Apocalipse 13

Apocalipse 13

Pink says: "So it will be with this daring counterfeiter: he will have a mouth speaking very great things. He will have a perfect command and flow of language. His oratory will not only gain attention but respect. Revelation 13:2 declares that his mouth is “as the mouth of a lion” which is a symbolic expression telling of the majesty and awe-producing effects of his voice. The voice of a lion excels that of any other beast. So the Antichrist will outrival orators ancient and modem. (Quoted by J. Dwight Pentecost, Will Man Survive?, page 81) It was granted to him Now the Beast is given permission to overcome the saints. This disturbing reality has been on the prophetic agenda for thousands of years: I was watching; and the same horn was making war against the saints, and prevailing against them, . . . He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change times and law. Then the saints shall be given into his hand for a time and times and half a time. (Dan. 7:21, 25) How could it be that God would grant permission for the Beast to overcome the saints? Here is where our grasp of God’s sovereignty and His glory must be our sure support. As he used Pharaoh in the days of the Exodus, so too he uses the Beast in the time of the end. He has raised up the Beast for His ultimate glory. But indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth. As yet you exalt yourself against My people in that you will not let them go. (Ex. 9:16-17) to make war with the saints The saints at the time of the end are under tremendous persecution. They are killed by the little horn (Dan. 7:21, 25), the Harlot (Rev. 17:6+), the Beast (Rev. 13:7+), and even the image of the Beast (Rev. 13:15+). See #20 - Saints. The saints are martyred during this period because they are unwilling to worship the Beast and his image (Rev. 13:15+). True believers of our age will not see this war:48 2 Thessalonians 2:1-8 predicts that the rapture of the church must occur before the appearance of the Antichrist, and in Revelation 13:1-10+ (cf. Rev. 6:2+; 11:7+) he will have appeared. This negates the possibility that the church is in view in Revelation 13:7+, for it will have already been raptured.49 and to overcome them See comments concerning the overcomer of Revelation 6:2. authority was given him over every tribe, tongue, and nation This speaks of his global control—something which was never achieved by Rome in the days of Nero: Daniel 7:23 clearly states that at some point the Fourth Empire devours the whole earth. This is something Rome never did. Some attempt to make the expression mean the “then-known world,” but it cannot be said that Rome even conquered the then-known world. . . . Rome did not even extend as far east as the empire of Alexander the Great. The Greeks went as far as the Indus River in India . . . Rome did not even extend that far. Furthermore, Rome never fully conquered the Parthian Empire, and that, too, was part of the known world. The area of Scotland was also part of the known world that Rome did not conquer. Rome had to build the Hadrian Wall in order to keep the nomads of northing Scotland from overrunning that part of Britain controlled by Rome.50 This speaks of the ultimate manifestation of Gentile power of the end as seen in Nebuchadnezzar’s dream. Remember that it is Satan who has authority over the kingdoms of the world prior to The Arrival of God’s Kingdom (see commentary on Revelation 13:2). Since Nero’s Rome has long passed and Christ has not yet come, it is evident that this final kingdom of Satan is yet to appear upon the stage of world history. A totalitarian system of unbelievable scope and power is also predicted. Every new invention of man gives him one more tool by which he can control others and enforce his will upon them. These inventions under the power of an able leader could make him the undisputed tyrant of the earth. Such a rule is foreshadowed by the beast. . . The concentration of evil in one vast system ruled by an antichrist who will be the most powerful potentate the human race has ever produced.51 All who dwell on the earth The ones who not only physically dwell on the earth, but whose affections and complete allegiance are entirely upon the earth (Isa. 26:21; Luke 21:35; Rev. 3:10+; 6:10+; 11:10+; 12:12+; 13:8+, 12+, 14+; 14:6+; 17:8+). They are to be contrasted with those whose citizenship is in heaven (John 15:19; 17:14-16; Php. 3:20; Heb. 11:13; 1Pe. 2:11). These are they whom the martyrs of the fifth seal cried out for God to avenge their deaths upon (Rev. 6:10+). See Earth Dwellers. will worship him This is a defining moment for the earth dwellers, much like the unpardonable sin of Jesus’ day: Then a third angel followed them, saying with a loud voice, “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment ascends forever and ever, and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name.” (Rev. 14:9-11+) Those who choose to worship the beast and take his mark are forever lost. Even though they have not yet died, they are irredeemable. See commentary on Revelation 13:15. whose names have not been written in the Book of Life of the Lamb Whose names have not been written is οὐ γέγραπται τὸ ὄνομα οὐτοῦ [ou gegraptai to onoma outou], perfect tense: it has not been written, the name of him. Unlike those who lacked faith in Sardis and would be blotted out of the Book of Life (Rev. 3:5+), these were never written in the book to begin with. Therefore, their destiny in the Lake of Fire is guaranteed (Rev. 20:15+) since their names are not written in the Book of Life: The beast that you saw was, and is not, and will ascend out of the bottomless pit and go to perdition. And those who dwell on the earth will marvel, whose names are not written in the Book of Life from the foundation of the world, when they see the beast that was, and is not, and yet is. (Rev. 17:8+) [emphasis added] Some understand the phrase of the Lamb to denote a different book than the Book of Life mentioned elsewhere (Php. 4:3; Rev. 3:5+; 20:12+), but such a view is exegetically precarious. In their view, the Book of Life initially contains the names of all the living. Names are then blotted out as people die having never come to faith. The Book of Life of the Lamb is seen as a separate book which only contains the names of the elect and whose contents are never altered. We believe the two-book view is problematic: Too much emphasis is placed upon minor differences in phrasing when referring to the same book. The two books serve the same purpose—differentiating between the redeemed and the unredeemed. So why have two books? The book which the names of the Beast worshipers have not been written in is referred to as both the Book of Life of the lamb (Rev. 13:8+) and the Book of Life (Rev. 17:8+). It is one and the same book. We believe it is better to understand all references to the Book of Life as denoting a single book which records three categories of people: The Unsaved - Each person to be born is written in the book. Those who die before coming to faith are blotted out.52 The Saved - Each person to be born is written in the book. Those who come to faith prior to death have their names retained in the book. Beast Worshipers - The beast worshipers are a unique category of people of the time of the end. They are so hardened against God and destined to reject Him in the face of overwhelming evidence to the contrary that they are never written in the book (Rev. 13:8+; 17:8+). See earth dwellers. See Beast Worshipers are Unique. For a more complete discussion of these issues, see Book of Life. lamb slain from the foundation of the world Foundation is καταβολῆς [katabolēs], a compound word meaning “a throwing or laying down.”53 Christ’s sacrifice was not an afterthought in the mind of God. And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot. He indeed was foreordained before the foundation of the world, but was manifest in these last times for you. (1Pe. 1:17-20) [emphasis added] Even before the perfect creation of Adam and Eve, God knew the end of history. This is evidenced in His provision for their first sin, spilling the innocent blood of animals to cover their nakedness (Gen. 3:21). An enormous number of types throughout the OT predicted the coming of Christ and His sacrifice for the sins of men (see Abraham Offers Isaac and Typology and the Rapture).The secrets of God, established from the foundation of the world, were gradually revealed through God’s prophets (Ps. 78:2 cf. Mat. 13:35; Tit. 1:1-3). In what is perhaps the “holy of holies” of the OT—Isaiah 53—God revealed that His lamb would be slain: “He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth” (Isa. 53:7).54John the Baptist understood the implications of Isaiah’s passage, for when he saw Jesus he remarked: “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29). See commentary on Revelation 5:6. 3.13.8.1 - From the Foundation of the World In the sovereignty and omniscience of God, many things were determined and accomplished before or from the foundation of the world: God existed before the foundation (Gen. 1:1; Ps. 90:2; Isa. 40:21). Christ existed before the foundation (Isa. 48:16; Mic. 5:2; John 1:1; 17:5, 24). Christ was loved by the Father before the foundation (John 17:24). Wisdom was established before the foundation (Pr. 8:23). Believers were predestined for salvation before the foundation (Eph. 1:4; 2Ti. 1:9). God promised eternal life before time began (Tit. 1:2). Christ was foreordained before the foundation (1Pe. 1:20; Rev. 13:8+). Unrevealed secrets of God existed from the foundation (Mat. 13:35). The kingdom was prepared for the faithful from the foundation (Mat. 25:34). The blood of all the prophets was shed from the foundation (Luke 11:50). The Beast worshipers were not written in the Book of Life from the foundation (Rev. 17:8+). 3.13.8.2 - A Lamb and a Beast An intentional contrast is seen between the Lamb and the Beast. The Lamb versus The Beast Similarity Lamb Beast Slain Before history (1Pe. 1:17-20) At the end of history (Rev. 13:3+) Arose from the dead Rom. 1:4 Rev. 13:3+, 14+; 17:8+, 11+ Worshiped Mat. 2:2; 8:2; 14:33; John 5:23; 20:2855 2Th. 2:4; Rev. 13:4+, 8+, 12+, 14:9+; 16:2+; 19:20+; 20:4+ These similarities are developed further in our discussion of Master Imitator. If anyone has an ear, let him hear. As when Jesus taught, prior to the formation of the church, all people are enjoined to hear (Mat. 11:15). Unlike Revelation 2+ and 3+, there is no mention made of the seven churches which are no longer present upon the earth. A textual clue found in Revelation 13:9+ has led many Bible interpreters to the conclusion that those addressed in Revelation 13:10+ are not the seven churches of Asia Minor but rather, consist of a different group all together. When Christ addressed the seven churches of Asia Minor in Revelation 2+-3+, He always used the phrase, “He who has an ear, let him hear what the Spirit says to the churches” (Revelation 2:7+, 11+, 17+, 29+; 3:6+, 13+, 22+). . . . Conspicuously missing from this phrase [in Rev. 13:9+] are the words “what the Spirit says to the churches.” [emphasis added]56 Those who have an ear, but choose not to hear do so because of pride. This is the major sin of the end and of our own day: Hear and give ear: Do not be proud, for the LORD has spoken. Give glory to the LORD your God before He causes darkness, and before your feet stumble on the dark mountains, and while you are looking for light, He turns it into the shadow of death And makes it dense darkness. (Jer. 13:15-16) He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the sword In a passage whose context is the time of Jacob’s trouble, God indicates that He will correct Israel. “Though I make a full end of all nations where I have scattered you, yet I will not make a complete end of you. But I will correct you in justice, and will not let you go altogether unpunished.” (Jer. 30:11). He promises Israel’s preservation and retribution in kind to those who oppress her: “Therefore all those who devour you shall be devoured; and all your adversaries, every one of them, shall go into captivity; those who plunder you