The Lamb and the 144,000 – Revelation 14:1-5

Just as Revelation 13 ended with the beast writing his name on the forehead of his followers, Revelation 14:1-5 describes God writing his name and the name of the Lamb on the heads of the 144,000 witnesses introduced in Revelation 7. John intentionally contrasts those who have the mark of the beast with the 144,000 witnesses. As Gordon Fee observes, “this passage has had as rocky a history of interpretation as any other in the book, and maybe more than most” (Revelation, 189).

lamb of god at dormition abbey jerusalem

John sees the Lamb and the 144,000 witnesses on Mount Zion. Is this scene in heaven where the Lamb is seated on the throne with God, or is this on earth in literal Jerusalem? Zion is a Hebrew word which means “citadel”, and probably first referred to the fortress of David in Jerusalem (2 Sam 5:6-10).  The name became associated with the temple mount after Solomon’s reign, Psalm 2:6, 46:4, 78:68-69. In the Psalms, Zion could refer just to the temple mount or to all Jerusalem, and eventually Zion was idealized (Psalm 125) and became an image for heaven (Heb 12:22). Since this is the only place in Revelation where Mount Zion is mentioned, it is difficult to be sure what John has in mind.

Robert Mounce, for example, argued John refers to a heavenly Zion, citing Hebrews 12:22 and Galatians 4:26, the “Jerusalem above.” Like Revelation 4-5, the “entire scene is one of praise before the throne of heaven” (Revelation, 267). It is possible this passage indicates the 144,000 have already been put to death and are in heaven at the throne of God.

On the other hand, George Ladd argues this gathering is on the earth; the 144,000 are those who have been preserved through the great tribulation and are in the messianic kingdom when the heavenly Jerusalem descends to earth (Revelation, 188-90). Dispensationalist John Walvoord took the reference to Zion as looking forward to Christ’s reign from Jerusalem in the Millennium (Revelation, 214-15). Buist Fanning refers to this paragraph as a “preview of judgment and victory for the Lamb” and argues it “anticipates the scene, soon to be presented in full (19:11-20:6), when Christ will return to earth…to conquer the beast and his armies and establish his rule from earthly Zion” (Fanning, Revelation, 388).

There are several references to an eschatological pilgrimage in the Old Testament. Isaiah 4:5 and Joel 3:5 describe the nations streaming to Zion, In Isaiah 24:23 the Lord almighty will reign from Zion and “in Jerusalem there will be deliverance (cf. Isa 31:4; Micah 4:7; Joel 2:32).

Other Second Temple period apocalypses developed a similar idea of eschatological victory over God’s enemies on Mount Zion:

Jubilees 1.28 And the LORD will appear in the sight of all. And everyone will know that I am the God of Israel and the father of all the children of Jacob and king upon Mount Zion forever and ever. And Zion and Jerusalem will be holy.”

2 Baruch 40:1 The last ruler who is left alive at that time will be bound, whereas the entire host will be destroyed. And they will carry him on Mount Zion, and my Anointed One will convict him of all his wicked deeds and will assemble and set before him all the works of his hosts.

4 Ezra 13:35–39 But he will stand on the top of Mount Zion. 36 And Zion will come and be made manifest to all people, prepared and built, as you saw the mountain carved out without hands. 37 And he, my Son, will reprove the assembled nations for their ungodliness (this was symbolized by the storm), 38 and will reproach them to their face with their evil thoughts and with the torments with which they are to be tortured (which were symbolized by the flames); and he will destroy them without effort by the law (which was symbolized by the fire). 39 And as for your seeing him gather to himself another multitude that was peaceable. This song is unusual in that it is the only song mentioned in Revelation that is not quoted (in full or in part.)  Aune 2:808 says that this indicates that wither John cannot understand the song, or that he is not a part of the 144,000 who are singing the song and therefore does not know the song.

Two additional features of this scene are unusual. First, the “harpers are harping their harps” (KJV, the NIV avoids the redundancy by translating “playing their harps”). This is a rare case were popular images of heaven have some support in Scripture, but there is nothing here to imply everyone who goes to heaven plays a harp!

Second, the Lamb is standing. In Revelation 5 the Lamb was seated on the throne. It is likely this an allusion Psalm 2:6. There the Lord says, “I have set my king on Zion, my holy hill.”  George Caird thinks much of Revelation is an exposition of Psalm 2 as Christian Scripture (Revelation, 178). In Acts 7:56 Stephen sees the heavens open and “the Son of Man standing on the right hand of God.” That the Son of Man is standing is usually taken as a sign of impending judgment.

I think this scene on Mount Zion needs to be read along with the actions of the second beast in Revelation 13. Even though there is another “and then I looked” signaling another unit, John’s intent is to contrast the followers of the beast and the followers of the Lamb.

What is the Mark of the Beast? – Revelation 13:16-18

The second beast causes all people to be marked on their right hand or forehead. If they do not have the mark of the beast they cannot buy or sell. One of the most tantalizing aspects in the New Testament is the meaning of the mark of the beast. John tells us it is the name of the beast, but it is converted into numbers: 666. John then invites the readers to use wisdom to calculate the number of the beast, inadvertently beginning 2000 years of speculation of what the number 666 means.

