Chapter Xi Revelation 12–14: The Christ Versus The Dragon And His Allies
REVELATION 12–14:
THE CHRIST VERSUS THE DRAGON AND
HIS ALLIES
AS in each of the preceding sections, so here we return to the beginning of our present dispensation in order once more to traverse the same ground. In each vision we make a journey that takes us through the entire course of this era, from the first to the second coming of Christ. In unmistakable symbolism the seer carries us back to the moment of Christ’s birth and ascension (12: 1–5). The vision does not end until we see ‘One sitting like the Son of man, having on his head a golden crown and in his hand a sharp sickle’ (14: 14 ff.). The judgment day has again arrived.
Yet, as we have already indicated,[1] chapter 12 is the beginning not only of another minor section, namely, the fourth, but also of the second major division of the book. This major division covers chapters 12–22. It forms a unit. The main characters that arise in opposition to Christ and His Church are introduced in chapters 12–14. They are the dragon, the beast out of the sea, the beast out of the earth, Babylon, and the men that have the mark of the beast. The visions that follow show us what happened to each of these antichristian forces, to those having the mark of the beast (chapters 15, 16), to the harlot Babylon and to the two beasts (chapters 17–19), and, finally, to the dragon (chapters 20–22).
It is clear, therefore, that the central theme of the first main division (chapters 1–11) is continued in the second. That theme is, as has been indicated,[2] the victory of the Christ and of His Church over the dragon and his helpers. But whereas the first main division pictures the outward struggle between the Church and the world, the second part of the book reveals the deeper background. We now see more clearly than in the preceding division that the conflict between the Church and the world is but the outward manifestation of the war between the Christ and Satan (the dragon).
It is noteworthy that in chapter 12 the dragon is first pictured as purposing to destroy the Christ (verses 1–12). Failing in this, he persecutes the woman because she brought forth the Christ (verses 13–17a). Unsuccessful in this also, he makes war with the rest of her seed (verse 17b).
1. The woman, the child and the dragon (12: 1–6)
These six verses contain the first symbolic picture. The scene is heaven. Here John sees a woman gloriously arrayed: the sun is her garment, the moon her footstool and a wreath of twelve stars her crown. This woman is about to give birth to a child. She cries because she is in labour. Suddenly John sees standing in front of the woman a fiery red dragon. Think of a winged serpent with crested head and destructive claws, cruel, savage, malignant, vicious; but remember that this is a picture, a symbol. Now this beast has seven crowned heads and ten horns. So immense in size is this dragon that its mammoth tail furiously lashing across the sky sweeps away one-third of the stars of heaven and flings them to earth! Why does this terrible monster stand in front of the woman who is about to give birth to a child? In order to devour her child as soon as it is born! Does the dragon succeed? He does not. The woman gives birth to a son, a male, a mighty one, who is to shepherd the heathen with an iron rod. Then suddenly... but let us hear what happened in the apostle’s own words: ‘And snatched away was her child unto God and unto his throne.’ Having failed in his attempt to devour the child, the dragon now directs all his fury against the radiant, all-glorious woman. But the woman flees into the wilderness where God has prepared food and shelter for her for 1,260 days. We shall read more later about the dragon’s attempt to destroy the woman (see verse 13).
That, briefly, is the picture. But what does this picture mean?
There are three characters. First, there is the radiant woman. That woman symbolizes the Church (cf. Is. 50: 1; 54: 1; Ho. 2: 1; Eph. 5: 32). Scripture emphasizes the fact that the Church in both dispensations is one. It is one chosen people in Christ. It is one tent; one vineyard; one family—Abraham is the father of all believers whether they are circumcised or not—one olive tree; one elect race, royal priesthood, holy nation, people for God’s own possession; one beautiful bride; and in its consummation one new Jerusalem whose gates bear the names of the twelve tribes and whose foundations are inscribed with the names of the twelve apostles. (Cf. Is. 54; Am. 9: 11; Mt. 21: 33 ff.; Rom. 11: 15–24; Gal. 3: 9–16, 29; Eph. 2: 11; 1 Pet. 2: 9 (cf. Ex. 19: 5, 6); Rev. 4: 4; 21: 12–14.)
On earth this Church may appear very insignificant and open to scorn and ridicule; but from the aspect of heaven this same Church is all-glorious: all that heaven can contribute of glory and of splendour is lavished upon her.[3] She is clothed with the sun, for she is glorious and exalted. She has the moon under her feet, for she exercises dominion. She has on her head a wreath of twelve stars, for she is victorious. She was pregnant, for it was her task to bring forth the Christ ‘as concerning the flesh’ (Rom. 9: 5).
Secondly, there is the child, the seed of the woman. This mighty child is the Christ.[4] He is the One ‘who is to rule all the nations with a rod of iron’. This expression is clearly borrowed[5] from Psalm 2: 9, a messianic psalm, while Christ applies it to Himself in Revelation 2: 27. The appellation ‘the son (or seed) of a woman’ is used elsewhere to indicate the Christ (Gn. 3: 15; Gal. 4: 4). If anyone should still hesitate to believe that the child of the woman indicates the Christ, let him compare verse 5 with verse 10; when the child is caught up to God and His throne and the dragon cast down, heaven sings, ‘Now is come the salvation... of our God and the authority of his Christ.’
Thirdly, there is the dragon. It symbolizes Satan (Rev. 20: 2). The seven crowned heads indicate the devil’s world-dominion (cf. Eph. 2: 2; 6: 12). See also our explanation of Revelation 13: 1 and 17: 9. These crowns, however, are not wreaths of victory but merely crowns of arrogated authority. The ten horns indicate Satan’s destructive power; he stands in front of the woman in order to devour her child! When Satan fell, he dragged along with him in his ruin ‘one-third of the stars of heaven’, that is, a vast number of evil spirits (cf. Job 38: 7; 2 Pet. 2: 4; Jude 6).
