The conviction we must watch out for a mark of the beast is definitely
true. However, what Christ reveals about this through John in Revelation
13:11-18 is very different than the popular picture that has been given. Let’s examine
the two main points John makes about this topic.
1. In The Vision Of This Second Beast We
Discover The Allies The God-Opposing World System Has Authorized To Carry Out
Its Purposes. 13:11-17
Last week, as we examined in 12:17c-13:10 (the second of seven symbolic
histories in this third cycle of visions) what John revealed about the first
beast, we discovered that beast represents a world system full of gatekeepers
who determine which thoughts, views, and allegiances are to be rewarded and which
are to be penalized. It has the authority of Satan and does his work, including
persecution of the church. That beast was seen rising out of the sea, which in
the ancient mindset was symbolic of evil, chaos, and death.
Now, in this vision (the third symbolic history) we are introduced to
“another beast rising out of the earth” (11a). That it also is a beast
communicates it has similar purposes to the first beast or purposes along the
same trajectory. What is more, this beast is dealing with the same situation or
set of events as the first beast in 13:1-10. Additionally, that it is a beast
would suggest to us that also what is in view are the gatekeepers of the world
in some way. That this is “another” beast or one that is different than the
first and that it arises out of the earth, rather than the sea, most likely
leads us to see this beast more precisely signifies the actual people “on the
ground” who carry out the work and purposes of the overall evil God-opposing
world system (the first beast).
There are several additional pieces of evidence that lead us to this
conclusion:
·
In v. 11, that it is “rising out of the earth,”
alludes to great beasts who signify “four kings who will arise from the earth”
in Daniel 7:17. This suggests actual leaders or gatekeepers who serve the
interests of the entire world system.
·
In v. 11 we learn “it had two horns like a
lamb.” That it had two horns reminds the reader of the ram in Daniel 8:3 which
had two horns and first symbolized the Medo-Persian empire and also typified
future leaders or gatekeepers who oppose God. That it is described “like a
lamb” lets us know this beast views itself as a replacement for the lamb who
had seven horns (Rev. 5:6), that is, as a savior in place of Jesus Christ.
·
Also, in v. 11 we read, “it spoke like a
dragon.” In other words, it deceives just like or in behalf of the one it
serves.
·
Given these first few bits of evidence, it seems
that this beast is moving more closely to the place of influence, where people
live, to deceive them to give their allegiance to the dragon/devil, rather than
to Christ.
·
There is another reason for representing this
beast (which later is called the “false prophet,” Rev. 16:13; 19:20; 20:10) as
separate than the first one, even though it can be distinguished from the
first, but not completely divided. The Dragon, first beast, and the second
beast or false prophet are most likely intended in Revelation to be seen as an
unholy Trinity that counters and replaces the true Trinity. So, in the visions
the allies or actual persons involved as the gatekeepers are distinguished from
the beastly God-opposing world system in the same way that players on the team
can be distinguished from the idea of the entire team. In other words, you can
talk about the Kansas City Royals baseball team or you can focus in on the
individual players that make up the team. It might seem like a distinction that
makes no real difference. Yet, in the larger purpose of Revelation at this
point, the intent of establishing Satan, the God-opposing world system, and the
actual gatekeepers who make up that system as a substitute for the true saving
God, is worth the distinction.
Now, what is the function of these actual gatekeepers? We learn this in verse 12.
To begin, this second beast “exercises all the authority of the first
beast in its presence.” What is emphasized in this sentence in the way it was
originally worded is the possession of the first beast’s authority in the
second. In other words, this beastly second entity has power, a right to act,
and to sway others toward the God-opposing world system in the service of
Satan. That this second beast does this “in its presence,” is intended to make
the point that is often present when the Old Testament speaks of being or doing
something in the presence of or before the face of a person of authority or a
deity. In other words, the second beast
can work for the purpose of furthering the interests of the first beast and as
its representative.