Two Beasts medieval apocalypse

I will start by disappointing some readers: The number of the beast does not refer to any American politician. It does not calculate to Obama or Trump, nor does it refer to the mega-wealthy pulling the strings of the government (Soros, Gates, Bezos, etc.) It does not refer to a Visa card implanted in your head or a chip secretly hidden away in the new flu vaccine. Feel free to leave a comment with your favorite modern interpretation of the Mark of the Beast. In fact, 666 is not an “unlucky number.” It is not the devil’s number and there is nothing to fear. One famous Christian owned hobby store will give you a penny discount if your total comes to $6.66. I will admit there was a house near where i grew up that had the street number 666; we called it “the devil’s house,” but that was (mostly) a joke. Readers of Revelation need to check their modern conspiracy theories and focus on what John intended to communicate by the mark of the beast and the number 666. Here is an older post with more on the number.

Like everything else in Revelation, any attempt to understand what the mark of the beast is (or is not) must start with the Old Testament background. In Ezekiel 9 the Lord instructs a man clothed in linen to “pass through the city, through Jerusalem, and put a mark on the foreheads of the men who sigh and groan over all the abominations that are committed in it.”  Those who do not receive this mark are slaughtered. The mark is the letter tav, the last letter of the Hebrew alphabet. Moshe Greenberg points out similarities to the mark on the doorpost in Egypt at Passover (Exod 12:23) or the mark on Aaron’s head the forehead (Exod 28:38; Greenberg, Ezekiel 1-20; AB, 177).  It is also possible this marking is a parody of the Jewish practice of binding scripture on the hand or forehead during prayer (phylacteries).

The beast is not the only character in Revelation marking his followers. In the very next paragraph after the beast marks his followers his name, the Lord marks the 144,000 with the name of the Lamb and his Father on their foreheads (14:1). Later in the book, the servants of the Lamb in the New Jerusalem have his name on their foreheads (22:4). The Great Whore has a name tattooed on her head (Mystery Babylon), just as Christ bears a name no one knows but he himself (19:12). The words “King of kings and Lord of Lords” are written on his robe and thigh of the rider in 19:16 (Aune, 2:734).

What is the Mark of the Beast? People were marked in the ancient world for any number of things. For example, runaway slaves or captured soldiers might be branded or tattooed with a mark indicating their status.  Third Maccabees 2:27-29 describes steps taken against Alexandrian Jews, including being branded with an ivy leaf, a symbol of the worship of Dionysus. (See also these posts on Apostasy in Third Maccabees and The Incident with the Elephants.)

Third Maccabees 2:27-29  He proposed to inflict public disgrace on the Jewish community, and he set up a stone on the tower in the courtyard with this inscription: 28 “None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death; 29 those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status.”

The noun translated mark (χάραγμα) refers to something that is engraved stamped or etched, such as an inscription or a coin (BDAG). Acts 17:29 uses the word for an idol, “formed by the art of men.” But it is also used for written letters or an endorsement on a document, like an official signature or stamp (BrillDAG). As a modern analogy, this is similar to an officially embossed notary stamp. So the physical mark could be a brand or tattoo, or an official endorsement of some kind.

Because the mark permits buying and selling, many commentators on Revelation see the mark as limiting participation in economic life to those who have completed their obligations of emperor worship. Greg Beale, for example, states “The mark is clearly figurative of the ways in which the state keeps check on whether people submit to compulsory idol worship” (Revelation, 715).

Regardless of the background, the mark represents the final act of loyalty to the beast. By marking themselves, the people are accepting the Beast as their lord and savior and rejecting God. Those that refuse the mark are making their declaration for God and against the system of the Beast. And like the examples of Daniel and his friends, those who refuse the mark must be willing to die on account of this refusal to acknowledge the power and authority of the beast and his kingdom.

The mystery of this passage is in verse 17-18. The mark of the beast is the name of the beast, or the number of his name, 666. There are no numbers in many ancient languages, so letters sometimes substituted as numbers.  A=1, B=2, etc. For example, there is a famous graffiti in Pompeii that reads “I love her whose number is 545.”  Jewish Gematria found all sorts of meanings of words scripture by converting words to numbers and back again.

John invites the reader to figure this out, knowing that the name adds up to 666, who might this be? In the early church there were several suggested names, including a Greek word meaning “to deny,” meaning that the name of the Beast was denial of the Lord. The full Latin title used on coins of Domitian, the emperor at the time of John, allegedly adds up to 666. But the most common suggestion is the number 666 refers to Nero Caesar, but in the Hebrew spelling of the name.

It may be best to conclude that John and his readers knew the clue that unlocked the mystery of the number and who it referred to, and that we are unable to figure it out with any certainty today.

Whatever the mark is, it represents a final declaration of loyalty. At this point in the plot of Revelation, one is either for God or against him.