Let us now study the main thought. It is this—the dragon stands in front of the woman who is about to be delivered so that when she is delivered he may devour her child; that is, Satan is constantly aiming at the destruction of the Christ. Thus viewed, the entire Old Testament becomes one story, the story of the conflict between the seed of the woman and the dragon, between Christ and Satan. In this conflict Christ is, of course, victorious.
Let us view the history of the Old Testament from that aspect.
a. The initial promise (Gn. 3: 15). Revelation 12 is very clearly based on this verse. The same characters appear in both; the same truth is proclaimed in both. The words of the promise are, ‘And I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt bruise his heel.’ The ‘serpent’ of Genesis 3 is the ‘dragon’ of Revelation 12. The woman’s ‘seed’ of Genesis 3 is the ‘son, a man child’ of Revelation 12. Also in Genesis 3: 15 the expression ‘her seed’ indicates the Christ. Here in Genesis 3 the conflict is announced.
b. From Seth to the Flood. By and by children are born to Adam and Eve—Cain and Abel. But Cain slays Abel. Then Seth is born. Does Satan realize that the family of Seth has been predestined to bring forth the promised seed, the Messiah? One is inclined to think so, for the devil now begins to do all in his power to destroy Seth. He whispers into the ears of Seth’s sons that they must marry the daughters of Cain. He tries to destroy Seth’s generations in order thus to annihilate the promise concerning the Messiah. Does the dragon succeed? It looks as if he does. Read Genesis 6: 12. Satan has triumphed... no, not entirely. Among the families that descended from Seth there is one which fears the Lord, that of Noah. God saves this one family, while the Flood destroys the rest. In this one family the promise is continued.
c. From the Flood to Jacob. Again the dragon stands in front of the woman in order to destroy the child. The promise concerning the Messiah is now given to Abraham, and Sarah his wife. Humanly speaking, however, that promise will never be fulfilled, for Abraham is old and Sarah is barren. The dragon has almost triumphed when the miracle happens and Isaac is born. The promise is now given to Isaac. But the Lord orders Abraham to offer Isaac as a burnt-offering. ‘And Abraham stretched forth his hand, and took the knife to slay his son...’ What now will become of God’s promise? Surely the dragon now triumphs. But does he? We know the answer. The Angel of the Lord appears, that is, Christ Himself appears, in order to safeguard His own birth according to the flesh. Even during the old dispensation it is constantly Christ Himself who prepares all things for His own birth. The Angel of the Lord, that is, Christ Himself says to Abraham ‘Lay not thy hand upon the lad, neither do thou anything unto him; for now I know that thou fearest God, seeing thou has not withheld thy son, thine only son, from me... and in thy seed (the Angel of the Lord might have said: in myself) shall all the nations of the earth be blessed.’
The seed that was going to destroy the serpent’s head would be born from the generations of Isaac and Rebekah. But Rebekah was barren (Gn. 25: 21). Again Jehovah, the God of the promise, performs a miracle, and Rebekah conceives so that the promise is continued in the line of Jacob.
But see what happens. Jacob deceives his father and receives the blessing which Isaac had intended for Esau. Jacob has to flee. Even years afterwards when he returns to his own land he is greatly afraid. Yet Esau did not kill Jacob. The promise concerning the son of the woman is saved again.
d. From Jacob to the Jews in the desert. Again the dragon stands in front of the woman. He attacks Jacob’s descendants, the Jews. This time it surely seems as if he will be successful, for though the Lord in tender mercy has led His people out of Egypt, they reject Him and are dancing around a golden calf.
‘And Jehovah said to Moses... Let me alone that my wrath may wax hot against them, and that I may consume them.’
Is the dragon actually going to triumph? He is... unless there be an intercessor. And there was! Moses intercedes and the promise is saved again. And remember that it was the greater Mediator, Christ, who created in the heart of the lesser mediator, Moses, the spirit of intercession.
e. From the Jews in the desert to David, the king. Again history moves on. Out of the tribe of Judah God chooses one family, that of David. The promised Messiah will be born as the seed of David (2 Sa. 7: 12 ff.; Ps. 89: 29, 35, 36; Je. 23: 5; Acts 2: 30). So the devil now aims his arrow at David. David must be destroyed. We read, ‘And Saul had his spear in his hand; and Saul cast the spear; for he said, I will smite David even to the wall.’ Saul did this because an evil spirit came mightily upon him. Did the dragon succeed? No, for David escaped from Saul’s presence twice. Even during the old dispensation the Christ is at work on earth, safeguarding the promise concerning Himself.
f. From David to Queen Athaliah. Athaliah, the wicked daughter of wicked parents—Ahab and Jezebel—is reigning. In order that she may have absolute power she conceives in her heart to destroy all the seed of David. Thus again the coming of the Mediator in human form is threatened. The dragon stands in front of the woman; his wrath is directed against the child. And now, finally, Satan is successful. At least, so it seems. For we read ‘Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal.’ Of course, if all the seed royal is destroyed, then the Christ cannot be born as the legal son and heir of David. Then God’s plan is frustrated and the promise has failed. Athaliah destroyed all the seed royal. But read on (2 Ki. 11: 1, 2 ff.): ‘Jehosheba... took Joash, the son of Ahaziah, and stole him away from among the king’s sons that were slain, even him and his nurse, and put them in a bedchamber; and they hid him... from Athaliah, so that he was not slain.’
How wonderful are God’s ways. How marvellous His providence!
