Chapter Page
Foreword
CONTENTS
1. Jesus-Almighty God; the Great "I AM"; "Equal with God." A Great Truth Essential in Understanding the
Apocalypse-and Particularly Revelation 17. 9
2. Jesus Claimed to be God: His Works and His Teachings Support His Claim. 20
3. Jesus-Jehovah of the Old Testament. 28
4. Jesus is Jehovah, "The Almighty" - the Sublime Declaration of the Apocalypse. 33
5. Jesus as Jehovah Keeps His Covenant with His People: The Most Important Message of Revelation 17:
The Lord's Assurance of His Intimate Knowledge of Each Member of the Remnant Church and the
Assurance of His Protection . 39
6. "The Mystery of Godliness" and "The Mystery of Iniquity" Their Vital Relationship to the Correct
Interpretation of Revelation 17. 48
113
13. Does Revelation 17:11 Indicate that the Beast John Saw in Vision Was Exclusively the Eighth at the
Time He Saw It?
129
14. The Two Beasts From the Bottomless Pit: Is "the Beast that Ascendeth Out of the Bottomless Pit" of
Revelation 11:7 the Same as "the Beast that ... Shall Ascend Out of the Bottomless Pit" Mentioned in
Revelation 17:8? Because the Former Symbolises the Rise of Organized Atheism Must the Latter Refer
Also to Organized Atheism? 131
15. What is Meant by "The Bottomless Pit"?
139
16. The Burning and Desolating of the Babylonian Whore (Rev. 17:16) is the Same as the Burning of the
Babylonian City Described in Revelation 18. The Necessity of Understanding Revelation 17 and 18 as an
Enlargement of the Concluding Phases of the Final Conflict Depicted in Revelation Chapters 12 to 16.
144
17. The Upsurging Power of Evil Met By the Descending Power From Heaven. 148
18. "The Kings of the Earth, Made Drunk With the Wine of Her Fornication." False Doctrines Cause the
Persecuting Beast "to Come Up Out of the Abyss" (R.V.). The Importance of True Doctrine in Receiving
the Power of the Latter Rain
153
19. What is the Relationship Between the Beast of Revelation 13 and the Woman and the Beast of
Revelation 17? 164
20. "The Ten Kings . . . Give Their Power and Strength Unto the Beast" Does This Indicate That They Do
Not Give Their Power Unto the Woman Who Rides and Guides the Beast? What is the Significance of
This Wording? 172
21. Revelation 17 Depicts the Last Conflict in the Long Controversy Between the Forces of Good and Evil.
The Beast and the 7 Heads Are Not Symbols Depicting Only Roman Power
180
22. Could the United States of America be Depicted by the 6th or Any Other Head of the Beast? .. 189
23. "They Are Seven Kings: Five are Fallen, and One Is." The 6th Head "IS" During the Period When the
Beast "IS NOT." The Mystery of the 6th and 7th Heads and the "IS NOT" Period of the Beast Explained in
the Light of "The Mystery of Godliness" 195
24. "They Are Seven Kings: Five Are Fallen, and One Is." Who Were the Five Who Had Fallen?
25. Does the 6th Head Refer to Rome?-Pagan and Papal?
201
207
218
28. "When He - the 7th Head - Cometh, He Must Continue a Short Space" 221 29. The Application of
Revelation 17 to the Events Before, and After, the Millennium: "He Must Continue a Little While" (Rev.
17:10, R.V.); "He Must Be Loosed For a Little Time" (Rev. 20:3, R.V.) 225
FOREWORD
Many Seventh-day Adventist Bible students in the world field have of recent date been stirred to
enquire anew into the significance of the symbols of Revelation 17.
That this chapter contains vital information concerning the coming world's crisis, is now generally
recognized. World-shaking events are therein depicted that are of the greatest importance to God's
people. The importance of such passages as Rev. 12:17, 14:6-14, and the latter part of Rev. 13 is clearly
understood by all Seventh-day Adventists who give any consideration to the prophetic word. These
portions of the Apocalypse have become familiar to us all. However, other portions of the Revelation
have been relegated to a place of secondary importance; they are automatically or unthinkingly
regarded as being of no vital interest. It should be stressed that some of the less-known parts of the
Apocalypse contain information of equal importance with those better known.
There are reasons why some passages of Holy Writ become better known than others. Sometimes
certain passages are written especially for a particular crisis hour; they are reserved, so to speak, for that
hour in a special sense, and when that hour draws near the Lord causes His people to give more careful
study to the hitherto apparently neglected parts of prophecy. Such is the category to which Rev. 17
belongs; it contains a message sent by our Lord for His people to meet the coming world crisis.
It sometimes happens that the vital importance of some portions of the prophetic word is not clearly
discerned because of erroneous conceptions held in regard to the symbols therein employed, or
because of misinterpretation of that portion immediately preceding it. It has been thus with regard to
Rev. 17. Now, however, clearer perceptions of the significance of those portions dealing with the 6th
and 7th plagues have thrown a blaze of light upon Rev. 17 which has a definite relationship with the
events occurring under the 6th and 7th plagues. It is a custom of the Revelator to bring the reader's
attention to a crisis hour and then commence in the next vision or prophecy to enlarge upon that crisis.
The 6th and 7th plagues bring the forces comprising Babylon to the time of their last hour when they
will receive the full weight of God's righteous anger. Revelation 17 was written to explain the events
leading up to that time of the vengeance of God on behalf of His people against their enemies.
Revelation 17 justifies the severity of the wrath of God upon the forces of Babylon: they have
persecuted His people through all the ages, and in the very last days seek to extirpate completely every
vestige of the family of God from the earth.
With the advent of the spirit of democracy and the rise of nations espousing the principles of civil and
religious liberty, particularly as exemplified in the United States of America, there seemed hope that the
spirit of persecution could never again be revived. But when that citadel of democracy itself falls before
the victorious hosts of Babylon, and that nation, having grown to such prodigious strength that it has a
commanding influence over the entire globe, exercises that mighty power against the people of God, all
hope of preserving the Cause of righteousness in the earth disappears. Only by God's almighty power
being dramatically exercised on behalf of His people, could such colossal power be restrained from
"I will tell thee the mystery of the woman and the beast that carrieth her, which hath the seven heads
and the ten horns" (Rev. 17: 7.)
"This book demands close, prayerful study, lest it be interpreted according to the ideas of men, and false
construction be given to the sacred word of the Lord, which in its symbols and figures means so much to
us. There is so much that we positively must, understand in order that we may shape our course of
action so that we shall not receive the plagues which are coming upon the world. In the Revelation the
deep things of God are portrayed." (January 27th, 1900) - Ellen G. White, Letter 16, 1900.
"St. Jerome says that the Apocalypse 'has as many mysteries as words.' And Henry More observes 'that
there never was a book penned with that artifice as this of the Apocalypse, as if every word were
weighed in a balance before it was set down.' Those remarkable specimens of careful composition in its
earlier chapters may have been designed to remind the reader, that every sentence of it is pregnant
with meaning, and that in order to understand its Visions, the best method is to examine diligently every
word of the Apocalypse." Bishop Wordsworth.
"The Revelation was not written without tears, neither without tears will it be understood."-Benson.
"Only those who love and fear God can understand the mysteries of the kingdom of heaven."- (PK. 516.)
"The perception and appreciation of truth, He [Jesus] said, depends less upon the mind than upon the
heart . . . its reception depends upon the renunciation of every sin that the Spirit of God reveals . . .To
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KEY TO ABBREVIATIONS
1T.I.
Testimonies, Vol. I, page 1.
GC. 9, 10. The Great Controversy, pages 9 and 10.
EW. 34 Early Writings, page 34.
TM
Testimonies to Ministers.
DA
The Desire of Ages.
PP
Patriarchs and Prophets.
PK
Prophets and Kings.
SC
Steps to Christ.
EW
Early Writings.
RH
Review and Herald.
MB
Mount of Blessing.
CHAPTER ONE
JESUS-ALMIGHTY GOD; THE GREAT "I AM"; "EQUAL WITH GOD."
A GREAT TRUTH ESSENTIAL IN UNDERSTANDING THE APOCALYPSE AND PARTICULARLY
REVELATION 17.
The Book of Revelation is, indeed, "The Revelation of Jesus Christ" (Rev. 1: 1): it not only reveals Jesus in
His heavenly ministry, in His power to save His people and to destroy their enemies, but He is revealed
therein as God Almighty. Without a knowledge of the fact that Jesus is indeed God Almighty, the great "I
AM," the "equal with God," it is impossible to completely comprehend the majesty of the Apocalypse;
without that knowledge it is impossible to understand certain mysterious passages mentioned in Rev.
17. We repeat our positive declaration that a clear understanding of the unlimited Divinity of our Lord
Jesus is absolutely necessary in order to elucidate the meaning of important symbols presented in the
prophecy of Rev. 17. It is because of this absolute necessity that we present an abundance of evidence
to prove the unlimited Divinity of our Lord Jesus. Some of our people may feel that there is no necessity
for much emphasis upon this teaching, feeling that such emphasis is surely unnecessary. Fortunate
indeed are those who see Jesus as sharing with His Father the august designation of "God Almighty", for
this belief lies at the very foundation of our faithonly a Saviour Who is An Almighty God can save us.
Our Lord Jesus claimed to be the great "I AM", the great Jehovah, of the Old Testament: this
unspeakably sublime truth is unfolded in the New Testament with increasing splendour until the
Apocalypse scintillates with a divine effulgence in the revelation that Jesus, indeed, is no other than the
second Person of the infinite Trinity and as such shares with the Father the title of "God Almighty".
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CHAPTER TWO
JESUS CLAIMED TO BE GOD: HIS WORKS AND HIS
TEACHINGS SUPPORT HIS CLAIM.
Jesus not only declared plainly that He was God, but the whole of His ministry on earth cannot be
explained on any other ground. By His words He showed that He knew all things; God and man; life and
death; angels and devils; time and eternity. Concerning everything, He spoke as One having authority
and possessing all knowledge. He never uttered one speculation, He never merely expressed an opinion,
He never hesitated, He never had to alter or retract any of His words. By His works and His miracles He
showed unhesitating mastery of sea and land, body and soul, life and death. He declared that His works
proved His Divinitysee John 10:25, 32, 33, 36-39. As shown in these verses, the Jews sought to
apprehend Him for blasphemy.
Claiming to be the same in Person, nature, and attributes, as His Father, Jesus said: "If ye had known
Me, ye should have known the Father also: and henceforth ye know Him, and have seen Him ... He that
hath seen Me hath seen the Father" (John 14:7-11). When we read the Record of what Jesus actually
said about Himself we cannot help being profoundly impressed with the staggering nature of His claims.
And we are compelled to conclude that He is either what He declared Himself to be or the greatest fraud
the world has ever known. He says: "All power is given unto Me in heaven and in earth." He either
possesses all this omnipotent power, and hence is quite able to fulfil all His wonderful promises, or else
He has deceived those who have trusted in Him. The multiplied millions who have placed their all into
His hands were terribly deceived if He is not the Almighty Son of God. He could not be called "a good
man" if He has been such a deceiver. But thanks be to God "we have not followed cunningly devised
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Further Extracts from the Spirit of Prophecy Concerning The Deity of Jesus.
"The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the
Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences,
and the adoring homage of the angels was received by Him as His right. This was no robbery of God."
Rev. & Her., April 5, 1906.
"From the days of eternity the Lord Jesus Christ was one with the Father; He was 'the image of God', the
image of His greatness and majesty, 'the outshining of His glory. He came ... to be 'God with us' (DA.
19).
