Our Enemy As Foretold In The Prophecy Of St. John The Divine

By Apostolos Makrakis

Delivered in the City of Athens on July 3, 1866

It was the purpose of last Sunday’s address to demonstrate who the enemy is against whom we must wage war. By comparing history with the prophecy of Daniel we discovered that our enemy is a criminal condemned to death by the “Ancient of days,” and that the time of the execution of that judicial decision is drawing near. This divine decision is the only possible and true solution of the Eastern Question. We concluded the last speech by proving that this issue can be resolved neither in a Russian, nor a British, nor a French, nor a diplomatic, nor a Masonic manner, for their mentality concerning this matter have nothing in common with the vision of the prophet. The Eastern Question shall be resolved as quickly as possible in a Greek manner, because the Greek way and the prophetic way are one and same. We proved that this is so in the last speech by means of the prophecy of Daniel. Today we shall point out this very same fact by means of the Revelation of St. John the Divine. If time permits, we shall also make reference to the prophecy of St. Paul who was “lifted to the third heaven.”

In the tenth chapter of the sacred Book of Revelation, he (i.e. St. John) who foresaw the things to come and was initiated into the divine mystery beholds a mighty angel descending from heaven. This angel is clothed in a cloud; he has a rainbow upon his head. His face glows like the sun; his feet are as pillars of fire, and he holds a little book open in his hand. He sets his one foot upon the sea, and shouts out loud just as a lion roars. After the shout of the angel, the seven thunders raised their voices. And while St. John is about to record what was said, he hears a voice from heaven saying: “Seal up those things which the seven thunders uttered, and write them not.” Then that wonderful angel raises his hand to heaven, and swears by Him that lives forever and ever, who created heaven and earth, that there will be time no longer. But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as He has declared to His servants, the prophets.

After this, a voice from heaven directs St. John to approach and to ask the angel for the small opened book. He draws near and does ask for it. The angel says to him: “Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” St. John took the book, ate it, and in his mouth he tasted the sweet­ness of honey; but in his belly he sensed a great bitterness. Then the angel says to him: “Thou must prophesy again before many peoples, and nations, and tongues, and kings.” These are the things that the tenth chapter of the sacred Book of Revelation contains. Let us now consider the seal of the words uttered by the seven thunders and the small open book.

Christ changed the names of the sons of Zebedee, James and John, to “sons of thunder,” thereby meaning that they were to be initiated into and teach the sublime mysteries of theology. Thus thunder here signifies an utterance of lofty knowledge. Now the sublime knowledge of the seven thunders is conveyed to the sons of thunder, as is St John the Divine. They are not permitted, however, to divulge that knowl­edge to the masses of the people. This is why the heavenly voice says: “Seal up these things which the seven thunders uttered, and write thein not.” In accordance with these things, St. Paul also teaches us saying that he was lifted to Paradise, and heard ineffable words which man is not permitted to speak. But then Christ too told Nicodemus: “If l have told you earthly things and you do not believe, how can you believe if I tell you heavenly things?” May we too, therefore, let be the knowledge of the thunders which is beyond our ken, while wisely turning our mind to the small open book.

The small book signifies a book such as is used to teach very young children. Thus we who spiritually are infants must first learn those things which the book of God contains – the small open book – i.e. the one which has knowledge comprehensible to us, and not mysterious and hidden knowledge such as that of the seven thunders. John takes in the knowledge of the small book, and tastes a sweetness in his mouth and a bitterness in his stomach. The sweetness of the mouth denotes the keen pleasure which one experiences when learning future things; Since, however, these things are sorrowful, as he learns about the desolation of the Church and that the saints are to be reduced to naught, for this reason he experiences much bitterness in his belly.

