The Holy Spirit sent a very special message through the Apostle John.  His Gospel, based on Passover, introduces Christ as the sacrificial Lamb and as deity, equal in ever way with God the Father.  John also wrote the book of Revelation.  It is based on Rosh Hashana, and shows the glorified Christ functioning as High Priest during the days of Awe.  Between these two magnificent books lie John’s three small epistles, each carrying it’s own special and unique message.  Four times, 1st and 2nd John introduce the Antichrist by name.  Taken in order, these five books – the Gospel of John, the epistles of 1st, 2nd and 3rd John and Revelation – present a flesh-and-blood picture of Christ’s opposite, the Antichrist.  They present him in type, personality, philosophy and theology.  Together, they bring a depth and detail to the Antichrist’s story that is found nowhere else in scripture.  The structural synchronicity between John and Revelation is breathtaking.  Chapter by chapter, the two books follow a similar systematic course, as they cover a series of topics related to redemption and judgment as revealed in part 1 of this article (link below).


In both books, chapter 6 introduces the Antichrist in the context, first of Christ’s atoning blood and later, as his worldwide ministry fully unfolds.  Judas Iscariot, a type of the Antichrist, is introduced in the miracle of the feeding of the 5,000.  In Revelation, he is fulfilled as the man who “… rides forth, conquering and to conquer.”  Both books also feature their respective views of the Antichrist in chapter 12.  In John, he appears in type as Judas the betrayer, revealing his true philosophy.  In Revelation, he is seen as the incarnation of the ancient dragon.  In John chapter 13, Judas is shown actually performing the act of betrayal.  He is indwelt by Satan.  In Revelation 13, he rises to his full power over all the earth.  In John chapter 17, Judas is referred to as the “… son of perdition” (verse 12).  In Revelation 17, the Antichrist is seen going “… into perdition” (verse 11).  Notice the close proximity of the verses which use the term “perdition” – verse 12 in John and verse 11 in Revelation.  Finally, in John 18, Judas leads Temple officials to the garden where they arrest Jesus.  His sacrifice is inexorably secured by this act.  Christ’s first coming is concluded in this sacrifice.  The Messiah is rejected while the world system begins a pattern of rising power.  Revelation 18, however, displays the complete reversal of this archetype.  Here, the global system of controlled economies through dictatorship is totally overthrown in a series of actions that culminates in Christ’s second coming.  In each of the two books, the would-be kingdom of Satan and the Antichrist are displayed four times.  During Christ’s first coming, they seem victorious; at his second coming, they are utterly defeated.  When examining this overwhelming impressive pattern of prophecy, it can be noted at this point that in John’s three brief epistles, we have the New Testament’s only mention of the betrayer’s title:  “Antichrist.”  Significantly, this specific designation is mentioned exactly four times.  This, as we shall see, is no mere coincidence.


The shared message of John and Revelation make it crystal clear that Judas Iscariot is a perfect type, or foreshadow, of the Antichrist to come in our future.  More than that, the unfolding life of Judas in the New Testament progressively reveals the driving ambition of a reprobate who has every chance to hear the Gospel, but totally rejects it.  In him, we literally glimpse the character, personality and philosophy of the Antichrist.  Upon close examination, we can actually see something of his inner motivation.  In Revelation 6:2, he is shown at the very beginning of his public unveiling.  The language with which he is introduced makes his mission quite clear …

“And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer” (Revelation 6:2).

There is no doubt that he is a conqueror who will move in the same pattern as the historical figures who have preceded him.  There are many types of the Antichrist presented in the Bible.  A light sampling would range from the Pharaoh of the Exodus to King Saul, Nubuchadnezzar, Antiochus 4 Epiphanes and the Roman emperor Nero.  These, and other tyrants have tried to rule the world.  Their ostensible reason was to create a paradise on Earth.  In actuality, however, they were moved by the need to satisfy their own greed for unbridled power.  The Antichrist will be the same kind of man.  On the surface, he will be an idealist, promising to cure the troubles of world society.  But he will also be a coldly realistic power politician, with many ties to shadowy sources of economic strength.  Among the many biblical types of the Antichrist, there is no other man that so accurately reveals the Antichrist than Judas Iscariot.  In fact, the biblical structure of both the books of John and Revelation seem to be divinely designed to intentionally reveal the direct correlation and connection between the two (see previous article in the link below).