shall become plunder, and all who prey upon you I will make a prey” (Jer. 30:16). Upon His arrest at the garden of Gethsemane, Jesus stated this principle, “Put your sword in its place, for all who take the sword will perish by the sword” (Mat. 26:52b). The basis for such retribution is God’s law of capital punishment established after the flood: “Whoever sheds man’s blood, by man his blood shall be shed; for in the image of God He made man” (Gen. 9:5). The Beast, the False Prophet, and the Harlot all persecute the saints and so the Harlot will be ravaged according to God’s will (Rev. 17:16-17+) and the Beast and the False Prophet will be killed to become the first occupants of the Lake of Fire (Rev. 19:20+; 20:10+).However, variations in the Greek manuscripts at this phrase indicate that retribution by justice may not be the meaning. The MT text has: εἴ τις ἔχει αἰχμαλωσίαν, ὑπάγεὶ εἴ τις ἐν μαχαίρᾳ, δεῖ αὐτὸν ἀποκτανθῆναι [ei tis echei aichmalōsian, hypagei ei tis en machaira, dei auton apoktanthēnai], if anyone [is] for captivity, [then] he is going; if anyone [is] for [the] sword, he must be killed. In the MT text, the subject in each case is the believer—not his enemy. This appears to be a simple statement setting forth the trust which the saints must maintain in God’s sovereign appointment of their role in history. If it is a saint’s God-appointed role to serve as a martyr, so be it! A similar theme is found in a passage concerning God’s judgment of Israel: And it shall be, if they say to you, ‘Where should we go?’ then you shall tell them, ‘Thus says the LORD: “Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity.” ’ (Jer. 15:2) Depending upon which text we follow, this passage may describe retribution by God’s sure justice (Rev. 14:9-12+) or the need to cling to His sovereignty in the midst of affliction (Rom. 8:28). Both are taught by Scripture. Here is the patience and the faith of the saints Patience is ὑπομονὴ [hypomonē], meaning to abide under. It indicates stead-fastness and perseverance while enduring toil and suffering.57 It is through faith and patience that the promises of the believer are attained (Heb. 6:12). John was himself a “brother and companion in the tribulation and kingdom and patience of Jesus Christ . . . on the island that is called Patmos” (Rev. 1:9+). Jesus recognizes the patience exhibited by the churches of Asia (Ephesus, Rev. 2:2+; Thyatira, Rev. 2:19+). Patience is a command which the Lord gives believers. Because the faithful church of Philadelphia kept this command, Jesus promised to keep them “from the hour of trial which shall come upon the whole world” (Rev. 3:10+). The patience in this verse is directed to those who find themselves in the midst of the Great Tribulation—perhaps the most dangerous time of all history for believers upon the earth.The patience and the faith is found here: in the realization of God’s sovereignty. Whatever befalls these Tribulation saints, they must rest in the knowledge that it is according to God’s will and that they can never perish.58 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written: “For Your sake we are killed all day long; we are accounted as sheep for the slaughter.” Yet in all these things we are more than conquerors through Him who loved us. (Rom. 8:35-37 cf. Ps. 44:22) [emphasis added] God will avenge His elect once “the number of their fellow servants and their brethren, who would be killed as they were was completed” (Rev. 6:10-11+). In the meantime, they were not to love their lives. Instead, they must hold their testimony to the point of martyrdom, knowing their death was but a gateway to a place of intimacy and rest with the Lamb in heaven (Rev. 7:14-17+). Although many would die, Jesus assured them, “not a hair of your head shall be lost. By your patience possess your souls” [emphasis added] (Luke 21:18). These would be required to lose their lives in order to possess their souls, for to keep their lives meant taking the mark and being doomed for eternity. At all costs, they must not “draw back to perdition” (Heb. 10:36)!Although a remnant of Jews is hidden and protected in a special place in the wilderness (Rev. 12:6+, 14+), the vast majority of the people of faith will be within the domain of the Beast, the persecuting little horn (Dan. 7:21, 25). Jesus understood the intensity of this time and the resulting rarity of finding people of faith at the end: Then the Lord said, “Hear what the unjust judge said. And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?” (Luke 18:3) Their patience accomplishes several things: it witnesses of the reality of their faith and the glory of God; it makes them “perfect and complete” (Jas. 1:4); and it allows the cup of God’s wrath toward their persecutors to fill to the brim (Rev. 14:10+; 16:19+). another beast Another is ἄλλο [allo]: “Generally another person or thing of the same kind (Acts 4:12), as contrasted with ἕτερος [heteros] (another of a different kind or form) (Gal. 1:6-7).”59 The Seven-Headed Beast and the Beast with Lamb's Horns 60 Elsewhere, he is differentiated from the first beast, the Antichrist. He is known as the False Prophet (Rev. 19:20+; 20:10+). See #18 - False Prophet. Some have taken this beast to describe a system or movement: The second beast which is described, Rev. 13:11-17+, as coming out of the earth, and having two horns like unto a lamb, and speaking as a dragon, and exercising all the authority of the first beast in his sight, is referred to the papacy. The false prophet receives a similar application. So Luther, Vitringa, Bengel, Auberlen, Hengstenberg, Ebrard, and many English divines.61 The commentators are in the most dire confusion on the identification . . . the Roman church, the Greek church, the French Republic, the Jesuits, the Roman theologians, the earthy carnal wisdom, including the heathen philosophies, false doctrines and the like. . . Still others identify the second beast with the heathen priesthood, the principle of inductive philosophy, witchcraft and soothsaying, divination and magic.62 But his attributes are personal, for salvation and damnation are individual, not institutional:63 The second beast is a specific individual rather than a religious institution. . . . it is more likely that the singular phrase “beast” (thērion) or “false prophet” (pseudoprophētēs) refers to an individual rather than a religious institution. Moreover, because he spends eternity in the lake of fire (Revelation 19:20+; 20:10+), the false prophet is characterized as possessing an eternal soul. Such an attribute and eternal fate is descriptive of individuals rather than institutions. [emphasis added]64 Together with the first Beast and the dragon, he forms an evil trinity: There is a Trinity of Evil. Now it surely needs no argument to prove that these three evil persons are opposed to and are the antithesis of the three Persons in the Godhead. The Devil stands opposed to God the Father - ‘Ye are of your father, the Devil,’ John 8:40, etc. The Antichrist stands opposed to God the Son - his very name shows this. The remaining evil person stands opposed to God the Spirit. If this be the case, then our present task is greatly simplified: it is merely a matter of noting what is separately predicted of the two Beasts in Rev. 13+ so as to ascertain which of them stands opposed to Christ and which to the Holy Spirit. . . Now there are only two arguments of any plausibility which have been advanced to support the view that it is the second Beast of Rev. 13+ which is the Antichrist, but so far as we are aware no one has endeavored to show that the first Beast represents the third Person in the Trinity of Evil! Yet he must be so if the second is the Antichrist!65 We shall see that a primary function of this second beast is much like that of the Holy Spirit in relation to Christ. For he wields equivalent power to the first beast (Rev. 13:12+), yet retains no glory for himself, but constantly witnesses of the first beast, the Antichrist. And so it is with the Holy Spirit and the Son of God: However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. He will glorify Me, for He will take of what is Mine and declare it to you. (John 16:13-14) He is the third person of the Trinity of Evil. As there is to be an Antichrist who will both counterfeit and oppose the Christ of God, so there will be an Anti-spirit who will simulate and oppose the Spirit of God. Just as the great work of the Holy Spirit is to glorify Christ, so the one aim of the Anti-spirit will be to magnify the false christ (see Rev. 13:12+). Just as the coming of the Holy Spirit at Pentecost was visibly attended by ‘cloven tongues like as of fire’ (Acts 2:3), so we read of the Anti-spirit that ‘he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men’ (Rev. 13:13+). And just as it is the Holy Spirit who now quickens dead sinners into newness of life, so of the Anti-spirit we are told, ‘He had power to give life unto the image of the Beast’ (Rev. 13:15+).66 Some point to the religious aspect of the work of the second beast in favor of his identification as the Antichrist, or pseudo-Christ. But this cannot be, for it is the first beast which attains all worship, not the second. The refusal of the second beast to participate as the object of worship is fatal to any view that the second beast is the Antichrist. Moreover, the role of the Antichrist is much broader than that of a mere religious figure:67 To regard the Antichrist as limited to the religious realm and divorced from the political, seems to us, to leave out entirely an essential and fundamental element of his character and career. The Antichrist will claim to be the true Christ, the Christ of God. Hence, it would seem that he will present himself to the Jews as their long-expected Messiah - the One foretold by the Old Testament prophets - and that before apostate Christendom, given over by God to believe the Lie, he will pose as the returned Christ. Therefore, must we not predict, as an inevitable corollary, that the pseudo christ, will usher in a false millennium, and rule over a mock Messianic Kingdom? Why was it (from the human side) that, when our Lord tabernacled among men, the Jews rejected Him as their Messiah? Was it not because He failed to fulfill their expectations that he would take the government upon His shoulder and wield the royal sceptre as soon as He presented Himself to them? Was it not because they looked for Him to restore the Kingdom to Israel there and then? Is it not therefore reasonable to suppose that when the Antichrist presents himself to them, that he will wield great temporal power, and rule over a vast earthly empire? It would certainly seem so.68 coming up ἀναβαῖνον [anabainon], present tense participle, presently coming up. Like the first beast (Rev. 13:1+), John saw this beast as he was rising from the earth. up out of the earth The first beast arose out of the sea, indicating his Gentile origin (see commentary on Revelation 13:1). This beast arises from the earth, which may indicate his Jewish origin. Although there is ample evidence of the Gentile origin of the first beast, some suggest that the second beast is Jewish.69 They note the lack of mention of the tribe of Dan in the 144,000 sealed of Israel (see commentary on Revelation 7:4) and the negative prophecy of Jacob concerning Dan: “Dan shall be a serpent by the way, a viper by the path, that bites the horse’s heels so that its rider shall fall backward” (Gen. 49:17). It is difficult to be dogmatic on the earth-sea distinction because the Gentile kingdoms which Daniel saw arise from the sea (Dan. 7:3) are also said to be four kings which arise from the earth (Dan. 7:17). Fruchtenbaum suggests the mention of earth merely denotes his humanity.70 It almost certainly indicates his earthiness as opposed to that which is from heaven (John 8:23).Although the bottomless pit is within the earth, the origin of this beast does not speak of the abyss.71 The beast which arises from the bottomless pit is the one which “was, and is not” (Rev. 17:8+), the first beast out of the sea with the deadly wound that was healed (Rev. 13:3+). This second beast causes the earth dwellers to