End Times Prophecy (Eschatology) Prophetic
Symbols: Revelation 17 (Part 3)
Symbols: Revelation 17 (Part 1)
Symbols: Revelation 17 (Part 2)
Symbols: Revelation 17 (Part 3)
Symbols: Revelation 17 (Part 4)
Symbols: Revelation 17 (Part 5)
Symbols: Revelation 17 (Part 6)
Now that we have established that the title
"son of perdition" is a title that applies to the antichrist even as he is described
in Revelation 13, this phrase "son of perdition" will also further corroborate
that the Roman angelic prince is the beast who is released out of the bottomless
As we have noted from Revelation 9:11, the angelic king who ascends
out of the bottomless pit is called by the name Abaddon or Apollyon, which mean
destruction or destroyer. First of all, notice how many times that the antichrist
is associated with destruction in Daniel 7, 8, and 11. Twice in Daniel 8:24 the
antichrist is said to destroy. A similar statement is also made concerning the
antichrist destroying in Daniel 8:25. And Daniel 11:44 states that the antichrist
will destroy with great fury. So, the connection of the activities of the antichrist
with an angelic king known as Destroyer are quite apparent from Daniel.
But the association is much clearer than that. Not only does the word Apollyon
(Apolluon in the Greek) mean destroyer, but the word "perdition" in the phrase
"son of perdition" is very closely related to Apolluon. In the Greek, the phrase
"son of perdition" reads "son of apoleia." Apoleia (Strong's No. 684) means "destroying"
or "utter destruction" in the Greek.
And not only does the title "son
of apoleia" associate the antichrist with the angelic king Apolluon in terms of
vocabulary and terminology, but the usage of this phrase "son of perdition" is
also very informative. This phrase "son of perdition" is only used one other time
John 17:12 While I was with them in the world,
I kept them in thy name: those that thou gavest me I have kept, and none of them
is lost, but the son of perdition; that the scripture might be fulfilled.
Here in John 17:12, Jesus speaks of Judas (who would betray him) as
the son of perdition. Now, why are only Judas and the antichrist referred to using
the title son of perdition? The answer is that these two men have something in
common, which is very peculiar and which scripture does not associate with anyone
Luke 22:3 Then entered Satan into Judas surnamed
Iscariot, being of the number of the twelve.
John 13:2 And supper
being ended, the devil having now put into the heart of Judas Iscariot,
Simon's son, to betray him...26 Jesus answered, He it is, to whom I shall give
a sop, when I have dipped it. And when he had dipped the sop, he gave it to
Judas Iscariot, the son of Simon. 27 And after the sop Satan entered into
him. Then said Jesus unto him, That thou doest, do quickly.
was referred to as the son of perdition because Satan entered into him. But, as
we have stated earlier, "Satan" is merely a Greek and Aramaic term meaning "adversary."
So, what John 13 and Luke 22 are depicting is that Judas became possessed by one
of the adversarial spirits. While it is possible that Judas was possessed by the
chief adversary, this description (from Luke 22 and John 13) does not require
that this was the case. We must remember from Matthew 12:26 and Mark 3:23 that
as Jesus used the term, "Satan" referred to more than one being.
12:26 And if Satan cast out Satan, he is divided against himself; how
shall then his kingdom stand?
Mark 3:23 And he called them unto
him, and said unto them in parables, How can Satan cast out Satan?
As we will further corroborate, at this point we would suggest that the application
of the peculiar term "son of perdition" implies that Judas and the antichrist
will be possessed by the same angelic being. And from the fact that the word perdition
in the Greek is the world apoleia, which means destruction, we would suggest that
the phrase "son of apoleia" implies that Judas was and the antichrist will be
possessed by the angelic king known as Apollyon, or Apolluon in the Greek, who
in the time of the end will ascend out of the bottomless pit. If Judas was possessed
by Apolluon, then Apolluon was around in the first century at the time of Jesus
Christ. And since Apolluon is an angelic king, if this angelic king was around
in the first century at the time of Jesus Christ, then Apolluon would be the Roman
angelic prince who was currently ruling the world at that time, as described by
Jesus in the following three passages from John.
John 12:31 Now
is the judgment of this world: now shall the prince of this world be cast
John 14:30 Hereafter I will not talk much with you: for
the prince of this world cometh, and hath nothing in me.
16:11 Of judgment, because the prince of this world is judged.
Now, the phrase "prince of this world" is identical in the Greek in all three
of these passages from John. So, we should conclude that it is the same angelic
prince that Jesus has in view in all three statements. Notice that in John 12:31
Jesus declares that the prince of this world is cast out "now." But what does
the phrase "cast out" refer to?