Judas is introduced in John 6, just as the Antichrist is introduced in Revelation 6.  It is in the sixth chapter that we read the account of the second Passover in the book of John.  Jesus observed this Passover in Galilee with the miraculous feeding of the 5,000.  On the following day, he was pursued by a throng of hungry admirers.  He rebuked them, as written in John 6:26 …

“Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled” (John 6:26).

At this point, he delivers the landmark dissertation upon the core truth of his earthly mission.  He contrasts himself with mere physical bread, saying, “I am that bread of life” (John 6:48).  It is in this important setting that Judas the betrayer is first seen.  This is significant because the vital question of the source of life is answered here.  It is made clear that Judas saw bread as physical, not spiritual, nourishment – precisely the view that Jesus did not want to impart.  The people who heard Jesus’ claim to be the bread of life began to grumble at his seemingly outlandish claim.  But the Lord did not make his assertion any easier for them to accept.  He raised his declaration to an even higher level when he said …

“Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you” (John 6:53).

His lecture became more stern, as he uttered the plain statement that …

“He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him” (John 6:56).

Following this pronouncement, many of his closest followers questioned him.  The context makes it clear that they were beginning to think that he had literally lost his mind, his senses and the cerebral cortex of his brain.  A bit later, in one of the most amazing verses in the Bible, we find that, “… many of his disciples went back, and walked no more with him.”  This verse carries the very number of apostasy, as well as the great apostate – the Antichrist.  It is none other than John 6:66!   How appropriate, then, that we find Judas Iscariot introduced at this point, as Jesus addresses the twelve disciples.  There is no doubt that he is fully aware of the plans of Judas …

Jesus answered them, Have not I chosen you twelve, and one of you is a devil?  He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve” (John 6:70-71).

Here, we discover two things.  First, Judas is a devil, or as the Greek text has it, [diabolos].  This is an inferior spiritual creature who serves Satan and the dark forces of this world.  Devils (demons) are universally hostile to mankind.  Was Judas really a “devil” or demon?  Probably not.  What we have is a figure of speech.  Since scripture always treats Judas as an ordinary man, Jesus was telling the rest of the disciples that one of them was possessed by a demon spirit.  Here, we ponder the extraordinary disclosure that even his close associates could not tell which one of them it was.  Though they would walk with this evil man for another two years, they still did not know his true character – or that he was demon possessed – even at the last supper.  Second, Judas was philosophically opposed to the central message of Jesus’ ministry.  The Passover message in John 6 tells all believers that the sinless body of Jesus would become the bread of life.  His blood would become the agency of cleansing and fellowship.  The vital union between Christ and believers would become solidified in the cup and the bread of the communion.  It was in the context of this teaching that Jesus revealed to his disciples that “… one of you is a devil.”  Jesus was saying, one of you – Judas Iscariot – violently disagrees with God’s foreordained program of redemption.  Yet Judas remained silent.  Deep beneath the surface, his opposition simmered silently, awaiting the proper moment for action.  Like the Antichrist to come, Judas walked among believers, pretending to be one of them.  Perhaps he even saw himself as a faithful follower of Jesus.  Did he know that

Judas Iscariot sits third from Christ’s right hand in front of the table, holding the bag.  Through the divine movement of the Holy Spirit, John unknowingly presents him as the perfect archetype of the future Antichrist.  Some theologians think that because the comparison is so vivid, Judas must be the Antichrist himself.  But this is not so. In actuality, the Holy Spirit was leading an unsuspecting John to use Judas to teach us about the future “son of perdition,” the Antichrist.

he was the devil in their midst, or did he think he was pure, and one of the others – perhaps Peter – was really the devil?  Today, many believe we are living in the general time in which the Antichrist will be revealed.  Perhaps, like Judas, he fancies himself a spiritual man, and even keeps a high spiritual profile.  But one thing is certain, he follows the social gospel that believes Jesus’ real teaching was to bring wealth to the poor and food to the starving; the gospel of physical bread.  Or, in this aspect of the parallel with Judas, it has more to do with a forced system of economics that declares that without his mark, you will not be able to buy or sell and not at all to do with the underlying premise of wanting to make the plight of mankind at this approaching time of tribulation better.  Regardless, the socio-economic aspect of the parallel is there regardless of the underlying declared reason.  Forced or not, the Antichrist will exhibit the same parallel of economics at the approaching time.