worship the first beast whose deadly wound was healed (Rev. 13:12-14+). two horns The mention of horns in conjunction with a Lamb points to the vision of the throne room prior to the opening of the first seal where John saw “a Lamb as though it had been slain, having seven horns and seven yes, which are the seven Spirits of God sent out into all the earth” (Rev. 5:6b+). Horns frequently symbolize power. The Lamb has seven, the number of completeness. This beast has two, the number of witness, for he shall serve as the ultimate witness to the first beast. The two horns have a pertinent significance, for two is the number of witness and just as Christ declared the Spirit of God should ‘testify (lit., bear witness) of Me’ (John 15:26), so the third person in the Trinity of Evil bears witness to the first Beast.72 like a lamb Paul warned of Satan’s “ministers,” false apostles and deceitful workers which follow Satan’s pattern and transform themselves into apostles of Christ (2Cor. 11:13-15). There have been many false apostles and deceitful workers since then and especially toward the time of the end, but none more convincing and containing such contrast as this False Prophet of the end. His appearance as a lamb masks his true inward nature. Who he is will not be evident from his outward appearance but, like other false prophets, determined by observing the fruit of his labors: Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits (Mat. 7:15-16a). [emphasis added] Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold. But he who endures to the end shall be saved. And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. (Mat. 24:11-14) spoke like a dragon Although he looks like a lamb, his verbal instructions are energized by the will of the dragon (Rev. 12:2-4+, 17+; 13:4+). It is he who causes worship of the Beast. He tells those who dwell on the earth to make the image of the Beast. He is also the enforcer of the mark required in order to buy or sell. His speech like a dragon is an allusion to the introduction of deception into the human race in the Garden: “Now the serpent was more cunning than any beast of the field which the LORD God had made. And he said to the woman, ‘Has God indeed said . . . ?’ ” [emphasis added] (Gen. 3:1). Like the serpent, his mouth will be employed in opposition to God’s Word. all the authority of the first beast As the Holy Spirit in relation to Christ, so the False Prophet has the full authority given by the dragon to the Beast (Rev. 13:2+). Perhaps the most remarkable aspect of the False Prophet is his refusal to obtain worship for himself even though he has the full authority of the Beast. Outside of the altruistic example of the Holy Spirit in relation to Christ, this is unheard of. The answer lies in the pregnant phrase which follows. in his presence The authority of the False Prophet is very closely controlled. He is only granted his power “in the sight of the beast” (Rev. 13:14+ cf. Rev. 19:20+). He is on a leash, as it were. During the end, it is the dragon’s intention that ultimate authority and attention be directed to the Beast. If the dragon enters the Beast, as he did Judas (Luke 22:3), then worship of the Beast becomes the worship of Satan. If the False Prophet’s authority were in any way independent of the Beast, then he could potentially direct attention to himself. The dragon is very aware of this possibility since he was the subject of the same corrupting influence of power (Isa. 14:13-14; Eze. 28:17). “It is particularly noteworthy that the second beast will have to exercise the Beast’s authority in his presence—there just can be no trust between the forces of evil!”73 The alliance of religion and state has a long and sad record of despotism and suppression, but the ecclesio-political union of these to human beasts will culminate in the worst period of persecution in the history of the world. . . . Each leader assists and supports the other, the king enforcing the religious authority of the prophet and the prophet persuading the world’s superstitious masses that the king should be worshiped and obeyed as a god.74 causes the earth and those who dwell in it to worship the first beast Note that it is the first beast which is worshiped (Rev. 13:4+) in accordance with the predictions of Daniel (Dan. 11:36) and Paul (2Th. 2:4). The second beast directs worship toward the first and is dependent upon him for his power (Rev. 13:12+). Hence the first beast is the “man of sin . . . the son of perdition,” not the second.75Pink notes the relative ease with which a supreme military leader such as the Antichrist is able to step into the position of assumed deity: At first sight it appears strange, if not incongruous, that a military despot should be found filling the character of a religious impostor. But history shows that there is a point at which one character readily merges into the other. Political ambition, intoxicated by success, finds it an easy step from self-glorification to self-deification, and the popular infatuation as easily passes from the abject adulation of the tyrant to the adoration of the god.76 The False Prophet’s main focus is to direct worship to the Beast. This is his key role among the world’s religions at the time of the end, made all the easier by a large reduction in Christians beginning with the disappearance of the true Church in the Rapture prior to the time of God’s wrath (Rev. 3:10+): True children of God are to be found in many varying shades of Christianity, sprinkled throughout Christendom. There are undoubtedly born-again individuals in the midst of all churches. They are saved in spite of the organizations and not because of the organizations. What is going to happen to all of these organizations when the true believers are removed from the world? Already, in our own day, we see indications that much of the guiding force of these great organizations is in the hands of those who would deny essential truths of Scripture. This tendency will increase, and at the coming of Christ for the believers, the tares in the midst of the wheat will go on functioning as usual, all moving rapidly into one great church union, with one head of all. This religious leader will work together with the political dictator.77 Eventually, even a universal ecumenical religion proves to be a threat to the worship of the Beast. The Beast (empowered by the dragon) desires all worship personally. This may be a contributing factor in the demise of the Harlot (Rev. 17:16+), for she is the mother of worldwide spiritual idolatry and abomination (Rev. 17:5+) and could otherwise compete with the Beast in the area of religion. See The Great Harlot. The prominence of the False Prophet prior to her demise is not revealed, but we do know he is the ultimate religious figure directing worship to the Beast at the end. His role as religious leader may also fulfill Israel’s expectation of a prophet (Deu. 18:15-18; John 1:21; Luke 7:19). “The false prophet arises to play the part expected of the prophet who had been announced for so long, and his role will be to tell Israel that their Messiah has come.”78 Those who worship the Beast are the earth dwellers. whose deadly wound was healed Deadly wound is Ἡ πληγὴ τοῦ θανάτου αὐτοῦ [Hē plēgē tou thanatou autou], the wound of his death. This recovery was not from a serious wound, but from actual death. The connection between the miraculous recovery of the Beast and his worship is emphasized again (Rev. 13:3-4+). This rules out Nero and all previous people of history as candidates for the Antichrist because only after his revival and ascent from the abyss does the Beast receive worship as god. The only man prior to Antichrist who arose from the dead to receive worship is Christ, not Antichrist. See commentary on Revelation 13:3. See Supernatural Origin?. He performs great signs We have just been told that the False Prophet “exercises all the authority of the first beast” (Rev. 13:12+). Thus, it is no surprise that he performs wondrous miracles, for he has the authority of the Beast who himself is empowered directly by Satan: The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness. (2Th. 2:9-12) Not only will the False Prophet perform signs and lying wonders, the subjects of his deception, the earth dwellers, will be sent strong delusion by God to believe that which is false. It would appear that the signs themselves are bona fide, but what they attest to is false. Even the spirits of demons who collect the kings of the earth to Armageddon—one of whom comes out of the mouth of the False Prophet—convince by the signs they perform (Rev. 16:14+). Thus can be seen the demonic source of the signs which the False Prophet is able to use in his deception. We are offered a small hint of that which the demonic realm can achieve when Pharaoh’s sorcerers and magicians used enchantments to turn rods into serpents (Ex. 7:11), water into blood (Ex. 7:22), and brought frogs up on the land (Ex. 8:7).79Let the reader attend to the importance of the matter before us: signs are unreliable indicators of a work of God! “Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’ ” (Mat. 7:22-23) Christ’s miracles, as miracles, were no evidence of His Divine mission. The real evidence was that the miracles which He wrought were the very miracles which the Prophetic Word had declared He should work, and which were on that account the sign and seal of His ministry, and formed His credentials from on high. This is clear from Mat. 11:1-6. It was not that they were mere miraculous acts, but that they were what God had foretold, and the essence of their testimony was to the truth of God’s word, rather than the power of Christ. Hence it is that they are so generally called “signs,” and not merely “wonders.”80 The earth dwellers of the end, even those who call themselves Christians, have fallen prey to that which is already at work in our own day: an unbiblical reliance upon signs as evidence of God. They have built their faith upon the wrong foundation! Two Foundations of Faith They are completely open to deception because their faith is based upon experience rather than Scripture. They validate their religious beliefs based on their own personal experience. They are the ultimate in postmodern thinking81—they have their truth which is real to them. Thus, when they see the truly miraculous signs provided by the False Prophet, they easily succumb to the desired conclusion: the Beast is god. When and if such “people of faith” are confronted with the Scriptures—assuming God’s word is available at the time of the end—they will bend the Scripture and reinterpret it to validate their experience. If God’s written word denies their experience, they will reject it over their personal experience. Thus, their experience will sit in judgment of God’s Word.82Biblical believers are to be just the opposite. Their faith is based upon God’s inerrant Scriptures. Each and every experience is tested against its adherence to that which God has already revealed in Scripture. When and if an experience fails the test of Scripture, it is rejected for we know that the Spirit of God speaks consistently. That which is of the Holy Spirit is in agreement with that which is authored through the Holy Spirit: “Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world” (1Jn. 4:1). Thus, the biblical believer evaluates the fruit of his experience against the measure of Scripture and avoids deception:It is by the signs that the False Prophet deceives the earth dwellers to receive the mark of the Beast and worship his image (Rev. 19:20+). Yet the signs are false—not in their miraculous ability, but in what they attest to.83 Signs alone are not trustworthy: But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, to whom they all gave heed, from the least to the greatest, saying, “This man is the great power of God.” And they heeded him because he had astonished them with his sorceries for a long time. (Acts 8:9-11) If there arises among you a prophet or a dreamer of dreams, and he gives you a sign or a wonder, and the sign or the wonder comes to pass, of which he spoke to you, saying, ‘Let us go after other gods’—which you have