Who is the Lord of Earth and Sea? – Revelation 13

Over the last few posts on Revelation 13 I have argued the two beasts apply the imagery of the four empires in Daniel 7 to the Roman Empire. Both depict a final empire led by an arrogant ruler who demands worship as a god. In Daniel, that is Nebuchadnezzar (Dan 3) and the arrogant little horn, undoubtedly the Seleucid Antiochus IV Epiphanes who persecuted the Jewish people leading to the Maccabean Revolt. In Revelation, John’s first beast is led by a parody of Jesus Christ who demands worship from the whole world and is supported by wondrous signs performed by the second beast. Setting aside the exact identification of the blasphemous horn in Revelation 13:1-4 (Caligula, Nero, or Domitian), John certainly is equating the final empire in Daniel to Rome.

In both cases, the empire persecutes the people of God who refuse to worship the empire. Shadrach, Meschach and Abednego are sentenced to death in the fiery furnace; Daniel is sentenced to death in the Lion’s Den. In Revelation 13, the first beast wages war on God’s people. Some of those who refused to worship the beast or take his mark were beheaded. They are raised from the dead and reign with Christ for 1000 years (Rev 20:4-5). John says they were beheaded on account of their testimony, or witness for Jesus and for the Word of God. Earlier in the book John refers to Antipas of Pergamum as a “faithful witness” who did not deny his faith and was killed as a result. The letters to the seven churches indicate some Christians were already suffering and some were killed because of their refusal to worship the empire.

John is doing a kind of prophetic exegesis. He reads Daniel in the light of current events and highlights certain similarities between Daniel’s view of the empires and Rome. This is not unusual. There are many examples of Exodus language used in this way in the Old Testament. Many scholars consider Isaiah 40-55 calling for a new Exodus, this time out of Babylon at the end of the exile. It has become quite popular to describe the Gospel of Mark as presenting Jesus’s ministry as a kind of New Exodus. The seven trumpets re-used the plagues to describe judgment on the world (Rev 8-9).

But John also has imperial propaganda in mind. Like any political power, the Roman Empire used propaganda to create a narrative about itself in order to maintain control over a massive territory. The art and architecture of the Roman world told the story of a great world empire which brought peace and prosperity to the world. Even the coins used by everyone in the marketplace declared the emperor as a divine son of God or associated the emperor with a god. One could not enter a city in the Roman world without being overwhelmed with the awesome power of Rome. That Rome is the beast in Revelation is clear. Perhaps this is veiled in chapter 13, but by Revelation 17 it will be obvious John is describing the empire as a great whore drunk on the blood of the saints.

Trajan Inscription, 2018

In Pergamum there is an inscription which illustrates Roman imperial propaganda. It is after the book of Revelation was written, but it is a remarkable background for Revelation 13. Pergamum had a massive imperial cult center. It is possible there was a temple on the acropolis dedicated to earlier emperors, but the one excavated and restored for tourists today is dedicated to Trajan. This inscription begins with the word, αὐτοκρᾰ́τωρα and is followed by a series of imperial relationships (son of Nero, divine Caesar). The third line begins with Τραϊανὸς, Trajan, the one worthy of worship, σεβαστός. σεβαστός is the title given to Augustus. The fourth line has a few of Trajan’s titles, Γερμανικός and Δᾱκία refer to his conquest over German and Dakia (a region in eastern Europe).

The fifth and sixth lines declare “of the earth and the sea, Lord.” The “earth and sea” is to say, the whole world. Revelation 13 has a beast from the sea and earth. Notice κύριος is on the sixth line by itself, emphasizing the claim that Trajan is the Lord of the whole world. This inscription declares Trajan is the son of the divine rulers of Rome and conqueror of Rome’s enemies, the lord of the whole world. It is placed in a massive temple dedicated to the worship of Rome and the emperor. This is not some graffiti scratched on a wall in an obscure location, this inscription was placed in a prominent location to be seen by people as they honored the empire.

How would a Jewish person react to this inscription claiming that Trajan is the Lord? Who might a Christian react to the assertion a human emperor is the Lord of the whole world? At the beginning of Revelation, God declares himself to be the Lord, the almighty (παντοκράτωρ, 1:8). In Revelation 4:8 the angelic creatures worship the one seated on the throne day and night saying “Holy, holy, holy, is the Lord God Almighty” (κύριος ὁ θεὸς ὁ παντοκράτωρ, 4:8, cf. 11:17, 15:3, 16:7, 19:6, 21:22). God is the Lord of all the earth (τοῦ κυρίου τῆς γῆς, 11:4). Revelation 17:14 declares the Lamb will overcome the beast because he is the “Lord of lords and King of kings” (cf. 19:16).

Any Christian hearing this kind of propaganda would be forced to make a choice. Could they bow their head and appear to honor Rome while silently praying to Jesus? Would that kind of compromise endanger their faith? In the case of Daniel, he was willing to die rather than worship the empire. That is the case for the faithful witnesses in Revelation as well.