Essentially, there are only two basic views of salvation.  The Judeo-Christian system in fulfillment of ancient prophecy, holds that God’s system of sacrifices, culminating in the sacrificial Lamb of God, graciously provides man a way of righteousness, providence and blessing.  Righteousness through Christ is the gift of God.  As such, it is in no way based on man’s work or merit.  On the other hand, the pagan, humanist view is based upon some notion that man will build an earthly heaven through the work of his own hands.  Likewise, the humanist view of heaven is either that it exists only in the earthly version, or that somehow, his own works will commend him to the gods, in general.  This latter view is the root belief in the system that variously manifests itself as some form of socialism.  The socialist system invariably attempts to redistribute wealth from the “haves” to the “have nots.”  It’s communistic slogan is, “From each according to his ability, to each according to his needs.”  Utopian socialism believes that man can create the perfect environment.  It’s only problem lies in the fact that it cannot be accomplished without the tyrannical rule of an absolute dictator.  And even this end is only theoretical; no dictator has yet created a socialist paradise.  Enter Judas Iscariot.  As a divinely appointed archetype of the Antichrist, it is necessary for him to hold this view.  As observed in his second appearance in John’s Gospel, this is exactly what we see.  In the setting that follows, Judas is so passionate in his belief about the distribution of money that he simply cannot refrain from making a very revealing comment about himself.  Usually, he is quietly deceptive, but here, he blurts out the truth in spite of himself …

Then Jesus six days before the passover came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead.  There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.  Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.  Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor?  This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.  Then said Jesus, Let her alone: against the day of my burying hath she kept this.  For the poor always ye have with you; but me ye have not always” (John 12:1-8).

Spikenard was an extremely expensive and wonderfully fragrant ointment.  It had to be imported from ancient India.  To make sure that it arrived with it’s aromatic character intact, it was carefully sealed in special alabaster jars.  Usually, a jar would be unsealed by a wealthy home owner to grace the presence of special guests.  The use of spikenard was within the purview of only the very rich.  In this case, the jar was assessed at a value of 300 pence.  This sum is translated from the Greek text, which indicates 300 denarii.  A denarius was a Roman coin minted of silver.  It is mentioned in the Bible as being worth about a day’s wages.  Generally, it’s value is reckoned at about the same as a modern American quarter, or perhaps a little more.  This would make that jar of ointment worth at least 75 dollars.  In any event, it would equal about 300 days’ wages!  It was valuable, indeed.  Note that in his zeal, Judas blurted out the exact worth of the ointment.  He had a mind like a cash register.  It is no wonder that he “… had the bag.”  He was elected treasurer because it was his natural calling.  Money was his god.  In this account, Judas pretended to love the poor because it gave him control over the money.  He was an embezzler.  And thus it is with every demagogue and every socialist regime.  The

Through the divine leading of the Holy Spirit, John unknowingly begins his presentation of Judas as an archetype of the future Antichrist on the occasion of Christ feeding the five thousand.  After the savior’s message, many turned away from following him (John 6:66).  Then Jesus announced that one of his inner circle of disciples was a devil (John 6:70).  No one yet understood that he was speaking of Judas.

common man end up in abject poverty while the ruling clique controls the money.  On the pretext of meeting the needs of the poor, socialist dictators end up as wealthy and powerful tyrants.  Yet they can console themselves in the false belief that they are really helping the people.  It is quite significant that Jesus’ final statement to Judas was, “For the poor always you have with you …”  In other words, Jesus was telling Judas that an attempt to eliminate poverty through some secular scheme is futile.  As a matter of fact, the Lord’s observation has been dramatically borne out in our own century.  The Marxist-Leninist-Maoist revolutions in Russia, Eastern Europe and China all promised to eliminate poverty.  In reality, they have created some of the most chaotic and impoverished societies the world has ever known.  Of course, the greatest tyrant in the history of the world is still to come.  He is Antichrist, the man who will set up the most oppressive system of economic control ever to be invented.  He will be the ultimate socialist.  His system will be so perfect that no one will be able to buy or sell without being registered in his system.