not known—‘and let us serve them,’ you shall not listen to the words of that prophet or that dreamer of dreams, for the Lord your God is testing you to know whether you love the Lord your God with all your heart and with all your soul. You shall walk after the Lord your God and fear Him, and keep His commandments and obey His voice; you shall serve Him and hold fast to Him. (Deu. 13:1-4) makes fire come down from heaven He has an ability similar to that of God’s two witnesses (Rev. 11:5+). See commentary on Revelation 11:5. Perhaps his power is even more impressive because its source appears to be from heaven. In the past, fire from heaven was associated with God’s power, consuming both His adversaries (2K. 1:9-12) and His sacrifice (Num. 16:35; 1K. 18:38). The False Prophet shows the Pharisees of the end the very signs they sought as validation of Messiah when Jesus walked the earth (Mat. 16:1). Yet all is not as it appears, for he is a great deceiver. As in the days of Job, fire will fall “from heaven” which will actually be in the service of Satan (Job 1:19). It need hardly be said that Nero never had an accomplice like this! And he deceives Empowered by the great deceiver (Rev. 12:9+), he produces the fruit of deception. The power of this deception will be unique in history. Jesus suggested that only those protected by the Holy Spirit would be able to resist his ability to convince. “For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand” (Mat. 24:24-25 cf. Mark 13:22). those who dwell Some manuscripts in the MT text line have τοὺς ἐμοὺς τοὺς καταοικοῦντας [tous emous tous kataoikountas], those [people] of mine who dwell. This variation in the text may hint at the explicit inclusion of John’s people, the Jews, in this deception. We know from elsewhere in Scripture that the Jews will be among those who are deceived (John 5:43). make an image to the beast The Beast has a problem. He claims to be god, but lacks God’s omnipresence. Therefore, an icon (εἰκόνα [eikona]) of the Beast is to be made. While Scripture does not say, it would appear that one purpose of the icon is to occupy the place of worship in the “holy place” (Mat. 24:15) on an ongoing basis as the focal point of worship.84 The image serves as the center of worship allowing the Beast to go about his other affairs of state. This probably occurs after the initial declaration of deity made in the person of the Beast himself (2Th. 2:4). The term abomination refers to an image or an idol. This even is also mentioned in Matthew 24:15-16: . . . The only clue given is that it will be something standing (like an image or idol) in the Holy Place. . . . the Abomination of Desolation must include something more than merely the Antichrist’s self-proclamation of deity. Furthermore, the Daniel and Matthew passages implied an image or idol that would be erected in the Temple. . . . Thus, the two stages of the Abomination of Desolation, lasting a total of 1,290 days will be the declaration of deity by the Antichrist in the Holy of Holies followed by the setting up of his image in the same place.85 The fact that nothing like what is recorded in our text happened in the first century represents no problem for preterists who find fulfillment in the time of Nero. The details are simply swept aside. Typical of preterism’s refusal to interpret the text at face value is the example found in Gregg: The making of an image to the beast (v. 14), or an image of the beast (v. 15), the giving breath to the image, and the requirement that all men worship it are difficult features to correlate with any action known to have occurred in Israel in the first century. This need not be taken literally, however, and can simply refer to the Jew’s general homage to Rome’s authority. [emphasis added]86 Here we see a first-rate example of the exegetical gearshift we mentioned related to the Preterist Interpretation of this book. Their technique is to search first century documents for an approximate “fulfillment” of the literal text. When the documents cannot produce even an approximate connection, then the gear shifts to non-literal interpretation in order to move over the “speed bump.” With such a fluid means of interpretation, the authority of Scripture to specify what constitutes fulfillment is subverted.Worship of the image made to the Beast is a flagrant violation of the second of the Ten Commandments: “You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them” (Ex. 20:4a).See #19 - Image of Beast. He was granted power to give breath to the image of the beast The power given to the False Prophet here is perhaps the apex of what God has ever allowed in the hands of the enemy: the power to give life. This power is intrinsic to the Creator, and He is intimately involved with the creation of each creature.87 The False Prophet gives breath (pneuma) to that which is initially inanimate, as “God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being” (Gen. 2:7). Unlike all previous lifeless idols which have been the work of men’s hands, the image of the beast is given life. This is probably the capstone of the lying wonders which the False Prophet performs—the grand finale of his deception.Scripture records that men have readily given worship to lifeless creations in the past: What profit is the image, that its maker should carve it, the molded image, a teacher of lies, that the maker of its mold should trust in it, to make mute idols? Woe to him who says to wood, ‘Awake!’ To silent stone, ‘Arise! It shall teach!’ Behold, it is overlaid with gold and silver, yet in it there is no breath at all. (Hab. 2:18-19 cf. Ps. 135:17-18; Jer. 10:14; 51:17-19) They worship all the more so now when they see the fantastic miracle of the beast’s image having come to life at the hands of the False Prophet. The image itself must be ultimately compelling because the enormity of the miracle performed by the False Prophet does not draw attention to the prophet, but all attention remains focused on the worship of the image itself and the Beast to which it attests.88 Some oppose the notion that the image could truly be given life. They prefer to understand “breath” as denoting animation. Thus, they see the image with breath as a futuristic technological mimic of life. Although this is possible, it doesn’t seem to do justice to the text and the way in which pneuma (breath) denotes life-giving power elsewhere in Scripture (Gen. 2:7; Rev. 11:11+). “The pneuma is therefore the equivalent of πνεῦμα ζωῆς [pneuma zōēs] (‘the breath of life’) so recently encountered in connection with the two witnesses.”89Morris suggests another possibility, that the spirit given may be an unclean spirit, or demon: The word in the Greek is pneuma, meaning “spirit” or “wind.” The false prophet is enabled (by his own master, Satan) to impart a spirit to the image, but that spirit is one of Satan’s unclean spirits, probably a highly placed demon in the satanic hierarchy. This is a striking case of demon possession, with the demon possessing the body of the image rather than that of a man or woman.90 Although it is impossible to know precisely what is inferred from the “breath” being given to the image, the results are nothing short of life—for the image exhibits apparent intelligence and speaking abilities. We must remember that the False Prophet “exercises all the authority of the first beast” (Rev. 13:12+) and that the first beast is given “great authority” by the dragon. If the dragon revives the Beast and brings him back from the abyss, as evidenced by the worship of the masses, then why couldn’t the False Prophet with the same measure and source of power give life to the image? Certainly this is not beyond the ability that God could grant if it were within His purpose to do so. Moreover, we have no examples in Scripture of the animation of inanimate objects by demonic possession. Spirits seek embodiment in living hosts (Mark 5:12). Either way, the image appears convincingly lifelike.The image probably plays a role in the sequence of events associated with the “abomination of desolation” spoken of by both Daniel (Dan. 11:31; 12:11 cf. Dan. 9:27) and Jesus (Mat. 24:15): The abomination of desolation, which the reader is to understand, includes the following elements: 1. It occurs in the Jewish Temple in Jerusalem (Dan. 11:31; 2Th. 2:4). 2. It involves a person setting up a statue in place of the regular sacrifice in the holy of holies (Dan. 11:31; 12:11; Rev. 13:14-15+). 3. This results in the cessation of the regular sacrifice (Dan. 9:27; 11:31; 12:11). 4. There will be a time of about three-and-a-half years between this event . . . and the end of the time period (Dan. 9:27; 12:11). 5. It involves an individual setting up a statue or image of himself so that he may be worshipped in place of God (Dan. 11:31; 2Th. 2:4; Rev. 13:14-15+). 6. The image is made to come to life (Rev. 13:14+). 7. A worship system to this false god is thus inaugurated (2Th. 2:4; Rev. 13:14-15+). 8. At the end of this time period the individual who commits the act will himself be cut off (Dan. 9:27).91 This event occurs in the middle of the final week, after the Beast overcomes the two witnesses (Rev. 11:7+). It is the signal for the flight of the Jewish remnant to the mountains and thereafter to the wilderness. See commentary on Revelation 12:6. See Events of the 70th Week of Daniel. See #19 - Image of Beast. that the image of the beast should . . . speak This idol is unlike all previous idols which were mute (Ps. 115:5; 135:16; Jer. 10:5). The False Prophet spoke as a dragon (Rev. 13:11+) and that which he empowers continues in that same vain, ordering the death of those who refuse to worship. cause as many as would not worship the image of the beast to be killed This is the point of no return. The entire population of the earth is now divided into those who retain physical life, but forever lose spiritual life versus those who retain spiritual life, but are likely to lose physical life. The former are those who worship the Beast and his image. The latter refuse to worship at the cost of their physical lives. The only exceptions are the believing Jewish remnant which is hidden by God (Rev. 12:6+, 14+) and those who manage to stay alive underground within the Beast’s system (Rev. 18:4+).Many of those which refuse the mark and reside within the Beast’s system will be Gentiles who come to faith during this time of the end. Their survival will be precarious on two counts: (1) the Beast, his image, and the Harlot all seek their death; and (2) they will be unable to purchase the basic necessities of life. Many of them will achieve victory over the Beast, not by survival, but by persevering in martyrdom (Rev. 7:14-17+; 20:4+).Those who worship the Beast and his image and take his mark are warned by an angel concerning the seriousness of what they are about to do (Rev. 14:9+). This unique global warning indicates the irreversible nature of taking the mark. Taking the mark is akin to the unpardonable sin of Jesus’ day—there is no possibility of redemption once the mark is taken (Rev. 14:9-11+). In stark contrast to the people of faith, they are eternally insecure. This is a unique situation to the time of the end. For what sin is there today from which the blood of Christ cannot redeem? Could not even the likes of a Hitler be saved if he had truly and sincerely repented prior to death? We answer a resounding “yes!” because we understand the priceless value of the blood of the Lamb which provides redemption for all sin (Rev. 5:9+). For if Christ’s blood cannot atone for some specific sin, then there are two requirements for salvation, not one: receiving Christ by faith and avoiding this specific sin. May it never be!Here, as at Christ’s First Coming, we have a unique situation where there is a specific act, which once participated in, moves the individual beyond all possibility of redemption. The act is the equivalent of eternal, permanent rejection of the Lamb. So blasphemous and foreordained are these that they are never afforded entry into the Book of Life, not even to be written and subsequently blotted out (Rev. 13:8+; 17:8+). Like those who commit the unpardonable sin, taking