7 kings of Judah before Babylonian captivity). Other articles identify the characteristics sourced from Biblical texts only. All perfectly fit.
In Revelation John of Patmos does not reveal a man that was God. Both Paul and John of Patmos were writing after the persecution of the population under the Pharisees and Sadducees, especially from the reign of Herod the Great from 73 BC onwards. Later the synoptic books were written to confirm the story was about the governance of Pharisees and Sadducees. Each of the synoptic books gives the same explicit concentration. For example Luke:
The focused attention is reiterated in the sound words of Luke:
- “scribes and Pharisees began to reason, saying, Who is this which speaketh blasphemies?” (Luke 5:21)
- “Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?” (Luke 6:2)
- “scribes and Pharisees watched him” (Luke 6:7)
- “Pharisee … This man, if he were a prophet, would have known … for she is a sinner” (Luke 7:39)
- “be rejected of the elders and chief priests” (Luke 9:22)
- “Son of man hath no where to lay his head” (Luke 9:58)
- “I send you forth as lambs among wolves” (Luke 10:3)
- “Now do ye Pharisees make clean the outside of the cup … full of ravening and wickedness” (Luke 11:39)
- “Woe … hypocrites … scribes and Pharisees … lawyers … ye build the sepulchers of the prophets” (Luke 11:43–47)
- “Beware of the leaven of the Pharisees, which is hypocrisy” (Luke 12:1)
- “Pharisees saying … Herod will kill thee” (Luke 13:31)
- “Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them” (Luke 15:2)
- “But the chief priests and the scribes and the chief of the people sought to destroy him” (Luke 19:47)
- “Sadducees, which deny that there is any resurrection … and they asked him” (Luke 20:27)
- “Pilate, when he had called together the chief priests and the rulers of the people” (Luke 23:13)
- “Pilate therefore, willing to release Jesus” (Luke 23:20)
Just as Kings and Chronicles had recorded the years of reign of each Israelite king in ceremonial times, the synoptic gospels recorded likewise an oral recollection of the rule of the Pharisees and Sadducees.
John’s vision and Paul’s conversion was the same as Daniel’s when told the vision by Gabriel. The context of the book is said to have been opened on three occasions. Daniel portrayed this as during the time of Hezekiah, Immanuel, when the story relates that the temple was rebuilt. The next opening was to Daniel assisted by Gabriel – when the Jews became free of Antiochus Epiphanes. And the third the book was opened for Paul at the time of his conversion. John of Patmos began Revelation by opening the door for those who wanted to comprehend.
But the book has remained closed to Christianity and everyone since that time. Christianity is unable to neither explain the Testaments and the revelation of the book nor understand the people of the book.