Judas Iscariot was destined to play an ancient role, first seen at the appearance of the serpent in the Garden of Eden after God pronounced Adam and Eve husband and wife.  The role of the old reptile was to tempt and to test, if possible, even to destroy that which God had created.  But though he managed to corrupt the Adamic line, he could not destroy it.  Through Christ, the redemptive process became fully realized.  Lucifer, the “bright star,” was once God’s highest creation.  But pride brought him down and he became known on planet Earth as Satan, the old dragon and accursed serpent.  Over the years, his mission of temptation and destruction has never changed.  Many famous men have served him in this mission.  One of those men, a wicked and wretched ruler called Antiochus 4 Epiphanes, was specifically mentioned by Daniel the prophet as a archetype of the Antichrist.  Others, like Herod, Nero and Domitian (and in our own era, Hitler) have envisioned themselves as world rulers.  These men tried to seize power and destroy.  Interestingly, however, only two men in the Bible are given the title, “son of perdition.”  In John 17:12, where Jesus is praying to the Father for those who would follow him, we find this statement …

“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” (John 17:12).

The Apostle Paul also uses this term in 2 Thessalonians 2:3.  In this passage, it certainly refers to the Antichrist …

“Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition” (2 Thessalonians 2:3).

The word perdition means destruction, ruin or perishing.  It is from the Greek term, apolleia, meaning “destruction.”  In Revelation 9:11, it is also the name of the destroying angel from the bottomless pit …

“And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon” (Revelation 9:11).

Like this evil angel, the Antichrist is a destroyer.  But as “perdition” is used in the two verses above, it is more a statement of destiny than a claim to any regal power, no matter how evil.  In short, both Judas and the Antichrist are destined to utter destruction.  Judas Iscariot’s name has a most interesting connotation.  Though many have submitted various attempts to discern it’s meaning, the most likely concerns it’s probable meaning in Hebrew.  Judas is the Greek way of writing the name “Judah,” the son of Jacob.  In Hebrew, it means “praised,” and may give a possible tribal designation.  It makes sense that Christ’s betrayer would be of the same tribe that promised the Messiah: Judah.  Language scholars say that the surname “Iscariot” seems to be the Greek form of the Hebrew ish kerioth.  “Ish” is the simple term for “man.”  “Kerioth” may refer to either of two cities … Kerioth in northern Galilee, or Karyaten, a city about 12 miles south of Hebron.  Thus, his name is said to mean “man of [from] Kerioth [or Karyaten].  But a

In John 6, Judas is called a devil.  In Revelation 6, we are introduced to the man on the white horse.  The chapters correspond to Antichrist’s number – 6!

quick look at the Hebrew lexicon reveals a much clearer and more meaningful translation.  The name “kerioth” is the intensive plural of “kiryah,” meaning a “town” or “city.”  Taken in this sense, his name translates to “man of the cities.”  In our culture, we have an idiom that is much like this phrase.  An ambitious, accomplished and charismatic man is said to be a “man of the world.”  As we shall soon see, that is exactly how Judas envisioned himself.  Furthermore, it was the way he functioned.  He was much more attached to the life of this world than he was to the spiritual life of Jesus.  This is exactly the position taken by unregenerate (unsaved) mankind in his early generations.  He built a city and attempted to erect the Tower of babel.  God’s desire was that man mighty propagate himself and fill the earth with faithful worship.  Man’s desire was to create great municipalities that became the center of false worship.  In Genesis, we find the statement that validates this principle …

“And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth” (Genesis 11:4).

Here, we have the birth of Babylon, cradle of false worship.  It is the great city that typifies the evil machinations of man.  In it’s final form, it is called “Mystery Babylon the great, the mother of harlots and abominations of the earth” (Revelation 17:5).  Just as is true with the Antichrist, it’s destiny is to be totally destroyed.  For a short time, he will reign as it’s head.  He will be the ultimate “man of the cities.”


In John 13, we find the third appearance of Judas Iscariot.  Here, he partakes in the final Passover supper with Jesus and the other disciples on the night before Jesus is sacrificed as the Lamb of God.  In an ultimate act of hypocrisy, he allows Jesus to wash his feet.  As the Lord demonstrates complete humility to the disciples, he girds himself as a slave.  Peter objects to his actions.  Judas does not.  This archetype of the Antichrist is perfectly content to allow the Lord of the creation to wash his feet.  This chapter opens with an ominous statement.  Judas is controlled by the spirit of the devil …

“And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him” (John 13:2).