What is more, this second beast “makes the earth and its inhabitants
worship the first beast….” The actual
members of this world system and way of thinking work to influence others to
believe in anything and everything other than God for their hope and happiness,
their signifance and security, as well as for true life. Such idolatry is the
main “calling card” of the first beast. After all, the first beast is the
Christ-substitute, “whose mortal wound was healed” (see 13:1-8).
In verses 13-14 we discover how the second beast (aka the False
Prophet) deceives people into worship of the first beast. Here we read: “It performs great signs, even making fire come down from heaven to
earth in front of people, and by the signs that it is allowed to work in the
presence of the beast it deceives those who dwell on earth, telling them to
make an image for the beast that was wounded by the sword and yet lived.”
Here we discover that the second beast also puts himself forward
as a Christ substitute and a prophet-figure. This seems to be the intent of
envisioning the performance of great signs and the making of fire come down
from heaven. The second beast is both a
counterfeit of Moses (Ex. 4:17, 30; 10:2) and Elijah (1 Kings 18:38-39; 2 Kings
1:10-14) respectively, as well as a substitute for the two witnesses in Rev.
11:3-12 (who are modeled after Moses and Elijah). To word this in another way,
the actual persons who represent the world system so often located in
governments and related entities seek to convince the populace that they can
accomplish what Christ has accomplished and they can achieve what Christ
suggests only he can achieve. In other words, Jesus Christ and Christianity are
unnecessary, obsolete, not true, and certainly not necessary. They are only an
unhealthy crutch to which weak and unhealthy people turn. Jesus prophesied in
Matthew 24:24: “For false Christs and false prophets will arise and perform
great signs and wonders, so as to lead astray, if possible, even the elect.”
Two examples of how individuals will deceive consist of a natural
and a supernatural version. First, when it comes to the natural version, the
sciences can put themselves forward as the ultimate answer for all that ails
us. All we need is medication, counseling, a well-researched treatment and all
will be fine. Though we have long ago left behind the era of modernism, some of
its effects still linger, namely that since we are only physical or biological
beings, then all we need to do is address things on that level and we can find
more abundant life.[1]
Second, when it comes to the supernatural version, the increased
interest in the occult and astrology, especially among the Millennials, gives
the promises of answers for what ills us found outside the physical realm and
which promises a power that is out of this world. In this realm there can certainly
be demonically-fueled and miraculous phenomena that can mimic the legitimizing
miracles of our Lord.
Daniel
warns (11:30-39) that a latter-day deceiver will infiltrate the church and turn
people away from God. When purported Christian teachers take their primary cues
from the surrounding culture instead of from God’s word, they corrupt the
covenant community spiritually by encouraging it to live by norms and a faith
that ultimately oppose the reign of God and Christ [and His Word].[2]
In verse 15 we learn that the idolatry pushed by the second beast
takes on a life of its own and leads to martyrdom of those Christians who do
not give allegiance or worship to the government and/or false religious
entities. Here we read: “And it was allowed to give breath to the image of the
beast, so that the image of the beast might even speak and might cause those
who would not worship the image of the beast to be slain.”
The authorization concept or formula, “And it was allowed,” is
used again. We also see this in Daniel 7:6, which is found in Daniel’s vision
of four beasts. The third one, Greece, was given dominion (as the Hebrew
reads). There is one version of an Old Testament Greek text that reads, “speech
was given to him.” This understanding fits with the view of the Greeks and
their philosophy and emphasis upon rhetoric. I would emphasize that here in
Rev. 13:15 the second beast is allowed by the first beast to speak and to do
the things he does, and the first beast is allowed by the dragon/devil to do
what he does, and ultimately, all of them are permitted to do what they do by
the decree of God. This seems to be the point of the clause, “and it was
allowed.”
Next, we discover what the second beast (the false prophet) was
permitted to do: “to give breath to the image of the beast, so that the image
of the beast might even speak…” What was the purpose of the image speaking? The
final purpose clause in v. 15 answers this: “and might cause those who would
not worship the image of the beast to be slain.” Bottom-line, the image being set
up and then speaking gives a picture of demonic power or breath breathed into
idols (which are demonic) and the persuasion involved in them toward the
direction of worshiping and showing allegiance to governmental and religious
entities that are false teachers and prophets.
