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Bible verses about Beast, Relationship with Woman
(From Forerunner Commentary)

Lamentations 1:1-7

The symbol begins as a city. The city is obviously Jerusalem, and it is portrayed as a widow. Then Jerusalem is depicted as a princess whose friends have deceived her. Her lovers have rejected her, and she has become a slave. However, the symbol that represents the city is still female. It has gone from widow to princess.

In verse 3, Jerusalem next morphs into Judah the nation. Judah is clearly twice referenced as "she" in the middle of the verse. Jerusalem and Judah are then referenced as "Zion," and in verses 4, 5, and 6, is again referred to as "her." In verse 6, Jerusalem becomes the daughter of Zion, whose beauty has faded and is counterpoised with male princes who are of no help to her. In verse 7, we return full circle to Jerusalem, and again it is referenced as "her" five times, and as "she" once. Clearly, a woman symbolizes a city, and the city, its nation.

Each one of these female symbols is depicting the same thing—Jerusalem and Judah—but from slightly different perspectives. But within the context, it is not depicting a church. Is there any parallel with the church here in Lamentations? Yes, but it is indirect, and at best vague and secondary. Israel is never referred to as a church in the Old Testament. Why? Because there was no church. It is not until the New Testament that the Bible suggests that a woman symbolizes a church, and that symbol is restricted to the "Israel of God" (Galatians 6:16), which is important in reference to Revelation 17. Thus, when we understand Revelation 17, Babylon (the great woman, the harlot) cannot be the church under any circumstance.

John W. Ritenbaugh
Where Is the Beast? (Part 4)


 

Daniel 7:7-8

This prophecy expands and fills in details of the image in Daniel 2. The "huge iron teeth" and the beast's actions link it inextricably to the legs and feet of Nebuchadnezzar's image. Whereas the legs, feet, and toes suggest a continuous progression and dominance on the world scene, Daniel 7 shows that Rome would rise and fall in successive kingdoms and empires, represented by the horns, until the last days.

Of course, the little horn introduces a new entity to this empire. Suffice it to say that it represents the false church guiding and controlling this brutal beast (cf. Revelation 13:11-18). The Bible shows this false church, among other things, speaking against God, persecuting the saints, being given power "for a time and times and half a time" and being destroyed forever by the power of God.

"The ten horns are ten kings who shall arise from this kingdom," writes Daniel (7:24), or as Herbert W. Armstrong said, they are ten successive resurrections of the Roman Empire. The little horn, the false church, supplants the first three of these, the Vandals, the Heruli and the Ostrogoths, Germanic invaders who successfully overthrew Rome and established their own short-lived empires between AD 429 and 554.

The final seven horns (called "seven mountains," in reference to kingdoms, and "seven heads," in reference to kings, in Revelation 17:9-10) are controlled by the false Roman church. In AD 554 Emperor Justinian, ruling the eastern half of the empire from Constantinople, restored the Empire in the west and recognized the supremacy of the Pope. Justinian fulfills the fourth horn and the first of the seven heads of the beast upon which "the Mother of Harlots" rides (verses 3-5). Later, Charlemagne, king of the Franks (800); Otto the Great (962); Charles V of the Hapsburg dynasty (1520) and Napoleon (1805) were all crowned emperors of Rome by the Pope, and fulfill the fifth through eighth horns and second through fifth heads. Garibaldi and Mussolini, dictators of Italy between 1870 and 1945, received papal approval to re-establish the Roman Empire, and were later joined by Adolf Hitler in this pursuit. They combine to represent the ninth horn and sixth head.

The last horn, the last head and the ten toes are yet future, the final resurrection of the Roman Empire, the terrifying and brutal Beast power soon to arise upon the earth. Some of the details of this final revival are found in Revelation 17.

1) It will be brief (Revelation 17:10, 12), not much longer than the three-and-a-half years of the Great Tribulation (Revelation 11:2; 12:14).

2) This last revival is made up of another ten horns, or ten kings, who give their power to a dictator known as the Beast (Revelation 17:12-13).

3) The ten kings and the Beast use the Woman as long as she is necessary to their plans, then they destroy her in their brutal hate (Revelation 17:16).

4) One of their main purposes is to "make war with the Lamb [Christ]," but they will be destroyed in His wrath at His Second Coming (Revelation 17:14; 19:11-21).