the mark is the equivalent of permanently rejecting Christ. See Beast Worshipers are Unique.Those who have victory over the Beast, his image, the mark, and the number of his name are seen in heaven prior to the pouring forth of the bowl judgments (Rev. 15:2+ cf. Rev. 16:2+). Therefore, this command to take the mark must occur prior to the bowl judgments. Those who refuse to worship the Beast or his image and refuse his mark are “beheaded for their witness to Jesus and for the word of God” (Rev. 20:4+). These live and reign with Christ in the Millennial Kingdom. When the third bowl judgment is poured forth, the remainder of the rivers and springs become blood. An angel explains this righteous judgment of God: “For they have shed the blood of saints and prophets, and you have given them blood to drink. For it is their just due” (Rev. 16:6+).The image which requires worship is typified by Nebuchadnezzar’s statue. Those who refused to bow down before it were cast into a furnace (Dan. 3:5). As the three young Hebrew men were preserved through the fire, so too will be those saints who live at the time of the end (Rev. 7:14+; 15:2+; 20:4+). he causes all, both small and great, rich and poor, free and slave These are similar categories of persons who fled to the mountains and hid themselves in caves from the wrath of God and of the Lamb (Rev. 6:15+). No matter what station or position a person has, they will all be treated absolutely equitably. Even the rich, who might normally expect to bribe their way around the requirement, have no exemption. So manic is the desire of the dragon—and his empowered Beast—for all worship that he will treat the most powerful men on a par with the least in their requirement to render worship. In this regard, the dragon emulates the true God: “Yet He is not partial to princes, nor does he regard the rich more than the poor” (Job 34:19). The birds will exhibit similar uniform treatment of the earth dwellers at their banquet at the second advent (Rev. 19:17+).Here again is evidence against taking Nero as the Beast, for the requirement of worship is global: “The Neronian persecution was limited to Rome as far as the data tell us, and there is no evidence for it extending to the province of Asia at that time.”92 to receive a mark The TR text has δῶση αὐτοῖς [dōsē autois], he should give them a mark. The NU text has δῶσιν αὐτοῖς [dōsin autois], they should give them a mark.Mark is χάραγμα [charagma]: “From charassō, to engrave . . . denotes a mark or stamp.”93 It differs from στίγμα [stigma], such as Paul carried in his body (Gal. 6:17) which indicates a mark or scar “without special design, but carrying significance.”94 The mark here probably is of a specific design so as to be recognizable. It differs in emphasis from the seal (σφραγῖδα [sphragida]) placed on the 144,000 of Israel (Rev. 7:2+). The mark emphasizes loyalty to the Beast but the seal emphasizes ownership by God.95 The only other occurrence of this word outside the book of Revelation is by Luke. “Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped [graven, KJV; formed, NASB] by art and man’s devising” [emphasis added] (Acts 17:29). It is almost certainly visible: “Made by engraving, etching, imprinting, branding,”96 whereas the seal of God is probably invisible (Rev. 7:2+). The former is discernible by supernatural powers (Rev. 7:2+; Rev. 9:4+), the latter by the government of the Beast. [DeMar] equates the mark of Revelation 13+ (Rev. 13:16+) with the mark that is given to the 144,000 by the Lamb. “Will Jesus implant a microchip in the foreheads of the 144,000?” he asks. Here DeMar confuses things that must not be confused. As the eternal Son of God, Jesus Christ does not need some kind of a visible mark to help Him watch over the 144,000. The Antichrist and his minions, however, are not divine. . . . Mention of an invisible mark in one place of Scripture need not imply that the mark in all other places is invisible.97 A strictly literal translation of “the mark of the beast” might imply “a picture of the beast” or “a mark made by the beast.” A more satisfactory indication of the relationship between “mark” and “beast” would be “a mark showing one’s relationship to the beast” or “a mark of loyalty to the beast” or “a mark of the party of the beast.”98 In summary, the mark of the beast would signify to the reader of the time that the recipient: worshipped the beast as divine, acknowledged the beast’s authority, is devoted to the beast, and considers himself to be the beast’s property or slave to command.99 In the Papyri, χάραγμα [charagma] is always connected with the Emperor, and sometimes contains his name and effigy, with the year of his reign. It was necessary for buying and selling. It is found on all sorts of documents, making them valid; and there are many on “bills of sale.” Charagma is therefore the official seal.100 The mark which is taken is the same for all: This mark has nothing to do with credit, as is often taught today. In a credit system, everyone must have a different number. In this case, everyone has the same number. The purpose of the mark will be to serve as a sign of identification of those who will own the Antichrist as their god. Only those who have this number will be permitted to work, to buy, to sell, or simply to make a living. The verse does not speak of credit cards, banking systems, a cashless society, a one-world money system, or computers, etc.101 It is certainly within the realm of possibility for the mark to serve both as a single identifier of allegiance to the Beast and a globally unique identifier. All that is required is to combine an outward visible mark (indicating shared allegiance) with an invisible digital code (indicating unique identification). The external mark would function to readily cull the obedient from the disobedient while the invisible code would provide the necessary means for digital monetary exchange in the controlled economy of the end. As is typical of Satan’s schemes, the unique identifier would provide numerous benefits which would also serve as motivation to take the mark. The cost of refusing the mark is not just the risk of one’s life, but also the inability to participate in the global market. The details of the mark are not revealed by Scripture. on their right hand This implies a mark on the surface of the hand. Such a mark has several advantages from the perspective of the Beast. It requires the worshiper to permanently deface his body as an act of homage. It provides a ready means to identify those without the mark. It is immune to the fragility of technical systems—especially given the disruptive nature of the time of the end. On the other hand, a low-technology implementation has the disadvantage of being subject to ready falsification. Perhaps the answer is found in a combination of both externally visible and internal (implanted) technology: While I admit that the preposition epi is used, this does not consign the futurist interpretation [of an implanted mark] to sudden death. If this mark were purely on the surface of the skin, the resultant loss of skin, as happens regularly with people, would mean the mark would disappear. For this mark to have any degree of permanence it must, in some sense, be “in” the tissue. The use of επι [epi] doesn’t really deny that. it is simply saying that the mark is visible to someone, or to some device such as a scanner. In fact the word “mark” (charagma) comes from the verb charasso which means “to cut to a point, then to inscribe.” it is really not farfetched to see the phrase as describing some kind of minor surgery—a “cutting to a point”—for the insertion of a chip that will be “inscribed” with data.102 This is a time in which Jesus’ injunction to cut off one’s hand (Mat. 18:8) can be taken literally, for Rev. 14:9-10+ and 20:4+ make it plain that no one bearing the mark of the Beast will enter eternal life. Indeed, it will be better to enter eternal life maimed than to be cast into hell-fire whole.103 or on their foreheads The high priest wore a plate of pure gold upon his forehead with the engraving, “HOLINESS TO THE LORD” (Ex. 28:36-38). It declared him to be one who was set aside for the purpose and ministry of God (a saint). Ezekiel was shown a vision where those to be spared God’s judgment receive a mark on their foreheads (Eze. 9:4). Harlots wore a mark on their forehead identifying their harlotry (Jer. 3:3; Rev. 17:5+). The 144,000 sealed of Israel have the name of the Father and of the Lamb written on their foreheads (Rev. 14:1+ cf. Rev. 7:3+). See commentary on Revelation 7:3.In all of these examples, the mark identifies the category to which the person belongs and serves as an indication of character, as does the mark of the Beast. Those who take it are completely opposed to God and unwilling to repent in the face of overwhelming evidence of His judgment. See Beast Worshipers are Unique.The placement of the mark on the hand or forehead brings to mind the command God gave through Moses that the children of Israel would faithfully teach His commands to their children. And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates. (De 6:6-9 cf. Ex. 13:9, 16) [emphasis added] In response to these instructions, the Jews developed phylacteries, small scrolls which contained God’s law and which were bound to the hand or head. The phylacteries differ from the mark of the Beast in that they were attached to the left hand. “Tefillin (phylacteries) are small tightly rolled scrolls that contain passages from Exodus and Deuteronomy. They were placed in boxes that were tied to the head or left arm. The mezuzot were placed in ornamental cases that were attached to the doorpost of a house.”104 Although the mark of the Beast is on the right hand rather than the left, the similarity to the instructions given by God to Israel in remembrance of the law is striking. no one may buy or sell In order to enforce worship of the Beast and his image, the mark is tied to his global economic system. Those who refuse the mark are automatically cut off from the global economy. They are driven underground to rely either upon supernatural provision (as the woman in the wilderness of Revelation 12:6+) or the black market. Some manage to survive outside the global economy, including the “sheep” in the Sheep and Goat Judgment at the return of Christ to take up His kingdom(Mat. 25:31-32). The sheep have provided for the dire needs of Jesus’ “brethren” during this time, but they themselves have been without the mark. For it is not possible to take the mark and remain among the redeemed who enter the kingdom (Rev. 14:9-11+).There are several aspects of modern technology which will likely contribute to the control of the global economy under the Beast. First, the mark itself may be tied into a cashless system of exchange. While Scripture does not say this, how effective it would be to do away with all means of value exchange except for that which requires the mark. Second, the use of modern identifying marks, such as bar codes, on items of commerce facilitates tracking their whereabouts and distribution. With sophisticated inventory systems it becomes much more difficult to supply the black market “off the record.”The degree to which technology plays in the system of the end is pure speculation. It may utilize systems of identification, tracking, and exchange yet unknown to us. Or it may use the oldest of technologies—tattoos or similar. The desire of the Beast to catch every possible violator argues for a high-technology solution which is more difficult to forge. The disruptive conditions on the earth during the time of the end argue for a low-technology solution. who has the mark or the name of the beast or the number of his name The TR text indicates three alternatives: (1) the mark, or (2) the name of the beast, or (3) the number of his name. The MT and NU texts indicate just two alternatives: the mark which is: (1) the name of the beast, or (2) the number of his name. In any event, the mark embodies information pertaining to the name of the Beast. the number of his name Most commentators take the number of his name to indicate the practice of gematria, where