By and by we see Joash again, and on his head there is a crown. We hear people shouting, ‘Long live the king!’ Again, the promise is saved. Christ will be born of David’s line. Unless the dragon should still prevent it.
g. From Athaliah to King Ahaz. And now the combined forces of Israel and Syria are gathered against Judah. Their purpose is to blot out the house of David with which were connected the hopes and promises concerning the Messiah, and to set up a foreign king ‘in the midst of Judah, even the son of Tabeel’ (Is. 7: 6). It is a critical moment in history. Will the Christ ever be born of the seed of David? Jehovah orders the prophet Isaiah to meet King Ahaz of Judah to encourage him. Ahaz, however, disdainfully refuses to ask for a sign as a pledge of Jehovah’s aid. Surely, the dragon—the serpent of Genesis 3: 15—will be successful now, for against the house of David is assembled the host of Syria and of Israel and the wickedness of King Ahaz himself! Satan laughs. Again, however, he laughs too soon, for we read, ‘Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.’ God’s purpose must stand. Immanuel must be born, from the family of David.
h. From King Ahaz to Esther. It is the fifth century BC and King Ahasuerus is reigning. At the request of Haman, the king issues a decree that throughout his vast domain all the Jews should be put to death (Est. 3: 15). This decree is sealed with the king’s ring. But Jehovah’s promise concerning the Mediator, to be born of the seed of David, was sealed with the oath of the King of kings. Need I relate what happened? Read the book of Esther for yourself. The Jews, again, were saved.
i. From Esther to Bethlehem. Now occurs the final act in this mighty drama. The scene is Bethlehem. There in a manger lies the Christ-child. But although He is now actually born, the dragon still tries to destroy Him. In fact, Revelation 12, though covering with a few words the entire previous history of Satan’s warfare against the Christ, refers directly and specifically to the events that took place in connection with Christ’s birth. ‘And the dragon stands in front of the woman who is about to be delivered, that when she is delivered he may devour her child.’
The wise men from the East are in the audience room of Herod. ‘Be sure’, says Herod, ‘to report to me as soon as you shall have found the child, that I also may come and worship him.’ His intention was to kill the child. But the wise men, warned of God, returned to their country another way after they had found and worshipped the Christ. Still the dragon refuses to admit defeat. The infants of Bethlehem and district, two years old and under, are slain. But Herod failed. So did the dragon. The Christ-child was safe in Egypt (Mt. 2: 13). God’s purpose can never be frustrated. Christ’s birth in Bethlehem is God’s victory over the dragon. The Saviour’s death on the cross for His people is His further victory. ‘And snatched away was her child to God and to His throne.’ This refers to Christ’s ascension and enthronement (Rev. 5: 7; cf. Phil. 2: 9). Those who oppose Him will be treated to ‘the iron rod’. This is true throughout this entire dispensation. Christ triumphs and the angels sing ‘Glory to God in the highest!’
2. The expulsion of the dragon (12: 7–12)
The second symbolic picture shows us the effect of Christ’s birth, atonement, and ascension to the throne in heaven. As always, let us first see the picture as a whole. There is a battle in heaven. Michael, as leader of the good angels and defender of God’s people (Dn. 10: 13, 21; 12: 1; Jude 9) makes an attack upon the dragon, the leader of the evil angels and the opponent of God’s people. Two generals and two armies oppose each other. Notice, however, that it is Michael and his army that do the attacking. The result is that the dragon is defeated and cast out of heaven.
‘And he was hurled down, the dragon, the great, the serpent, the old, the one called the devil and Satan, the one deceiving the whole world; hurled down was he to the earth, and his angels with him were hurled down.’[6]
The picture which John sees is fully explained by the words which he hears. The battle in heaven and the hurling down of the dragon are not to be understood literally. Satan is ‘hurled down from heaven’ in this sense, namely that he has lost his place as an accuser of the brethren. Whereas Christ was born and rendered satisfaction for sin, Satan has lost every semblance of justice for his accusations against believers. True, he continues to accuse. That is his work even today. But no longer is he able to point to the unaccomplished work of the Saviour. Christ’s atonement has been fully accomplished; complete satisfaction for sin had been rendered when He ascended to heaven (cf. Rom. 8: 33: ‘Who shall bring any accusation against God’s elect?’; cf. also Rom. 8: 1 and Lk. 10: 18). Notice the threefold effect of this defeat of Satan and his host.
First, because of this defeat the salvation wrought by God in Christ becomes manifest; God’s power is vindicated; His royal rule in the hearts of His people established; His authority revealed (verse 10). As a result, there is a mighty acclaim in heaven.
Secondly, because of this defeat God’s people, who bear witness concerning their faith—in the blood of the Lamb—and prove its genuine character by perseverance even to death, triumph (verse 11). Accordingly, let the heavens and those who live there rejoice.
Thirdly, because of this defeat, Satan is filled with wrath. He knows that his time is short: this, his second defeat, forebodes that other, final discomfiture at the close of history (verse 12). Consequently, let heaven ring with jubilation.
3. The final assaults of the dragon (12: 13–17)
In this third symbolic picture, the dragon, having been hurled down to the earth, persecutes the woman because she was the one who gave birth to the male. This explains his attempt to destroy the woman and is in reality another phase of his wrath against her child. Let us be sure to notice this point. The woman received the two wings of the eagle (Ex. 19: 4; Dt. 32: 11; Is. 40: 31) so that she flew to the wilderness. In that wilderness God had prepared a place for her (verse 6). Here she is nourished for a time and times and half a time, that is, for a thousand two hundred and sixty days (verse 6). Here she resides ‘away from the face of the serpent’. The dragon, not yet willing to give up, tries to engulf the woman with a stream of water which he pours from his mouth; but the earth swallows up this stream. So the dragon is furious, filled with wrath against the woman. Yet, having failed, not only in his attempt to destroy the child but also in his assault upon the woman, he slinks away to do battle against the rest of her seed, those keeping the commandments of God and adhering to the testimony of Jesus.
