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What the Bible says about Relationship of Woman and Beast
(From Forerunner Commentary)

Revelation 12:13

This is the same woman who was pictured in verse 1, the same woman who was pictured in verse 2, and the same woman who was pictured in verse 5 as fleeing. Nothing has changed. The woman is the subject. The woman is not the church. The woman is the nation of Israel who gave birth to the Man child.

John W. Ritenbaugh
Where Is the Beast? (Part Three)

Revelation 12:13

Whom does the great red dragon persecute? He persecutes Israel the nation—the one who gave birth to the Messiah! When he is cast down, he comes after Israel the nation.

John W. Ritenbaugh
Where Is the Beast? (Part Four)

Revelation 12:14

Nothing has changed. The woman is the same subject of verse 13, "to her was given two wings of a great eagle that she might fly into the wilderness, into her place." This is not the church but the nation of Israel being described.

John W. Ritenbaugh
Where Is the Beast? (Part Three)

Revelation 12:14-16

It is Israel the nation that is fleeing, not the church. In verse 15, it is Israel the nation that has the flood cast out of the serpent's mouth at her. In verse 16, it is Israel the nation that is helped by the earth by swallowing up the flood.

John W. Ritenbaugh
Where Is the Beast? (Part Four)

Revelation 17:1

In Revelation 17:1, the Woman sits on many waters; in verse 3, she sits on the Beast; in verse 9, she sits on seven mountains, symbolic of nations (Isaiah 2:2-3); and in verse 15, the "waters" are defined as peoples, multitudes, nations, and tongues. The term "sits" appears more than 300 times in Scripture, and most of the time, it merely indicates a posture contrasting to "stands." However, sometimes it indicates qualities of far greater importance.

Proverbs 31:23 says, "Her husband is known in the gates, when he sits among the elders of the land." This is a common positive usage and implies a measure of respect and authority. In contrast, Psalm 1:1 reads, "Blessed is the man who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful." Here, sitting is shown in a negative usage. Matthew 8:11; 23:2; and Acts 23:3 all show that "sit" indicates a position of prominence, authority, and influence for good or evil. One in this position is influential enough to teach, persuade, guide, or force another to follow, imitate, or submit.

This description of the Great Harlot "sitting" in Revelation 17 opens clues to help identify her among the nations: First, even as a person sits on a horse's back and influences it to go this way or that, walk, or run, the Woman teaches, guides, or coerces many nations, perhaps worldwide, to do her bidding.

Since the Beast is clearly an awesome, frightful entity, this fact suggests that her powers are vast. Adding to this evidence of strength, the Beast is described as consisting of peoples, multitudes, nations, and tongues. The Beast is no pushover, yet at this time in the prophecy, the Woman is in control. Only the modern nations of Israel in the entire world possesses this combination of strength to control something as ferocious as the Beast. The Bible's description of the Beast having the strongest parts of several vicious, carnivorous animals adds to John's amazement over the Woman.

She is never described in any way as similar to the Beast. The Bible always depicts her as one unit. Because of this contrast between the Woman and the Beast, it is distinctly possible that God wants us to understand that the Woman in this end-time prophecy is one people, as contrasted to the Beast, which consists of many diverse, unrelated peoples.

Feeding this thought into present circumstances, God is describing all the nations of Israel in intimate association with the Beast. The world does not conceive Israel in this manner, but God does. It is an association of support, strong influence, and even control. Consider how entwined the nations of Israel are with Europe through political, trade, and military agreements. As the history of the last two centuries prove, the Joseph tribes—America and the United Kingdom—in particular, are the clearest end-time realization of the Woman.

Notice how God specifically mentions the tribe of Joseph in prophecies written in the last decades before Israel fell to Assyria in 721-718 BC:

[Woe to you] who lie on beds of ivory, stretch out on your couches, eat lambs from the flock and calves from the midst of the stall; who chant to the sound of stringed instruments, and invent for yourselves musical instruments like David; who drink wine from bowls, and anoint yourselves with the best ointments, but are not grieved for the affliction of Joseph. (Amos 6:4-6)

Why single out Joseph, even though all of the ten northern tribes were about to fall? Because "Joseph" is used here to represent the entire house of Israel just as "Jerusalem" is used to represent the entire house of Judah. Ephraim and Manasseh were the leading and strongest tribes just before Israel fell, even as they are today. Judah was the leading and strongest tribe in the south, and today, though small, it is again fairly strong and, interestingly, located to the south of the bulk of Ephraim and Manasseh.