The angel’s statement “Thou must prophesy again before many peoples, and nations and tongues and kings” leads us to under­stand that the prophecy refers to that period in history when the one Roman Empire was broken up into many kingdoms. This was the epoch during which the ancient Roman civilization assumed a new form because of the invasion of the barbarians in the West and the appearance of Mohammed in the East. For until this period, the world knew only one sovereign, either a Nebuchadnezzar, or a Cyrus, or an Alexander, or an Augustus. Thereafter, however, there emerged the reign of the ten horns and the rule of that blasphemous and haughty horn, as we saw in the prophecy of Daniel. Since the time o{ the prophecy has been established, let us hear what St. John says later in the thirteenth chapter of Revelation:

“And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. And I saw one of his heads, as it were, wounded to death; and his deadly wound was healed and all the world wondered after the beast. And they worship­ped the dragon which gave power unto the beast: and they worship­ped the beast, saying, Who is like unto the beast? Who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them; and power was given him over all kindreds, and tongues, and nations. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.”

This beast of Revelation which is made up of the three beasts, viz. the leopard, the bear, and the lion, is identical with that haughty and blasphemous horn which Daniel saw on the fourth beast depicting the advent and the crimes of Mohammed. The identity is proven by the identity of the time and the identity of the deeds.

The horn which Daniel foresaw grows after the fall of the Roman rule and the rise of the many kingdoms within the great Roman Empire. This beast which St. John envisioned emerges out of the abyss during the same epoch, as is made dear by the angel who said, “Thou must prophesy again before many peoples, and nations, and tongues, and kings.” The horn prevails for a period and periods and still half a period, which is interpreted as one-thousand-two-hundred and sixty years. It was given to the beast to wage war for forty-two months, which means one-thousand two-hundred and sixty days understood in lieu of years. The number of the months of the beast is equal to three and a half-years, i.e. equal to the “period and periods and still half a period,” as is written in the Book of Revelation (Rev. 12:14).

The horn has a mouth, and it speaks great and blasphemous things. A mouth speaking great and blasphemous things was also given to the beast. The horn proposed to change the times and the law. The beast opened its mouth in blasphemy against God, to blas­pheme His name and His tabernacle, and those who dwell in heaven. The horn waged war against the saints and prevailed against them. It was given also to the beast to wage war against the saints and to overcome them. Thus from the identity of the epoch, the duration of the time, and the identity of the deeds cited, the identity of the horn with the beast is securely inferred. It is confirmed that both depict the anti-Christ Mohammed who perpetrated all evils prophesied concern­ing the horn and the beast.

Now why do prophets prophesy in a different manner about the same matter, even though essentially they say the same things? This is done first in order that the meaning of the prophecies may be accu­rately defined by means of a comparison. Second, in order that one prophecy may fill in things omitted by the other, for the nature of an object is not precisely delineated by means of one image. For example, the Acropolis of Athens is one. No artist or photographer, however, can render a just representation of it with one image alone. Rather, many artistic representations are employed, each of which depicts the Acropolis from a different perspective. Therefore, just as many and various images are made of the one Acropolis, which essentially depict the same object but differ as to the various perspectives, so too many and various prophecies were made concerning the same event. While the prophecies are in essential agreement, they have individual differences.

We must not only discover the similarities by means of a comparison, but also, the differences, in order that we may come to know the purpose of prophecy from various perspectives. Since we learned the similarities between the horn and the beast, let us now consider also the differences. The horn depicts the might and the arrogance of the reign of Mohammed, as well as the manner of Mohammedan worship. Mohammedan mosques have the so-called minaret which rises after the manner of a horn. In its center the minaret has a round structure and opening like a mouth, from which the caller to worship every day speaks the blasphemous words against God. This is why Daniel envisions in the horn the eyes of a man, and a mouth speaking great blasphemies. Thus the horn which Daniel saw depicts our enemy from the perspective of the minaret focusing upon the blasphemous and arrogant worship of the anti-Christ.

The beast which St. John envisioned, made up of three very wild beasts, depicts first the beastiality and wildness of the barbarous na­tions which have followed the anti-Christ. Then it alludes to the fact that the kingdom of Mohammed was comprised of the lands and peoples where the bear, the leopard, and the horn reigned. For accord­ing to the prophecy of Daniel, the lioness depicts the kingdom of the Assyrians and the Babylonians; the bear, that of the Persians; and the leopard that of the Macedonians. The beast which emerges from the sea has the feet of a bear, the body of a leopard, and the mouth of a lion. These symbols mean that Mohammed first subdued Persia and based himself upon the feet of the bear. He then subdued Alexandria and Syria and took over also the leopard. Thereafter Mohammed’s mouth prevailed as that of a lion, and he devoured the remaining peoples and nations, subduing the former and subjecting the latter to taxation.