This is a problem all Christians must face at some point. Modern governments still used propaganda to promote a narrative, and they are just as likely to demand worship (although we call it patriotic loyalty now). How can Christians today (in what ever country they live) maintain their faith and not worship the empire?

The Beast out of the Earth – Revelation 13:11-15

John sees a second beast, this time rising from the earth. The second beast is called a deceiver (13:14).  This second beast is called the false prophet in Revelation 16:13, 19:20; 20:10. Along with the red dragon and the beast from the sea, this third character introduced here is part of a “satanic trinity.” Irenaeus referred to this false prophet as the “armor bearer” of the Antichrist, Adv. Haer. 5.28.2).

Who Is the Antichrist?

As with the first beast, many commentators think this is an allusion to the two primordial beasts in Job, Leviathan and Behemoth. In several Second Temple period texts, God separated Leviathan and Behemoth on the fifth day of creation (1 Enoch 60:7-101, 24; 4 Ezra 6:47–54; 2 Apoc. Bar. 29:4). These two beasts are prepared for the “great day of the Lord” when they will be turned into food (1 Enoch 60:24).

1 Enoch 60.7–10  On that day, two monsters will be parted—one monster, a female named Leviathan, in order to dwell in the abyss of the ocean over the fountains of water; 8 and (the other), a male called Behemoth, which holds his chest in an invisible desert whose name is Dundayin, east of the garden of Eden, wherein the elect and the righteous ones dwell, wherein my grandfather was taken, the seventh from Adam, the first man whom the Lord of the Spirits created. 9 Then I asked the second angel in order that he may show me (how) strong these monsters are, how they were separated on this day and were cast, the one into the abysses of the ocean, and the other into the dry desert. 10 And he said to me, “You, son of man, according (to the degree) to which it will be permitted, you will know the hidden things.”

The second beast has two horns like a lamb, but it speaks with the voice of the dragon. The dragon has already been identified as Satan. The two horns are unusual since they are the usual number from a lamb; usually animals have many horns. It is possible, then, the horns do not represent rulers (as with the first beast), but rather suggest the appearance of harmlessness. But when the harmless looking beast speaks it is communicating the word of the Dragon, Satan. In the opening paragraph I suggested John has created a satanic parody of the trinity. If that is the case, then this second beast is like the Holy Spirit. Rather than communicating the word of God, it speaks the word of the Dragon.

What does this “false prophet” do? Unlike the first beast, John gives a series of activities associated with the false prophet and many evoke the activity of the Holy Spirit in the New Testament. (Note I am using masculine personal pronouns here because they are in the Greek text; this is a possible argument against a parody of the Holy Spirit since the Greek for spirit is neuter.)

First, the false prophet causes the inhabitants of the whole world to worship the first beast. If the first beast refers to the Roman empire, then worshiping the Roman empire naturally brings the imperial cult to mind. Most commentators understand this as an allusion to Daniel 3; Nebuchadnezzar set up an image and demanded everyone worship it or be put to death.

Second, he performs great signs which help convince the first beast has power. In the Gospel of John, Jesus did seven signs (σημεῖον) which were to convince people he was the Messiah (John 20:30-31). This false prophet does great signs (σημεῖον) in order to convince people that the Beast of the Earth has great power, and (perhaps) that the injured horn is the messiah.

Third, he heals the near-fatal wound of the first beast. This is the greatest of miracles, a parody of the resurrection of Christ. In Revelation 13:3 the first beast appeared to have died and was brought back to life, now in 13:14 it is the power of the false prophet that did this great miracle. It is important to observe the first beast was not actually dead, so this is a false-resurrection.

Fourth, he makes the image of the first beast speak.  This was a belief of the first century, that statues could magically be made to talk. Certain cults would use ventriloquism to make statues appear to talk. In this case the statues will pronounce judgement on all who do not worship it.

Fifth, he requires that all men receive the mark of the beast on their hand or forehead. This may allude to increasing pressure on Christians in Asia Minor to participate in the imperial cult. I will deal with the Mark of the Beast in another post.

John’s description of the first beast is consistent with warnings against false prophets in Deuteronomy 13:1-3, Jesus’s warnings about false prophets and false messiahs (Mark 13:21-23, Matt 24:23-25), as well as Paul’s description of the coming Lawless one (2 Thess 2:9-11). The Lawless One is empowered by Satan and will have “all power and false signs and wonders” in order to deceive those who have refused to love the truth. People believe these deceiving signs because God has sent a “strong delusion” so that they believe what is false. Similarly, here in Revelation 13 the second beast does great signs to convince the whole world of the power of the first beast.

Other Second Temple period texts describe the coming evil one as doing many great signs. Aune points to Sibylline Oracle 3.63-74 since it combines the Return of Nero myth with the satanic Beliar performing great miracles, including raising the dead:

Sib. Or. 3.63–67 Then Beliar will come from the Sebastēnoi and he will raise up the height of mountains, he will raise up the sea, the great fiery sun and shining moon, and he will raise up the dead, and perform many signs for men.