"The personality of the Father and the Son, also the unity that exists between them are presented in the
seventeenth chapter of John, in the prayer of Christ for His disciples ... that they all may be one, as Thou,
Father, art in Me, and I in Thee, that they may be one in us.... They are one in purpose, in mind, in
character, but not in person) It is thus that God and Christ are one. (Min. o f Healing, 441, 442)
"When Christ passed within the heavenly gates, He was enthroned amidst the adoration of the angels.
As soon as this ceremony was completed, the Holy Spirit descended upon the disciples in rich currents,
and Christ was indeed glorified, even with the glory which He had with the Father from all eternity."(AA.
38, 39).
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CHAPTER THREE
JESUS - JEHOVAH OF THE OLD TESTAMENT
The New Testament clearly teaches that Jesus revealed in the New Testament, is Jehovah Who is
revealed in the Old Testament, as the Deliverer of His people. As we have already shown, "God
Almighty", "Jehovah", and the "I AM" mentioned in the Old Testament refer to the same Beingcompare
Gen. 17:1; 35:11; 48:3 with Ex. 6:2, margin; 3:6, 13-15. The Lord's servant definitely declares that Jesus
claimed to be the I AM. see DA. 469, 470. The Lord's servant also wrote concerning the manifestations
of the Divine Presence: "In all these revelations of the divine presence, the glory of God was manifested
through Christ.... All the communion between heaven and the fallen race has been through Christ....
Christ was not only the Leader of the Hebrews in the wildernessthe Angel in whom was the name of
Jehovah, and who, veiled in the cloudy pillar, went before the hostbut it was He Who gave the law to
Israel. Amid the awful glory of Sinai, Christ declared in the hearing of all the people the ten precepts of
His Father's law. It was He Who gave to Moses the law engraved upon the tables of stone." (PP. 366).
We are directed to the Appendix for a further explanatory note. It reads thus: "That the One Who spoke
the law, that called Moses into the mount and talked with him, was our Lord Jesus Christ, is evident
from the following considerations: Christ is the One through Whom Gods at all times revealed Himself to
man. 'But there is but One God, the Father, of Whom are all things, and we in Him; and one Lord Jesus
Christ, by Whom are all things, and we by Him' (1 Cor. 8:6). `This is he (Moses) that was in the church in
the wilderness, with the Angel which spake to him in the Mount Sinai, and with our fathers; who
received the lively oracles to give unto us' (Acts 7:38). This Angel was the Angel of God's presence (Isa.
63:9), the Angel in Whom was the name of the great Jehovah (Ex. 23:20-23). The expression can refer to
no other than the Son of God."
It will be observed that Ex. 6:2 reads: "God spake unto Moses, and said unto him, I am the Lord" and the
margin explains that "the Lord" means "Jehovah". It would be helpful in our reading of the Authorized
Version if we always remembered that while Jehovah is occasionally given as the translation of the
original Hebrew, the translators have presented it almost without exception as LORD. In an article in
"The Ministry", December, 1951,
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CHAPTER FOUR
JESUS IS JEHOVAH, "THE ALMIGHTY"
THE SUBLIME DECLARATION OF THE APOCALYPSE.
The book of Revelation is "the Revelation of Jesus Christ", and this book contains the explicit teaching
that our Lord is, in the fullest degree possible, the Possessor of all the attributes of Deity; that He is in
very truth "The Almighty". As we have already seen, Jesus is Jehovah of the Old Testament. The name
Jehovah bears the significance of God as the self-existent One, the One in Whom life is "original,
unborrowed, underived", and Who could say in the Past or the present or the future, I AM. And in Rev.
1:8 the wonderful truth is conveyed to us that the Lord Jesus is the Lord, which is, and which was, and
which is to come, (the Almighty".' This is a definite reference to the meaning of the name Jehovah, and
as we have already seen, the names Jehovah and the Almighty were mentioned together particularly in
connection with the Lord's covenant-keeping assurances that He would deliver the Israelites from their
Egyptian bondage. Later, the name Jehovah was also employed in connection with His assurances to His
people that He would deliver them from their Babylonian captivity. Thus by His reference to the name
Jehovah in the opening verses of the Apocalypse, the Lord obviously intends that His people will take
comfort from the knowledge that their covenant-keeping Lord, the great Jehovah, remembers His
covenant, and with His Almighty power will certainly deliver them from all the forces of Egypt or of
Babylon.
As Jehovah and the Almighty are linked together at the commencement of the Apocalypse, it is
obviously intended that throughout the Revelation where the Almighty is mentioned it will be
understood as referring to the Almighty power of the great Jehovah, the covenant-keeping God, being
employed on behalf of His blood-bought people. In Rev. 11:17. we have the association again of the Lord
God Almighty with the meaning of Jehovah as the "I AM" in the three tenses: "which art, and wast, and
art to come", and thanks are given by representatives of the church "because Thou hast taken to Thee
Thy great power, and hast reigned", which is a reference to the fact that when the church is threatened
with death at the hand of the Babylonian king of the north, Michael stands up (or commences to reign)
"for the children of thy people" (Dan. 12:1).
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CHAPTER FIVE
JESUS AS JEHOVAH KEEPS HIS COVENANT WITH HIS PEOPLE: THE MOST IMPORTANT
MESSAGE OF REVELATION 17: GOD'S ASSURANCE OF HIS INTIMATE KNOWLEDGE OF
EACH MEMBER OF THE REMNANT CHURCH AND THE ASSURANCE OF HIS PROTECTION.
In "The Moral Purpose of Prophecy" the writer has shown that the Revelation, in the ultimate, is written
for individual members of the church of the Lord Jesus. This fact is again brought to view in the study of
Rev. 17. The glorious promise of victory given in each of the messages to the seven churches, is
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Rev. 17:
V. 8-"And all that dwell upon the earth shall V. 8-"And they that dwell on the earth shall
wonder, whose names are not written in the book worship him, whose names were not written in the
of life of the Lamb slain from the foundation of the book of life from the foundation of the world."
world."
Thus it will be seen at a glance that the Lord's appeal to the listening ear of each individual is especially
directed to those who will live through that period of intense conflict which will exist when all the world,
wondering after the beast, joins in with this cruel, rapacious monster, in persecuting the people of God.
Thus the study of Rev. 17 becomes one of intense interest to the remnant church, being of special
importance to each believer.
39
Why does the Lord so obviously arrest the attention of all His people to give careful study to the
prophecy of Rev. 17 with particular reference to the time when the beast's deadly wound is healed and
all the world wonder after the beast? An analysis of the connection the Lord makes between Rev. 17
and Rev. 13 reveals that the main emphasis in Rev. 17 is upon the restoration of the persecuting power
of the beast when God's people will face the full fury of the combined forces of all earthly powers. When
this solemn fact is realized, the loving reason for the Lord's special mention of each member having his
name recorded in the Book of Life is seen to be the outbreathing of His loving interest and care over
each one. Before considering the significance of the Lord's loving mention that each one of His faithful
children in the last days has his name written in the Book of Life, we present brief extracts from the pen
of the Lord's servant concerning the greatness of the coining struggle: "It is often the case that trouble is
greater in anticipation than in reality; but this is not true of the crisis before us. The
most
vivid
representation cannot reach the magnitude of the ordeal. In that time of trial, every soul must stand for
himself before God" (GC. 622). "The scenes to be enacted in our world are not yet even dreamed of"
(5T. 753).
"The great controversy between good and evil will increase in intensity to the very close of time. . . . All
the depths of Satanic skill and subtlety acquired, all the cruelty developed, during these struggles of the
ages, will be brought to bear against God's people in the final conflict.... The coming struggle will be
marked with a terrible intensity such as the world has never witnessed" (GC.9, 10).
For His children who will pass through this coming, unprecedented conflict, the Lord has written the
message of His love, assuring each individual member of His remnant church that, far from being
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CHAPTER SIX
"THE MYSTERY OF GODLINESS" AND "THE MYSTERY OF INIQUITY"- THEIR VITAL
RELATIONSHIP TO THE CORRECT INTERPRETATION OF REVELATION 17.
Mysteries regarding iniquity are mentioned in Rev. 17. There is the name of the Babylonian "whore":
"Upon her forehead was a name written, MYSTERY, BABYLON THE GREAT." Later, the angel said unto
John: "I will tell thee the mystery of the woman, and of the beast that carrieth her" (vs. 5, 7). Thus there
are two parties at least involved in "the mystery of iniquity": the woman and also the beast; and
obviously a spotlight focused upon the stage would clear up the mystery surrounding both these actors
in the gripping drama portrayed in this prophecy.
Two great mysteries are revealed in the Scriptures: (1) "The Mystery of Godliness" (1 Tim. 3:16); (2) "The
Mystery of Iniquity (2 Thess. 2:7). In order to show their vital relationship to the mysteries of Rev. 17, it
is necessary to point out the underlying principle governing the understanding of such passages in the
book of Revelation. We have shown the connection between Jesus, Jehovah, and the Almighty, in the
Revelation; that is, that wherever the designation "The Almighty" is employed, it is intended that
automatically God's people will know that it refers to the Almighty power Jesus employs in keeping His
covenant in behalf of His people. Similarly, when "the mystery of iniquity" is referred to it is intended
that the people of God will automatically consider the bearing it has upon "the mystery of Godliness".
The Apocalypse places the contending forces in opposition, and this is done in such a way that when one
is under consideration the other will naturally present itself to the thoughtful reader.
The essence of "the mystery of iniquity is deception: to make wrong look right; to make error appear
truth; to make rebellion counterfeit obedience. Jesus declared of Satan: "He . . . abode not in the truth,
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Rev. 1:1; 6:2. God commissions His Son, and gives Rev. 13:2. The dragon gave the beast his "power,
Him authority and power.
and his seat, and great authority."
Matt. 9:17; etc. Wine-true doctrine.
Rev. 5:6. Christ is likened to a Lamb with seven Rev. 13:11. False prophet has two horns like a
horns-all power in heaven and on earth.
lamb, but speaks later as a dragon-political power
controlled by church.
Rev. 22:16. Jesus means Saviour.
Rev. 5:6. The Lamb (used 27 times in the Rev. 13. The Beast.
Revelation concerning Christ). 14:1.
Rev. 14:7. Worship the Creator. "Worship" is Rev. 14:9, 11. Not to worship the beast. "Worship"
mentioned 24 times in the Apocalypse 12 times is mentioned 12 times concerning Satan's people.
concerning the Lord's people.
Rev. 22:16. Jesus, in the Greek, numbers 888.
Rev. 12. The "woman" - Christ's church - is Rev. 17:4. The "woman"-Satan's church - is
mentioned 8 times.
mentioned 6 times.
Rev. 19:16. The Lord's title written in large capital Rev. 17:5. Babylon's title written in large capital
letters.
letters.
Rev. 1:18; 3:7. Keys of death and of hades.
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Rev. 12:7; 16:14, 16; 19:11. The "war" or "battle" Rev. 12:17; 17:14; 20:8. The "war" or "battle"
against Satan and his followers.
against Christ and His people.
Rev. 7:1-4; 14:6-17. Christ's messengers come Rev. 11:7; 13:1, 11. Satan's messengers come "up"
"down" from heaven "above". See John 3: 3, 7, from the earth "beneath". See John 8: 23, etc.
margins ; v. 31, etc.
Rev. 18:1. "Come down from heaven."
Rev. 14:8; 18:3. "The wrath of her fornications" nations support Babylon through fear; boycott;
persecution, etc.
Rev. 19:9. The marriage supper of the Lamb; the Rev. 19:17-20. The supper of the birds; the defeat
triumph and joy of Israel.
and death of Israel's enemies.
Rev. 12:17. God's remnant.