We interpret the picture as follows. Satan, having failed to defeat the Christ, continues his attack upon the Church. He directs his fury against the Church because the Church has brought forth the Christ. But the Lord protects His people: He bears them on eagles’ wings. In the desert of affliction, this earthly sojourn, He has prepared a place for them and nourishes them with the manna of the Word. Here the Church resides ‘away from the face of the serpent’, that is, away from Satan’s most direct and deadly attack. The devil cannot destroy her. This is the millennium of Revelation 20. True, the evil one tries to engulf the Church in a stream of lies, delusions, religious ‘-isms’, philosophical falsehoods, political Utopias, quasi-scientific dogmas, but the true Church is not fooled. Worldly people, on the other hand, are ready to swallow the entire river! This failure to deceive the Church makes the devil very angry. He is determined to direct his attack against ‘the rest of the woman’s seed’, that is, against individual believers.
This period of time during which the Church experiences both bad and good, the persecution of Satan and the special care of God which makes it impossible for the evil one to launch a direct attack on the Church and destroy it; this twilight period during which God’s people are nourished with the manna of the Word and enjoy a certain degree of tolerance and security on earth, the Lord having prepared a place for them in the desert, is described as ‘a time, and times, and half a time’.
This is the period during which the witnesses (chapter 11) prophesy; the gospel is being proclaimed far and wide. It is followed by ‘three days and a half’ during which the witnesses are killed and their dead bodies lie in the High street of the great city (Rev. 11: 7 ff.). This is the Battle of Harmagedon. These three days and a half are, in turn, followed by the judgment day. It is clear, therefore, that the period described as ‘a time, and times, and half a time’ begins at the moment of Christ’s first coming—His birth, ministry, cross, coronation—and extends to a point of time very near to His second coming in judgment. A careful study of Revelation 20 confirms our view. There, too, the long period during which the Church is nourished ‘away from the serpent’ so that Satan’s influence is curbed is followed by a very brief span of time during which the devil marshals the armies of Gog and Magog against ‘the camp of the saints’. There, too, this brief span is followed by the second coming of Christ to judge the world (20: 11 ff.).[7] In all these chapters we have the following order.
(i) A long period (the gospel era) ‘42 months’, ‘a thousand years’, ‘a time, times, half a time’, and 1,260 days (Rev. 11: 2, 3; 12: 6, 14; 13: 5; 20: 2–5).
(ii) A very short period of 3½ days (Rev. 11: 7, 9; 13: 7; 20: 7–10).
(iii) The judgment day (Rev. 11: 11, 12, 16 ff.; 14: 14 ff.; 20: 11 ff.).
We immediately see that the three ways of designating this period which we find in chapters 11, 12 and 13 differ but slightly. In fact, forty-two months is equal to 1,260 days; both are equal to ‘a time, times, and half a time’, if the term ‘time’ be interpreted as meaning one year, and ‘times’ as indicating two years. In all three cases we are dealing with a period which is designated as three years and a half.
It is in order to ask why the term ‘three years and a half’ is used to characterize this long period. To answer this question we must remember that during the old dispensation there was a period of three years and a half which God’s people could never forget. It was a period of affliction, yet also a period during which the power of God’s Word was exhibited (1 Ki. 17; Jas. 5: 17). When you compare James 5: 17 with Revelation 11: 6, you immediately see that the apostle was thinking of the days of Ahab and Elijah. During that period of three and a half years God’s Church was persecuted (1 Ki. 18: 10, 13) yet not destroyed (1 Ki. 18: 4, 39; 19: 18). God’s Word showed its great power (1 Ki. 17: 1). Elijah and others were nourished by Jehovah in a miraculous manner (1 Ki. 17: 4, 9 ff.). Similarly, throughout the present long period of gospel activity, beginning with Christ’s first coming and extending nearly to the second coming, the Church is persecuted but not destroyed, God’s Word exerts a powerful influence, and God’s people receive spiritual nourishment.
The expression ‘a time, and times, and half a time’ occurs first in the book of Daniel 7: 25; 12: 7. It is the period of the antichrist. John emphasizes the fact that the spirit of the antichrist is in the world already (1 Jn. 4: 3). In the Apocalypse this period of three years and a half refers to the entire gospel age. It is followed by the ‘three days and a half’ during which ‘the beast that comes up out of the abyss’—the antichristian world in its final phase—will kill the witnesses and will silence the voice of the gospel (cf. Rev. 11: 7 ff.).
4. The helpers of the dragon (13: 1–18)
Chapter 13 shows us the agents, instruments, or tools which the dragon uses in his attack upon the Church. Two beasts are described. The first is a monster of indescribable horror. The second has a harmless appearance and for that very reason is even more dangerous than the first. The first beast comes up out of the sea. The second arises from the land. The first is Satan’s hand. The second is the devil’s mind. The first represents the persecuting power of Satan operating in and through the nations of this world and their governments. The second symbolizes the false religions and philosophies of this world. Both these beasts oppose the Church throughout this dispensation; yet the apostle describes them in terms that indicate the form which they assumed during the closing decade of the first century AD.[8]
In 14: 8 a third agent is mentioned, namely, Babylon, the harlot. So, in all, three agents are employed by Satan in his attack upon the earth. They are antichristian persecution, antichristian religion, and antichristian seduction.
