John of Patmos ends Rev. 12 stating that the remnant following the apocalyptic “woman with child” have “the testimony of Jesus Christ”. Chapter 13 gives Christ’s testimony. The birth is highly symbolic. A new child comes into the world, with a loud cry, one we have never heard. Thereby in John’s eyes Christ is revealed.
John was writing after the tumultuous events of the fourth decade. He had first-hand knowledge of the harsh rule of the Pharisees and Sadducees for well over a century. He had experienced the dominance of the combined rule of church-state oligarchy. Inequality was foremost and all aspects of the nation had been displaced. Many zealots abounded. He saw the continuation of such over-lordship under James and Peter. The Jewish hierarchy was now in cohorts with Rome and Roman procurators. Paul had been persecuted. Annihilation, a collapse of their eminent society was imminent. No new birth, no resurrection was possible. John however conceives a new child would be born to an apocalyptic age. There would be a marriage. The bride and her bridegroom come to see a new Jerusalem. John set out to write of this consummation bringing all to a satisfactory conclusion.
John of Patmos was fully cognizant of Paul’s epiphany. Paul as a Pharisee had not comprehended their great written inheritance. Paul and John of Patmos envisioned the open book. John in Revelation opens the book for full viewing. Once the book is opened a new birth comes.
John had to resort to extreme expression to make this point. He used symbols to depict gross hypocrisy. He would describe his nation’s governance in terms of seven plagues all drawn from the OT record. Corruption breads plagues. Well before the personification of the gospels John defined the testimony of Jesus Christ in terms of antecedent lessons drawn from their earlier scripts. Revelation is a conjunction Jesus and Christ. Revelation is the “Word of God” a messianic anointing. John’s hands carefully crafted the script. And the word savior was to be extolled by the later gospel scribes. The testimony of Jesus is born afresh in words, plainly set before us. John’s eclipse, a rather obscure depiction at first sight, is supported by the personification of the gospels’ derogatory statements and questioning of the Pharisees and Sadducees.
So beware, John’s testimony reveals a Christ far distant from that commonly espoused. It reveals a language of diction, highly developed, and absolutely consistent in symbolic application. There is no pander and banter. It has survived time. It is the baton bequeath to us. Christianity’s bedraggled deception ensured that it was lost in an abyss of vanity.
To Us is Born a New Child
– “saw a beast rise out of the sea” – Rev. 13:1 – life had emerged from the depths – aptly described. Governance was always on dry land – earth.
– “the beast, having seven heads and ten horns and upon his horns ten crowns, and upon his head the name of blasphemy” – Rev. 13:1 – this beast of the apocalyptic age is a reference to Hebraic leaders in pre-Babylonian, non-chronological OT temple-history. Commencing with Saul, David, and Solomon, Israel increasingly fell into idol worship and rebellion – called blasphemy. These leaders described as animals, lion, bear, leopard, all degraded until the nation splintered. The twelve tribes of Israel divided. Ten tribes in the north became the kingdom of Israel; they are the ten horns with crowns (indicating governance). Two tribes in the south were called the kingdom of Judah. Their last seven kings exceedingly apostatized, and Judah was taken captive by Babylon. The seven kings of Judah (Manasseh – wicked, Amon – evil, Josiah – minor reforms rejected, Jehoahaz – to Egypt, Jeoiakim – evil, Jehoiachin – evil, Zedekiah – blinded have characteristics of the seven heads of this beast – Rev. 13:1–2. The seven churches of Asia signified the abominable misinterpretation that would become so apparent once this reflective superimposition was discarded. By our one-eyed concentration on the gospels we are lost in a wilderness of their own making.
John gives the testimony of Jesus Christ by symbolizing the giant barbarity of civilization; a time of crucifixion and persecution, a replication of the pre-exilic era of brutality, giants of atrocity. Cleverly John projects Christ’s testimony into the end times to come – when a new birth, from a new woman (this time symbolizing creativeness), comes after an age of absolute perennial darkness. And it is certainly a very new child – something theological circles have avoided to speak, about, recognize, frightened that it may replace our old encumbrance.
John of Patmos wrote with a golden nib perceiving there was nothing new under the sun. Upheavals would again happen, albeit on an enlarging scale. Written by 70 AD John’s exposé of Jesus Christ was by words, juxtaposed throughout. Daniel had interconnected the pre-exilic and post-exilic downfalls – Babylonian and Grecian captivities in his great life-span symbol of 70 weeks. This numeric symbol, threescore and ten, represented one’s lifetime of possibility, his or her potential. The day-for-a year principle converted the 70 weeks to 490 years. The 490 years was broken in three distinct periods – 7 weeks (49 years – to Shishak’s pillage), 62 weeks (434 years – to end of Babylonian captivity) and a final 1 week to complete 70 weeks. 69 weeks covered pre-chronological time drawn from the reign of kings (classically archived in Kings and Chronicles). The final week symbolized chronicled recorded history time. Both John and Paul were cognizant of this great insight of Gabriel, given to Daniel – recorded in the testament forever. John set out to maximize his input – so his testament likewise scanned the ensamples of his forebears and he saw similar beasts.