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Rev. 11:2; 14:20. The holy city, Jerusalem-God's Rev. 14:8; 16:19; 18:2; etc. The unholy city,
church.
Babylon - Satan's church.
Rev. 18:1. Holy fire from heaven.
The foregoing, which reveal the principle of contrasts by which the things pertaining to "the mystery of
Godliness" and those pertaining to "the mystery of Iniquity" are designated, enable us to understand the
significance of several statements in Rev. 17. Thus the beast is said to "ascend out of the bottomless pit"
or "the abyss", to indicate the emergence of a Satanic power, in contrast to the heavenly messengers
which "come down from Heaven" (Rev. 18:1): the power thus represented will be actuated by the spirit
which has possessed Satan from the inception of His rebellion against God: hostility toward God and
those loyal to Him but camouflaged with religious garb and pious persecution.
The harlot of Babylon, described in Rev. 17, is set forth in contrast to the bride of Christ, described in
Rev. 12. In Rev. 12:17 this "woman" obeys the Commandments of God and has the testimony of Jesus
Christ. Thus, by the principle of contrasts, we know that "the great whore", while professing to be the
bride of Christ, does not keep the Commandments of God and does not have the testimony of Jesus
Christ; on the contrary, she persecutes those who do obey God and thus bears evidence that she is led
by Satan into hatred for Christ and His people.
"The mystery of Godliness: God was manifest in the flesh" (1 Tim. 3:16). Jesus, the One equal with God,
came down to this world to set an example of perfect obedience to the will of God. That mystery of
Godliness is continued in the lives of all who, though buffeted by Satanic hatred, obey all of Heaven's
holy Commandments, through the mysterious union of the Divine in the human soul-see Mark 4:11;
Ephes. 3:9; 6:19; Col. 1:26, 27; 4:3; 2:2; etc. How men born to sin can be changed to cease from sinning,
is a divine mystery.
"The mystery of iniquity", we know from the principle of contrasts revealed in the Apocalypse, refers to
those who continue the state of rebellion which prompted Lucifer to wage war against God, His
Commandments, and those who are loyal to the government of Heaven. As "the mystery of Godliness"
is "God manifest in the flesh", whether of Jesus the incarnate Son of God, or of each believer, who is
born of the Holy Spirit and feeds that Divine life within through prayer and the study of the Word of
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God (see 1 Pet. 1:23; 2:2; Matt. 4:4), so "the mystery of iniquity" thus designates those who, like Satan,
permit the continuance of his rebellion in their flesh. This rebellion, however, is made to appear holy.
Describing "the mystery of lawlessness" (R.V.), Paul says: "The man of sin, the son of perdition; who
opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God
sitteth in the temple of God, showing himself that he is
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CHAPTER SEVEN
THE RESURRECTION OF THE BEAST: AN IMITATION
OF THE RESURRECTION OF JESUS. "THE MYSTERY OF
THE BEAST THAT . . . IS ABOUT TO COME UP OUT OF THE ABYSS" (R.V.)
The coming of the beast "out of the bottomless pit", or "out of the abyss" (R.V.), is one of the important
features in this prophecy. The understanding of this part of the prophecy will throw tight upon the two
mysteries of the Bible: "The mystery of Godliness" and "the mystery of iniquity", for, according to the
principle we enunciated in the previous chapter, the mystery associated with the beast in Rev. 17 will be
found to have a definite relationship to "the mystery of Godliness". What part of the mystery of
Godliness is here referred to? Among the many contrasting items concerning the two mysteries which
we have listed in the previous chapter, we included those which show that the death and the
resurrection of the beast are set forth as imitations of those of Jesus. Here we present further details
concerning these:
"THE MYSTERY OF GODLINESS"
Rev. 5:6. "A Lamb as it had been slain."
Rev. 1:18. "I am He that liveth, and was dead ... I Rev. 13:3. "His death-stroke was healed" (R.V.).
am alive for ever more."
Rev. 2:8. "Was dead, and is alive."
Rom. 6:9. "Christ being raised from the dead dieth Rev. 13:14. Beast received stroke of death "and
no more."
lived" (R.V.).
Rev. 1:8. Jesus: Jehovah: "He which is, and which Rev. 17:8. "The beast that ... was, and is not; and is
was, and which is to come."
about to come up out of the abyss ... when they
behold the beast, how he was, and is not, and shall
come."
Rev. 11:17. "0 Lord God Almighty [Jesus], which Rev. 17:11. "The beast that was, and is not."
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Rev. 17.
vs. 3, 12, 14. Receives "death-stroke" and for a vs. 8, 11. Receives "death-stroke" and for a period
period is in a state of death.
"is not", i.e. is dead.
vs. 3, 12, 14. "Death-stroke" healed comes back to vs. 8, 11. Comes back to life: "ascends out of the
life.
bottomless pit."
vs. 3, 12, 14. "All the world wondered after the v. 8. "They that dwell on the earth shall wonder ...
beast", after the "death stroke" is healed.
when they behold , the beast that ... shall be
present", after it "ascends out of the abyss".
v. 8. "All that dwell upon the earth shall worship v. 8. "They that dwell on the earth fu shall wonder,
him, whose names are not written in the book of whose names were not written in the book of Life
Life of the Lamb slain from the foundation of the from the foundation of the world."
world."
v. 18. "Here is wisdom. Let him that hath v. 9. "Here is the mind that hath wisdom. The
understanding count the number of the beast . . . seven heads are seven mountains ... seven kings :
666."
five are fallen, and one is [equals 6], and the other
... the 8th, and is of the seven."
The above comparisons not only positively prove that Rev. 17 deals with the same powers as those
brought into the prophetic limelight in Rev. 13, but these verses also clearly reveal that the main burden
of Rev. 17 is to portray the events to transpire at the time when the beast's "death-stroke" is healed and
all the world, except those whose names are written in the book of Life, will wonder after the beast.
Those whose names are written in the book of Life, as shown by a comparison of Rev. 21:27 with Rev.
22:14, are those who keep the Commandments of God: that is, the remnant church mentioned in Rev.
12:17 as those "who keep the Commandments of God and have the faith of Jesus". Thus proving in yet
another way that Rev. 17 is a portrayal of the mighty conflict, involving the Sabbath-keeping remnant
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CHAPTER EIGHT
"DIVINITY DID NOT DIE" THE MYSTERY OF CHRIST'S DEATH AND RESURRECTION:
GREAT IS THE MYSTERY OF GOD MANIFEST IN THE FLESH. THE SPIRIT
OF SATAN DOES NOT DIE UNTIL THE END OF THE MILLENNIUM.
There are incomprehensible mysteries associated with the plan of redemption. "Great is the mystery of
Godliness: God was manifest in the flesh" (1 Tim. 3:16). The Lord's servant says:
"It is impossible for the finite minds of men to fully comprehend the character or the works of the
Infinite One. . . To the keenest intellect, to the most powerful and educated mind, that holy Being must
ever remain clothed in mystery. The apostle Paul exclaims, '0 the depth of the riches both of the wisdom
and the knowledge of God! How unsearchable are His judgments, and His ways past finding out!' . . .
"The word of God, like the character of its divine Author, presents mysteries which can never be fully
comprehended by finite beings.... The entrance of sin into the world, the incarnation of Christ,
regeneration, the resurrection and many other subjects presented in the Bible, are mysteries too deep
for the human mind to explain, or even to fully comprehend . . . yet behind these truths, so easily
understood, lie mysteries which are the hiding of His glorymysteries which overpower the mind in its
research, yet inspire the sincere seeker for truth with reverence and faith. . . .
"There are mysteries in the plan of redemption, . . And these will be the study of the redeemed through
eternal ages. As, they contemplate the work of God in creation and redemption new truth will
continually unfold to the wondering and delighted mind" (5T 698-702).
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The Spirit of Satan Does Not Die Until the End of the Millennium
As we have already shown, one of the principles employed in the Revelation is that of revealing Jesus in
the fullness of His glory and the majesty of His redemptive work. In order to show that Satan and his
false system of religion is a blasphemous counterfeit, the Revelator employs similar language when
referring to the mystery of iniquity as he does when extolling the
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wonders of Jesus as the great Jehovah and Saviour of His people. The designations thus employed are
fittingly descriptive of Jesus as the true Saviour and Redeemer; those same or similar designations when
descriptive of the mystery of iniquity reveal a superficial similarity, but they also cause the peerless
majesty of the eternal God to stand out in marked and glorious contrast to the puny make-believe
imitations of the fallen and finite hosts of evil.
There must remain mysteries too great for our complete comprehension regarding the incarnation, the
death and the resurrection of Jesus the Almighty Creator, the all-powerful Jehovah, the great I AM, yet
one fact is clear: namely, He is still God, possessing Almighty power and infinite wisdom. Not only in
such verses as Rev. 1:8 does Jesus declare Himself to be "the Almighty", the One Who "was dead, and is
alive" (Rev. 1:17, 18; 2:8), but Rev. 5:6 pictures Him, after His death and His resurrection in His heavenly
ministry before the Father's throne, as "a Lamb as it had been slain, having seven horns &and seven
eyes, which are the seven Spirits of God sent forth into all earth". He is thus pictured in the symbolism of
the Revelation as One possessing perfect and complete power and perfect and complete wisdom:
Almighty in power and Infinite in wisdom.
"Jesus Christ the same yesterday, and today, and forever" (Heb. 13:8). "This same Jesus ... shall so come
in like manner as ye have seen Him go into heaven" (Acts 1:11). Jesus is the unalterable God; the great
convenant-keeping Jehovah Who, through His Deity, is able to fulfill all His promises. "I am the Lord, I
change not" Mal. 3:6).
One of the ways in which Satan is like God is that he, too, cannot changehis character is fixed as the
eternal hills. He will retain his fallen, Satanic nature until he ends his existence in the lake of fire at the
end of the millennium. For a time, through the intervention of God on behalf of His people and His work,
Satan may be forced to work less effectively in his evil machinations; but, when the Lord permits, he will
gladly avail himself of the divine permission to press forward his dastardly work with his utmost vigour.
The greatest weapon which he employs in active warfare against the Lord's people is to unite his
counterfeiting church with the State. During the 1260 years of Papal supremacy he employed this awful
combination of worldly power so effectively that if the Lord had not intervened "there should no flesh
be saved" (Matt. 24:22). But then, according to the Lord's blueprint for the ages, Jesus intervened and
caused circumstances to arise in the world that brought about democratic forms of government.
The founding of the American nation considerably advanced the cause of freedom in religious and civil
life. For a long period
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of time now, the world has enjoyed the precious fruitage of the principles of religious liberty. But the
prophecy of Rev. 17 was written to show that the forces of Babylon"the synagogue of Satan"though in
a state of enforced quiescence, being still the same in character and purpose, though apparently in a
state of death, will, in imitation of the Lord's resurrection, rise from the grave to renewed activity. When
Jesus came forth from His grave He was still God, still the unchanged and the unchanging Jehovah
Whose divine energies are devoted to the salvation of His people. When the beast of Rev. 17 rises from
the bottomless pit it is still the same beast, still the unchanged and unchanging Satanic system whose
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CHAPTER NINE
WHY GOD GAVE THE PROPHECY OF REVELATION 17:
HIS MESSAGE CONCERNING THE COMING WORLD
CRISIS AND THE COMPLETE VICTORY OF HIS REMNANT CHURCH.
The prophecy of Revelation 17 is God's message of love for His remnant church. "The church is the one
object upon which God bestows His supreme regard" (AA. 12). "To John were opened scenes of deep
and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final
deliverance of the people of God.... Subjects of vast importance were revealed to him, especially for the
last church, that those who should turn from error to truth might be instructed concerning the perils
and conflicts before them. None need be in darkness in regard to what is coming upon the earth" (GC.