In chapter 6, Judas was introduced upon the occasion of Jesus’ teaching that he was the bread of life, and that his blood sacrifice would provide the way for vital union with those who believed in him.  Now, as Jesus partakes of the cup and unleavened bread of the last Passover, Judas brings his philosophy into open action.  Jesus is well aware of what is going on.  He speaks a word of warning to those present …

“I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me” (John 13:18).

Jesus knows that Judas lusts after physical bread, rather than the spiritual bread.  Here, in a quotation of Psalm 41:9, Jesus shows that Judas’ heinous act is nothing more or less than a fulfillment of prophecy.  In verse 21, John writes that Jesus then said, “one of you shall betray me.”  It still had not dawned upon the disciples that Judas was the betrayer, now their curiosity raged.  John puts the question to Jesus …

He then lying on Jesus’ breast saith unto him, Lord, who is it?  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.  And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.  Now no man at the table knew for what intent he spake this unto him.  For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.  He then having received the sop went immediately out: and it was night” (John 13:25-30).

Now, the evil act has been committed.  There is no turning back.  Though he will live for  yet a little while, Judas is as good as dead.  It is on the occasion of the Passover that the deed is done.  He slips out into the night.  The disciples think that he is leaving to purchase the sacrificial lamb and other articles for the Passover.  Ironically, he does just that, procuring the life of Jesus, the Lamb of God, for a profit of thirty pieces of silver.  After Judas leaves, Jesus spends the rest of the evening teaching his disciples on the subject of close fellowship with him and each other.  Then, he prays the final prayer of John 17.  Earlier we observed that in this prayer, he refers to the “son of perdition.”  


“When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.  And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.  Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.  Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?  They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them” (John 18:1-5).

Here, we have the final appearance of Judas Iscariot in the gospel of John.  As he stands alongside the priestly authority of the Temple, he is at the height of his power.  At last, he is able to bring his philosophy to completion.  He has firmly taken sides with the world system – against Jesus.  His greedy lust for power may have been rationalized in a professed ministry to the poor.  But now, it is openly exposed in the false arrest of a righteous man.  The other gospels bring a wealth of further detail to this scene, of which I will mention only one.  It was with a kiss that Judas identified Jesus to the arresting authorities.  To the end, he was a hypocrite who tried to maintain the appearance of a faithful disciple.  The depth of his perfidy gives us a clue as to just how diabolical the ultimate future Antichrist will be.  These four appearances of Judas complete the picture of a man who is purely a product of worldly thinking.  He opposes the teaching of Jesus, particularly as related to the saving Gospel of the crucified Christ.  As an archetype, Judas gives flesh to an idea.  He represents the type of man who believes that only through his guidance and direction, can society ever begin to function fairly.  He represents humanist philosophy which, in it’s pragmatic form, gives birth to utopian socialism.  In function, he is hypocritical and unethical.  Clearly, he believes that the ends justifies the means.  Professing himself to be an altruist, he is really only bent upon serving himself.  But perhaps his most important characteristic lies in the fact that he is guided by the influence of the devil.  His ideas come from the dark world of Satan and his legions of demons.  His theology is that of Satan himself.

Judas Kiss
Judas Iscariot betrayed the Savior, with a kiss, into the hands of the Roman soldiers.  Right up to the end, he played the hypocrite.  Of course, as we now know, Judas and his betrayal was by divine appointment so that Christ could die for humanities sins, and thus, mankind could have the opportunity for eternal salvation.  Even during the last supper, the rest of the disciples regarded Judas as one of their closest friends.  Little did they know that the evil forces were at work in this man.  Judas displays the true nature of the coming Antichrist.


In his first two epistles, John mentions the Antichrist by name.  It is curious that in 1 and 2 John, we find four specific references, each of which adds certain details about the spiritual positions taken by the Antichrist.  They correspond to the previously- mentioned four appearances of Judas Iscariot.  Furthermore, they outline his theology.  The first reference is a description of apostasy, which John said would characterize the entire age of the church …

Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.  They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us” (1 John 2:18-19).