In summary, the second beast in Revelation 13 is the religious support for the empire and emperor described by the first beast. Although many in the modern west think of the separation of church and state as good and normal, the Roman world did not think of the political world as separate from the religious. The emperor demonstrated proper piety toward the gods and was deified and worshiped in the imperial cult. The imperial cult served to unified the empire and served to broadcast imperial propaganda throughout the Roman world.

Although little is known about the function of the imperial priesthood, John appears to be describing the function of the imperial cult and its priesthood. (Aune, 756; Beasley-Murray, 216). If the first beast is the Roman empire and the horns are various emperors, then the imperial cult was the religious support system for the empire, especially in Asia Minor. This will be clearer with the final activity of the second beast, forcing all people to take the mark of the beast.

The Beast Who Lived – Revelation 13:3-4

After describing the Beast from the Sea as the ultimate fulfillment of Daniel’s vision of the final nation (Dan 7:7), John sees that one of the heads seemed to have a mortal wound, but that wound was healed (13:3). This wound was healed by the second beast (13:12) and filled the world with wonder.

Worship of the Beast

The beast as a whole an empire and the horns are leaders or kings associated with that empire. In Daniel 7, the final beast referred to Seleucid control of Judea and the arrogant little horn was Antiochus IV Epiphanes. The son of man was given authority by God to judge this arrogant little horn (Dan 7:9-10) and establish a kingdom that would never end (Dan 7:14). Antiochus did in fact make war against God’s people, leading to the Maccabean Revolt. Although the revolt did result in a brief time of semi-autonomous self-rule, the Hasmoneans were not the anything like the son of man waging war against the arrogant horn until they possessed a kingdom that would never end (Dan 7:21-22).

Since the everlasting kingdom of God ruled by God’s representative, the son of man, did not happen in the second century B.C., John applies Daniel 7 to the evil empire of his own day, Rome. Picking up on many themes from Daniel, God will humble the empire and arrogant world leader just as he had humbled Babylon and Nebuchadnezzar, or the Seleucids and Antiochus. Rome did not lack for arrogant rulers in the first century A.D. and it is difficult to say which first-century Roman emperor John had in mind.

Who is the ruler of the empire who died and came back to life? It is possible “one of his heads” as “his first head.” It is possible to translate the number μίαν (accusative singular of εἷς) as “first,” but this is usually found in expressions of time, such as the first day of the week (Matt 28:1 for example). It is possible this unusual use of the word reflects a Hebrew or Aramaic expression (BDAG εἷς 4), which might be expected in a Jewish apocalypse like Revelation. If the word does refer to the first of the horns, then the references is to Julius Caesar. Julius was never an emperor; however, he was assassinated. There were no legends of a “revived Julius,” but he was deified and his family became central to the imperial cult.

Another common suggestion is that this revived emperor refers to Nero who committed suicide by slitting his own throat.[1] The rumor Nero was not dead persisted for many years after his suicide and many commentators take the recovery of the first beast as a reference to this myth. Dio Chrysostom said “Even now everyone wishes that Nero were alive, and most people actually believe it.” David Aune has an excursus on the Nero Myth along with an extensive bibliography (2:737).

Despite modern popular depictions of Nero as a tyrannical monster, he was popular in the eastern part of the empire. A rumor (or urban legend) spread that Nero had faked his death and was hiding among the Parthians where he was raising an army to retake the throne of Rome (Sib. Or. 4.119-122; Collins, The Sibylline Oracles, pp. 80–87). Tacitus refers to two pretenders in A.D. 69 (, Hist 2.8, 9; cf. Dio Cassius 64.9) and Suetonius mentions a third other active in A.D. 80 (Nero, 57).

Tacitus, Histories 2.8 About this time Achaia and Asia were terrified by a false rumour of Nero’s arrival. The reports with regard to his death had been varied, and therefore many people imagined and believed that he was alive. The fortunes and attempts of other pretenders we shall tell as we proceed; but at this time, a slave from Pontus or, as others have reported, a freedman from Italy, who was skilled in playing on the cithara and in singing, gained the readier belief in his deceit through these accomplishments and his resemblance to Nero. He recruited some deserters, poor tramps whom he had bribed by great promises, and put to sea. (LCL 1:173)

The fourth Sibylline Oracle may refer to this Nero redivivus legend:

Sib. Or. 4.119–122 Then a great king will flee from Italy like a runaway slave unseen and unheard over the channel of the Euphrates, when he dares to incur a maternal curse for repulsive murder and many other things, confidently, with wicked hand.

Sib. Or. 4.137–139 Then the strife of war being aroused will come to the west, and the fugitive from Rome will also come, brandishing a great spear having crossed the Euphrates with many myriads.

Larry Kreitzer follows Collins closely and extends the Nero myth to include Hadrian, referring specifically to 5.28-34; 93-110. Like Nero, Hadrian was responsible for destroying Jerusalem and his extensive tour of the east may have evoked the Nero redivivus myth. However, Jan Willem van Henten argued the Nero Redivivus legend is a modern scholarly construct. He surveys references to Nero in the Sibylline Oracles and concludes they are “creative recycling of tyrannical rulers’ stereotypes” rather than “a posthumous return to life of the emperor Nero.” For van Henten, scholars like Collins and Kreitzer “take the Nero redivivus for granted” (5).