341, 342).
"When the books of Daniel and Revelation are better understood, believers will have an entirely
different religious experience.... One thing will certainly be understood from the study of Revelationthat the connection between God and His people is close and decided" (TM. 114).
"The burden of every book and every passage of the Bible is the unfolding of this wondrous thememan's uplifting-the power of God, which giveth us the victory through our Lord Jesus Christ'. He who
grasps this thought has before him an infinite field for study. He has the key that will unlock to him the
whole treasure-house of God's word" (Education, 125, 126).
This inspired instruction urges us to study Revelation 17 as a prophecy which reveals God's love for His
people; it is for their sake that He has given this chapter that they may know what is coming on the
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CHAPTER TEN
REVELATION 17: AN ENLARGEMENT OF THE PICTURE
OF THE WORLD'S CRISIS PRESENTED IN REVELATION 16.
Revelation 16 throws light upon Revelation 17, and Revelation 17 throws light upon Rev. 16-they are
parts of one presentation. The same powers, the same conflict, the same judgments, the same results
are seen in both these chapters. The additional features are those which show the guilt of "the great
whore" and account for the severity of God's judgments. Also there appears further presentation on
how the forces are united in their opposition to the people of Godby the doctrines of Babylon; the
wine that intoxicates kings and people and causes them to make wrong decisions-and how the unity
thus formed is violently broken up by the intervention of God on behalf of His people. As the complete
unity of "the kings of the earth and of the whole world" to slay the people of God is not fully reached
until the time of the outpouring of the 6th plague, and Rev. 17 is given to show how that unity is
achieved among "the kings" that "have one mind, and shall give their power and strength unto the
beast", we see that Rev. 17 deals in a special sense with events leading up to and at the time of the 6th
plague.
In furtherance of this thought we show the connection between the disunity of the forces of Babylon
brought to view in Rev. 16:19, at the time of the 7th plague, and that same disunity brought to view in
Rev. 17:16. In Rev. 16:17-19 we read of the judgment in which it is particularly declared that "great
Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of His
wrath". The climax or the main feature resulting from the voice of God which brings deliverance to the
people of God from their Babylonian persecutors, is mentioned first by John as he describes the results
which come to the forces of Babylon from the intervention of God on behalf of His people. He says:
"And the great city [Babylon] was divided into three parts"the same three parts which are mentioned
in Rev. 16: 13 as uniting in their common purpose of slaying the saints of God.
Revelation 16 merely states that the forces of Babylon will be "divided into three parts". Those "three
parts" are mentioned in v. 13 as being "the dragon ... the beast ... the false prophet", but no suggestion
is given as to how that state of disunity will
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operate. However, Rev. 17 has been given to show how the state of disunity referred to in Rev. 16:19
will be brought about and with what results. In Rev. 17:16 John informs us what occurs when the voice
of God brings deliverance to His people and also brings confusion to their enemies. He says: "An the ten
horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and
naked, and shall eat her flesh and burn her with fire."
Thus it is clear that Rev. 17 has been given with particular reference to the way the nations of the world
will be led to unite in the enforcement of stringent Sunday laws that bring God's people into conflict
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Revelation 16
Rev. 18:4, 8. The seven last plagues "her Rev. 17:1, 5. Deals with God's judgment upon
Babylon.
[Babylon's] plagues".
Rev. 16:12, 19. The 6th and 7th plagues are both Rev. 17:1; Jer. 51:13. The waters of the Euphrates.
poured out specifically on Babylon's river and
upon Babylon herself.
Rev. 16:12. The waters of the Euphrates.
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Rev. 16:14. Spirits of devils working miracles to Rev. 17:13, 14, 17; 13:14; 2 Thess. 2:9-12; Matt.
deceive concerning the mark of the beast.
24: 24. Spirits of devils work miracles thus bringing
about unity among the three divisions of Babylon.
Rev. 16:14. Thus "the kings of the earth and of the
whole world" are led to make war against God Almighty. "They find that they have been fighting
against God" (GC. 640).
Rev. 16:17. God's voice, saying, "It is done" brings Rev. 17:17. "For God hath put into their heart to
us to the time when the unity of Babylon is broken fulfil His will, and to agree, and give their kingdom
up.
unto the beast, until the words of God shall be
fulfilled". When God says, "It is done", all that has
been written concerning the work of the forces of
Babylon will have been fulfilled, just as all to be
fulfilled by Jesus had been fulfilled when Jesus
cried out on the cross, "It is finished"note John
19:28-30.
Rev. 16:19. "The great city [Babylon] was divided Rev. 17:16. Babylon's unity broken up when the
into three parts."
waters of the Euphrates are dried up, i.e., when
the religious leaders, terrified by the display of
God's almighty power, confess to their deceiving
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Revelation 17
Rev. 16:12. The waters of the Euphrates dried up: Rev. 17:12-17. The waters of the Euphrates: those
"that the way of the kings of the east might be who do the bidding of their religious leaders. The
prepared".
drying up of the waters of the Euphrates: the
multitudes who cease persecuting God's people
and who, then hating their false spiritual guardians
slay them, followed by the multitudes, slaying each
other. Christ with His heavenly armies will not
come until after this crisis hour when Babylon is
divided: theythe "kings" of earth "agree to give
their kingdom unto the beast until the words of
God [concerning the world attempting to slay His
people] shall be fulfilled."
Infinite wisdom has decreed that the coming of the kings from the eastChrist leading forth His armies
from heavenwill not occur until after the drying up of the waters of the Euphrates. The more this
aspect is considered the more heavenly wisdom is thus revealed.
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It should be remembered first of all, that the drying up of the waters of the Euphrates does not occur at
the coming of Christ, but some days before that majestic event (see "God Speaks-and Israel Triumphs" .
Earthly nations or people do not have to be taken out of the way because they would prevent the
coming of the heavenly armies. Obviously neither men nor demons could possibly prevent the
omnipotent Lord from cleaving the skies to gather His people. He could do that now, but He does not
because in His programme certain things must first transpire.
To finally establish His kingdom on a basis of confidence and trust, God deemed it necessary to let
certain events develop to His glory and to the revealing of the true character and work of Satan. For
6,000 years God has permitted Satan to work his evil in the world-He could have destroyed Satan at any
time during those six millenniums. Similarly, Christ could destroy the forces of Babylon before the time
of the 6th and 7th plagues. But in His infinite wisdom the Lord has withheld His hand until Satan's seed
sowing grows into a frightful harvest and bears enough baleful fruit to condemn itself. Similarly, the
harvest from Babylon's seed sowing must be permitted to bear such fruitage that it will stand
condemned before the universe. Professing to be anxious to save the world from "Godlessness", and
enforcing Sunday observance to save civilization and to save the masses from corruption, etc., Babylon
will apparently exalt Christ and the law of the land as the law of God while actually working contrary to
the true teachings of the Bible. Deceived into believing that they have found the secret of success they
say "Peace and Safety"; but, instead, "sudden destruction cometh upon them ... and they shall not
escape" (I Thess. 5:3).
For the last time, and this time, in all the world simultaneously, it will be abundantly shown that a
government based upon the true teachings of God-based upon the exact conformity to the very words
of God's holy Lawalone can endure. For a brief period the world will unite in its determination to slay
the people of God under the pretext of saving the world from ruin, only to find that such a procedure
will precipitate the very thing they have sought to avoid. Thus it was in the days of our Lord. God
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CHAPTER ELEVEN
WHY DOES JESUS "THE WONDERFUL NUMBERER"
(DAN. 8:13) URGE US IN BOTH REVELATION 13:18 AND
REVELATION 17:9-11 TO COUNT NUMBERS IN REFERENCE TO THE BEAST? THE
IMPOSSIBILITY OF FULLY UNDERSTANDING FACTS CONCERNING THE 7th
HEAD OF THE BEAST WITHOUT HEEDING THE SAVIOUR'S COUNSEL.
The Book of Revelation is literally studded with numbers; they are interwoven with the structure and
the prophetic imagery. But this should not occasion any surprise; rather we should have been surprised
if the Almighty Architect of the Universe, Who is the Author of this book (see Rev. 22:16), and Who is
described in connection with the 2,300 days' prophecy as "The Wonderful Numberer" (Dan. 8:13,
margin), had not employed numbers in this wonderful revelation. Is there anything in His vast creation
that was created without reference to numbers? As He has gone on creating the various suns and their
systems He has numbered each one: "He telleth the number of the stars; He calleth them all by their
names (Ps. 147:4). "Lift up your eyes on high, and behold Who hath created these things, that bringeth
out their host by number: He calleth them all by names by the greatness of His might" (Isa. 40:28).
From the mighty orbs that act as luminous hands in the heavenly chronometer, moving with faultless
precision, according to a mathematically determined speed, across the vaulted dome, to the minutiae
on this planet, all things are governed by a mathematical law. We know that the times for the rising and
setting of the sun, moon, and stars, the ebb and flow of tides, seasons coming and going, and the whole
course of nature, whether of animal or plant life, all are governed by definite mathematical laws.
Horticulturists know that the growth of the seed, the leaves and the branches on plants and trees is
governed by definite mathematical laws. The gardener knows when to plant his seeds, and when they
will grow to maturity. The ornithologist knows the various times it will take for different species of eggs
to hatch. A septenary law governs the growth of insect, bird, and animal life.
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CHAPTER TWELVE
WHY THE 7th HEAD OF THE BEAST IS
NUMBERED EIGHT.
The beast of Rev. 12, 13 and 17 has only 7 heads, and to look for an actual eighth head betrays a failure
to grasp the essential feature of the remarkable prophecy of Rev. 17. There is not to be an eighth head;
the 7th head is numbered eighth because of its symbolic meaning.
Having shown that much is involved in the Lord's call in Rev. 13 for His people to count the number of
the beast, we shall now proceed to show that much is also involved in the Lord's call in Rev. 17 for us to
exercise wisdom in counting with reference to the 7th head being numbered eight. We stress again the
fact that in both Rev. 13 and Rev. 17, the Lord has arrested our attention and urges us to employ our
minds mathematically in counting the number of the beast and also regarding the 7th head of the beast
being numbered eight. We have had occasion, repeatedly, to observe that the interpretation of the
symbols employed in Rev. 17 is on the principle of the things of Babylon being a counterfeit of the things
of Christ. So accordingly we apply that principle with reference to the number 6 mentioned in Rev. 13:
18 and the number eight mentioned in Rev. 17:11. The number of the beast is brought to view in
connection with "the name of the beast"-note carefully Rev. 13:17, 18. Now it is an interesting and
important fact that as the Pope's official title numbers 666, so the Lord's name JESUS, in the numerals of
the Greek language, numbers 888. (Jesus name is mentioned a number of times in the Apocalypse.)
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Why the First Day of the Week is Mentioned Eight Times in the New Testament.
God's enemy, in his endeavor to have Sunday observed as a holy day, makes a wrong use of the
significance of the number 8 (as he does with other things of God) in connection with the resurrection of
Christ. He has sought to have Sunday of each week called "the eighth day", and has laboured to make
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The Book of Acts shows the church filled with the new life which came to it following Pentecost. That
new life was shown in the mighty works they did by the Creator's power-the sign of which is the
Sabbath. The Sabbath is mentioned 8 times in the Acts 13:14, 27, 42, 44; 15:2,1; 16:13; 17:1-3; 18:4.