Note here that the language used is practically identical to the first appearance of  Judas following John 6:66.  As Jesus expounded upon his body and blood, many “… went back, and walked no more with him.”  Thus, the first mention of Antichrist is a further depiction of apostasy.  It is as though the ultimate Antichrist will pretend to believe in Jesus, but will walk away at the crucial time.  Judas Iscariot apostasized, but he kept it to himself, until it suited his purpose to reveal his true belief.  The second occurrence of Antichrist’s title is found in 1 John 2:22-23 …

Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.  Whosoever denieth the Son, the same hath not the Father: he that acknowledgeth the Son hath the Father also” (1 John 2:22-23).

As an archetype of Antichrist, Judas always denied that Jesus was the Messiah.  In his second appearance in John’s Gospel, he bitterly complained when Mary of Bethany anointed the head and feet of Jesus with the precious ointment of spikenard.  In doing so, he was in fact denying that Jesus was divine – the only begotten Son of the Father.  Theologically, the Antichrist may pretend to pay respect to Jesus, but he will devoutly deny that he is the Son of God.  He is a lying spirit, just as seen in the verses above.  The third reference to Antichrist is found in 1 John 4:2-3 …

Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world” (1 John 4:2-3).

Here, the theological emphasis is upon the appearance of Jesus in fleshly form.  This warning is directed at the Gnostic heresy, which stated that the physical form of Jesus was only an illusion.  Really, they say, he appeared only in a spiritual body.  Among other things, this belief denies that Jesus suffered, died and was resurrected in physical form.  It denies the substitutionary atonement through Christ’s blood and the efficacy of his bodily suffering.  At the last Passover, Judas specifically rejected Jesus’ direct teaching that his bodily sacrifice and blood atonement were the reason for his coming.  But in truth, Jesus the Messiah came in the flesh, died in the flesh and was resurrected in the flesh.  The fourth mention of the “Antichrist” is found in 2 John 6 and 7.  Significantly, this name is mentioned in the context of the commandment to love one another …

“And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it” (2 John 6).  “For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist” (2 John 7).

Here, we find a warning that the Antichrist is a deceiver.  How should we understand this term?  John’s explanation is that love is the measure of the true believer.  Elsewhere in scripture, we find that love exalts others, not self.  However, a self-exaltation is the very hallmark of the Antichrist.  In John’s Gospel, the final appearance of Judas is the ultimate picture of deception.  He brought the arresting troops into the garden, then identified the Savior with a deceptive kiss.  He pretended to love the Lord, even while sending him into the hands of the enemy.  John’s epistles reveal Antichrist first as a spiritual apostate.  That is, he appears to be a true believer, then drifts away.  Second, he is a liar who pretends to believe that Jesus is the Son of God, even while denying it.  Third, he denies that Jesus is deity, incarnated in flesh and blood form.  Finally, he is a deceiver; a pretender who feigns love but is really filled with hate.


Just as in John’s Gospel and his epistles, there are four major appearances of the Antichrist in Revelation.  This book unveils the Lamb of God and the Lion of the Tribe of Judah.  Jesus Christ appears in the garb of the High Priest acting in judgment.  Revelation 5:6 calls him “… a Lamb as it had been slain.”  His identity is mocked and mimicked by the Antichrist.  In Revelation 13:11, we read …

“And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon” (Revelation 13:11).

Like Judas before him, he appears to acknowledge the truth of Christ.  But he is really only the embodiment of a demon spirit.  In John 6 and Revelation 6, Antichrist is introduced, first in archetype as Judas Iscariot, rejecting the soul saving Gospel of Jesus, then in his final form …

“And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer” (Revelation 6:2).

As we have seen, he rides forth with a mission.  He is a utopian socialist, riding forth to create the “perfect world” – to feed the poor; perhaps to provide universal healthcare and benefits for the aged.  Certainly, he will feel a personal compulsion to redistribute the wealth.  But just as has been the case with tyrants before him, his efforts result only in war, poverty, famine and death – the four horsemen of the Apocalypse.