The image also most likely recalls Daniel 3 and the statue of
Nebuchadnezzar before which Daniel’s three friends refused to bow. At the end
of the first century there was “an emperor cult at Ephesus, marked by the erection
of a colossal statue to Emperor Domitian. Citizens of towns in Asia Minor were
even pressured to offer sacrifices on altars outside their own houses as
festive processions passed by. Early second century evidence from Roman catacombs
unveils that persecuted Christians looked to Daniel’s three friends and their
fidelity as a model for how they must face such idolatry and possible
persecution.
This part of the vision does not demand that every Christian die a
martyr’s death. Nor does it demand that all Christians must face the same level
of influence to compromise and worship false gods. It does suggest wide spread
persecution for the first readers and the trans-historical nature of the
chapter suggests that this kind of influence and persecution happen throughout
this inter-advent age (from the first to the second coming of Christ).
In verses 16-17 it is affirmed that part of the result of the
persecution of the Church is that economic penalties are levied against them,
that is, those who do not express their allegiance to the actual gatekeeping
individuals who are part of the God-opposing world system. This is what John
writes: “Also it causes all, both small and great, both rich and poor, both
free and slave, to be marked on the right hand or the forehead, so that no one
can buy or sell unless he has the mark, that is, the name of the beast or the
number of its name.”
The “mark,” as well as the name written, comprise a parody of the
seal we see in Rev. 7:3; 14:1 (which speaks of the name of the Lamb and the
Father on their foreheads) with which believers are marked on the forehead so
that they can be distinguished from nonbelievers in judgment, a picture and
concept that originates in a vision Ezekiel was given (cf. Ezekiel 9:4). The
term used for “mark” here in Rev. 13:15 was used for the emperor’s seal on
business contracts and for the impress of the Roman ruler’s head on coins. If
this background also is in mind, then, it enforces the metaphorical idea that
the mark in Revelation 13 alludes to the state’s political and economic “stamp
of approval,” given only to those who go along with their religious-like
demands. As the mark of Rev. 7:3; 14:1 is figurative, so this one is figurative.
It is not bar codes, scanning devices, or chips believers must beware of per
se. Rather it is both governmental centralization of power (along with its
over-reach) and anyone(s) calling citizens to give allegiance to others that
should be given only to our triune God through the Son.
The litany of adjectives at the beginning of verse 16 are all
designed to show the widespread over-reach and persecution that often takes
place, impacts all kinds of people (no matter their place in life), and it also
mirrors the situation in Babylon for Daniel’s three friends (Dan. 3:1-7).
In verse 17 we discover the economic impact of the forced
allegiance—namely, that in many situations throughout history, centralized and
evil governments have required allegiance to leaders and their policies or else
people are penalized (can’t purchase goods or they are imprisoned). This has
impacted Christians often. Regarding the name of the beast or the number of its
name, this is the opposite of those sealed with the name of the Father and Lamb
(Rev. 14:1). These two marks or seals display who the leader and lord is for
the person in John’s visions. Is it the Lord or this false savior/god?
One final word of application must be made at this point. We see
strong motivation in this chapter of Revelation for why Christians in those
countries and times in which they have been able to have significant impact
upon the government, especially in the United States, in which Christians could
have a significant impact upon the founding of the government, centralized
government has been opposed and they have guarded against it. Centralized
government, as the British economist, F. A. Hayek, rightly argued in his
seminal book, The Road To Serfdom, always will lead to the loss of freedom. This reality can be
seen very clearly in our own day and the history of North Korea over the past
century—going from a country that had a strong Christian influence to one in
which the church must go underground due to the beastly communist regime.[3]
2. Genuine Believers Are
Exhorted To Discern True From False Worship In Order To Persevere In the Faith.