Although a Christian text, the Martyrdom of Isaiah 4:2-3 compares Beliar, the satanic “king of this world” to Nero.

Mart. Ascen. Isa. 4.2–3 And after it has been brought to completion, Beliar will descend, the great angel, the king of this world, which he has ruled ever since it existed. He will descend from his firmament in the form of a man, a king of iniquity, a murderer of his mother—this is the king of this world—and will persecute the plant which the twelve apostles of the Beloved will have planted; some of the twelve will be given into his hand.

In Revelation the beast is the Roman empire, as the persecutor of the church. Like Dan 7:21-22, this beast will persecute God’s people until God himself intervenes to destroy the power of the beast and establish an eternal kingdom.

Along with Revelation 17:8, the death and resurrection of the first beast is a parody of Christ. Vern Poythress offers several examples of parody in Revelation 13.

  • He has a counterfeit resurrection in the form of a mortal wound that was healed (Rev 13:3). The miraculous character of his healing creates astonishment and followers for him, just as the miracle of the resurrection creates followers of Christ.
  • The beast has ten crowns (13:1), parallel to Christ’s many crowns (19:12).
  • The dragon gives the beast “his power and his throne and great authority” (13:2), just as the Father gives the Son his authority (John 5:22–27).
  • Worship of the dragon and the beast go together (Rev 13:4), just as worship of the Father and the Son go together (John 5:23).
  • The beast claims universal allegiance from all nations (Rev 13:7), just as Christ is Lord over all nations (7:9–10).

I would add to this list the mysterious “mark of the beast” as a parody of God marking his own people (the 144,000 in Rev 14:1).

As is often the case in Revelation, John looks back to the book of Daniel and re-works the apocalyptic outline of history to apply to his own day. Just as Babylon and Persia became Antiochus and the Seleucids, John transforms the image of a beast from the sea with an arrogant little horn into Rome. But also like Daniel, there is an aspect of this apocalypse which does look forward to an ultimate enemy of God’s people and an ultimate arrogant little horn who will be finally judged when God’s kingdom arrives (Rev 19:11-20:6).

Bibliography: Larry Kreitzer, “Hadrian and the Nero Redivivus Myth” ZNTW 79 (1988): 92-115; Vern S. Poythress, “Counterfeiting In The Book Of Revelation As A Perspective On Non-Christian Culture” JETS 40 (1997): 411-418; Jan Willem van Henten, “Nero Redivivus Demolished: The Coherence Of The Nero Traditions in the Sibylline Oracles,” JSP 21:3-17

[1] Caligula is a possibility as well, since he was deathly ill and people wondered if he might recover, but the text indicates this head is killed by the sword in verse 14.

What Are the Two Beasts in Revelation 13?

Obama-is-the-AntChristG. R. Beasley-Murray commented that Revelation 13 is a kind of “satanic trinity” (Revelation, 207). Vern Poythress considers the language of Revelation 13 to be a “counterfeit” of the true Christ: “ kind of pseudo-incarnation of Satan, is a counterfeit unholy warrior opposed to Christ the holy warrior” (Poythress, 410). Greg Beale considers this a “Christological parody” (Revelation, 17). For Beale, the “war against the saints” is a “an ironic parody of the Son of man’s final triumph” and even the number 666 is a parody of the trinity (777) (Beale, Revelation 699).

This is a very common view, and one that is, I believe, an accurate assessment of Revelation 13. The Dragon is the father, who is the power behind an anti-Christ image (the beast from the sea). The beast from the earth is a kind of anti-holy spirit, preforming miracles which support the claims of the first beast.

The first beast has a counterfeit resurrection in the form of a mortal wound that was healed (Rev 13:3). The miraculous character of his healing creates astonishment and followers for him, just as the miracle of the resurrection creates followers of Christ. The beast has ten crowns (13:1), parallel to Christ’s many crowns (19:12).

The relationship between the dragon and the first beast is a parody of the relationship between the Father and the Son in the Gospel of John. While it is not fashionable to see Revelation and the Gospel of John as representing similar theology, it appears to me that Beasts of Revelation 13 relate to the dragon and each other in ways which resonate with the Gospel of John.

First, the dragon gives the beast “his power and his throne and great authority” (13:2). This is the same relationship which John describes in his Gospel between the Father and the Son. In John 5:22–27 the Father gives his authority to the Son in order that he execute judgment.

palin-anti-christ

Second, In addition, those who worship the beast are implicitly worshiping the dragon (Rev 13:4). Jesus states in John 5:23 that those who honor the Son, honor the Father. This is an extremely common theme in the Gospel of John.

Third, Both beasts speak with the voice of the dragon (13:11). So too in the Gospel of John, Jesus speaks only what he has heard from the Father (John 7:16-18). In John 5:19-24 the Son can only do what he has seen from the Father.