Does it refer to an angel being put
into the bottomless pit? Or does it simply refer to an angel being cast down out
of heaven to earth? To answer this, Revelation 12 describes a war in heaven in
which Satan, the adversary, is cast out. The word for cast out that we find in
John 12:31 is the Greek word "ekballo" (Strong's No. 1544). Ekballo is a compound
word derived from two other Greek words, "ek" (Strong's No. 1537), which generally
means "out of" and "ballo" (Strong's No. 906), which means "to throw" and is translated
"cast" 86 out of the 125 times it occurs in the New Testament. In John 12:31,
Jesus says that the prince of this world is cast out using the work "ekballo."
In Revelation 12, the devil is said to be cast out three times (v. 9 and 13) using
the related root word "ballo."
Revelation 12:7 And there was
war in heaven: Michael and his angels fought against the dragon; and the dragon
fought and his angels, 8 And prevailed not; neither was their place found any
more in heaven. 9 And the great dragon was cast out, that old serpent,
called the Devil, and Satan, which deceiveth the whole world: he was cast out
into the earth, and his angels were cast out with him...12 Therefore rejoice,
ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth
and of the sea! for the devil is come down unto you, having great wrath,
because he knoweth that he hath but a short time. 13 And when the dragon
saw that he was cast unto the earth, he persecuted the woman which brought
forth the man child. 14 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.
From Revelation 12:7, we see that the devil is cast out. And verses 8, 11,
and 12 tell us plainly what that means. Verse 8 tells us that after losing the
war in heaven, the devil and his angels no longer find their place in heaven.
So we know that being cast out refers to being cast out of heaven. And from verses
11 and 12 we see that being cast out of heaven means that the devil has been cast
down to the earth. So, even though the devil has been cast out of heaven into
the earth, he has not been imprisoned in the bottomless pit but allowed to persecute
the people of God for three and a half years. In fact, Revelation 20:1-3 records
that he is not placed in the bottomless pit until after the three and a half years
have ended and the Millennial reign of Christ begins.
What is significant
about this comparison of John 12:31 and Revelation 12 is that in Revelation 12
we see that "Satan" is still in heaven right up until the final three and a half
years before the Millennial reign and only then is he cast out down to the earth.
On the other hand, in John 12:31, Jesus twice uses the Greek word "nun" (Strong's
No. 3568.) "Nun" means "at this time, the present, now." So, in John 12:31, Jesus
is unequivocally saying that the prince of this world was about to be cast down
in the immediate present.
But how can the devil be cast out of heaven
right before the crucifixion of Christ Jesus and at the same time remain in heaven
to be cast out just three and a half years before the second coming of Christ
Jesus to rule for a 1000 years?
The answer is simple. There is more
than one Satan, more than one angelic adversary. At the time Jesus spoke those
words in John, one of those angelic adversaries was about to be cast down from
heaven to the earth. And that angelic adversary who was cast down at that time
was described by Jesus as "the prince of this world," which would make him the
prince over the Romans, in the same way that the prince of the Persians and the
prince of the Greeks were referred to in Daniel 10 during the respective reign
of those empires.
And notice also that in Revelation 12, when Satan
is cast down, he immediately begins to vigorously persecute the people of God.
Well, what happened in Rome after the death and resurrection of Jesus Christ?
The Church (which was both Jew and Gentile) and even the unbelieving Jews were
"For 250 years it was a martyrs' church; the persecutions
were fueled by the refusal of Christians to worship the state and the Roman emperor.
There were persecutions under Nero (AD 54-AD 68), Domitian (AD 81-AD
96), Trajan (AD 98-AD 117) and the other Antonines (138-161), Maximin
(308-13), Decius (249-51), Valerian (253-60), and Diocletian
(284-305) and Galerius (305-10); Decius ordered the first official persecution
in 250. In 313, Constantine I and Licinius announced toleration of Christianity
in the Edict of Milan." - encyclopedia.com
Not only was persecution
almost a constant element in the Christian life during the first three centuries
after Jesus' ascension, but in the midst of these very same chapters of John,
Jesus himself predicted that it would happen to the disciples.
15:20 Remember the word that I said unto you, The servant is not greater than
his lord. If they have persecuted me, they will also persecute you; if
they have kept my saying, they will keep yours also.
A woman when she is in travail hath sorrow, because her hour is come: but
as soon as she is delivered of the child, she remembereth no more the anguish,
for joy that a man is born into the world...33 These things I have spoken
unto you, that in me ye might have peace. In the world ye shall have tribulation:
but be of good cheer; I have overcome the world.
Just as Revelation
12 depicts the devil persecuting the woman who gave birth to the child, which
was destined to rule the world, in John 16, Jesus refers to his coming removal
from the world by way of his death, resurrection, and ascension into heaven as
a woman in the pain of child birth. Then Jesus goes on to state that the disciples
will have tribulation in this world.