John descriptive was of their fallen state of governance. He likened it to Saul the lion, David the bear, Solomon the leopard, and the nondescript beast the kingdom of Israel (ten horns – ten tribes of Israel) and a little horn with seven heads (Judah’s last seven kings before captivity after Hezekiah’s (Immanuel’s) restoration, a period when a child becomes a man. This is unknown, out-of-sight, one could say disguised, to western theology and orthodox teachings. John of Patmos gave Christ’s anointing testimony. It was known. John wrote it up probably from the crucifixion period onwards to 70 AD. He saw Daniel’s pattern (persecution, death, and resurrection), replicating time and time again. But the chariot would run on and on, forward, over millenniums. You could only state the testimony in specific written words, a recording named Jesus Christ (the later Gospels rightly personified) – and it is always a struggle with many apostolic diversities.
– “and the dragon gave him his power” – Rev. 13:2 – this beast is a similitude to the dragon of Rev. 12:3. The two are twin evils, inseparable. The dragon is the power deceiving potentiality. The ultimate, creative consciousness had been passed to us, like a baton, after “seven” symbolic days. God was said to be eternally at Rest from that moment. Seven days was a prime indivisible depicting cosmological ascent, a transfer to earth (civil) and is always undefinable, unmentionable and unnamable, always. Life was to be eternally at Rest following the inauguration of gracious ascension, never vicarious, to heavenly places. By making faith vicarious, the gift of the dragon, we denied the gracious.
– “one of his heads were wounded to death” – Rev. 13:4 – Jehoiachin was the sixth of the seven last kings of Judah before total captivity by Babylonian aggression. “At that time Nebuchadnezzar of Babylon came against Jerusalem … And he carried away all Jerusalem, and all the princes … And he carried away Jehoiachin to Babylon. And Nebuchadnezzar made Zedekiah, Jehoiachin’s uncle, king” – 2 Kings 24:8–17. Such a setback to Jehoiachin’s reputation. Jehoiachin’s dignity was maimed; deadly silence wafted as the populace came to terms with their country’s decline. There was no defense for Judah’s dethroned king. So, astonishingly, we have one king of the last seven kings that precisely fits the “wounded” model of Rev. 13:3. But John in Rev. 17:11 speaks of the “eighth” which was the way for addition to bygone ensamples. This new child is certainly a surprise.
But regardless of this, “his deadly wound was healed” – Rev 13:3 – It came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah … that Evilmeridach king of Babylon … lifted up the head of Jeroiachin king of Judah, and brought him forth out of prison. And spake kindly unto him, and set his throne above the throne of the kings that were with him in Babylon, and changed his prison garments: and he did continually eat bread before him all the days of his life – see Jer. 52:31–34.
So the deadly wound was healed, Jehoiachin was released, on parole, by the king of Babylon. John certainly left no stone unturned in his scathing criticism of the plight of his time and times foreseen beyond the horizon.
– “and power was given unto him to continue forty and two months” – Rev 13:5 – 42 months is a symbol and equals 3.5 years = 360 X 3.5 = 1260 days. The old Hebrew year was divided into two periods of 180 days each symbolic of a longed for balance between the celestial and terrestrial. Over seven years there were 2520 days (360 x 7). The dragon ruled terrestrial governance and so it was said that the dragon’s power continued for “forty and two months” – 1260 days. John of Patmos graphically depicted an extended period of gross ideological error that would bring a very dark disturbed millennium. Time has proven John to be correct over centuries. John was recalling the Ancient scribes’ methodology of showing aberrant schism inaugurated by manipulative errors of frozen theology. To John society was bounded to false doctrines emanating from elites and propagated over the illiterate. Such vanity and waste of precious time, petty swaddling matters. Such monastic performance is not Christ’s Testament herein revealed whatsoever. Aberration has no association with this new child. There is no abnormality.
– And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven – Rev. 13:6 – John and the scribes perceived that these great false denomination (churches), sprouting hierarchical powers, speak at odds, contrary to the power of God. Such blasphemes hinder anyone who genuinely tries to live a heavenly life – charity, benevolence and hope. John saw the churches of Asia retrograding. He makes it very plain, right at the beginning, that he had a “little against them”. John apprehended this pattern of earthly mercantile possession was part of an ever changing expansive spiral. There would always be setbacks but ascent would triumph. With the coming destruction of Jerusalem there would be millenniums before recuperation. The intrinsic priesthood, called Melchisedec, sourced from time immemorial is this child’s priesthood. Only the benevolent the abled philanthropic can abide by such.