Fourth, the function of the second beast is to be exercise the authority of the first beast after the near-fatal wound (13:12-13). This beast is not worshiped itself, but does miracles in behalf of the first beast, causing people to worship the first beast. This is not unlike the activity of the Holy Spirit in John 16, who is sent after the resurrection in order to guide the followers of Jesus. The Advocate will not speak on his on authority, but of the one who sent him, the Father. It is perhaps significant that the second beast breathes fire to destroy, in John 20 Jesus breaths on the disciples, giving to them the Holy Spirit.

This list could be multiplied, but these few examples show that the “satanic trinity” is a parody of the relationship of the Father, Son, and Holy Spirit as presented in John’s gospel. While there is little in the way of exact verbal parallels, this not a serious problem since Revelation rarely quotes any text directly, even when it is certain that the writer is alluding to a previous text. While the writer, as a resident of Asia Minor, may have known John’s theology and incorporated it into his own book, it is also possible that this is a hint that the author behind the Gospel of John also produced Revelation.

Bibliography: Vern S. Poythress, “Counterfeiting In The Book Of Revelation As A Perspective On Non-Christian Culture” JETS 40 (1997): 411-18.

Who is the Mighty Angel in Revelation 10?

Colossus_of_RhodesJohn does not identify this angel, although some speculate it is Gabriel primarily because the name Gabriel means “mighty one.” It is not necessary to make the connection to Gabriel, although there are certainly other parallels here to Daniel. Gabriel is mentioned twice in Daniel, both times he is delivering a message to Daniel from God, and twice in Luke where he is the angelic messenger who tells Mary that she is pregnant.

The physical description of this angel borrows from the imagery of a theophany. While this angel is not to be equated with God (or Christ), it is a messenger that has been in the very presence of God and the message that he brings is of primary importance.

  • “Robed in a cloud.” A cloud is often associated with the presence of God. It is used as an image in Revelation as a description of heaven (11:12) and the place where “something like a son of man” sits before he comes as judge, a reference to Jesus Christ (14:14-16).
  • “With a rainbow above his head.” Rainbows are also associated with the glory of God, although the two places in scripture where a rainbow is associated with God it is a description of his throne or location (Ezek 1:28, Rev 4:3).
  • “His face was like the sun.” Christ was described as having a face shining like the sun in Rev 1:16, but this description is more like Daniel 10:6, where an angelic being is described similar to this one, as well as in passages when someone has been in the “presence of God.”
  • “His legs were like fiery pillars.” This is literally “feet.” Most modern translations translate this as legs, since it is odd to describe feet as pillars. This may be an allusion to the two pillars that led Israel in the wilderness (Exod 13:21), but a better solution is seeing this as another allusion to angelic beings, as in Ezekiel 1:7.

The angel stands with one foot on land and one foot on the sea. This is important because the beasts in chapter 13 come from both the land and the sea – God is demonstrating his sovereignty over both. This also corresponds to the Colossus-of-Rhodes-footoath he makes in verse 6, swearing by both the land and the sea. Because of this, David Aune argues the angel is an allusion to the Colossus of Rhodes (Revelation, 2:556-557).

The Colossus was a 105 foot tall bronze statue that was built about 280 B. C. It was placed in a promontory overlooking the harbor at Rhodes, and was known as one of the “seven wonders” of the ancient world. The statue was of Helios, a sun-god that was worshiped primarily in Rhodes. The image of a halo/rainbow and fire do evoke the memory of this well-known statue. It is possible that the statue had this right handed lifted towards heaven, as the angel in this passage does.

The Colossus was destroyed by an earthquake in 224 B. C. It broke off at the knees, and although it was looted for bronze, pieces were still visible during the first century. The fact that the Colossus was destroyed some 275 years prior to the writing of Revelation creates a problem for Aune’s argument the great wonder of the world influenced this description.

Nevertheless, the angel evokes memories of both Old Testament theophanies and an important Greco-Roman cultural icon. Perhaps this is why John describes this as he does so that the important message he will deliver resonates with both Jewish and Greek readers.

What Do the Seven Thunders Say in Revelation 10:3-4?

The Mighty Angel stands in his place and speaks.  The speech is described as the roar of a lion, and he is answered by the “seven thunders.” This description is significant for several reasons. It is the only place in Revelation where an angelic messenger speaks, but the words are not recorded.  Why is the shout described in this way, and not recorded?

First, thunder is a stock metaphor for divine speech. In the Hebrew Bible, the voice of God is often described in terms of thunderous noise (2 Sam 22:14/Psalm 18:3; Job 37:2-5). It is possible thunderous speech is related to the description of the Lord as the “lion of Judah” (Amos 1:2, 3:8). Occasionally angels have voices like thunder, such as 3 Baruch 11:4, and in The Odyssey, Zeus speaks like thunder.

3 Baruch 11:4 And while we were waiting, there was a noise from the highest heaven like triple thunder. And I Baruch said, “Lord, what is this noise?” And he said to me, “Michael is descending to accept the prayers of men.”