John notices that the dragon goes to the sea-shore in order to summon help. The dragon, accordingly, must be viewed as standing at a place where sea and land meet; on one side is the sea, on the other the land. The first ally comes up out of the sea. The second arises from the land. The apostle beholds a monster of indescribable horror coming up out of the sea. Very gradually the beast emerges out of the water. First, John sees nothing but the horns. There are ten of them covered with diadems. Next the heads appear. This beast has seven heads and on these heads are names of blasphemy. The body now comes to view. It is that of a leopard, large and fierce, swift to spring upon its prey (cf. Dn. 7: 6; Ho. 13: 7; Hab. 1: 8). Now the beast is stepping out of the water. John sees its feet. They are the feet of a bear. Think of the familiar figure of the bear robbed of her whelps (2 Sa. 17: 8; Pr. 17: 12; Ho. 13: 8); it is ready to rend and tear, anxious with its great and terrible feet to crush its enemy. As the mouth is the main point of the figure, it is mentioned last. This horrible beast has the mouth of a lion: growling and roaring, it is eager for its prey, anxious to destroy (Ps. 17: 12; Ho. 5: 14; 1 Pet. 5: 8). To this monster the dragon gives his power and authority. John now notices, looking closely, that one of the seven heads seemed to have received a mortal wound, but the wound has been healed. The whole world follows the beast in wonder and amazement, in the spirit of adoration and worship, saying: ‘Who is like unto the beast? and who is able to fight it?’ In worshipping the beast, men are also rendering homage to the dragon who gave his authority to it. The beast now begins to speak; it utters great boasts and blasphemies. This continues for forty-two months. The blasphemies are directed against God and all those who dwell in the heavenly tabernacle. And as far as the inhabitants of the earth are concerned, ‘it was given unto him to do battle against the saints and to conquer them: and there was given to him authority over every tribe and people and tongue and nation. And they shall worship him, all those dwelling on the earth, whose-ever name has not been written from the foundation of the world in the book of life of the Lamb, the one having been slaughtered’ (13: 7, 8).
We interpret the picture as follows. The sea represents nations and their governments (cf. Is. 17: 12, where the roaring of peoples is compared to the roaring of the sea; and the surging of nations to the surging of mighty waters).[9] Revelation 17: 15 proves the point. The beast that comes up out of the sea is very closely associated with the beast that comes up out of the abyss (11: 7). The latter is the final guise which the former assumes. The sea-born beast symbolizes the persecuting power of Satan embodied in all the nations and governments of the world throughout all history. World-dominion directed against God’s people wherever and whenever it appears in history, that is the beast. This beast assumes different forms; it has seven heads. Now it is Old Babylonia; then Assyria; next, New Babylonia; Medo-Persia; Macedonia; Rome, etc. But though the forms differ, the essence remains the same: worldly government directed against the Church. In this beast the persecuting power of Satan becomes visible. This accounts for the great resemblance between the dragon and the beast; both are cruel monsters having ten horns and seven heads. Observe, however, that in the case of the beast the horns—and not the heads—are crowned, while the dragon wears his diadems of arrogated authority on his head. In other words, it is the dragon, Satan, who rules: his plans are executed by the governments of the world. It is true that earthly rulers, too, wear crowns; think of the crowned horns symbolical of crowned cruelty. But these earthly rulers are subject to and receive their inspiration from Satan! This is true with respect to every worldly ruler who persecutes the Church. These rulers and governments blaspheme God and demand for themselves divine titles. Thus, in the days of John, Roman emperors demanded that their subjects address them as ‘Lord’, and ‘Saviour’. The fact that this beast represents every form of wordly government which persecutes the Church, whenever and wherever it appears in history, becomes very clear when we observe that, according to verse 2, the four beasts which Daniel saw in his vision (Dn. 7) have been combined into one beast here. In Daniel these four beasts represent four successive world empires.[10] But here this composite beast cannot symbolize merely one empire or government. It must indicate all antichristian governments.
One of these seven heads had received a mortal wound, but the wound had been healed. In order to give a correct interpretation of this statement we must bear in mind that the seven heads symbolize seven antichristian empires that succeed one another in history (cf. 17: 10). Therefore, the statement that one of the heads received a death stroke and that this death stroke was healed must mean that one of these seven empires ceased, for a while, to be a fiercely persecuting power but afterward resumed its former rôle. Accordingly, the explanation which we regard as the most probable is as follows. The head of which John speaks represents Rome, the Rome of his day. When Nero was emperor (AD 54–68) that cruel tyrant, in order to divert from himself the suspicion that the conflagration of Rome was his act, instigated the persecution of Christians. Some believers were crucified. Others were covered with pitch or oil, nailed to posts, and burned as torches for the amusement of the mob.[11] But in the year AD 68 Nero committed suicide. As persecutor, Rome received its death-stroke. But under Domitian the persecution of believers was resumed. The death-stroke was healed. Rome appears again as the Satan-inspired persecutor of the Church.[12] In the days of the apostle the world, in general, worshipped Rome and paid homage to the emperor.
Throughout this entire gospel age—the forty-two months, which we have already discussed[13]—the governments of this world place themselves on the throne; arrogate to themselves the authority that belongs to God (think of the totalitarian governments of the present day) and blaspheme God and heaven. This condition will finally result in the complete destruction of the Church as a mighty and influential organization for the spread of the gospel. For finally every tribe and people and tongue and nation will worship antichristian government (Rev. 13: 7 and 11: 7 should be compared).[14] But even in these most dreadful days that shall precede Christ’s second coming there will be believers on earth, those whose names have been written from eternity in the Lamb’s book of life (cf. 17: 8).[15] Because of the fact that God has elected them from eternity to salvation in sanctification of the Spirit and belief of the truth (2 Thes. 2: 13), these individuals cannot perish. The government of antichrist may destroy their bodies, but it cannot destroy their souls. Let believers wait patiently for this time of severest tribulation, knowing that all things are included in God’s decree; and knowing, in addition, that when the world makes use of the sword in its warfare against the Church, God Himself will avenge this wrong. The individual who understands this will exercise endurance and will persevere in his faith. If anyone has an ear, let him hear these admonitions and take them to heart (verses 9, 10). It is not Satan but God who rules supreme.