– And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. – Rev. 13:7 – The principalities and high places believe it is their Bible. They see it as their duty to make war with anyone who does not accept their supreme interpretation, their godly truth. But the Bible belongs to the saints. The post-Pharisees and Sadducees beast, the beast of the apocalyptic milieu, a look-alike, makes war with the genuine saints (those understanding the open book). The saints are to take the book back. Such wayward authority has had great sway over nations, tongues, and kindred. John learnt from the Ancient scribes’ tract. The book is closed, unread and the western world as promulgated the gospels ahead of the book that reveals the woman with a new child. John saw the dragon obliterate his society. There was no access to his writings. People were in awe of their leadership and the cosmos was unexplainable. But more-so John saw an equally traumatic clash erupting in a universal catastrophe, worldwide, when the world becomes one and the book is opened, and we look in the cradle. That day is “today”.
– 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 – Rev. 13:8 – All dwellers on earth pay allegiance to this false, persistent, humungous beast (those denominations taking words of the Bible far too literally); their names are not written into the book of life of the slain Lamb. This is absolutely contradictory to the philosophic platitudes of Christendom. Christendom preaches a wholly unquestionable truth. It’s the whole truth and nothing but the truth, so believe, so help us God. There is no need for addition, no need to anything new.
– If any man have an ear, let him hear – Rev. 13:9 – Maybe someone will hear. But if any person is listening, let them hear. Most can’t believe that what they know as truth may not be necessarily so. They are totally deaf to the message of the Ancient scribes’ typology. But the fallen have imposed their wanton reality for exposition in subjective-abstract.
– He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. It is the wrong interpretation that killeth. Here is the patience of the saints is tested – Rev. 13:10 – John clearly states that “it is the wrong interpretation that killeth”. In the time John was composing it had become widespread that the messiah had been killed. There could be no resurrection if a literal Messiah had been killed. It was very convenient confidence trick enabling turbulence to settle. It conveniently facilitated the working of the Jewish leadership with the ever changing failing Roman procurators. But both Paul and John of Patmos knew it was this “interpretation that killeth” any hope of the populace overcoming, elevating themselves to a heavenly place.
The saints held a different elucidation – they likened their administration to beasts. They knew that the type-antitype-archetypical scripts of the testament would be hijacked becoming unrecognizable. The similarity – persecution, death (captivity) and reconstruction-restitution was far too distant when your very existence is being threatened. But to the scribes the enveloping omnipresent whole body could only be cognized by comparative superimposition (to place something such as a transparent image on or over something else, often with the result that both things appear simultaneously, although one may partially obscure the other). Otherwise one would not be able to grasp their plight. The population could not read, were starving and following very restrictive daily practices. They had no access to the work of the scribes. Symbolism would have appeared of no use. It was a daily existence. They wanted daily bread. They longed for a personified Messiah along the lines of Hezekiah (the restorer of their Temple, man-child Immanuel (God with us), Cyrus (the anointed, but not for himself) or Judas Maccabees (the Rock establishing the everlasting kingdom). But to John it could only be recorded and left. Eventually the past would come to light.
Those who have taken retribution of the popular uprising are killed with the sword that comes. This sword is made up of words out of the mouth, a form protected zealously within these texts of the testaments. It is not a sword of war. The saints have endured endless patience. Finally their time has come. They reject the woman in need of nothing, the all-knowing woman sitting on the apocalyptic beast. The saint’s follow the bride and bridegroom revering the child of tomorrow.
– “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 now unloads condemnation on his two-horned beast, the Pharisees and Sadducees, who spoke like a dragon. John is bringing home to the reader that his age was overly restrictive. Due to illiteracy lessons had not been learnt. This is a great criticism. Their leadership has been marked by the beast. There is no other power (governance) in all the Testaments that so neatly fits this two-horned beast. John casts the dye. All the gospels confirm that it is solely their regime that brought downfall to their nation. John wrote about his nation, to his people about their lack of rectitude. He had the foresight to see the pattern would duplicate globally ending finally in a world-shaking upheaval of ideas.