the individual letters comprising the name are given values which then contribute to a total value which is the number: The mystic use of numbers (the rabbinical Ghematria, γεωμετρία [geōmetria]) was familiar to the Jews in Babylon, and passed from them to the Greeks in Asia. It occurs in the Cabbala, in the Sibylline Books (I. 324-331), in the Epistle of Barnabas, and was very common also among the Gnostic sects . . . It arose from the employment of the letters of the Hebrew and Greek alphabets for the designation of numbers. The Hebrew Aleph counts 1, Beth 2, etc., Yodh 10; but Kaph (the eleventh letter) counts 20, Resh (the twentieth letter) 200, etc. The Greek letters, with the addition of an acute accent (as ά, βˊ), have the same numerical value in their order down to Sigma, which counts 200; except that σ̃ (st, [stigma]) is used for 6, and φˊ (an antiquated letter Koppa between π and ρ) for 90. The Hebrew alphabet ends with Tav = 400, the Greek with Omega = 800. To express thousands an accent is put beneath the letter, as α, [a,] = 1,000; β, [b,] = 2,000; ι, [i,] = 10,000.105 Again, there is evidence that the number is the same for all who receive it: Doubtless, the invention of computers and the introduction of a “cashless society” would aid in the enforcement of an economic boycott against Christians. However, the mark is the “name of the beast or the number of his name” (Rev. 13:17+) not the name or number that identifies each individual citizen.106 Here is wisdom This phrase indicates that what follows constitutes a riddle of sorts requiring great wisdom to comprehend. A similar statement introduces the riddle of the seven heads of the beast (Rev. 17:9+). “It is the glory of God to conceal a matter, but the glory of kings is to search out a matter” (Pr. 25:2). When Daniel was puzzled about the revelation given to him, he was told that “the words are closed up and sealed till the time of the end. . . none of the wicked shall understand, but the wise shall understand” (Dan. 12:9-10). Although the book of Revelation is not a sealed book (Rev. 22:10+), undoubtedly a similar principle attends this passage: those living at the time of the fulfillment will be best positioned to understand the full meaning of what is related. Until that time, history is full of names conjectured to fulfill the riddle of this verse. See A Lock almost any Key will Turn. the number of a man Ἀριθμὸς ἀνθρώπου [arithmos anthrōpou], simply number of man. The definite article (“the”) is not found in the Greek text. Wallace sees the missing article as an indication that the number is not of a man, but the number of humankind.107 While this may account for the grammar, it fails to account for the previous verse wherein the article appears before both number and man: τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ [ton arithmon tou onomatos autou], the number of the name of him (cf. Rev. 14:11+). Thus, the number seems inextricably tied to the individual. Some explain of a man as designating a number as men count.108 His number is six hundred and sixty six Discussion on the meaning of this value and its association with individuals and movements of history is legend. “The interpretations of this number form a jungle from which escape is apparently hopeless.”109The numeric designator for the value 666 found in the MT and TR texts employs the Greek character stigma which is not generally used today. It occurs between epsilon (ε) and zeta (ζ). Thus it displaces zeta as the sixth character, giving zeta through theta the values 7 through 9, iota through kappa the values 10 through 90, and rho through omega the values 100 through 800. An additional character, sampsi stands at the end as 900.110 Since our Greek font does not contain stigma we will represent it by a sigma with an accent: ςˊ111In the TR and MT text, the value is given by the three Greek letters χξςˊ.112 Given the Greek alphabet of the time, the values of the three letters are: χ = 600; ξ = 60; ςˊ = 6. Their sum is the infamous 666.113 The NU text spells out the values using words: ἑξακοσιοι ἑξηκοντα ἑξ [hexakosioi hexēkonta hex], six hundred sixty six. Among all the extant manuscript evidence, only a very few have δεκα [deka] (10) as the middle value resulting in 616.114The Nero advocates make much of the alternative value 616 because two different spellings of Nero can account for both the value 666 and 616. This may be true. But it is but one small piece of the overall puzzle which contributes to the identity of the Beast. Nero succeeds on this count, but fails miserably on all others. Nero is far from the only individual in history who meets the conditions for 666. See A Lock almost any Key will Turn. Metzger suggests that the textual variation indicating 616 is best explained as an intentional modification of the original text by a scribe who saw Nero in the text.115 See our discussion of the attempts to find fulfillment in Nero.Irenaeus, who lived much nearer to the time of Nero than modern preterists and who was a disciple of Polycarp who knew our author, supports the reading 666: Such, then, being the state of the case, and this number [666] being found in all the most approved and ancient copies [of the Apocalypse], and those men who saw John face to face bearing their testimony [to it]; while reason also leads us to conclude that the number of the name of the beast, [if reckoned] according to the Greek mode of calculation by the [value of] the letters contained in it, will amount to six hundred and sixty and six; that is, the number of tens shall be equal to that of the hundreds, and the number of hundreds equal to that of the units (for that number which [expresses] the digit six being adhered to throughout . . . I do not know how it is that some have erred following the ordinary mode of speech, and have vitiated the middle number in the name, deducting the amount of fifty from it, so that instead of six decades they will have it that there is but one. (I am inclined to think that this occurred through the fault of the copyists, as is wont to happen, since numbers also are expressed by letters; so that the Greek letter which expresses the number sixty [xi, ξ] was easily expanded into the letter Iota [ι] of the Greeks.) Others then received this reading without examination; some in their simplicity, and upon their own responsibility, making use of this number expressing one decade; while some, in their inexperience, have ventured to seek out a name which should contain the erroneous and spurious number.—Irenaeus, Against Heresies, v.xxx116 He saw the number connected with the antitype of Antichrist’s image—Nebuchadnezzar’s statue. He also saw the Beast as a person yet future, not Nero: For that image which was set up by Nebuchadnezzar had indeed a height of sixty cubits, while the breadth was six cubits; on account of which Ananias, Azarias, and Misael, when they did not worship it, were cast into a furnace of fire, pointing out prophetically, by what happened to them, the wrath against the righteous which shall arise towards the [time of the] end. For that image, taken as a whole, was a prefiguring of this man’s coming, decreeing that he should undoubtedly himself alone be worshipped by all men.—Irenaeus, Against Heresies, v.xxx117 Adding to the complexity of identifying an individual with the number are various ways in which gematria can be performed. Harless argues for the simplest, ragil method: There are seven ways of calculating gematria in Jewish tradition. 1) Ragil: This method is the basis for all the other methods. Each letter of the alphabet has its own numerical value. The numerical value of a word or phrase is the sum total of the values of its letters. 2) Katan: All the tens and hundreds are converted to the single numbers 1 to 9. 3) K’lali: In this method, the value of a word is the square of the sum of the ragil values of each letter in that word. 4) Millui: This method gives a letter the numerical value of the sum of the ragil values of the letters that make up the name of the letter. 5) Kolel: This method sums the ragil values of the letters in a word plus the number of letters. 5) Hakadmi: The value of the first letter is ragil. The accumulated value of the second letter is its ragil value plus the ragil value of the first letter. The accumulated value of the third letter is its ragil value plus the accumulated value of the second letter, etc. 7) Haperati: The value of each letter is the square of its ragil value. The value of the word is the sum of all the squares of its letters. It is apparent that the k’lali, millui, kolel, hakadmi, and haperati methods are unlikely to be intended in this passage, since they would tend to produce numerical values much in excess of 666. These methods also seem to be late additions not in use during the New Testament period. Only the ragil and katan methods are candidates for this calculation. Katan suffers from four shortcomings: 1) It would require a long name to evaluate to 666 (at least 74 letters). 2) The Talmud only uses ragil. 3) Therefore, katan is a later development and not contemporary with the Revelation. 4+) Only ragil has an analogue in Greek and Roman culture, katan does not.118 The threefold representation of “6,” the number of man, may be connected with the three key players in the kingdom of the Beast of the end: “Possibly the threefold occurrence of the number six is a vague imitation of the trinity formed by [the Beast’s] association with the devil and the false prophet.”119 As we discussed in Six: Man’s Incompleteness, Human Will, the number almost certainly emphasizes how the Beast, the epitome of human achievement and government at the end, falls short. 120 Others note how the value compares to the sum of the Greek letters making up the name “Christ”: “According to the Greek numbering scheme Christ’s name, ʼΙησοῦς [Iēsous], is represented by Ι=10, η=8, σ=200, ο=70, υ=400, ς=200, which add up to 888.”121Various passages of Scripture hint at the character of the Beast using values which employ six, including the number of fingers and toes on the godless giants of old (2S. 21:20; 1Chr. 20:6); Goliath who had a height of six cubits, six pieces of armor, and a spear’s head weighing six hundred shekels of iron (1S. 17:4-7); Nebuchadnezzar, whose “image” was sixty cubits high and six cubits wide (Dan. 3:1); and even Solomon’s wages of six hundred and sixty-six talents of gold (1K. 10:14). See Six: Man’s Incompleteness, Human Will.Ultimately, it is fruitless for us to employ this number in speculation as to the identity of the Beast. The value of the number in and of itself is too broad—too many historic names can be made to generate “666.” (See A Lock almost any Key will Turn.) The church will not be present when the Beast becomes known to the world, for she will have been taken in the Rapture (2Th. 2:1-8). The number of his name is perhaps the least important clue among many attributes which Scripture set forth concerning the identity and ministry of this individual. Certainly it is the most elastic. While the Restrainer remains (2Th. 2:7), he will not be revealed. No amount of conjecture or analysis will bring him forth prior to God’s timing. While there are no preconditions for the removal of the Restrainer, he could continue to restrain for decades or even centuries beyond our present time.122 What we can be sure of is that the value given in this passage will enable believers of the end, when combined with the many other Scriptural clues, to positively identify the individual. It may be that gematria is not even involved in the final understanding of the number: A similar use of nous and sophia occurs in Rev. 17:9+, where John calls attention to the identity of the beast ridden by the harlot. What John seems to be asking for in both cases is divine discernment and not mathematical ingenuity! Believers need to penetrate the deception of the beast. John’s reference to his number will help them to recognize his true character and identity.123 The better part of wisdom is to be content that the identification is not yet available, but will be when the future false Christ ascends to his throne. The person to whom 666 applies must have been future to John’s time, because John clearly meant the number to be recognizable to someone. If it was not discernible to his generation and those immediately following him—and it was not—the generation to whom it will be discernible must have lain (and still lies) in the future. Past generations have provided many illustrations of this future personage, but all past candidates have proven inadequate as fulfillments. Christians from generation to generation may manifest the same curiosity as the prophets of old regarding their own prophecies (cf. 1Pe. 1:10-11), but their curiosity will remain unsatisfied until the time of fulfillment arrives.124 For those who are in the Church Age, the number of the Beast, as fascinating a puzzle as it may be, is of relatively little importance. For the Church will not be present when he is revealed (see Who is the Restrainer?). This is by design for we are to maintain a watch for Christ, not Antichrist! We are commanded to look for our bridegroom, not a coming global despot (Php. 3:20). Notes 1Some infer from the placement of the material of chapter 13 following upon the plight of the woman in chapter 12 that “the rest of her offspring” (Rev. 12:17+) must be those who are subsequently persecuted within chapter 13+. If so, then her offspring would include all who refuse to take the mark, both Jew and Gentile. [Alan F. Johnson, Revelation: The Expositor’s Bible Commentary (Grand Rapids, MI: Zondervan Publishing House, 1966), Rev. 13:1] Yet there are valid reasons to understand her offspring as physical Jews. See commentary on Revelation 12:1. 