As the colossal image of Daniel 2 had two legs and two feet, the Roman Empire had two divisions, whether they were Rome and her provinces in its earlier period or a Western Empire with its capital in Rome and an Eastern Empire governed from Constantinople. The final resurrection, we assume, will have its ten toes split between the latter division, west and east. We do not know, however, if these are ten presently recognizable nations, or if they are ten major ethnic groups that cross national boundaries yet will have some autonomy.

Nevertheless, it is most likely that the ten nations will inhabit the areas formerly ruled by the Roman Empire and its subsequent revivals. It is a vast region. At its height Rome ruled from England and Spain in the west to northern Mesopotamia in the east to North Africa in the south. However, because of Daniel's prophecies regarding the King of the North, the "last gasp" of Rome will probably be centered in Europe, the bastion of Roman culture, law, and heritage.

Richard T. Ritenbaugh
Nebuchadnezzar's Image (Part Four): Iron and Clay


 

Revelation 13:11-15

This male (not female) religious personage actively promotes worship of the Beast and does miracles in the context of religion to deceive people. Nothing in Revelation 17 and 18 shows the Woman doing miracles of any kind. In fact, these chapters contain no religious context at all, with the exception that she is revealed to be responsible for killing the saints.

In Revelation 17, the Woman is controlling the Beast, not bringing about its worship. She and the Beast are, in fact, antagonists competing against each other. Furthermore, she is heavily involved in politics (influencing kings), manufacturing, shipping, craftsmanship, and merchandising. There is no mention of anything similar in reference to the two-horned lamb.

The Woman indeed has a relationship with the Beast, but she is not part of the politics, economics, religion, or military of the Beast. She and the Beast are separate entities, even though both are part of the overall Babylonish system. The Catholic Church has always been part of the Beast, influencing it from within. Conversely, the Woman is portrayed as an external influence, competing with, riding, and at some point exercising control of the Beast.

John W. Ritenbaugh
The Beast and Babylon (Part Five): The Great Harlot


 

Revelation 17:1-7

For her to be riding the Beast, there must be some relationship between the two. In fact, each, the Woman and the Beast, are part of the same general system, the Babylonish system. However, right up front - because one is depicted as a woman and the other as a beast - God is indicating two distinctly different sets of characteristics, personalities, or approaches within the system.

As depicted in Revelation 13:2, the Beast consists of the strongest parts of a leopard, bear, and lion. Unarguably, these three animals are vicious, wild beasts, and each is a very powerful animal that a woman on her own would ordinarily be no match for.

Obviously, a human woman would approach life and its events differently than an animal. Yet, the Woman is riding the seemingly super-powerful Beast. She, at this juncture in the prophecy, is the one in the position of strength and therefore is superior, greater, more powerful, and more influential than the Beast.

John W. Ritenbaugh
The Beast and Babylon (Part Three): Who Is the Woman?


 

Revelation 17:1-15

These verses show the Woman, the harlot, sitting upon many waters, the Beast, and seven mountains (a mountain is a biblical symbol of a nation), and in verse 15 the waters of which the Beast consists are defined as peoples, multitudes, nations, and tongues. In such a context, sitting is the Bible's symbol of authority, having power over. It is as though she gives orders and is served.

This description conveys two characteristics: First, the scope of her influence is wide-ranging, over many nations. Second, the Beast consists of peoples, multitudes, nations, and tongues. The Woman, however, is not described in that manner; she is depicted as one unit. Therefore, a distinct possibility is that God sees the Woman in this end-time prophecy as one powerful and influential people, as contrasted to the Beast, which consists of many diverse peoples who, at first, cannot combine and coordinate their strengths to counterbalance and perhaps overcome the more united Woman.

John W. Ritenbaugh
The Beast and Babylon (Part Five): The Great Harlot


 

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 17:4

The elegant clothing, jewelry, and precious metals illustrate her wealth. It is a wealth as among nations, not merely a church. As a group, the Israelitish people, the descendants of Abraham, Isaac, and Jacob, grew to control around 60% of the world's wealth at the height of their prosperity.

Nobody else on earth is in the position to influence, persuade, and guide as Israel is. Through the misuse of these gifts, Israel has risen to worldly greatness in terms of evil too. Despite its material greatness, it is unfortunately also spiritually great in its immorality, great in its confusion, great in its deviance from responsibility, great in its polluted influence—so great in its power only it can hold the Beast in check and make it do its bidding until God's time comes.