So he spoke in prayer, and Zeus the counsellor heard him. Straightway he thundered from gleaming Olympus, from on high from out the clouds; and goodly Odysseus was glad. (The Odyssey, 20.100-104).

Why are there “seven thunders?” Psalm 29:3-9 has a seven fold description of the voice of God as thunder (although the word “voice” is not repeated seven times.)  There is a rabbinic tradition that the voice of God was heard as seen thunders on Mt. Sinai (Exod. Rab. 28:6).

As John prepared to write the content of the words spoken by the thunders, a “voice from heaven” prevents him. John is told to “seal up the vision” and not write it down. The source of the voice is not identified and it is common in Revelation for John to hear an unidentified voice from heaven. Given the background texts where a divine voice sounds like thunder, perhaps this is the voice of God prohibiting John from writing what the thunders said.

apocalyptic-thunderstorm

The way the command is given is odd: he is told to seal up the vision (which would imply keeping it a secret), but also not to write anything down.  If he had not written the words, what is the point of also sealing the scroll?  There is a tradition in Jewish apocalyptic of a person being given revelation but forbidden to share it. David Aune suggested this ensures that prophet alone knows the information, making him “wiser” than his readers.  It was a mark of authenticity to hold back a little revelation from the readers, if you gave it all then perhaps there were skeptics.

So what did the seven thunders say? Obviously we cannot know since it is still a secret, but John may have been given another series of judgments like the seals, trumpets, and bowls. He was told not to record this series for some reason. Caird suggested the reason John is told not to record the content of the visions is that God “cancelled” the judgments out of his grace and mercy (Revelation, 126-127). This would mean there were four sets of seven judgments, one set was set aside, perhaps an allusion to the four sets of curses in Leviticus 26:14-46.

The Two Beasts and the Gospel of John

G. R. Reasley Murray commented that Revelation 13 is a kind of “satanic trinity” (Revelation, 207). Vern Poythress considers the language of Revelation 13 to be a “counterfeit” of the true Christ: “ kind of pseudo-incarnation of Satan, is a counterfeit unholy warrior opposed to Christ the holy warrior” (Poythress, 410). Greg Beale considers this a “Christological parody” (Revelation, 17). For Beale, the “war against the saints” is a “an ironic parody of the Son of man’s final triumph” and even the number 666 is a parody of the trinity (777). (Beale, Revelation 699).

This is a very common view, and one that is, I believe, an accurate assessment of Revelation 13. The Dragon is the father, who is the power behind an anti-Christ image (the beast from the sea). The beast from the earth is a kind of anti-holy spirit, preforming miracles which support the claims of the first beast. The first beast has a counterfeit resurrection in the form of a mortal wound that was healed (Rev 13:3). The miraculous character of his healing creates astonishment and followers for him, just as the miracle of the resurrection creates followers of Christ. The beast has ten crowns (13:1), parallel to Christ’s many crowns (19:12).

The relationship between the dragon and the first beast is a parody of the relationship between the Father and the Son in the Gospel of John. While it is not fashionable to see Revelation and the Gospel of John as representing similar theology, it appears to me that Beasts of Revelation 13 relate to the dragon and each other in ways which resonate with the Gospel of John.

First, the dragon gives the beast “his power and his throne and great authority” (13:2). This is the same relationship which John describes in his Gospel between the Father and the Son. In John 5:22–27 the Father gives his authority to the Son in order that he execute judgment.

Second, In addition, those who worship the beast are implicitly worshiping the dragon (Rev 13:4). Jesus states in John 5:23 that those who honor the Son, honor the Father. This is an extremely common theme in the Gospel of John.

Third, Both beasts speak with the voice of the dragon (13:11). So too in the Gospel of John, Jesus speaks only what he has heard from the Father (John 7:16-18). In John 5:19-24 the Son can only do what he has seen from the Father.

Fourth, the function of the second beast is to be exercise the authority of the first beast after the near-fatal wound (13:12-13). This beast is not worshiped itself, but does miracles in behalf of the first beast, causing people to worship the first beast. This is not unlike the activity of the Holy Spirit in John 16, who is sent after the resurrection in order to guide the followers of Jesus. The Advocate will not speak on his on authority, but of the one who sent him, the Father. It is perhaps significant that the second beast breathes fire to destroy, in John 20 Jesus breaths on the disciples, giving to them the Holy Spirit.

This list could be multiplied, but these few examples show that the “satanic trinity” is a parody of the relationship of the Father, Son, and Holy Spirit as presented in John’s gospel. While there is little in the way of exact verbal parallels, this not a serious problem since Revelation rarely quotes any text directly, even when it is certain that the writer is alluding to a previous text. While the writer, as a resident of Asia Minor, may have known John’s theology and incorporated it into his own book, it is also possible that this is a hint that the author behind the Gospel of John also produced Revelation.

Bibliography: Vern S. Poythress, “Counterfeiting In The Book Of Revelation As A Perspective On Non-Christian Culture” JETS 40 (1997): 411-18.