The beast has seven heads because they belonged to the beasts of which it was in turn formed. The leopard had four heads, that of Egypt, that of Syria, that of Asia Minor, and that of Macedonia all of which are contained within the rule of Mohammed. The two beasts, the bear and the lioness, have one head each, which again Mohammed also contains. The heads thus become six in number to which, when the Arabic head is also added, we have the number of the seven heads of the beast. The beast also has ten horns. These horns represent the kingdoms which rose upon the fourth beast of the prophecy of Daniel and co-exist with the beast. This then is the mean­ing of the beast, of the heads, and of its horns.

The fact that one of the heads seems slain, but its wound is healed, and the world is amazed at the beast, signifies the great danger which the Ottoman Empire paradoxically escaped when the Sultan Beyazet was overwhelmingly overcome at Iconium by Tamerlanos. The Sultan himself was captured alive, while his soldiers were utterly wiped out. It was at that time that the head of the beast appeared to be slain, but the wound was healed. For a little later there arose a much more powerful Sultan, Mohammed II, with the result that the world stood in amazement saying: “Who is as mighty as the beast? Who can fight against it?” [1 Revelation 13:4] The beast, says St. John, is worshipped by all the people of earth whose names have not been written in the book of life of the Lamb which was slain from the foundation of the world. History relates that many Christians denied their faith and worshipped the dragon and the beast, some willingly, others, to escape torture. Such people even previously were but nominal Christians. This is why their names were not written in the book of life of the Lamb. We shall presently see that the prophecy of St. John, by portraying the enemy from many other perspectives, complements the prophecy of Daniel, and that by means of both prophecies we may come to know who our enemy is.

Let us forthwith ask, what will be the end of our enemy according to the prophecy of the Book of Revelation? The Book of Revelation responds to this question as follows: ”If any man have an ear, let him hear. He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the. faith of the saints.” [Revelation 13:9-10]. These words mean that our enemy shall inevitably receive the wages due for his wicked deeds. He led others into captivity, and he shall himself suffer captivity. He killed with the sword, and he shall himself be killed with the sword of divine justice. But the saints, i.e. the Orthodox people of the Lord, must have patience and faith – ­patience until the time of the rule of the beast passes away; faith in the truth and justice of God. We believe that God is both truthful and just. Being truthful, He always executes and does not falsify His own word. Being just, He never lets the criminal go unpunished nor allows us who have suffered wrong go without consolation and remain wronged forever. Did God say that the enemy’s rule shall prevail for a period and periods and half a period? This must come true, and we do see it being fulfilled.

The ”Ancient of days” from His glorious throne of justice condemn­ed the criminal enemy to death and gave his body to be burned. The decision of the righteous Judge shall be executed only and for all in the time and the manner which the law has ordained. This is why St. John foresees that after these things the beast and his accomplice, the false prophet, were apprehended and were both cast into the lake of fire. St. John foresees, as does Daniel, that every rule and power on earth is abolished, and that the saints rule with Christ for a thousand years.

With regard to the issue and the solution of the Eastern Question, the prophecy of St. John essentially agrees with that of Daniel. The issue of the Eastern Question according to both prophets is the un­godliness of the anti-Christ Mohammed and his injustice against the saints of God. Daniel foresaw that the blasphemous horn waged a war against the saints and overcame them. St. John envisioned the beast fighting the saints and conquering them. The horn speaks great blas­phemies; a mouth uttering blasphemies was given to the beast. The solution according to both prophets is the condemnation of the crimi­nal to death, the execution of the divine verdict in the time ordained, and the universal rule of the saints who are wronged. According to Daniel, the reign of the beasts and the horns is abolished, and the saints of the Most High take over the kingdom. According to St. John, the beast and the kings of the earth are slain by the sword of Him who is seated upon the white horse, and the saints reign with Christ for a thousand years. Daniel says that the body of the beast with the horns is given over to the burning fire. St. John says that the beast and the false prophet are cast into the lake of fire.