Afterwards John sees another beast. It rises from the earth. According to James 3: 15 antichristian ‘wisdom’ comes from the earth (cf. Phil. 3: 19). But let us see the picture first of all. This beast does not have ten horns but merely two: two little horns just like a lamb. But it speaks like a dragon! This second beast is the servant of the first; that is, it fully co-operates with the first. It performs many tricks and pseudo-miracles to deceive the masses. It brings down fire from heaven; that is, it makes it appear as if fire descends from heaven. It also orders the people to make an image or statue in honour of the first beast. And then it makes the image speak. At last, the people, sunk in superstition and ignorance, are deluded so that they actually believe that speech issues from the image. Furthermore, this second beast orders all who refuse to worship the image of the first beast to be killed. Finally, it orders the mark of the beast to be impressed on the right hand or forehead of everyone as an evidence of loyalty. Those who refuse to receive this mark are boycotted. They are not permitted to buy or sell, or carry on any business. This mark of the beast is at the same time its name or the number of its name. Whoever has a mind, that is, whoever has received wisdom, can explain this number; for it is the number of man, namely 666.
This is, perhaps, the most difficult paragraph in the entire book of Revelation. The main ideas are clear; the details are obscure. Of the many interpretations we regard the following as the most reasonable. We emphasize, however, that in the explanation of the details certainty is wholly lacking.
The second beast is the false prophet (19: 20). It symbolizes false religion and false philosophy in whichever form these appear throughout the entire dispensation. Although this beast outwardly resembles the Lamb it inwardly conceals the dragon.[16] In other words, whatever strikes the eye is very appealing and attractive. The beast looks very innocent: a nice little lamb, a pet for the children. But speech reveals the inner thought, life, essence and character. And this lamb speaks like the devil himself! This second beast, accordingly, is the lie of Satan dressed up like the truth. It is Satan masquerading as a shining angel (2 Cor. 11: 14). It symbolizes all false prophets in every era of this dispensation. They come disguised as sheep, but inwardly they are ravenous wolves (Mt. 7: 15).
The two beasts—antichristian government and antichristian religion—work in perfect co-operation. That is invariably the case. It was already true in the days of the apostle: the heathen priest was the friend of the proconsul. The priestly influence supported and upheld the secular power of the state in its persecution of believers. Heathen religion and heathen politics co-operated with one another in their battle against the Church. The priests of the pagan temples did their utmost in order to impress on the minds of the people the lie of Satan: Caesar is Lord! They even resorted to tricks and pseudo-miracles in order to deceive the people. They ordered the inhabitants of the various districts to make statues in honour of the emperor. Think of Pergamum.[17] Whoever refused to perform an act of worship in front of such a statue or whoever refused to say, ‘The emperor is Lord’ was put to death.[18] Does the apostle actually intend to tell us that in his day pagan priests, in order to entrench the state religion or emperor-worship more firmly in the minds of the people, would resort to the tricks of causing fire to burst forth without apparent cause and, by the art of ventriloquism, cause speech to issue from the emperor’s statue?[19] Or do these details belong merely to the picture and must we assign a symbolical interpretation to them? Either way, the ultimate meaning seems to be that throughout this entire dispensation—and in an increasing manner as the coming of the Lord draws near—false prophets, by showing great signs and wonders (Mt. 24: 24), shall try to deceive the masses and to strengthen the hand of the government when it bears down upon the Church. Notice, however, verse 15: ‘And it was given unto him.’ Beyond the sphere of God’s permission Satan can do exactly nothing!
Now, to all—small and great, rich and poor, free and bond—the false prophet gives a mark. It is the mark of the first beast. Here the false prophet, in outward appearance, resembles the Lamb. Have not the followers of the Lamb been sealed on their foreheads?[20] Hence the followers of the beast must be marked or branded on their foreheads or right hands. But what is meant by this ‘mark of the beast’? Various amusing answers have been given.[21] These theories err in this respect, namely, that they interpret this mark as a single, individual, outward, visible sign that will appear on the forehead or hand of the wicked at one particular moment in history; then, and then only. But the beast always persecutes the Church and indicates every form of secular power that tries to destroy believers. Wherever and whenever the beast appears, you will also find the mark of the beast. The two go together and cannot be separated.
In order to understand the expression ‘mark of the beast’ we must remember that not only cattle but slaves also were branded or marked. The mark meant that the slave belonged to his master. Very soon the expression ‘to receive the mark of someone’ began to mean to belong to someone, to serve or worship someone. Let us prove this point. In Revelation 14: 9 we read: ‘If any man worships the beast... and receive the mark on his forehead’. Here ‘receiving the mark of the beast’ seems to mean ‘worshipping the beast’. Similarly, in Revelation 14: 11: ‘They that worship the beast... and receive the mark of his name’ (cf. also Rev. 20: 4). So ‘receiving the mark of the beast’ seems to mean ‘belonging to the beast and worshipping the beast’. The ‘mark of the beast’ is the God-opposing, Christ-rejecting, Church-persecuting spirit of antichrist, wherever and whenever it shows itself. This mark is impressed on the forehead or right hand (cf. Dt. 6: 8). The forehead symbolizes the mind, the thought-life, the philosophy of a person. The right hand indicates his deed, action, trade, industry, etc. Therefore receiving the mark of the beast on the forehead or right hand indicates that the person so characterized belongs to the company of those who persecute the Church; and that—either pre-eminently in what he thinks, says, writes or more emphatically in what he does—this antichristian spirit becomes evident.