The adult members of the generation of the Israelites who came out of Egypt failed to enter into their
Canaan rest after their toil through the wilderness. When they could have entered the promised land,
their hearts were filled with unbelief. From this, Paul, in Heb. 4, in a deeply spiritual application presents
the relation that exists between the weekly walk of life and the Sabbath rest at the end of the week,
with the pilgrimage of life which ends (to the enduring, trusting believer) in the eternal rest of the
everlasting Canaan. Those who learn to rest in the Lord every day of the week are the ones to enter into
the proper spirit of Sabbath rest at the end of the week. Those who rest in the Lord throughout the
whole of life's desert pilgrimage, will surely enter into the eternal rest after toiling across the wilderness
of life.
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In writing to the Hebrews of that eternal "rest", Paul uses the Greek word "Katapausis" 8 times, The
eighth time points us to the new world, which will be after the resurrection. "Let us labour therefore to
enter into that rest, lest any man fall after the same example of unbelief." v. 11.
In the book of Hebrews there are 8 "better" things:
1. Heb. 6:9 Things.
2. Heb. 7:19 Hope.
3. Heb. 8:6 Covenant.
4. Heb. 8:6 Promises.
5. Heb. 9:23 Sacrifices.
6. Heb. 10:34 Substance.
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In previous publications we have shown that the whole of the experiences of Israel were typical of the
experiences of spiritual Israel. This, of course, is what is explicitly taught in 1 Cor. 10:6, margin, 11,
margin; etc. Their passage across the Jordan has long been seen as the symbol of death-the dividing line
between the wilderness journey and the entrance into the everlasting Canaan, which, we know,
depends upon the resurrection at the second coming of Christ. It will be observed that Elijah's eighth
miracle
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was the dividing of the Jordan after which he was translated to heaven. Elijah is typical of the people
who will preach the closing message of God, and who will live till the coming of the Lord. Before God's
dear saints are taken to glory the Jordan must first be dividedthe power of death must be brokenand
then will follow the entrance into Canaan's fair land, to ever be with the Lord.
The Feast of Tabernacles, in the old typical economy, was the only feast which was kept eight days. The
eighth is distinguished from the seventh. See Lev. 23:39, and compare verses 34-36; Num. 29:39; and
Neh. 8:18. As we all know, the Feast of Tabernacles typifies the gathering of all the saved in the New
Jerusalem, after the world's harvest has been reaped. "Also in the fifteenth day of the seventh month,
when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the
first day shall be a Sabbath, and on the eighth day shall be a Sabbath." Lev. 23:39. Thus, in the typical
service, the first and the eighth days (which, recurring annually; would come on different days of the
week) of the Feast of Tabernacles were Sabbaths. They were not, typical of the first day of every week,
for the were entirely independent of, and bore no relation to, the weekly cycle. The anti-type of this
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8. The miraculous catching of 153 fishes, which took place after Christ's resurrection. This prefigures the
gathering in of all the fish caught in the gospel net. See also Matt. 4:18-20; 13:47-49. According to the
latter reference, the fish caught in the gospel net are gathered to the eternal shores at the second
Coming of Christafter the resurrection. 1 Thess. 4:16-18.
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Eight times Genesis, Chapter 5, records "And he died"verses 5, 8, 11, 14, 17, 20, 27, 31. Death is the
prominent feature in "the book of the generation of Adam", verse 1. The only other time that this same
expression"the book of the generation of" is used in the Bible is Matt. 1:1, where we read of "The Book
of the generation of Jesus Christ". Here we do not read "and he died", as in Adam's table of genealogy,
but, instead, we find that the word "begat" is repeated 39 times. Not death, as in the book of the first
Adam, but lifenew lifeis stamped throughout the book of "the last Adam". "The last Adam was made a
quickening spirit." 1 Cor. 15:45. In "the book of the generation of Jesus Christ", given in the first chapter
of Matthew, the fortieth time a new life is born it is that of Jesus. Forty, of course, is 5 times 8.
Bethlehem, the place where Jesus was born, is mentioned 8 times in the New Testament.
As we have shown, there are eight miracles brought to view in John's Gospel; the eighth being
performed by Christ after His resurrection. This miraculous draught of fishes when the disciples dragged
their net to the shore, symbolizes the time when the Gospel net will bring to the eternal shore all that
have Teen saved by those who have been fishers of men. When Jesus proclaimed the Beatitudes He also
emphasized the number 8 with reference to the eternal kingdom. By observing carefully Matt. 5:3-10 it
will be seen that the expression "for theirs is the kingdom of heaven" occurs in only the first and the
eighth Beatitudes.
With these facts before the reader he will not be surprised to learn that while the number eight is
mentioned but once in the Revelation in regard to pre-millennial events, and that too in reference to the
seventh head being numbered "the eighth", yet the number is often brought to view by a closer study of
the Apocalypse. The use of the number 8 in reference to the beast is, as we have shown, a counterfeit,
an imitation of that which pertains to the Lord. The stamp of 8 upon this resurrected beast thus reveals
this power as one that not only imitates our Lord but anticipates the conditions of peace and security to
exist in the new world. Speaking of the time when the miracles of Spiritualism will unite the world in its
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Quotation Concerns
(1) V.5
Witness
Isa. 55:4
(2) v.7
Dan. 7:13
(3) v.7
Zech. 12:10
(4) v.8
(5) v.11
(6) v.12
Candlesticks
Zech. 4:2
(7) v.13-15
(8) v.16
Sharp sword
Isa. 49:2
It is important to remember that these are the first 8 quotations employed in the book of Revelation, a
book that is practically a vast mosaic of notations from the Old Testament. It is estimated that at least
550 direct quotations from the Old Testament are found in the book of Revelation, though references to
the Old Testament are not confined to actual quotations. The following extract from "The Revelation of
St. John", by Prof. W. Milligan, D.D., p. 72, states briefly the situation that presents itself in a serious
study of the Apocalypse. Prof. Milligan says: "The Book is absolutely steeped in the memories, the
incidents, the thoughts, and the language of the church's past. To such an extent is this the case that it
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CHAPTER THIRTEEN
DOES REV. 17:11 INDICATE THAT THE BEAST JOHN
SAW IN VISION WAS EXCLUSIVELY THE EIGHTH AT
THE TIME HE SAW IT?
The answer to this question belongs to later chapters when we consider more fully the problem of the
time when the angel could say that the beast "was" (i.e. in the past tense) but now (in the present
tense) "is not"; and at what time John could look into the past and say "I saw the woman drunk with the
blood of saints, and with the martyrs of the blood of Jesus"; and at that time when the angel could
remind John of what he had seen, saying: "The beast that thou sawest was [past], and is not" (present
tense). We deal with this question at this juncture because of its connection with the number 8 which
we have considered in our previous chapter, and also because it is a question which, once answered,
need not concern us any further.
Verse 11 reads: "And the beast that was, and is not, even he is the eighth, and is of the seven. It has
been suggested that, when compared with verse 8, verse 11 indicates that the beast John saw in vision
was exclusively the eighth at the time he saw it. At first glance the expression "he is the eighth" might be
misunderstood to convey the thought that John was then beholding (in the present tense) the 8th head
of the beast. But such a view is at variance with the rest of the facts brought to view in Rev. 17. The
question raised is probably best answered by studying a statement which is repeated three times with
variations-the variation, it will be noted, occurs with the last part of the sentence; that part that has to
do with the future activities of the beast. Omitting all irrelevant words we read:
V. 8 (first part)
"The beast was, and is not; and is about to come up out of the abyss" (R.V.).
V. 8 (last part)
"The beast was, and is not, and shall come" (R.V.). V. 11
"The beast was, and is not, even he is the eighth" (R.V.).
By comparing these three variations of the same statement it is readily seen that the last part of each
sentence deals with the future of the beast, and, the "is not" is that part of the sentence which deals
with the present. In other words, the angel gave this vision to John during the "is not" period of the
beast, and especially toward the close of that "is not" period, for the angel
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told John that the beast was "about to come up out of the abyss". Further aspects of the time John
carried to in his vision will be presented later. Applying ourselves again to the three statements given
with variation in the last part of each sentence, we observe that by placing them under each other they
provide us with the meaning of the statement that "he is the eighth".
"And is about to come up out of the abyss.
And shall come."
"Even he is the eighth."
That is when he shall have "come out of the abyss"; when he has "come" he is the eighth". The "is in the
last statement does not belong to the time that John was shown the vision but to that period when the
beast will have been resurrected and will then employ his restored persecuting powers. That the
expression "he is the eight" has reference to the future activities of the beast from the time John was
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CHAPTER FOURTEEN
THE TWO BEASTS FROM THE BOTTOMLESS PIT: IS
"THE BEAST THAT ASCENDETH OUT OF THE BOTTOMLESS PIT" OF REVELATION 11: 7
THE SAME AS "THE BEAST THAT ... SHALL ASCEND OUT OF THE
BOTTOMLESS PIT" MENTIONED IN REVELATION 17:8? BECAUSE THE FORMER
SYMBOLIZES THE RISE OF ORGANIZED ATHEISM MUST THE LATTER REFER
ALSO TO ORGANIZED ATHEISM?
The thought has been expressed that because the beast of Rev. 11 and also the beast of Rev. 17 both
come out of the bottomless pit that they must refer to the same power. However, it is unsatisfactory to
base hasty conclusions upon one similarity that can be accounted for on other groundsespecially
should such conclusions not be drawn from one similarity when there are a number of similar
characteristics of the beast in Rev. 17 with the beast of Rev. 13, It is not the similarities alone which
must be considered, for should there be dissimilarities, they will reveal definitely that the two symbols
could not refer to the same thing. To illustrate this fact we will present, briefly, the salient features of
two of the Lord's parables. First we will present the Similarities:
Matt. 25:14-29
Luke 19:12-26
Parable.
Parable.
Far country.
Far country.
Man.
Nobleman.
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Commended 2.
Commended 2.
Condemned 1.
Condemned 1.
Severely punished.
Severely punished.
Parable followed by-"For unto everyone that hath Parable followed by-"For unto everyone that hath
shall be given," etc.
shall be given," etc.
Because of this number of similarities, some have concluded that they pertain to the same parable anyslight difference being merely the way it was recorded by Matthew and Luke. However, the
dissimilarities quickly reveal that these parables are not the same. Observe now the Dissimilarities:
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Talents.
Pounds.
Three servants.
Ten servants.
ended up with one unused, said Lord was an "hard ended up with one unused, said Lord was an
man".
"austere man".
Were we to leave the comparison of these two parables when we had studied merely the similarities we
would feel justified in being emphatic that these two parables are the one and the same. But it is when
we look for further details, wherein the differences appear, that we know immediately that our earlier
conclusion was based upon outward resemblances. The same way, a close analysis of the beast of Rev.
11 and the beast of Rev. 17 reveals that they represent two inherent powers both however coming out
of the bottomless pit.
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CHAPTER FIFTEEN
WHAT IS MEANT BY "THE BOTTOMLESS PIT"?
The bottomless pit, or "the abyss" (R.V.), is the place from whence come both the beasts of Rev. 11 and
17; this does not indicate that in both places the same power is referred to, but that both are of "Satanic
origin and character" (GC. 268, 9). The abyss symbolizes the power of Satan. Jesus came to this earth
"that through death He might destroy him that had the power of death, that is, the devil" (Heb. 2:14).
Paul, in Rom. 10:7, uses the Greek word abussos (the word which is translated "the bottomless pit", or
"the abyss") to refer to the grave, or to the state of death. He says: "Who shall descend into the deep?