The prophecy of Daniel differs from that of St. John in the follow­ing respect: while the former depicts the brilliance and the glory of the Judge, the latter stresses the brilliance and the glory of the Executioner of the divine verdict. In the prophecy of Daniel, the “Ancient of days”, white-haired and in raiment as white as snow, seated upon a fiery throne, having thousands upon thousands of ministering angels and myriads attending Him, condemns the criminal and his accomplices to death. In the Revelation of St. John, the Logos of God is He who executes the will of the Father, as in written, “Behold I have come to do Thy will, my God.” Seated upon a white horse, He has eyes like a flame of fire, upon His head He has many diadems; upon His thigh there is written the name “King of kings· and Lord of lords; and out of His mouth there proceeds a sharp, two-edged sword. Followed by the heavenly hosts upon white horses, He captures. the beast and the false prophet and casts him into the lake of fire. The Logos of God also slays the kings of the earth and their armies, and gives their bodies to the fowl of the air.” [Revelation 19:15]

“And I saw,” St. John records in chapter 19, “heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called the Logos of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, King of kings and Lord of lords. And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.” [Revelation 19:11] With these words St. John the Divine describes the brilliance and the glory of Him who executes the divine verdict cited above; and it is in this manner that the great drama of the political scene shall be resolved: Let us then learn well the significance of the prophetic words: the white horse upon which sits He who is faithful and true, the King of kings and Lord of lords, is identical with the ass’ colt of Palm Sunday and signifies the people of the Orthodox Church. That heaven is said to open and the white horse comes out meant that God opens the door of heavenly mercy; that He forgives the sins of his people who, as is written, are made whiter than snow: “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.’‘ [Psalm 51:7]

Therefore, since the Greek nation has become white in the Baptism of the Holy Church; since it has as its head the Son and Logos of God and submits to Him alone, the beast and false prophet are captured. This means that the beastial nature of the disciples of Mohammed and the false doctrine of the Pope are exposed. Also, the kings of the earth are slain, signifying that their unlawful authority and power are abolished, once Christian jurisprudence and Christian Civilization are recognized by all. That He who is seated on the white horse wears many diadems and is called the King of kings and Lord of lords signifies the glory of the great Christian kingdom in Byzantium, and that all the nations of the earth shall be governed according to the just claims of Christ.

The sword proceeding out of the mouth signifies the word of God, and that the might of this kingdom does not consist in massive armies and fleets and deadly weapons, but rather, in the truth and the righteousness of God. This power of the sword slays the kings and their forces, thereby signifying that the force of justice abolishes the right of might. This divine power brings the armies of the earthly kings to naught, and the world thus assumes a wholly new form. The flesh of the kings and the armies and the horses become food for the fowls of the air, signifying that all expenditures for the preservation of armies and fleets and for the vainglory of kings and princes are to be used in the future to feed the poor and hungry people, and that hunger shall altogether vanish from earth. For the bodies of the slain kings are enough to feed everyone.

According, therefore, even to the prophecy of St. John the Divine, the Eastern Question is not only resolved in a Greek manner, but also by Greeks, i.e. by means of the ass’ colt of Palm Sunday and by means of the white horse which came out of opened heaven. The Eastern Question is thus resolved for the glory of God and not only for om joy and felicity, but for that also of all the nations of earth.

In closing this speech I ask you to remember always how the Eastern Question is deadlocked and how it is resolved. Make this matter known to others as widely as possible, while bearing in mind that God first makes His works known· and credible, and then also realizable, The whole Greek nation ·must recognize and believe that Heaven is open for it: that God accepts our metanoia (repentance) and conversion in order that He may purify us and make us whiter than snow according to what has been written: “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.” The next discourse will concern the identity of our enemy as revealed in the prophecy of St. Paul who, though living on earth, walked in Heaven.

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