This interpretation harmonizes entirely with our explanation regarding the seal which the believer receives on his forehead. This seal indicates that he belongs to Christ, worships Him, breathes His spirit and thinks His thoughts after Him. Similarly, the mark of the beast symbolizes that the unbeliever, who persists in his wickedness, belongs to the beast and therefore to Satan, whom he worships. Observe, however, that there is a difference. The believer receives a seal, the unbeliever a mere mark.[22] Throughout the dispensation it has been true (think of Thyatira)[23] that those people who have not received the mark of the beast and have not worshipped his image have been thwarted in their business pursuits. They are the ones who are crowded out and oppressed. They are not allowed to buy or to sell as long as they remain loyal to their principles. As we approach the end this opposition will increase. Nevertheless, let not the believer despair. Let him remember that the number of the beast is the number of man. Now, man was created on the sixth day. Six, moreover, is not seven and never reaches seven. It always fails to attain to perfection; that is, it never becomes seven. Six means missing the mark, or failure. Seven means perfection or victory. Rejoice, O Church of God! The victory is on your side. The number of the beast is 666, that is, failure upon failure upon failure![24] It is the number of man, for the beast glories in man; and must fail!
5. The triumph of God’s Church (14: 1–16)
This chapter is divided into three parts. The clause, ‘And I saw’, in verses 1, 6 and 14, indicates the beginning of the three paragraphs.
a. The blessedness of the redeemed (verses 1–5). The first of these paragraphs shows us the Lamb standing on mount Zion. This is that Zion ‘which cannot be moved but abides for ever’ (Ps. 125: 1). It is heaven (Heb. 12: 22) because we read, ‘And I heard a voice from heaven.’ With the Lamb the apostle sees 144,000 having His name and the name of His father written on their foreheads. This is the sealed multitude of chapter 7. There these saints were still living on earth, surrounded by enemies. Here they are enjoying the blessedness of heaven after the final judgment. Although the dragon has tried his utmost to make them unfaithful to their Lord, and although he has employed the two beasts to assist him, not a single one of the 144,000 is missing ‘when the roll is called up yonder’.
The apostle hears a sound coming out of heaven: the 144,000 are singing the new song. It was like the sound of many waters and as the voice of a great thunder, constant, majestic, sublime. Think of mighty Niagara, with the sound of an ever-increasing crescendo, which reaches a thunderous roar when the waters strike the depths. That is what the new song is like! Whatever is trivial and petty will be absent from it. Yet although it will be majestic, sublime, constant, it will at the same time be the most lovely, sweet, and tender song you have ever heard, like ‘harpers harping on their harps’. The majestic and the tender, the sublime and the lovely, are beautifully combined in this new song. It will be a new song, for it records a new experience: the 144,000 have been purchased out of the earth. Each of the redeemed sings this song before the throne—for upon it are seated God and the Lamb—and before the cherubim, and before the entire Church in glory. As this song records the experience of having been purchased out of the earth by the precious blood of the Lamb, it follows that only those who had this experience could learn this song. These 144,000 are virgins, that is, they are not defiled. They did not become unfaithful to Christ. They follow Him wherever He goes (cf. 2 Cor. 11: 2). ‘They were purchased away from men, first-fruits for God and for the Lamb.’ Christ died for them. One of the results of His death for them was the cleansing work of the Holy Spirit in their hearts whereby they were separated from the sinful life and conversation of men (cf. 1 Cor. 6: 20).
Observe especially that these 144,000 are first-fruits for God and for the Lamb in the sense that they were purchased away from men. In other words, there was a separation; the first-fruits were for the Lord. As such they were set apart from men in general (cf. Jas. 1: 18). The world of humanity, which is ripening for the final judgment, is often likened to a harvest (Mt. 9: 37; 13: 30; Lk. 10: 2; Jn. 4: 35). We have this symbolism in this chapter (Rev. 14: 14 ff.). Here, too, the first-fruits are for the Lord (verses 14–16); the rest is for Satan (verses 17–20). The symbolism rests upon the Old Testament law with respect to the first-fruits. All the first-fruits were offered to the Lord, after which the Israelite was at liberty to use the rest (Ex. 23: 19; Nu. 18: 12). Similarly, here we have a contrast between first-fruits on the one hand, and men in general on the other. All the redeemed, the full number of the elect, are included in these first-fruits. Whatever does not belong to these first-fruits is not for the Lord and is not elect. These 144,000 are not first-fruits versus other believers. They do not constitute a kind of select group in heaven, a group of super-saints. They are the first-fruits ‘purchased away from men’. This is also evident from the fact that these 144,000 ‘had his name and the name of his Father written on their foreheads’. As such they are the opposite of ‘the small and the great, the rich and the poor, and the free and the bond’ who receive the mark of the beast on their right hand or on their forehead (13: 16). All believers without exception are sealed with the name of God and of the Lamb. Similarly, all the reprobate, all those who harden themselves in sin and unbelief, are marked or branded. Again all the redeemed—not merely a select number of super-saints—sing the new song in glory. None of the others can learn it. Chapter 7: 1–8 describes the Church militant here on earth. Chapter 7: 9–17 pictures the Church triumphant in heaven. Here, in chapter 14, the same Church triumphant is described from the aspect of its heavenly blessedness and holiness.[25] These 144,000 have not accepted Satan’s lie. Consequently, in Christ, they are without blemish (cf. Ex. 12: 5; Lv. 1: 3; 9: 2; Mt. 5: 48).
b. Warnings to mankind (verses 6–13). Just as in Revelation 11: 12 believers are described as ‘ascending into heaven in the cloud’, while the next verse takes us back to conditions on earth before the judgment day, so here in chapter 14 after the blessedness of the redeemed has been pictured, we return to the events that will occur just before the second coming. The three angels of verses 6, 8 and 9 belong together. They have one purpose, namely to warn mankind with respect to the coming judgment in order that men may turn to God in true faith.