(that is, to bring up Christ again from the dead)". The word "deep", in the Greek, is abussos. Thus this
word is employed in no unmistakable way to represent the grave or the state o f death which is spoken
of as being beneath, for the figure employed by Paul in this text is that of bringing "up Christ again from
the dead". As Satan is said to possess "the power of death" and that is said to be "beneath", therefore
any power of "Satanic origin and character" would naturally be symbolized as coming "up out of the
abyss", as in Rev. 11:7, and also in Rev. 17:8. When referring to "infidelity and spiritualism" no religion
and false religionthe Lord's servant says: "A power from beneath is Leading men to war against
Heaven. Human beings have confederated with satanic agencies to make void the law of God. 9T. 4
When studying a Bible theme it is always advisable to view it in as broad a manner as possible in order
to avoid arriving at restricted ideas on the subject. We feel that the above thoughts are adequate to
explain the significance of the abyss as it pertains to our study of Rev. 17, but we present the following
additional thoughts in order that the reader may again see that expressions employed in the Apocalypse
often crystallize in a few words teachings that are found in a number of places in other portions of the
Scriptures, particularly the Old Testament.
While the expression "The Bottomless Pit" is peculiar to the Apocalypse, its equivalents are by no means
foreign to other portions of Holy Writ. In the Septuagint version the same word (abussos) is used in Gen.
1:2 (where we have "deep" in the English), as in Revelation where it is translated "bottomless pit", both
referring to this world.
In the twenty-fourth chapter of Isaiah is presented a vivid portrayal of conditions prevailing immediately
prior to, and
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synchronous with, the coming of the Son of God, as He returns to this planet according to His gracious
promises. The twenty-first verse informs us that "in that day the Lord shall punish the host of the high
ones that are on high [see Eph. 6:12, margin, i.e., Satan and his hosts] and the kings of the earth upon
the earth". Verse 22 shows that "the pit"the place of imprisonment and finally of punishmentis this
earth. So that the "pit" of Isaiah 24 is the same as the "bottomless pit" of Revelation 20; and the many
days" of Isa. 24:22 refer to the same period as the 1,000 years of Revelation 20, during which time Satan
is bound , as expressed in Revelation 20, or shut up as given in Isaiah 24.
By reference to the Scripture use o this term, abyss rendered "bottomless pit", we find the very idea of
Lev. 16:21, 22 carried out, for it is literally a desert waste, void, or land not inhabited.
"The pit" is used in the Old Testament to refer to the gravethe place of death and darkness. See Isa.
38:18; 14:19; Ps. 28:1; 88:3-12. How natural, then, for the last of the sacred writers, when referring to
the time when this earth will be without human inhabitants, depopulated by the second advent, to use
the same term to express its desolate and uninhabitable condition.
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CHAPTER SIXTEEN
THE BURNING AND DESOLATING OF THE BABYLONIAN WHORE (Rev. 17:16) IS THE
SAME AS THE BURNING OF THE BABYLONIAN CITY DESCRIBED IN
REVELATION 18. THE NECESSITY OF UNDERSTANDING REVELATION 17 AND 18 AS AN
ENLARGEMENT OF THE (CONCLUDING PHASES) OF THE FINAL
CONFLICT DEPICTED IN REVELATION, CHAPTERS 12 TO 16.
Chapters 12 to 19 of the Apocalypse deal with the great controversy from its inception in heaven until
the desolation of the earth at the second advent. Rev. 12 presents the controversy from its
commencement in heaven until the final conflict involving the remnant people of God who keep the
commandments of God. Succeeding chapters are enlargements upon the concluding sections of the
previous ones. That is, to illustrate our meaning, Rev. 12 traces the conflict down the ages until v. 17
focuses upon the final phase of that long-drawn-out conflict. Then Rev. 13 goes back to trace the origin
of the Papacy: its doctrines from Babylon, its imperialism and worldly splendour from pagan Rome; its
war upon the saints during the 1260 years of her supremacy at the end of which it receives its deathstroke and which is healed-then further details are given on how the war against the saints in the last
days will be brought about by the support to be given to the beast by the lamb-like beast. Rev, 13 closes
with details of the conflict intimated in Rev. 12:17. Before giving details of how that conflict will end
with the destruction of the enemies of God and His people, Rev. 14 and 15 deal with the warning
message and the close of probation. Then Rev. 16 enlarges upon the events to occur after the close of
probation.
Thus there is seen an unfolding of details concerning the final conflict briefly introduced in Rev. 12:17
each section ends with further details of that same conflict. Rev. 16 portrays graphically the fate of
those who have sought to compel God's people to receive the mark of the beast and worship the image
of the beast. Rev. 16 closes with special emphasis upon the 6th and 7th plaguesfive plagues are
described from v 2 to v: 11, ten verses in all; but it requires ten verses to describe the 6th and 7th
plagues. Rev. 17 is, as we have shown in an earlier chapter, an enlargement of the world's crisis which is
brought to a head under the 6th and 7th plagues. We now wish to show that Rev. 18 is a further
enlargement of the destruction to come to the Babylonian whore (mentioned in Rev. 17:16)
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under the figure of the burning of the Babylonian city. Thus there may be seen an orderly unfolding of
details concerning the final conflict and fate of those who have made war upon God's people; en` the 19
chapter leads to the final description of the rewards of the faithful, and of those who have made war
upon them.
As Bible students know, it is not until the same principle of repetition with enlargement is applied to the
book of Daniel, that the prophecy of Dan. 2 is seen as the skeleton outline of world history from ancient
Babylon until the end of modern Babylon, and that subsequent chapters enlarge upon the essential
features of that outline. When that principle is understood, not only does light shine forth from each
succeeding chapter in turn, but that principle clearly establishes beyond question that the forces of
Babylon are the only powers which could possibly be designated by the term "the king of the north".
Not understanding the principles of repetition and enlargement (principles employed throughout
Scripture) employed in the books of Daniel and Revelation, causes men to unwittingly spoil the grand
sweep of these prophecies by bringing in something that is entirely foreign to the purpose for which
these books were written.
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v. 2. "With whom kings have committed v. 3. "Kings have committed fornication with her."
fornication."
v. 2. "Drunk with the wine of her fornication."
v.4. "The woman was arrayed in purple and scarlet v. 16. "That great city that was clothed in fine
colour, and decked with gold and precious stones linen, and purple, and scarlet, and decked with
and pearls."
gold, and precious stones, and pearls.
v. 6. "Drunken with the blood of saints, and with v. 24. "In her was found the blood of prophets, and
the blood of the martyrs of Jesus."
of saints, and of all that were slain upon the
earth."
v. 1. I will shew thee the judgment of the great v. 8. "Death, and mourning, and famine; and she
whore."
shall be utterly burned with fire."
v. 16. "These [kings] shall hate the whore, and v. 9. "Kings ... see the smoke of her burning."
shall make her desolate and naked . . . and burn
her with fire."
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As we have pointed out elsewhere, the destruction which befalls Babylon under the figure of the
destruction of "Babylon the great ... that great city Babylon" (Rev. 18:2, 10, 18, 21) that has influenced
or governed the spiritual and civil powers, is the same destruction which is meted out to Babylon under
the figure of "the whore" in Rev. 17:16. Before the Lord presents to John the description of the loud cry
calling God's people to come out of "Babylon the great ... that great city Babylon", He is careful to show
the connection between the woman of Rev. 17 and the city of Rev. 18: they are one and the same. He
informed John:
And the woman which thou sawest is that great city, which reigneth over the kings of the earth" Rev.
17:18). Thus the connection between the contents of Rev. 17 and those of Rev. 18 is definitely linked by
the Lord's own clear statement. In Rev. 17:5 the Babylonian whore has "upon her forehead a name
written. MYSTERY, BABYLON THE GREAT" and in v- 18 this same whore is said to be that great city. In
Rev. 18 it is still the same "Babylon the great ... that great city ... that great city . . . this great city . . . that
great city" vs. 2, 10, 16, 18, 21. The expression "the great whore" mentioned in Rev. 19:2 also carries
forward the linking of the same theme concerning the same actors into Rev. 19.
The fact that the name "Babylon" is mentioned times in the Revelation in various chaptersRev. 14; 16;
17; 18and on the 6th occasion (18:21-23) it is repeated 6 time's that the things of Babylon would "be
found no more at all", shows that it is the same Babylon meant throughout. But this is only one of a
number of things to be found in the Revelator's description concerning the work of Babylon and her
overthrow that indicates that the various chapters in which the work and doom of Babylon are depicted
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CHAPTER SEVENTEEN
THE UPSURGING POWER OF EVIL MET BY THE
DESCENDING POWER FROM HEAVEN.
Having shown the vital connection between Rev. 17 and 18, we are now better prepared to observe the
connection between the rising of the beast from the abyss and the angel who comes down from heaven
with mighty power proclaiming the "loud cry".
As we have shown in a previous chapter, the rising of the beast from the abyss envisages the return to
life of the beast of persecution. As Jesus emerged from the tomb a mighty Conqueror over His foes, and,
endowed with "all power ... in heaven and in earth" (Matt. 28:18), "He went forth conquering, and to
conquer" (Rev. 6:2). We have also shown that the basis of understanding Rev. 17, is the portrayal of the
forces of Babylon as a counterfeit of the Lord and His work of salvation. So the rising of the beast from a
state of death pictures the resurrection of religious tyranny when "kings, and rulers, and governors" will
again, and next time in a world-wide manner, give their power and strength for the persecution of the
saints. The following statement from the pen of God's servant is of special interest in this connection:
"Kings, and rulers, and governors have placed upon themselves the brand of antichrist, and are
represented as the dragon who goes to make war with the saintswith those who keep the
commandments of God, and who have the faith of Jesus. In their enmity against the people of God, they
show themselves guilty also of the choice of Barabbas instead of Christ" (TM. 39). Observe that this
statement connects up Rev. 12:17 with Rev. 17:12-17: Rev. 12:17 declares that the dragon will make war
upon God's remnant people, whereas Rev. 17:12-17 declares that the "kings" will give their strength to
the persecuting beast in making war upon God's people. This shows that Rev. 12 presents the dragon as
the symbol of the persecutions of all ages, ending with the final conflict over the Sabbath, and that Rev.
13 and Rev. 17 present the two segments of that long controversy: namely, that of the Dark Ages
(pointing also to the final conflict), and that of the final conflict (Rev. 17) which is briefly touched upon in
Rev. 12:17.
When Rev. 17 is seen to throw fuller light upon the climax of the final conflict over the Sabbath, leading
to the time when the wicked seek to slay the saints but cannot owing to God's intervention on behalf of
His people, described under the 6th and 7th plagues, and when Rev. 18 is seen as an enlargement of
that same
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conflict and of the fate to befall Babylon, it immediately shows the vital connection between the beast
rising from the abyss and the coming of the mighty angel down from heaven to meet the rising of the
powers of evil from beneath. Heaven accepts what will be the last challenge of Satan against the work
and people of God.
Rev. 17 portrays the resurgence of the beast of persecution and religious tyranny working through the
Statethe combination of the Church and the State. Now is this not the very feature which is so
forcefully brought before us in Rev. 18? Is not the warning of the "loud cry" against this very evil of the
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CHAPTER EIGHTEEN
"THE KINGS OF THE EARTH ... MADE DRUNK WITH
THE WINE OF HER FORNICATION.;" FALSE DOCTRINES
CAUSE THE PERSECUTING BEAST "TO COME UP OUT
OF THE ABYSS" (R.V.). THE IMPORTANCE OF TRUE
DOCTRINE IN RECEIVING THE POWER OF THE LATTER RAIN.
Still working upon the principle that the things of Babylon are mentioned in the Apocalypse as
counterfeits of the things of Christ, we have occasion to note yet another item mentioned because it is a
counterfeit of the true, namely, the wine given by Babylon that makes the nations and the people of
earth drunksee Rev. 14:8; 17:2; 18:3. Wine is employed in Scripture as a symbol of doctrine-see Matt.