John predicted the book would be opened. He wrote up the history of persecution in a language that would enable the book to be opened. But his work has been discarded. Revelation has been rejected, sent to the sin bin. Christ has never been uncovered. Christ as proffered has been completely unexplainable. It is not a question of God or man. Man is to be God. Revelation is completely patterned. Churches have renounced Revelation as incomprehensible. Exegetists have rambled on with every conceivable imagination. Souls have wasted sitting idly in pews. Irrelevancies have abounded. But John gives eloquently the testimony of Jesus Christ. It is there for all to read. The later gospels supplemented Paul’s and John’s contributions. Revelation in its layered structure constructs Christ. It is far in advance to the later supplementary gospels as Revelation was much more so an eye-witness. It issues a golden thread emanating consistency drawn from old texts. From alpha to omega it is derisory of damnable denominations that have failed to find Christ. The beast has become derogatory denominations, superfluous religiosity, silly folly – their doctrines and dogma lack spiritual open mindedness, freedom and liberty the hallmark of all life. Modernity will see clear daylight. We see the power of the dragon has beclouded the whole universe.
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 arises at the culmination of these dark ages. This beast worships, in principle, the first beast of the pre-exilic era. The “deadly wound was healed” references Jehoiachin who was one of the last seven kings captured by Nebuchadnezzar but released by Evilmeridach king of Babylon. John left no bones interred. He accentuated that this second beast (Pharisees and Sadducees) had the same mannerism as the first beast. Paul had come to the same epiphany. But John warns the apocalyptic saints that they have been misguided. The beasts to come would be an accumulation of the diabolic beasts of the past, albeit in distinctive form.
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 – Wonders are done by this apocalyptic-day beast. Religiosity panders to all. It behaves reverently with unquestioning awe in vaulted ceilings having encompassed a false easy vicarious faith, in lieu of faithfulness. Proponents of such faith have dropped the baton of responsibilty. John knew ecclesiasticism would become increasingly redundant in its performance of annual rituals. It has failed to keep epiphany alive by drying bones of breath. Ecclesiasticism has flaunted influence, persuasion, ethics, and morals. But it has never seen the Christ of Revelation. It is marvelous what conjuring acts have got away with. Very sleight of hand.
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 – We are always told to be patriots and we do our loyal best. But empires come and go no matter how powerful the foundations are laid. In this case we have been psychologically abused by the power of this ultimate antithetical beast of religiosity that claims great eternal authority. It proffers all manner of advice from its high echelons and altars. Even governments have meekly gone along with her doctrines. This beast likewise says that all should make an image to that predecessor beast that was only slightly wounded, and did live. How often are we told not to rock this boat? When Jehoiachin was healed (released) the word is therapeno meaning “to wait upon menially”. But that is far from God’s ten commandments in Exodus to make, to create, content of the temple (soul). The final of the ten commandments is Atonement, an apology and reparation.
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 – John’s end-time beast 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. This beast is not any one nation of the contemporary world but powers that have been standard bearing guardians of our souls over centuries.
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). John’s carillon call is to dare to challenge the beast; dare to be a modern-day saint. One can really feel the anguish of John writing up to the fall of Jerusalem. Such pending danger is adrenelin to the inkhorn.
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 – John is saying that society acts like guilds – closed shops. Mercantilism is restricted to all those who have the mark. All workings are controlled by networks deigning loyalty to the beast. Such great power does the beast infuse that any nonconformists are labeled outcasts and banished. Smoke rises from the abyss and permeates the whole air, suffocating creativity of the free-minded.
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. Its admonition is for the saints. Christ’s testimony as given by John of Patmos draws us back into the OT. This type on type eludes modern exegesis as it is not the desired story. They have never linked it to Solomon. They have used the number simply as a scarecrow to ensure sinful obedience. They opt to keep it a mystery, bedazzle, befuddle as they don’t want to know any contrary truth. Anything new may cause a problem — insurrection!
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads – Rev. 14:1 – Many within this era start to see the real Lamb standing on the mount. Jesus is not the only word written on their foreheads; his Father’s name is also written there. This testimony of Jesus Christ reveals the very ancient interwoven teaching.
And I heard a voice from heaven, as the voice of many waters (peoples), and as the voice of a great thunder: and I heard the voice of harpers harping with their harps – Rev. 14:2 – The testimony of Jesus heralds a voice from heaven. And a harping tune is heard from heaven. It is not a written doctrine or a lawful creed to be followed. It is the sound of a harp transcending all the old pretenses, charades and subterfuges. Music can never be a high horse. It is so refreshing. It sweeps away a deluge of lies.
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth – Rev. 14:3 – And a new song is sung before the throng. Can you hear it? The old doctrines and creeds blow away in the wind. Their baby goes out with the bathwater. But the new song can only be learnt by those who are called the saints, who see its vast composition. This remnant has the chance to redeem the earth. What a story! It is the sweetest story ever told.
John writes in Rev. 19:13 – “And he was clothed in a vesture dipped in blood: and his name is called The Word of God”. The words came from the mouth of the Ancients long before it became personified. Its sword combats the sword of belligerence of high places.
This is the testimony of the child that Paul and John so loved.