13:18
The third symbolic history in this third cycle of visions that
span this entire church age ends with a challenge given to true Christians: “This
calls for wisdom: let the one who has understanding calculate the number of the
beast, for it is the number of a man, and his number is 666.”
Regarding the first clause, “this calls for wisdom,” Greg Beale
rightly explains:
[This]
admonition…teaches that believers are to beware of compromise, not just with a historical
individual such as Nero [or Domitian], but with all the facets of the state
throughout the course of history, insofar as it colludes with the religious,
economic, and social aspects of the idolatrous culture, all of which epitomize
fallen humanity. “Wisdom” is best seen in light of the words “wise insight” and
“understanding” used in Dan. 11:33 and 12:10. Here, as there, the saints are to
have spiritual perception to comprehend the latter-day tribulation brought
about by an evil kingly figure who deceives others into acknowledging his
sovereignty. The similar admonition in 17:9…also involves interpretation of a
number figuratively (see on 17:9). John is exhorting saints to spiritual and
moral discernment, not intellectual ability to solve a complex mathematical
problem, which unbelievers as well as spiritual Christians are mentally capable
of solving. Christians must be aware that the spirit of the antichrist can express
itself in the most unexpected places, even in the church (so 1 John 2:18, 22;
4:1-3; 2 John 7).[4]
The clause, “let the one who has understanding calculate the
number of the beast,” is most likely parallel to the exhortation in Rev. 13:9,
“If anyone has an ear, let him hear….” Neither one is to be taken literally as
if physical ears are in view or intellectual prowess. The point seems to be
that the reader, the genuine follower of Jesus Christ, needs Spirit-given
wisdom to grasp what is taking place in the world when it comes to the
God-opposing world system and the individual gatekeepers who do its bidding.
The clause, “for it is the number of a man, and his number is 666,”
is not to be calculated to represent an actual individual. If it did, it would
be inconsistent with how such numbers are used elsewhere in Revelation in
general. Additionally, the number seven
refers to completeness and is repeated throughout the book. However, 666
appears only here. This suggests that the triple sixes are intended as a
contrast with the divine sevens throughout the book and signify incompleteness
and imperfection. [The use of six and seven through the cycles of the book bear
this out.] The sixth seal, the sixth trumpet, and the sixth bowl depict God’s
judgment on the followers of the beast. The seventh trumpet, by contrast,
portrays the eternal kingdom of Christ, though it also includes the final
judgment. The seventh seal and bowl still depict a judgment, but one which, by
implication and in the broader contexts of these two passages, eventuates in
the establishment of the kingdom.”
What is more, in regard to this last clause, it seems to be placed
in contrast to what follows in 14:1ff., where the people of God have the name
of the Lamb and God the Father on their foreheads. This affirms they belong to
the true God. The mark in 13:18 is an affirmation such persons belong to the
God-opposing world system and all those individuals who serve this system and
its ultimate lord, the devil![5]
So, to conclude on 666, we can say the following:
When
believers successfully resist the beast’s deception, they avoid being
identified with the essence of his name, which is imperfection personified,
because to be identified with someone’s name is equivalent to partaking of that
person’s character…. John views the apostasy, deception, and persecution
prophesied by Daniel 7-12 as beginning to occur in his own day. Christians
should not only be on guard against this apostasy, deception, and persecution,
they should understand that God is the One who ultimately sends the beasts of
deception in order to test the genuineness of their faith and to purify it….[6]
[1]
A similar version of this is a centralized form of government in which those in
charge (the second beast) who represent the governmental interests (the first
beast) promise that they can usher in utopia and provide all the needs that
people have. Such governments tend eventually to persecute the Church since the
teaching of Scripture runs so counter to this kind of government, the lack of
human ingenuity and responsible it engenders, and the kind of economic and
labor approach it tends to engender.
[4]
See Beale, Campbell, Revelation, 287-88. See also Dan. 11:30-39.