At his second appearance in the 12th chapter of John’s Gospel, Judas rebuked Mary for anointing Jesus with costly ointment.  As she poured out her worship of the God of Heaven, Judas told her that she should have sold the ointment and given the money to the poor.  In Revelation 12, we have the story of the woman who gives birth to the man child – Israel giving birth to Jesus, the Messiah.  But she is troubled by the dragon, echoing the way Mary was troubled by Judas …

“And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born” (Revelation 12:4).

At the end of the chapter, the woman is still tormented by the dragon.  At this point, he has been cast down to the earth.  No doubt, he is controlling events through his earthly agent, the Antichrist.  In Revelation 12:17, the woman is under assault.  Though the Antichrist is not mentioned, he must have consolidated his forces by this time …

“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 testimony of Jesus Christ” (Revelation 12:17).


In John 13, Judas is under the complete control of the devil.  It is at this appearance that he completes his evil work, as he steals out into the night to culminate his deal with the Temple authorities.  Likewise, Revelation 13 finds the Antichrist in full-blown authority.  Here we find him as a dynamic and charismatic authority, raised up from among the seven heads and ten horns of the beast from the sea …

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” (Revelation 13:5-6).

In his final manifestation as the beast out of the earth, we see him in all his socialist splendor.  He is in complete control of the global economy.  As a true socialist, he must feel that he is within reach of the goal that always eluded his spiritual forbears – a millennium of utopian socialism …

And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name” (Revelation 13:16-17).

Finally, it is in this appearance that we learn his numerical secret identity: “… Six hundred threescore and six.”  This mystical number is tied not only to social and economic control, but to false worship as well.  It resounds with the numerical ring of Nebuchadnezzar’s statue in Daniel 3:1, which was 66 cubits high and 6 cubits wide (666).


As previously noted, the fourth appearance of Antichrist’s archetype was in John 18, at the arrest of Jesus.  At this point, Judas appeared to have won a victory.  In actuality, the deed spelled out his doom.  Revelation 18 chronicles the destruction of Mystery Babylon.  This chapter is the mid-point of three chapters, all of which are devoted to telling the story of the fall of this global system.  Revelation 17 mentions him as the “beast.”  In John 17, verse 12, where he is called the “son of perdition,” he is linked to his destiny.  He is headed for utter destruction …

And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.  And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition” (Revelation 17:10-11).

His vaunted system of merchandise, trade and false worship, computer-controlled and despotically oppressive, literally implodes in a divinely-ordained cataclysm.  Chapter 19

In Daniel 3, God gives Nebuchadnezzar a dream of a monster statue of a man that represents the succession of empires from his time right up until the very end of man’s rule on earth beginning with this own – Babylon, the head of Gold.  Interestingly, the feet of iron and clay represent the final empire, a world government that is a composite of all the previous empires before it.  It is extremely significant that the statue itself was 66 cubits high and 6 cubits wide (666).  It is also extremely interesting that Judas (introduced starting with John 6:66) is the prototype of the coming Antichrist, the man who will rule over this final world government kingdom, represented with the number 666.

features the second coming of Christ and the last mention of the Antichrist.

“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” (Revelation 19:20).


In an immensely complex, yet surprisingly clear presentation, John presents Antichrist in three views.  In his Gospel (book of John), this evil man is shown in archetype, personality and philosophy as Judas Iscariot.  In his epistles, the Antichrist’s theology is revealed.  Finally, in Revelation, we see the grim reality of the beast as he rises to power.  Without a doubt, John’s contribution to scripture demonstrates once again that the world’s greatest book is not the product of man’s imagination.  It is constructed according to a divine outline.  This outline was given to John through the ministry of the Holy Spirit.  Among men, Antichrist’s appeal is great.  Given the choice, most men and women choose not to walk with Jesus.  Instead, they cherish the deluded notion that they can create the perfect environment, exclusive of God.  They are the rich men that are presently constructing, and will soon fully implement the New World Order called Mystery Babylon, whose doom is prophesied in James 5:1-5 …

Go to now, ye rich men, weep and howl for your miseries that shall come upon you.  Your riches are corrupted, and your garments are motheaten.  Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.  Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter” (James 5:1-5).

These are the men who will bring the Antichrist to power.  They will be his willing backers.  He will be “the man of the world.”  But like those who walked with Judas so long ago, they will fail to see that he is inhabited by a devil.  Furthermore, they will fall with him.











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