In recent history, Israel—represented primarily by the Joseph tribes—has brushed the world aside politically and economically. No other nation of people on earth today fits the characteristics given in Revelation 17 and 18.

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


 

Revelation 17:9-11

These verses set the beginning of the time element of this prophecy. The Woman sits on seven mountains. A mountain symbolizes a larger nation, as Isaiah 2:2 shows: "Now it shall come to pass in the latter days that the mountain of the Lord's house shall be established on the top of the mountains, and shall be exalted above the hills [smaller nations]; and all nations shall flow to it." The number seven, combined with the symbol "mountains"—signifying "kings" or "kingdoms" as verses 9 and 10 show—indicates a perfect or complete sequence of seven kings.

We understand that the seven mountains are the last seven revivals of the Roman Empire. The Woman is shown riding the Beast during the days of the sixth revival in the sequence of seven (verse 10). Did she begin her ride during the sixth revival or has she been riding the entire time? Nothing in the prophecy directly suggests she was riding them any time before the prophecy itself indicates.

The prophecy is only showing the end-time Beast has seven forebears, the seven revivals of the Roman Empire. Verse 11 states, "The beast that was, and is not, is himself also the eight, and is of the seven." This indicates the end-time Beast stands on its own but has its roots in the previous seven. The Woman will clearly ride the eighth Beast that is of the seven for a time.

Herbert Armstrong appears to have been correct in teaching that the sixth revival and king began with Garibaldi in Italy and continued through the rise and fall of Mussolini and Hitler. That revival ended with the defeat of the Axis powers in Europe in 1945. We are living in the very weak and brief period of the seventh revival of the Beast.

John W. Ritenbaugh
The Beast and Babylon (Part Three): Who Is the Woman?


 

Revelation 17:16-17

These verses contain an astonishing statement of God's unseen influence in earthly events and how personally involved He is in what is planned for these end times. God motivates both the destruction of the harlot by her fellow conspirators and the very drives for the union of nations into the Beast. He is working this very moment as men conspire to bring this to pass!

How could it be otherwise? If God makes prophecies about what He will do, He had better have the power to bring them to pass. He does this by influencing the thinking of those He has put into positions to fulfill them.

John W. Ritenbaugh
The Sovereignty of God and Human Responsibility: Part Eleven


 

Revelation 17:16

The woman and the beast represent political power with somewhat diverse and competing application of the same Babylonish system. The competition, according to this principle in Mark 3:24-26, will eventually escalate into war between them. Each is competing for world domination, and just as surely as Satan's house cannot stand, the Babylonish system cannot stand.

We see where the competition will go between these two. At the beginning of Revelation 17, the woman is sitting on the beast, but by the end, the woman has been gobbled up by the super-powerful beast. It does not happen until God puts it into the heart of the kings, who make up the beast, to do so. We can begin to see that up until that point, God is intervening on the behalf of the woman who would seem to be weaker than this wild beast, but she is actually controlling it much of the time.

Competition may appear on the surface to be good, producing better quality and better value, but it ultimately destroys. That is God's point. It ultimately destroys.

John W. Ritenbaugh
Where Is the Beast? (Part 4)


 

Revelation 17:16-17

Within the practical realities of international political, economic, and military affairs, the Beast may be resentful and unwilling to do as the Woman directs. As a wild animal would, it will undoubtedly buck and resist, but until God is ready, it ends up most of the time doing what the Woman wants. The Beast submits to the Woman because she possesses power greater in certain areas than the Beast, a power the Beast resents, envies, and plots to have for itself.

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


 

Revelation 18:1-3

Revelation 18 is not describing a church, but a city/nation involved in massive, worldwide merchandising, shipping, and manufacturing. It is a prophetic picture of globalism. What church has sufficient economic power that, when it ceases to exist, worldwide trade quickly comes to a grinding halt, throwing hardheaded businessmen into a panic? Except possibly as an investor, the Catholic Church has never been involved in manufacturing. Revelation 18 provides no information whatsoever tying the Woman riding the Beast to religion.

John W. Ritenbaugh
The Beast and Babylon (Part Five): The Great Harlot


 

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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