[5]
Some other indications of the meaning of this last clause include the following
(all dependent upon Beale, Campbell, Revelation):
1. “If
John were using gematria [i.e. the idea the numbers are a result of the letters
of a name adding up to a total], he would have alerted his readers by saying
something like, ‘the number in Hebrew (or Greek) is…’ as he uses the phrases
‘in Hebrew’ or ‘in Greek’ in 9:11 and 16:16 when he wants to draw the readers’
attention to the significance of the language.”
2.
Hundreds of names through the years have been proposed. It is relatively easy
to make a name fit a numerical quantity in Hebrew, Greek, or Latin. However, it
is difficult to determine what an intended meaning of a number is.
3. “All
attempts to identify the number with the literal calculation of some
individual’s name encounter difficulty because of the metaphorical manner in
which language and numbers are used in the book. If the number were intended to
be identified with some ruler by means of such calculation, it would be a rare
exception from the way numbers are employed elsewhere in the book (e.g. the
twenty-four elders, the seven seals, the 144,000, three and a half years, the
two witnesses, seven heads, and ten horns). There is no evidence of any other
numbers in the book being used in such a way. All the numbers have figurative
significance and symbolize some spiritual reality. None involve any kind of
literal gematria calculation.”
4.
“This position is supported from the immediately following vision in 14:1 of
saints with Christ’s and God [the Father’s] name ‘written on their foreheads.’
The direct placement of this verse shows a parallel contrast is meant between
the beast’s name (=his number) and the Lord’s name. If the Lord’s name refers
to a spiritual reality, which it does, then so does the former! This is true
also of the beast’s number, since it is synonymous with his name.”
5. “In
addition, the word ‘number’ (Greek arithmos)
is always used figuratively in Revelation to connote an uncountable multitude (5:11;
7:4 [144,000 standing symbolically for all the saved], 9 [in verbal form]; 9:16
[2x]; 20:8). Neither is the number meant to be calculated here.”
6. “The
number seven refers to completeness and is repeated throughout the book.
However, 666 appears only here. This suggests that the triple sixes are
intended as a contrast with the divine sevens throughout the book and signify
incompleteness and imperfection. [The use of six and seven through the cycles
of the book bear this out.] The sixth seal, the sixth trumpet, and the sixth
bowl depict God’s judgment on the followers of the beast. The seventh trumpet,
by contrast, portrays the eternal kingdom of Christ, though it also includes
the final judgment. The seventh seal and bowl still depict a judgment, but one
which, by implication and in the broader contexts of these two passages,
eventuates in the establishment of the kingdom.”
7. “If
the number of 144,000 saints in the following verse has the figurative force of
signifying the complete number of God’s people (see on 14:1), then the
intentional contrast with the number 666 in the preceding verse would refer to
the beast and his people as inherently incomplete.”
8. “The
number three in the Bible signifies completeness as, for example, is expressed
by the completeness of the Godhead in 1:4-5, which is parodied by the dragon,
beast, and false prophet here in ch. 13 and in 16:13. Therefore, 666, the
repetition of six three times, indicates what might be called the ‘completeness
of sinful incompleteness’ found in the beast. The beast epitomizes
imperfection, while appearing to achieve divine perfection.”
9.
Earlier (see on 13:7-8) we argued that there is a pattern found in Daniel 7
found also here in Revelation 13 that emphasizes the beast is a parody of the
Trinity and a Christ substitute. The number 666 appears to support this. “Three
sixes are a parody of the divine Trinity of three sevens. Sometimes the number
seven is appropriate to apply to the devil or beast in order to emphasize their
thoroughgoing evil nature, severe persecution, and universal reign of
oppression (e.g. 12:3; 13:1; 17:3, 9-11). The reason for using sixes instead of
seven to describe the beast here is the repeated emphasis in vv. 3-14 on the
beast as a counterfeit Christ and the second beast as a counterfeit prophet.”
10.
“The point of the parody in Daniel and especially in Revelation is that, though
the Satanic beasts appear successfully to feign the truth in their attempts to
deceive, they remain ever evil and never achieve the divine character they are
mimicking.”
No comments:
Post a Comment