And as we saw earlier, in John
14, Jesus declared that the same prince of this world who was about to be cast
out of heaven is also about to come.
John 14:30 Hereafter I will
not talk much with you: for the prince of this world cometh, and hath nothing
in me. 31 But that the world may know that I love the Father; and as the Father
gave me commandment, even so I do. Arise, let us go hence.
here refers to the prince of this world coming and having nothing in him, he is
referring back to a previous statement that he had already made earlier in John.
In saying that "the prince of this world" has nothing in him, Jesus is referring
to his approaching death.
John 10:17 Therefore doth my Father
love me, because I lay down my life, that I might take it again. 18 No man
taketh it from me, but I lay it down of myself. I have power to lay it down,
and I have power to take it again. This commandment have I received of my Father.
Here in John 10, Jesus tells us plainly what command he is referring to in
John 14:31 when he says, "as the Father gave me commandment, even so I do." Jesus
is referring to the Father's command for him to lay down his life. Likewise, in
John 10, Jesus made it plain that when he died, it would not be because he was
overpowered by anyone. Instead, he laid down his life of his own accord. And this
is precisely what Jesus is referring to in John 14, when he says, "the prince
of this world cometh, and hath nothing in me." Jesus' intention is to reassert
that the prince of this world who was cast out of heaven in John 12, was coming
to kill him, but that this angelic prince did not have any power over Jesus since
it was Jesus who laid down his life of his own accord.
And as we have
already stated earlier in our study, Paul also records that it was the angelic
princes of this world who orchestrated Jesus' crucifixion.
2:6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom
of this world, nor of the princes of this world, that come to nought: 7
But we speak the wisdom of God in a mystery, even the hidden wisdom, which
God ordained before the world unto our glory: 8 Which none of the princes
of this world knew: for had they known it, they would not have crucified
the Lord of glory.
Now that we know that when Jesus said "the prince
of this world cometh and he has nothing in me," he was referring to the angelic
prince who was at that time (John 12) cast out of heaven and who was coming to
orchestrate the crucifixion, we understand also that it was this very same angelic
prince who entered into Judas in Luke 22 and John 13. His entering into Judas
was part of the way in which he orchestrated the crucifixion of Jesus Christ,
as John 13:2 clearly records.
Luke 22:3 Then entered Satan
into Judas surnamed Iscariot, being of the number of the twelve.
John 13:2 And supper being ended, the devil having now put into the
heart of Judas Iscariot, Simon's son, to betray him...26 Jesus answered,
He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped
the sop, he gave it to Judas Iscariot, the son of Simon. 27 And after
the sop Satan entered into him. Then said Jesus unto him, That thou doest,
do quickly...30 He then having received the sop went immediately out: and
it was night.
In fact, when Jesus says in John 14 that "the prince of
this world cometh" he is referring to the fact that his time to talk with the
disciples was short because Judas, whom Satan had entered into, was coming with
the mob and the guards to arrest Jesus and have him crucified.
we see here is a pattern. In John 12, an angelic prince is cast out of heaven
to the earth but not yet locked up in the bottomless pit. He enters into Judas
and orchestrates the betrayal and then comes to get Jesus through the arrest and
take him away to the crucifixion. Then after the resurrection and ascension of
Christ Jesus, the persecution of both the Jews and the Christians begins with
a vengeance and continues for nearly three hundred years until the persecutions
end during the reign of Constantine.
Then, in Revelation 12, we see
another adversarial spirit cast down out of heaven and he is not locked in the
bottomless pit at that time either, but is allowed to persecute the people of
God for three and a half years. However, unlike the Roman prince who was able
to orchestrate the persecution of the people of God for centuries, this angelic
adversary of Revelation 12 is filled with "great wrath, because he knoweth that
he hath but a short time" (three and a half years to be exact.)
somewhere in between that time, the Roman angelic prince who was cast out of heaven
in John 12, whose name (or title) is Destroyer (Apollyon), who entered into Judas
(the son of apoleia/destruction), who persecuted the people of God for hundreds
of years, and whose people destroyed Jerusalem and the Temple (Daniel 9:26) was
put down in the bottomless pit where he awaits his release during the final three
and a half years before the Millennial reign of Christ. At that time he will be
released and will enter into the antichrist (son of apoleia/destruction) and will
work with the other angelic adversary who at that time will be cast out of heaven
according to Revelation 12.
This animated sequence
illustrates how the term
can focus in on
1 of 3 distinct aspects
of the same overall entity.
The seven-headed empire system
2.) The revived head
3.) The 8th king who becomes head of both.
Historic Map Series
7 Heads of