The first angel is sent to those who ‘sit on the earth’. That characterizes men in general on the eve of the judgment: they sit on earth. They are easy-going, indifferent, unconcerned, listless and careless. Think of the artist who found a convenient spot on top of an ocean rock from which to paint the beauty of the village and its surroundings. He is altogether unaware of the fact that the returning tide is surging about the base of the rock. So absorbed is he in his painting that he pays no attention to the lashing of the waves against the rock. He fails to heed the warning voices. He just sits and sits absorbed in his painting. By and by the waves will bury him. Similarly, just before the final judgment people in general will be fascinated with earthly charms to such an extent that they will not realize that the judgment is creeping upon them, coming closer and closer. They are unconscious of their peril... until it is too late (cf. Lk. 17: 26 f.). To these indifferent people an angel appears, flying in mid-heaven so as to be heard by all, saying, ‘Fear God, and give him glory, for the hour of his judgment is come.’ No-one who continues in unbelief is going to escape, for God is the Almighty One who made ‘heaven and the earth and sea and fountains of waters’. Yet for God’s people this announcement of the approaching judgment day is ‘eternal good tidings’ for it means their deliverance (Hab. 3: 13 ff.; Mal. 4: 1 ff.). Besides, all the promises of God will then attain a blessed realization that will last for ever.
The second angel follows, saying: ‘Fallen, fallen is Babylon the great, who from the wine of the passion of her whoring has been giving all the nations to drink.’
Babylon is the world as centre of seduction. Its future fall is spoken of here as if it had already occurred, so certain is the event. So, let the wicked be converted from their whoring, their apostasy and their worship of the beast. Notice that the dragon has helpers; the beast out of the sea, the beast out of the earth and Babylon.
A third angel follows. He announces in very solemn language (verses 9 and 10) that all those who are attached to this world are going to perish with the world. If you choose to serve Satan, you must expect to suffer the consequences. You cannot sin and get away with it. The wrath of God will be visited on those who worship the beast. Here on earth this wrath is still mixed with grace. The Lord makes His sun to rise on the evil and the good, and sends rain on the just and the unjust (Mt. 5: 45). By and by, in hell, the wrath will be unmixed. It will be torment with fire and brimstone. Yet, so thoroughly just will be this punishment that the angels and the Lamb will acquiesce in it. And this judgment never ends, according to the very vivid language of verse 11. The fact that this never-ending punishment awaits those who persecute the Church and hate the Lord should encourage believers to hold out under affliction and trial (verse 12). Even if these believers should be put to death because they keep the commandments of God and the faith of Jesus, their blessedness is assured.
c. The harvest of the end (verses 14–16). ‘And I heard a voice out of heaven saying, Write: Blessed are the dead, the ones dying in the Lord from now on. Yea, declares the Spirit, that they may rest from their labours; for their works follow with them.’ The blessedness of the redeemed has been described. (See chapters 2; 3; 7; 14: 1–5.) Those who die in the Lord from now on see face to face the One who has died for them and ever lives to make intercession for them. They now see Him as the Lamb that has been slaughtered. They see Him in the glory of His human nature which He has taken with Him to heaven. They see Him as the One who has conquered sin, death and Satan. They rest from their toil. Their works, however, follow with them. This is true, not only in the sense that their works are the result of their character, which when thoroughly sanctified, goes with them to heaven but also in the sense that these works are about to be rewarded with the reward of grace and glory.
Thus the final judgment has again arrived. It is described[26] under the symbolism of a twofold harvest. The apostle sees a white cloud, white indicating holiness and the cloud symbolizing judgment (see 1: 7). On the cloud sits ‘One like unto the Son of man’, Jesus (cf. Dn. 7: 13; and see our explanation of Rev. 1: 13). On His head is not the crown of thorns, but the crown or wreath of victory, the golden stephanos.[27] In His right hand He has a sharp sickle. He is prepared for the harvest. This harvest is His own, for the men symbolized by it are the first-fruits. Whereas the time for the final judgment has now arrived, an angel comes out of the sanctuary, the place of God’s holiness. He conveys God’s message to the Mediator, Christ. Says this angel, crying in a loud voice, ‘Send forth thy sickle and reap; for it has come the hour to reap; for dried out is the harvest of the earth’. Matthew 3: 12 is a sufficient commentary: ‘And he will gather his wheat into his garner.’ Thus the sickle was thrown to the earth, and the earth was reaped and the elect were gathered to Him.
6. The judgment of the wicked (14: 17–20)
This judgment is carried out by two angels. An angel is coming from the sanctuary, that is, after he has received orders from the holy God. In his hand he holds a sharp vine-knife. Another angel now comes from the altar (see 6: 9, 10; 8: 3–5). This is the altar in connection with which the incense prayers of all the saints have ascended to the throne. The judgment of the wicked is God’s final answer to these prayers. This second angel cries to the first, ‘Send forth thy vine-knife, the sharp one and gather the clusters of the vine of the earth, for her grapes are fully ripe.’ (Cf. Is. 63: 1–6.) The vine of the earth symbolizes the entire multitude of evil men; its grapes are the individual unbelievers. Just as grapes are trodden, pressed, crushed, so the wicked are going to be destroyed and punished everlastingly. The grapes are cast into the great winepress of the wrath of God and crushed. In the picture which John sees, a lake of blood results. It is so deep that horses can swim in it. It spreads out in all directions to the extent of sixteen hundred stadia. Remember that four is the number of the universe and the earth. This is the judgment of the wicked. Ten is the number of completeness.[28] So, sixteen hundred, which is the product of four times four, times ten times ten, would seem to indicate that this is the thoroughly complete judgment of the wicked. And the winepress of God’s wrath was trodden down outside the Holy City!