9:17; etc. Fermented wine represents false doctrines; doctrines that have poison in them similar .to
alcohol in fermented wine; doctrines that becloud the brain and benumb the moral sensibilities of those
who imbibe them. This is the wine that the Babylonian whore gives to the kings and people of earth.
"Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath
of her fornication" (Rev. 14:8); "And the inhabitants of the earth have been made drunk with the wine of
her fornication" (Rev. 17:2); "For all nations have drunk of the wine of the wrath of her fornication"
(Rev. 18:3). Thus emphasis is placed upon the potency of the wine that Babylon gives to the people of
the world to drink, that stupefies their spiritual perceptions and poisons their thoughts, making them
moral inebriates, and causing the beast of persecution "to come up out of the abyss" (R.V.).
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CHAPTER NINETEEN
WHAT IS THE RELATIONSHIP BETWEEN THE BEAST
OF REVELATION 13 AND THE WOMAN AND THE
BEAST OF REVELATION 17?
An authoritative statement as to what is designated by the beast of Rev. 13 is given by the servant of the
Lord. She says
"Then to learn what the image is like, and how it is to be formed, we must study the characteristics of
the beast itself the papacy. When the early church became corrupted by departing from the simplicity
of the gospel, she lost the Spirit and power of God; and in order to control the consciences of the
people, she sought the support of the secular power. The result was the papacy, a church that
controlled the power of the State, and employed it to further her own ends, especially for the
punishment of `heresy'. In order for the United States to form an image of the beast, the religious power
must so control the civil government that the authority of the State will also be employed by the church
to accomplish her own ends.
"Whenever the church has obtained secular power, she has employed it to punish dissent from her
doctrines. . . . It was apostasy that led the early church to seek the aid of civil government, and this
prepared the way for the development of the papacythe beast... .
"When the leading churches of the United States, uniting upon such points of doctrine as are held by
them in common, shall influence the State to enforce their decrees and to sustain their institutions; then
protestant America will have formed an image of the Roman Hierarchy, and the infliction of civil
penalties upon dissenters will inevitably result. . . . The image to the beast represents that form of
apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the
civil power for the enforcement of their dogmas" (GC. 443, 445
Thus we have a clear statement as to what is designated by "the beast" and "an image to the beast". The
beast of Rev. 13 is plainly declared to be "the papacy, a church that controlled the power of the State,
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CHAPTER TWENTY
"THE TEN KINGS ... GIVE THEIR POWER AND STRENGTH UNTO THE BEAST"-DOES THIS
INDICATE THAT THEY DO NOT GIVE THEIR POWER UNTO THE WOMAN WHO RIDES AND
GUIDES THE BEAST? WHAT IS THE SIGNIFICANCE OF THIS WORDING?
The fact that the angel states concerning the kings that "these have one mind, and shall give their
strength unto the beast (Rev. 17:12, 13) has led some to conclude that there is a great difference
between them giving their strength unto the beast and their giving it unto the woman. But surely such
fail to see that the beast is under the control and guidance of the woman. What else is to be understood
by the prophetic symbolism of the woman sitting upon the beast upon whose 7th head are the ten
horns representing the kings? The whole picture presents the tremendous power of the womanshe
guides, controls, and dictates to the beast, and especially is this so regarding the 7th head and its ten
horns. The kings' gift of "power and strength unto the beast" is not intended to convey anything else
than that not only does the beast do the bidding of the woman but that she also influences the kings to
assist the beast in accomplishing her desires. The whole of this prophecy supports the view that these
kings give their power and strength unto the beast in accomplishing the will of the wily, wicked woman.
This is the explicit declaration of this chapter. Verse 18 read: 'And the woman which thou sawest is that
great city, which reigneth over the kings of the earth." Thus it is because this woman reigneth over
these kings of the earth" that they do her bidding and "give their power. and strength unto the beast".
The same fact is abundantly clear in the two verses which explain why the kings give their power and
strength unto the beast: "These have(one mind)and shall give their power and strength unto the beast.
These shall make war with the Lamb. and the Lamb shall overcome them: for He is Lord of lords, and
King of kings: and they that are with Him are called, and chosen, and faithful" (vs. 13, 14). That is, they
give their power and strength unto the beast in making war against Christ and His people. As stated by
the Spirit of Prophecy: Under one headthe Papal powerthe people will unite to oppose God in the
person of His witnesses" 7T. 182). Is this not the same conflict foretold in Rev. 12:17: "And the dragon
was wroth with the woman, and went to make war with the remnant of her seed, which keep the
commandments of God, and have the
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testimony of Jesus". Commenting upon this verse, the Lord's Servant says:
"The dignitaries of church and State will unite to . . . compel all classes to honour the Sunday ...
oppressive enactments, . . . Liberty of conscience, which has cost so great a sacrifice, will no longer be
respected. In the soon-coming conflict we shall see exemplified the prophet's words : 'The dragon was
wroth with the woman and went to make war with the remnant of her seed"' (GC. 592). "The church
appeals [the woman on the beast guides and controls] to the strong arm of civil power, and in this work,
Papists and Protestants unite." (GC. 445). "When the churches of the United States ... shall influence the
State to enforce their decrees and to sustain their institutions, then Protestant America will have formed
an image of the Roman hierarchy . . . when the Protestant churches shall seek the aid of the civil power
for the enforcement of their dogmas" (GC. 445).
"Satanic agencies have been moved from beneath, and they have inspired men to unite in a confederacy
of evil, that they may perplex, harass, and cause the people of God great distress. The whole world is to
be stirred with enmity against Seventh-day Adventists because they will not yield homage to the papacy,
by honouring Sunday, the institution of this anti-Christian power. It is the purpose of Satan to cause
them to be blotted from the earth, in order that his supremacy of the world may not be disputed... .
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CHAPTER TWENTY-ONE
REVELATION 17 DEPICTS THE LAST CONFLICT IN THE LONG CONTROVERSY BETWEEN
THE FORCES OF GOOD AND EVIL, THE BEAST AND THE 7 HEADS ARE NOT SYMBOLS
DEPICTING ONLY ROMAN POWER.
The symbols employed in Rev. 17 cannot be limited to the power and circumstances associated with
Rome. Undoubtedly the things of papal Rome loom large in this chapter, but it has been a mistake for
commentators to arbitrarily confine their application to the things of Romeand a colossal blunder when
applied in relation to the literal city of Rome. The dragon of Rev. 12 symbolizes more than pagan Rome.
The seven heads and ten horns on the symbolic beasts of Rev. 12, 13, 17 are thus presented to express
the continuity of the evil powers depicted; so that a connection will be observed between these three
powers. Undoubtedly the seven heads denote the enemies of the people of God and are not intended to
refer to merely different forms of Roman government. The dragon existed before pagan Rome, though it
certainly continued in Rome. In this connection observe the following extract from Ellicott's
Commentary, notes on Revelation, p. 157:
The dragon is the emblem of the evil spirit; he devil, the persecutor of the Church in all ages,(compare
Ps. 74:1): just as the dragon is sometimes employed to represent the Egyptian power, the ancient foe of
Israel (Isa. 51:9; Ezek. 29:3).
"The serpent was used as an emblem of the evil principle (compare Gen. 3:1). But the head of the
ancient foe of man is now bruised: he is the devil" (ibid. p. 161, notes on Rev. 12:9).
The dragon, or serpent, is not here introduced as something new in the realm of Bible symbolismsuch
have already been employed in the Scriptures as symbols of the enemies of God and His church. Thus
this dragon, of Rev. 12 cannot be confined to Rome. The Apocalypse does not labour to present details
concerning the internal forms of merely the Roman government. To the contrary, John takes the many
details which are given in the Old Testament and concentrates them when giving his pictures. From
Ellicott's Commentary on Revelation, p. 266, I quote:
"It seems to the present writer that the genius of the Apocalypse is concentration; that which to earlier
prophets was seen in detail is to the Christian seer grouped. Daniel saw four beasts, uniting in himself all
the early, present, and future manifestations of that world-empire which has ever been hostile to the
spiritual kingdom."
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CHAPTER TWENTY-TWO
COULD THE UNITED STATES OF AMERICA BE
DEPICTED BY THE 6th OR ANY OTHER HEAD OF THE BEAST?
Some who apply the lamblike beast of Rev. 13 as one of the heads of the beast of Rev. 17 do so in an
endeavour to make up eight heads. Some apply the 6th head of the beast to the United States thinking
thus to solve the problem presented by the angel's explanation (vs. 8-11) that the 6th head "is" during
the period when the beast "is not". Some think that a power brought so prominently into the prophetic
picture in Rev. 13 should also come into the prophetic symbolism of Rev. 17 as one of the heads. This
latter thought of course is in harmony with the Bible principle of repeating in later chapters that which
has been mentioned in earlier ones. So the purpose for which the lamblike beast is mentioned in Rev. 13
should be looked for in a later chapter. The lamblike beast is brought into the prophetic picture in Rev.
13 to show how the beast will have its power restored; how the world will be led to wonder after the
beast-by the lamblike beast changing its lamblikeness to the likeness of a dragon.
The Revelator often mentions the crucial part, the pinnacle point, when introducing an actor in the
drama of the great controversy between the forces of good and evil. So when introducing this lamblike
beast, he says: "He had two horns like a lamb, and he spake as a dragon" (v. 11). What follows in his
description of this power leads to the world's crisis over the mark of the beast, a crisis which is brought
about by this power leading the world to "worship the beast, whose deadly wound was healed", and he
does this by compelling people to receive "the mark of the beast" (vs. 13-17). Thus Protestant America is
brought into the picture, not as a separate head engaging alone in persecuting the people of God, but as
an associate with the beast. Apostate Protestantism, through imbibing and promulgating the doctrines
of the beast, makes it possible for the death-stroke to be healed, and prepares the way for the
resurrection of the beast of persecution. Apostate Protestantism is pictured as being an associate with
the beast-not as a separate head, but as a part of that persecuting head. Observe the wording of Rev.
13:12, 13: "And he doeth great wonders, so that he maketh fire come down from heaven on the earth in
the sight of men. And deceiveth them that dwell on the earth by the means of those miracles which he
had power to do in the
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unite.
Under one headthe Papal powerthe people will unite to oppose God in the person of His witness.
(7T. 182).
Thus there can be no question that both the Bible and the Spirit of Prophecy point to the restoration of
Papal power with which the power of apostate Protestantism will be united; there will be but "one
headthe Papal power"under which "the people will unite to oppose God in the person of His
witnesses". There is no separate Protestant head.
In the endeavour to explain how one of the heads could exist without the body of the beastthe
problem suggested by the angel's statement that the 6th head "IS" during the period when the beast "IS
NOT"some have suggested that perhaps the lamblike beast constitutes the 6th head of the beast from
the time the Papacy received its death-stroke in 1798 until the spirit of oppression and terror rises again.
This may be thought a way of explaining the problem of how a head of the beast could exist without a
body, for the 6th head is said to be, or "IS", when the beast "IS NOT". Actually, however, such a view
creates several problems. Before presenting these we wish to make a brief statement concerning the
Papacy receiving its death-stroke. Before 1798 events occurred which indicated that the Papacy was
losing its supremacy. Before 1798 it had largely lost control of the secular power to persecute God's
people. The Saviour had stated in His second advent sermon that the tribulation of "those days should
be shortened" (Matt. 24:22; Mark 13:20, 24). "The 1260 days, or years, terminated in 1798. A quarter, of
a century earlier, persecution had almost wholly ceased" (GC. 306). However, the time period of Papal
supremacy mentioned in Daniel and Revelation did not expire until 1798 when the Pope was taken a
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prisoner and the Papacy then for the time being practically ceased to exist. What happened in 1798 was
really the climax of events which preceded it. As the Scriptures point to 1798 as the time of the loss of
the last vestige of Papal supremacy, we present that date as the time when the Papacy received its
death-stroke, though we recognize that that event was but the culmination of events which had
transpired in the political world reducing the power the Papacy among the nations.