2We note that the term Antichrist is not used by John in the book of Revelation. But neither is the little horn or many of the other names which apply throughout Scripture to this individual, here designated as the first beast. See Man of Many Names. 3“Though the Holy Spirit ‘[will be] taken out of the way’ (2Th. 2:7) in the Tribulation, this has to do with His work of restraining sin and not with His indwelling and empowering believers.”—Russell L. Penney, “Pneumatology in the Book of Revelation,” in Mal Couch, ed., A Bible Handbook to Revelation (Grand Rapids, MI: Kregel Publications, 2001), 119. 4John F. Walvoord, The Revelation of Jesus Christ (Chicago, IL: Moody Press, 1966), Rev. 13:1. 5Walter Scott, Exposition of The Revelation (London, England: Pickering & Inglis, n.d.), Rev. 13:1. 6Donald Grey Barnhouse, Revelation (Grand Rapids, MI: Zondervan Publishing House, 1971), Rev. 13:1. 7Ibid. 8J. A. Seiss, The Apocalypse: Lectures on the Book of Revelation (Grand Rapids, MI: Zondervan Publishing House, 1966), 322. 9Arthur Walkington Pink, The Antichrist (Oak Harbor, WA: Logos Research Systems, 1999, 1923), s.v. “Antichrist in the Apocalypse.” 10Daniel K. Wong, “The Beast From The Sea in Revelation 13,” in Bibliotheca Sacra, vol. 160 no. 639 (Dallas, TX: Dallas Theological Seminary, July-September 2003), 337. 11Randall Price, “Antichrist,” in Mal Couch, ed., Dictionary of Premillennial Theology (Grand Rapids, MI: Kregel Publications, 1996), 46. 12Barnhouse, Revelation, 103. 13Arnold G. Fruchtenbaum, The Footsteps of Messiah, rev ed (Tustin, CA: Ariel Ministries, 2003), 676. 14“To say that the sea stands for the abyss carries on the OT concept of the sea, that is the source of the satanic sea monster (cf. Job 26:12-13; Ps. 74:13-14; 87:4; 89:9-10; Isa. 27:1; 51:9-10) (Johnson). Also, Paul equates the sea with the abyss in his Rom. 10:7 citation of Deu. 30:13.”—Robert L. Thomas, Revelation 8-22 (Chicago, IL: Moody Press, 1995), Rev. 13:1. 15Concerning inaccuracies in the KJV and NKJV, see commentary on Revelation 17:10. 16Pink, The Antichrist, s.v. “Babylon and the Antichrist.” 17“Beginning with verse 36, a sharp break in the prophecy may be observed, introduced by the expression the time of the end in verse 35. Up to this point, the prophecy dealing with the Persian and Grecian Empires has been fulfilled minutely and with amazing precision. Beginning with verse 36, however, an entirely different situation obtains. No commentator claims to find precise fulfillment in the remainder of this chapter. Although Zöckler and others attempt to relate Daniel 11:36-45 to Antiochus, many students of Scripture have recognized from antiquity that another king must be in view. Ibn-Ezra, for example, identified this king with Constantine the Great; Rashi and Calvin referred him to the Roman Empire as a whole; and Jerome, Theodoret, and Luther, among others, identified him with the New Testament Antichrist.”—John F. Walvoord, Daniel: The Key to Prophetic Revelation (Chicago, IL: Moody Bible Institute, 1971), Dan. 11:36. 18“Because the leopard, lion, and bear in Revelation 13:2+ are also used in Daniel 7 to depict nations, the interpreter is alerted to the fact that John is employing symbolic language. Thus, the leopard, lion, and bear also represent nations in Revelation 13+ just as they did in Daniel 7.”—Andy Woods, What is the Identity of Babylon In Revelation 17-18?. 19Merrill C. Tenney, Interpreting Revelation (Peabody, MA: Hendrickson Publishers, 1957), 188. 20John MacArthur, Revelation 12-22 : The MacArthur New Testament Commentary (Chicago, IL: Moody Press, 2000), Rev. 13:1. 21“We are at a loss to understand how this can be the Roman Empire revived! For the Beast itself is like a leopard (Greece) (Dan. 7:6). Its feet are those of the bear (Medo-Persia); and its mouth is like a lion’s mouth (Babylon). Where is the Roman Empire here in any form? If the Beast be the Roman Empire, does he have himself, intact, for one of his own heads? The notion is only a venerable, but vain, imagination. Rome cannot be at the same time one of the heads, and yet the whole Beast himself. ‘One is’ (Rev. 17:10+). That is said to be the Roman Empire. But it is added, ‘the other is not.’ Is this the Roman Empire too? Clearly not! What we have here is the embodiment and personification of the sovereignty of the world under Satanic power.”—E. W. Bullinger, Commentary On Revelation (Grand Rapids, MI: Kregel Publications, 1984, 1935), Rev. 13:2. 22Merrill F. Unger, Unger’s Commentary on the Old Testament (Chattanooga, TN: AMG Publishers, 2002), Hos. 13:8. 23Frederick William Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press, 2000), 265. 24Pink, The Antichrist, s.v. “The Genius and Character of the Antichrist.” 25Ibid., s.v. “The Man of Sin, the Son of Perdition.” 26Ibid., s.v. “The Antichrist in Revelation 13.” 27Concerning inaccuracies in the KJV and NKJV, see commentary on Revelation 17:10. 28“The ‘healing,’ then, of the head of the beast, speaks of the Roman Empire, which fell in A.D. 476; the empire has a latter-day emergence, form, or development.”—Wong, The Beast From The Sea in Revelation 13, 346. 29Thomas, Revelation 8-22, Rev. 13:3. 30The Greek is identical with the exception of the gender of the participle: the Lamb is masculine, the head is feminine. A similar phrase appears in Revelation 13:8+. 31“Many take the phrase, as though he had been smitten unto death, to mean that the Antichrist appeared to be dead but was not really. However, the same idiom is used of Messiah in Revelation 5:6+, and there was no question that Messiah died.”—Fruchtenbaum, The Footsteps of Messiah, 247. 32Thomas Ice, “The Death and Resurrection of the Beast, Part 2,” in Pre-Trib Perspectives, vol. 8 no. 23 (Dallas, TX: Pre-Trib Research Center, May 2005), 5. 33Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 668. 34Monty S. Mills, Revelations: An Exegetical Study of the Revelation to John (Dallas, TX: 3E Ministries, 1987), Rev. 13:3. 35“The popular Islamic picture of the Antichrist, or Dajjal, graphically portrays him as blind in one eye, with the word kafir—unbeliever—written on his forehead; his primary function is to mislead the unbelieving masses by claiming divinehood and the power to perform miracles.”—Norman L. Geisler and Abdul Saleeb, Answering Islam (Grand Rapids, MI: Baker Books, 1993), 113. 36“Some have seen in the healing of the wound a reference to the Nero redivivus belief of the first century . . . It is doubtful . . . that John would have used a false rumor as a basis for this.”—Wong, The Beast From The Sea in Revelation 13, 346n27. 37The preference for an individual to worship is evident from the time of Rome: “The worship of emperors . . . provided a living tangible, audible deity for men who had been accustomed to the formal routine of ritual observance. The gods of Graeco-Roman legend had no reality; and their very existence had been challenged by the philosophers. The [Roman] emperor was the living head of the state and the guardian of its welfare. . . . His abilities and deeds seemed almost superhuman to the ordinary man of the street. Here at last was a real person whose position and powers made him worthy of worship.”—Tenney, Interpreting Revelation, 24. 38Fruchtenbaum, The Footsteps of Messiah, 248. 39Regarding the phrase, “the desire of women”: “The most plausible explanation, in the light of Daniel’s Jewish background and Antichrist’s prime persecuting energies that will be spent against the Jews, is that the reference is to the natural desire of Hebrew women to become the mother of the promised Messiah (Gen. 3:15), making the expression a symbol of the Messianic hope in general. The ‘desire of women’ would be a subjective genitive: ‘that desired by women.’ Favoring that interpretation is the contextual position of the phrase sandwiched between references to ‘the gods of his fathers’ and ‘any god.’ ”—Unger, Unger’s Commentary on the Old Testament, Dan. 11:37. 40Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., Ante-Nicene Fathers Vol. I (Buffalo, NY: Christian Literature Company, 1885), s.v. “ECF 1.1.7.1.3.7.” 41Pink, The Antichrist, s.v. “Antichrist in the Apocalypse.” 42MacArthur, Revelation 12-22 : The MacArthur New Testament Commentary, Rev. 13:1. 43Bullinger, Commentary On Revelation, Rev. 13:5. 44Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 682. 45“Christ’s public ministry was limited to three years and a half; so also will the Antichrist’s final ministry be (Rev. 13:5+).”—Pink, The Antichrist, s.v. “Comparisons between Christ and the Antichrist.” 46Roberts, Ante-Nicene Fathers Vol. I, s.v. “ECF 1.1.7.1.5.31.” 47Seiss, The Apocalypse: Lectures on the Book of Revelation, 328. 48Wong also notes that the removal of the Restrainer (2Th. 2:6-8), the Holy Spirit, suggests a pretribulational rapture. 49Wong, The Beast From The Sea in Revelation 13, 347. 50Fruchtenbaum, The Footsteps of Messiah, 35. 51Tenney, Interpreting Revelation, 196-197. 52We uphold the unlimited atonement of Christ’s blood for all of mankind. He was given for the world: John 3:16; 6:51; Rom. 5:18; 2Cor. 5:14-19; 1Ti. 2:4-6; Heb. 2:9; 1Jn. 2:2; 4:14. 53James Strong, The Exhaustive Concordance of the Bible (Ontario: Woodside Bible Fellowship, 1996), G2602. 54A complete scroll of Isaiah was found as part of the Dead Sea Scrolls. Dated prior to Christ, it contains this amazing chapter predicting the atoning sacrifice of Jesus Christ hundreds of years in advance. It stands as irrefutable evidence of both the inspiration of the OT and the identity of Jesus Christ as the predicted Messiah of Israel. 55Concerning the worship of Jesus: Mat. 2:2; 8:2; 9:18; 14:33; 15:25; 28:9, 17; 20:20; Mark 5:6; Luke 24:52; John 5:18, 23; 9:38; 20:28; Acts 7:59; Ps. 31:5; Php. 2:9; Heb. 1:6; Rev. 5:13+; 7:10+. 56Andy Woods, “Revelation 13 and the First Beast,” in Tim LaHaye and Thomas Ice, eds., The End Times Controversy (Eugene, OR: Harvest House Publishers, 2003), 239. 57Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 846. 58The importance of God’s sovereignty is a teaching which is sadly lacking among many Christians today. This is a side-effect of the drift of Christianity away from a God-centered toward a man-centered frame of reference. God is seen more as a “big buddy in the sky” Whose primary role is to “make my life better.” Could it be, having come to faith in Christ, in numerous cases our suffering might actually increase? 59Timothy Friberg, Barbara Friberg, and Neva F. Miller, Analytical Lexicon of the Greek New Testament (Grand Rapids, MI: Baker Books, 2000), 44. 