In Amos 5:15, God adds, "Hate evil, love good; establish justice in the gate. It may be that the LORD God of hosts will be gracious to the remnant of Joseph." God may intend these prophecies for all of Israel, but He singles Joseph out because it was the leading tribe politically, economically, and militarily. Interesting, too, is the fact that most of the end-time church resides in Joseph.

Amos 6:1 adds yet another characteristic of Israel that helps identify her by revealing what some of her citizens were saying: "Woe to you who are at ease in Zion, and trust in Mount Samaria, notable persons in the chief nation, to whom the house of Israel comes!" In modern language, God is saying that the average, reasonably well-off Israelite boasted, "Look at the other nations. None are greater than we are." This arrogance echoed what their leaders, the notable persons, said. This boast was probably true, but beneath it, the cancer of their immorality and false spirituality was eating away at their vitals, and God would soon bring this powerful nation down. Amos paints a picture of a people so self-absorbed with pleasure, so self-confident in their power, that they feel free to indulge themselves, ignoring the fact that the entire nation is, in reality, walking on eggshells in every vital area of well-being.

Amos and Hosea, both prophets to the northern kingdom, were contemporaries during the reigns of Uzziah in Judah and Jeroboam II in Israel. Amos began preaching before Hosea, but Hosea preached for a longer time, ending his ministry just a few years before the northern tribes fell to Assyria. In Hosea, "Ephraim" appears 37 times, using it the same way Amos uses "Joseph." Sometimes, it is clear that God means all ten northern tribes, but at other times, He means Ephraim alone. Hosea 10:11 is typical: "Ephraim is a trained heifer that loves to thresh grain; but I harnessed her fair neck, I will make Ephraim pull a plow. Judah shall plow; Jacob shall break his clods." He means all of Israel here, but "Ephraim," the leading tribe's name, is used.

It is Israel, primarily the Joseph tribes, to which the Beast is currently submitting, but the time is coming when events will take a stunning turn, as Revelation 17:16-17 shows.

John W. Ritenbaugh
The Beast and Babylon (Part Eight): God, Israel, and the Bible

Revelation 17:3

What is added in this verse is that the woman is riding the beast (Revelation 13:1-4). This is a position of control, much like the rider of a horse, and this woman is identified as "MYSTERY, BABYLON THE GREAT." For her to be riding the beast, there must be at least some relationship between the two, because after all, this beast is pretty wild. In fact, each—the woman and the beast—is part of the same general system—the Babylonish system. Remember, Babylon became a worldwide, anti-God system. The Greek word for this is cosmos, meaning an orderly system that is against God. Both the woman and the beast are part of that same system, but they are obviously separate and different, yet having a relationship within the system.

God clearly reveals two distinctly different aspects, applications, or approaches within the Babylonish system, and the woman and the beast represent these. The beast is depicted in Revelation 13:2 as consisting of the strongest parts of a leopard, a bear, and a lion. Each of these beasts is unarguably wild, and each one, on its own, is a very powerful animal that a woman on her own would be no match for.

A human approach to life and its events would certainly be different than a bestial approach, and this "human" way is represented by the woman. We see in Revelation 17 that the woman, who would appear on the surface to be the weaker, is riding the beast—the seemingly super-powerful beast. She, at the point of time in which the prophecy is shown here, is superior, greater, more powerful and influential than the beast.

John W. Ritenbaugh
Where Is the Beast? (Part Four)

Revelation 18:16-19

Verses 16-19 show the political figures, merchants, and transportation industry figures weeping because, when the Harlot falls, no one is left to buy or, as we say today, consume, what they produce from afar. They weep because their power, too, has crumbled, and their hopes for even greater wealth have been dashed in her destruction.

John W. Ritenbaugh
The Beast and Babylon (Part Eight): God, Israel, and the Bible


 




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