In rejecting the suggestion that Protestant America is the head of the beast after the Papal head
received its death-stroke, we would point out that if the heads are assumed to be symbols of
persecuting powers (and there seems no reason for disbelieving this viewpoint which is generally
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CHAPTER TWENTY-THREE
''THEY ARE SEVEN KINGS: FIVE ARE FALLEN, AND ONE IS." THE 6th HEAD "IS" DURING
THE PERIOD WHEN THE BEAST "IS NOT". THE MYSTERY OF THE
6th AND 7th HEADS AND THE "IS NOT" PERIOD OF THE
BEAST EXPLAINED IN THE LIGHT OF "THE MYSTERY OF GODLINESS".
Where any element of uncertainty exists it is always wise to commence with something established, and
then work from the known to the unknown or uncertain. The known becomes a solid foundation upon
which to build our thought structure. In a storm, it is good to have a sheet anchor; something stable and
sure. Applying this principle to the consideration of the 6th and 7th heads there are several proven facts
that assist us materially in our search for the answer to the problems we have mentioned in this chapter
heading. The first fact is that the beast has only 7 heads, not eight; the 7th head is labeled 8 because of
its being the Bible symbol number for resurrection, and this beast of persecution has a resurrection to
life and power. This revived beast of persecution is the same as the 7th and last head and is said to be
"an eighth, and is of the seven"see R.V. and other translations. The Twentieth Century New Testament
reads: "He counts as an eighth, although he is one of the seven" (v. 11).
The 7th head is the persecuting beast resurrected to carry on its nefarious work against the church. The
7th head is the last head, the last form of persecuting power against God's people, for in the language
borrowed from the Spirit of Prophecy "the number seven indicates completeness, and is symbolic of the
fact that the messages [or here, persecutors and persecutions] extend to the end of time" (AA. 585).
This last or 7th head of the beast therefore includes the combined forces of Papal and apostate
Protestantism, which are so plainly revealed in the previous chapters.
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CHAPTER TWENTY-FOUR
"THEY ARE SEVEN KINGS: FIVE ARE FALLEN, AND ONE IS."
WHO WERE THE FIVE WHO HAD FALLEN?
Now there follows naturally the question: What of the five who are said by the angel to have "fallen"? If
we commence with Egypt, the first of the nations to ill-treat God's people who had themselves then
grown into a nation, that would make Assyria (2), Babylon (3), Medo-Persia (4), Grecia (5), and Rome (6).
While presenting the enemies of Israel in this order advanced by eminent Bible students, it should be
remembered that actually more than 7 nations have made war upon Israel. And after showing that this
is so, the writer desires to suggest a reason why it may be satisfactory to mention the enemies of Israel
in the manner and order already given. However, before discussing this aspect concerning a possible
successful enumeration of the powers intended in the 7 heads of the beast of Rev. 17 (and Rev. 12 and
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CHAPTER TWENTY-FIVE
DOES THE 6th HEAD REFER TO ROME-PAGAN AND PAPAL?
As we have seen, there is Scriptural reason for taking the 7 heads to refer to the 7 world powers: Egypt,
Assyria, Babylon, Medo-Persia, Grecia, and Rome, and the final combination of Papal and Protestant
powers and the kings of earth. Concerning the first 6 of these heads there will be little if any question,
for many noteworthy Bible students support this view. But not so many probably would be willing at
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CHAPTER TWENTY-SIX
IN VISION JOHN WAS CARRIED TO OUR DAY WHEN THE BEAST "IS ABOUT TO COME UP
OUT OF THE ABYSS". THE 1260 DAYS OF PAPAL SUPREMACY ARE
NOT MENTIONED IN REVELATION 17. WHAT IS THE
SIGNIFICANCE OF THIS OMISSION?
Both the beasts of Rev. 13 and 17 have seven heads and ten horns and have a number of similarities,
and refer to the same power. The woman and the beast of Rev. 17 we have shown is the same as the
beast of Rev. 13 where the church is included in the beast symbol. Apart from this there is one other
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CHAPTER TWENTY-SEVEN
WHY WAS JOHN CARRIED INTO THE WILDERNESS TO
SEE THE WOMAN SITTING UPON THE BEAST?
In Rev. 12 "the wilderness" is mentioned twice: "And the woman fled into the wilderness, where she
hath a place prepared of God, that they should feed her there a thousand and threescore days"; "And to
the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place,
where she is nourished for a time, and times, and half a time, from the face of the serpent." Thus we
have already been informed concerning "the wilderness" where the church fled to escape some of the
fury of the persecution heaped upon her by the forces of Babylon. When John beholds the Babylonian
whore out in "the wilderness" (Rev. 17:3) sitting upon the scarlet coloured beast she is "drunken with
the blood of saints, and with the blood of the martyrs of Jesus" (Rev. 17: 6). She has done her dastardly
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CHAPTER TWENTY-EIGHT
"WHEN HE-THE 7th HEAD-COMETH, HE MUST
CONTINUE A SHORT SPACE."
In a previous chapter it was necessary to make mention concerning the 7th head, about which it was
declared: "And when he cometh he must continue a short space", or "little while" (R.V.). This is the only
occasion when mention is made regarding time concerning these 7 heads. Therefore the mention of the
duration of the 7th head in contrast to the complete silence regarding the time element in regard to the
other heads, would surely suggest its importance to the people of God. The application of this 7th head
to the Exarch of Ravenna caused those who adopted that interpretation to assume that because this
head was to operate for "a little while" it was therefore of such little importance that it need not be
counted as one of the heads! Thus the only head to have a time period mentioned in connection with it
was singularly selected to represent a power not worth considering. But surely by the very fact that this
7th head is selected from among all the others as the only one to have time connected with it indicates
its importance. We have already shown that the period covered by the Exarch of Ravenna, instead of
being "a little while" when compared with the short two years of the Decemvirs, was actually a very long
period by that comparison. But we need not consider that illogical view any further in this chapter as we
have already dealt with it previously.
As we have shown he 7th head is the last of the heads!the beast has but 7 headsand this beast in its
resurrected state is aided in its deadly work against the remnant church by the ten horns, or the ten
kings, that "receive power as kings one hour with the beast." (v. 12). Thus the "short space", or "little
while", finds a parallel in the time the ten kngs enjoy power with this resurrected beast for "one hour".
From the Greek word hora it is not possible to obtain an accurate idea of the actual length of time
intended. Dr. Strong says that this word means "day, hour, instant, season". While a certain
indefiniteness as to the actual length of time may result from the word itself, yet the context guides us
in our understanding of the significance the Lord thus sought to convey. Rev. 17 and 18 must be
understood as being supplementary and complementary to each other-the destruction of Babylon as a
city described in Rev. 18 pictures the same destruction of Babylon the destruction of the Babylonian
whore who is said to be
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"that great city"mentioned in the closing verses of Rev. 17. Three times in Rev. 18 the destruction
which is to befall Babylon after her brief hour of triumph, is said to come in "one hour": "Alas, alas, that
great city, that mighty city! for in one hour is thy judgment come" (v. 10) ; "For in one hour so great
riches is come to nought" (v. 17); "For in one hour is she made desolate" (v. 19) In a previous
publication"Before Probation Closes"we have had occasion to mention in detail the fact that Babylon
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CHAPTER TWENTY-NINE
THE APPLICATION OF REVELATION 17 TO THE EVENTS BEFORE, AND AFTER, THE
MILLENNIUM: "HE MUST CONTINUE A LITTLE WHILE" (Rev. 17:10, R.V.); "HE MUST BE
LOOSED FOR A LITTLE TIME" (Rev. 20:3, R.V.).
The prophecies of Revelation are so written-particularly those of chapters 12 to 20-that they point to
events to transpire both before and after the millennium. We have shown this rather exhaustively in
"The Certainty .of the Third Angel's Message Revealed by Important Principles of Prophetic
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Observe the similarity of what occurs among the ranks of the wicked before and after the millennium:
before the 1000 years when the wicked, realizing that they are lost and that they have been deceived by
their religious leaders, turn upon them with fury (see GC. 655, 656); after the millennium the same
scene is repeated, only of course on a much more magnified scale. Of that time we read: "Their rage is
kindled against Satan and those who have been his agents in deception, and with the fury of demons
they turn upon them" (GC. 672). This is, of course, but one of a number of instances where events
before the 1000 years are repeated on a larger scale after the 1000 years, but all of them may be
discerned from the Scriptures when the general principle is employed, namely, what occurs before the
1000 years is presented spiritually or symbolically, and after the 1000 years it is to be understood in a
literal sense.
By this principle we know that the 7th head, which is numbered 8 because it refers to its resurrection
from the dead, is to have a spiritual or symbolic resurrection before the 1000 years, but a literal
resurrection after the 1000 years. This organization will have a spiritual, or symbolic, resurrection to
power to engage in a spiritual or symbolic gathering to attack Israel in "the holy city"; but, at the end of
the 1000 years, there will be a literal resurrection to life and power, a literal gathering of all the nations
of the lost around the New Jerusalem to engage in a literal conflict against Christ and His church.
The Bible teaching that the beast, the false prophet, and the kings of earth, will be united in their
warfare against the people of God, is clearly enunciated in the Spirit of Prophecy-see 5T. 449-452; GC.
592; 604, 605, 607, 615, 635. It will be observed that apostate Protestants "unite with the world and
with the papal power against commandment-keepers" (5T. 449). "Under one head-the papal power-the
people will unite to oppose God in the person of His witnesses" (7T. 182). Thus this vast confederation
all come under the one headthe 7ththat lasts until it is destroyed when God intervenes on behalf of
His people in the events of the 6th and 7th plagues.
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This great confederation of evil is depicted in such prophecies as Ezek. 38; 39; Joel 3; etc. A careful study
of those prophecies reveals that passages of Scripture are quoted from them by the Revelator when
describing the events to occur before, and after, the millennium. In Ezek. 38; 39 there is graphically
described a prodigious army, a combination of forces from all quarters led by Gog against the Israel of
God. John definitely quotes from Ezekiel's prophecy concerning Gog in Rev. 16:16; 19:17, 18; 20:8. An
analysis of these three quotations from Ezekiel's prophecy concerning Gog reveals that the Revelator
quotes it with reference to the gathering of the enemies of God's people both before, and after, the
millennium. The burial place for Israel's enemies is pictured as being in a valley east of the
Mediterranean Sea (Ezek. 39:11). This is stated by commentators who have given considerable study to
the topographical, geographical, and historical features of Ezekiel's description, to be a reference to
Megiddo. The reference to Megiddo in Rev. 16:16 is partly taken from the scene of the destruction of
Gog's armies on "the mountains of Israel"-see Ezek. 39:4. The enemies of God's people are said to be
destroyed upon the mountains of Israelsee also Isa. 14:25-27, and see our comments in another
chapter. The slaughter of Israel's enemies on "the mountains of Israel" is the basis of the first part of the
word "Armageddon", for "Har" in the Hebrew, to which we are specifically directed in Rev. 16:16, means
"a mountain". "Megiddo" means "slaughter" or "destruction". Thus Armageddon, or Har-Magedon,
means "the mountain of slaughter", hence the appropriateness of the use of the name in the description
of the overthrow of the enemies of Christ and His true Israel. Because the burial of Gog's army is
pictured in Ezekiel's vision as being at Megiddo (already mentioned in judges 4 and 5 as the place of the
defeat of Israel's enemies) Jesus, in Rev. 16: 16, connects up the two features of "Mountain" and
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