60Albrecht Durer (1471 - 1528). Image courtesy of the Connecticut College Wetmore Print Collection. 61Philip Schaff and David Schley Schaff, History of the Christian Church (Oak Harbor, WA: Logos Research Systems, 1997, 1916), 1.12.101. 62Barnhouse, Revelation, 240. 63“Most interpreters view the two Beasts as two aspects of the same thing. All seem to be agreed that they are not individuals; which is the very thing that the ordinary reader would at once take them to be. Little help, therefore, can be expected from such guides.”—Bullinger, Commentary On Revelation, Rom. 13:11. 64Woods, Revelation 13 and the First Beast, 248. 65Pink, The Antichrist, s.v. “The Antichrist in Revelation 13.” 66Ibid., s.v. “Antichrist in the Apocalypse.” 67Those who emphasize an exclusively religious role for the Antichrist fail to appreciate the political promises found in Messiah who reigns from the throne of David upon His return. See The Arrival of God’s Kingdom. 68Ibid., s.v. “Antichrist in Revelation 13.” 69“It might well be . . . though we would not press the point, that this anti-Spirit would be a Jew, and that he would be used of Satan to deceive Israel if possible.”—Barnhouse, Revelation, 242. “This individual is evidently a Jew, since he arises out of the earth, or land, that is Palestine (Rev. 13:11+).”—J. Dwight Pentecost, Things to Come: A Study in Biblical Eschatology (Grand Rapids, MI: Zondervan Publishing House, 1958), 336. 70“Whereas earlier the four beasts arose out of the sea, here they arise out of the earth. Coming out of the sea emphasizes their Gentile identity. Arising out of the earth emphasizes their humanity.”—Fruchtenbaum, The Footsteps of Messiah, 29. 71Not all agree: “In contrast to the first beast, who will come up out of the sea (Rev. 13:1+), the second beast will come up out of the earth. Like Antichrist, the false prophet will be indwelt by a demon out of the abyss.”—MacArthur, Revelation 12-22 : The MacArthur New Testament Commentary, Rev. 13:11. It can also be said that the Witch of Endor “saw a spirit ascending out of the earth” (1S. 28:13). Yet there is no mention elsewhere in Scripture of a source for the False Prophet from the abyss. Moreover, there is great emphasis placed upon such a source for the Beast. The silence of other passages on such a suggestion is weighty. 72Pink, The Antichrist, s.v. “Antichrist in Revelation 13.” 73Mills, Revelations: An Exegetical Study of the Revelation to John, Rev. 13:12. 74Henry Morris, The Revelation Record (Wheaton, IL: Tyndale House Publishers, 1983), Rev. 13:12. 75“Just as the Holy Spirit calls all men to worship the resurrected Son, the False Prophet will call men to worship the resurrected counterfeit son.”—Fruchtenbaum, The Footsteps of Messiah, 254. 76Pink, The Antichrist, s.v. “The Career of the Antichrist.” 77Barnhouse, Revelation, 243. 78Ibid., 244. 79This also indicates the level to which occult magic had developed within early Egypt. However, they were unable to bring forth lice (Ex. 8:18). See 2 Timothy 3:8. 80Bullinger, Commentary On Revelation, Rev. 13:13. 81We do postmodernism a favor here by calling it thought! 82They are no better off than the Roman Catholics who are subject to the authority of the Magisterium of Rome over the Scriptures. 83“These miracles are not counterfeit, but are used to establish false claims.”—Jerome Smith, The New Treasury of Scripture Knowledge (Nashville, TN: Thomas Nelson Publishers, 1992), Rev. 13:14. 84We have no information as to the size of the image. Since Paul informs us that the Beast will “sit as God in the temple of God” (2Th. 2:4), and Jesus tells us that the abomination stands in the “holy place” (Mat. 24:15), it would seem unlikely for the image to be a colossal statue for it would require the removal or modification of the temple in order to stand in the holy place. 85Fruchtenbaum, The Footsteps of Messiah, 257,259,260. 86Steve Gregg, Revelation Four Views: A Parallel Commentary (Nashville, TN: Thomas Nelson, 1997), 300. 87Concerning God’s involvement with the inception and development of life: Ex. 21:22-23; Jdg. 13:5; Job 10:11; 31:15; Ps. 22:9-10; 119:73; 139:13; Ecc. 11:5; Isa. 44:2, 24; 49:5; Jer. 1:5. This is one of numerous reasons why abortion is morally equivalent to murder (Ex. 21:22-23). It is the interrupting by sinful man of that which God has established. 88Here again we see the parallel between the False Prophet and the Holy Spirit: both refusing to draw attention to themselves, but dedicated to pointing to whom they serve. 89Thomas, Revelation 8-22, Rev. 13:15. 90Morris, The Revelation Record, Rev. 13:15. 91Thomas Ice, “An Interpretation of Matthew 24-25—Part XIII,” in Pre-Trib Perspectives, vol. 8 no. 1 (Dallas, TX: Pre-Trib Research Center, May 2003), 6. 92Grant R. Osborne, Revelation (Grand Rapids, MI: Baker Academic, 2002), 8. 93W. E. Vine, Vine’s Expository Dictionary of Old and New Testament Words (Nashville, IL: Thomas Nelson Publishers, 1996), G5480. 94Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament : Based on Semantic Domains (New York, NY: United Bible Societies, 1996, c1989), 1:443. 95Yet χάραγμα [charagma] is used of brands on animals which denotes ownership. [Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 876] 96Friberg, Analytical Lexicon of the Greek New Testament, 406. 97Larry Spargimino, “How Preterists Misuse History to Advance their View of Prophecy,” in Tim LaHaye and Thomas Ice, eds., The End Times Controversy (Eugene, OR: Harvest House Publishers, 2003), 25. 98Louw, Greek-English Lexicon of the New Testament : Based on Semantic Domains, 1:443. 99Hal Harless, “666: The Beast and His Mark in Revelation 13,” in The Conservative Theological Journal, vol. 7 no. 22 (Fort Worth, TX: Tyndale Theological Seminary, December 2003), 341. 100Bullinger, Commentary On Revelation, Rev. 13:16. 101Fruchtenbaum, The Footsteps of Messiah, 255. 102Spargimino, How Preterists Misuse History to Advance their View of Prophecy, 24-25. 103Mills, Revelations: An Exegetical Study of the Revelation to John, Rev. 13:11. 104Randall Price, The Stones Cry Out: What Archaeology Reveals About the Truth of the Bible (Eugene, OR: Harvest House Publishers, 1997), 279. 105Schaff, History of the Christian Church, 1.12.101. 106Harless, 666: The Beast and His Mark in Revelation 13, 360-361. 107“If ἀνθρώπου [anthrōpou] is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμὸς [arithmos], as definite and the genitive, ἀνθρώπου [anthrōpou], as indefinite—the rarest of all possibilities). In light of Johannine usage, we might also add Rev. 16:18+, where the Seer clearly uses the anarthrous ἂνθρωπος [anthrōpos] in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).”—Daniel B. Wallace, Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan Publishing House and Galaxie Software, 1999, 2002), 253. 108“It is counted as men usually count. Compare Rev. 21:17+, and ‘a man’s pen,’ Isa. 8:1.”—M. R. Vincent, Vincent’s Word Studies (Escondido, CA: Ephesians Four Group, 2002), Rev. 13:18. 109Ibid. 110E. W. Bullinger, Number in Scripture: Its Supernatural Design and Spiritual Significance (Grand Rapids, MI: Kregel Publications, 1967), 48-49. 111Bullinger explores the relationship between the name of the character stigma and the mark of this passage: “The number 6 was stamped on the old mysteries. The great secret symbol consisted of the three letters SSS, because the letter S in the Greek alphabet was the symbol of the figure 6 . . . α = 1, β = 2, γ = 3, δ = 4, ε = 5, but when it came to 6, another letter was introduced! Not the next—the sixth letter (ζ, zeta)—but a different letter, a peculiar form of S, called “stigma.” Now the word στίγμα [stigma], means a mark, but especially a mark made by a brand as burnt upon slaves, cattle, or soldiers, by their owners or masters; or on devotees who thus branded themselves as belonging to their gods. It is from στίζω [stizō], to prick, or brand with a hot iron. Hence it came to be used of scars or wound-prints, and it is thus used by Paul of his scars, which he regarded as the tokens of his sufferings, the marks which he bore on his body for the sake of his Lord and Master, and marking him as belonging to the one who had bought him (Gal. 6:17).”—Ibid., 283. 112“The expression of this number, Χ ξ ςˊ consists of the initial and final letters of the word χριστός [christos], christ, viz., χ and ςˊ with the symbol of the serpent between them, χ-ξ-ςˊ.”—Ibid., 49. 113Bullinger mentions several interesting properties associated with this value: “It is remarkable that the Romans did not use all the letters of their alphabet, as did the Hebrews and Greeks. They used only six letters, D, C, L, X, V, and I. And it is still more remarkable, and perhaps significant, that the sum of these amounts to 666: 1. D = 500; 2. C = 100; 3. L = 50; 4. X = 10; 5. V = 5; 6. I = 1.”—Ibid., 284. “The number 666 has another remarkable property. It is further marked as the concentration and essence of 6 by being the sum of all the numbers which make up the square of six! The square of six is 36 (62, or 6 x 6), and the sum of the numbers 1 to 36 [36 factorial] = 666, i.e., 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 + 10 + 11 + 12 + 13 + 14 + 15 + 16 + 17 + 18 + 19 + 20 + 21 + 22 + 23 + 24 + 25 + 26 + 27 + 28 + 29 + 30 + 31 + 32 + 33 + 34 + 35 + 36 = 666.”—Ibid., 286. 114“The only textual issue that we are concerned with is the correct reading of Revelation 13:18+, και ὁ ἀριθμὸ αὐτοὺ ἑξακοσιοι ἑξήκοντα ἕξ [kai ho arithmo autou hexakosioi hexēkonta hex], ‘and his number is six hundred and sixty-six.’ This is the reading of Sinaiticus (א), Alexandrinus (A), Chester Beatty papyrus (p47), many Italic manuscripts (it), the Vulgate (Vg), and most other manuscripts including the Syrian (syr) and Coptic (cop). The Italic manuscript (it) has τεσσερακοντα [tesserakonta], ‘forty’ instead of ἑξήκοντα [hexēkonta], ‘sixty.’ This is probably due to a scribal error confusing Revelation 14:1+ with 13:18+. This reading does not appear until the ninth century. Of more concern is the δεκα [deka] ‘ten’ of Ephraemi Rescriptus (ca. fifth century) and the Italic manuscript Harleianus Londiniensis (itz, eighth century). Irenaeus was aware of this textual variant but roundly condemned it as misleading. This strong testimony from Irenaeus and the late nature of the variant reading lend confidence that 666, not 646 or 616, is the correct reading.”—Harless, 666: The Beast and His Mark in Revelation 13, 337. 115“Instead of ἑξήκοντα [hexēkonta], which is strongly supported by P47 א A P 046 051 all extant minuscules itgig gv syrph, h copsa, bo arm al, δέκα [deka] is read by C some manuscripts known to Irenaeus . . . and Tyconiuspt. According to Tishendorf’s 8th ed., the numeral 616 was also read by two minuscule manuscripts that unfortunately are no longer extant . . . When Greek letters are used as numerals the difference between 666 and 616 is merely a change from ξ to ι (666 = χξςˊ and 616 = χιςˊ. Perhaps this change was intentional, seeing that the Greek form Nero Caesar written in Hebrew characters (נרון קסר [nrwn qsr]) is equivalent to 666, whereas the Latin form of Nero Caesar [in Hebrew] (נרו קסר [nrw qsr] is equivalent to 616.”—Bruce M. Metzger, A Textual Commentary on the Greek New Testament (Stuttgart, Germany: Deutsche Bibelgesellschaft, 1994), Rev. 13:18. 116Roberts, Ante-Nicene Fathers Vol. I, s.v. “ECF 1.1.7.1.5.31.” 117Ibid., s.v. “ECF 1.1.7.1.5.30.” 118Harless, 666: The Beast and His Mark in Revelation 13, 343-344. 119Walvoord, The Revelation of Jesus Christ, s.v. “666 False Trinity.” 120“Many . . . take the view that the number 666 represents man’s falling short of perfection. . . . No Greek article appears before the word ‘man,’ so one could render the statement, ‘it is the number of man.’ ”—Wong, The Beast From The Sea in Revelation 13, 338n2. 121Ibid., 337n2. 122We are not suggesting it is likely that he will remain for such great periods beyond our day, merely recognizing the Scriptural possibility. 123Johnson, Revelation: The Expositor’s Bible Commentary, 138. 124Thomas, Revelation 8-22, Rev. 13:18. Copyright © 2004-2020 by Tony Garland (Content generated on Thu Apr 30 16:37:47 2020) [email protected]