Some have suggested that angel-human intermarriage can be expected at the end of the age, speculating that the Antichrist, and angels aligned with him, may again intermarry with humans, producing a hybrid species. But scriptural context weighs against it. For clarity however, we will examine the scriptures. It also affords opportunity to expand understanding regarding the Antichrist and the kingdoms associated with him.
Daniel’s Statue with Feet of Iron and Clay
In Nebuchadnezzar’s vision of Daniel 2, the statue is described with feet partly of baked clay and partly iron (vss 41-43). It seems to imply failed marital covenants, using the expression “they shall mingle themselves with the seed of men: but they shall not cleave one to another” (AV). [1] From this problematic expression come numerous interpretations.
A common interpretation has been that the kingdom of gold (that of Nebuchadnezzar) was the strongest due to its form of government (a kingship). Each succeeding kingdom is argued to be successively weaker due to its form of government, with the fourth kingdom being weakest as it contains the elements of democracy and elements of a monarchy, which do not mix. [2]
The Aramaic word “cleave” appears closely related to the Hebrew word “cleave” used of marriage in Genesis 2:24. [3] The appropriate interpretation seems to be marital mixing, not political mixing:
The phrase could refer to a combining of two races generally, but more naturally denotes intermarriage (cf. Ezra 9:2; Psalms 106:35). [4]
Ezra 9:2 and Psalms 106:35 describe interracial marriages, and one could expect the same in Daniel’s prophecy. Most scholars have concluded that the mixing was the intermarriage that occurred between the Seleucid and Ptolemaic ruler-class, designed to forge a political alliance that ultimately failed. The marriages of Antiochus II to Berenice and Ptolemy Epiphanes to Cleopatra the daughter of Antiochus III, are often cited. [5] This conclusion has many supporting reasons including Danielic references to unsuccessful marriages in Daniel 11:6, 17 often thought related to the vision of Daniel 2. However, Daniel’s cryptic use of the seed of men lacks specificity seen in Daniel 1:3 and 9:1 leading some to conclude that the mixing of iron and clay is an eschatological prediction of the return of angel-human sexual relations. [6]
One could argue that the seed of men is symbolized by the clay of the statue while the iron represents spiritual strength of principalities and powers in the heavenlies. [7] The Aramaic term translated clay is חסף chacaph. Its root meaning is potsherd, emphasizing the brokenness of the clay. But it does not seem to be the clay alone that results in weakness. If so, the feet need only be made of clay. It is the mixing (intermarrying) that produces the unexpected result that those married do not cleave one to another.
Verse 41 describes the clay as potter’s clay (using the Aramaic פחר pechar meaning potter). [8] Potter’s clay is often emblematic of mankind or human weakness (cf. חמר chomer). There are numerous occurrences of chomer that show clay (particularly potter’s clay) as emblematic of mankind (cf. Job 10:9, 13:12, 33:6, Isaiah 29:16, 45:9, 64:8, Jeremiah 18:14-16) with Isaiah 64:8 particularly fitting.
Potter’s clay seems an apt description of “the seed of men” though Daniel chooses a different Aramaic word. Iron is a more difficult symbol. Like gold, silver, copper, tin, bronze and lead, it was considered valuable (cf. Joshua 6:19, Joshua 22:7-8). The Hebrew word for iron is ברזל barzel. Strong’s lists one of its definitions as harshness, strength, oppression when applied figuratively. Iron and copper were widely used for tools and weapons of war due to their comparative hardness and strength when compared against stone, other metals or bone implements. Iron seems to imply strength in Leviticus 26:18, Deuteronomy 18:23, Isaiah 48:2, Jeremiah 1:18 and Micah 4:13.
Examples of Scriptures inferring oppression include Deuteronomy 4:20; 28:48 and 2 Samuel 12:31. Deuteronomy 4:20 may also refer to God’s work of purification by the illustration of smelting (cf. Jeremiah 6:27-30). The breadth of meaning complicates interpretation. Christ’s Kingdom is described in Psalms 2 (and three times in Revelation) using iron:
7 I will proclaim the decree of the Lord: He said to me, “You are my Son; today I have become your Father.
8 Ask of me, and I will make the nations your inheritance, the ends of the earth your possession. 9 You will rule them with an iron scepter; [9] you will dash them to pieces like pottery.”
The scepter (or rod) is iron, not gold, suggestive Christ’s Kingdom will be marked by strength. It appears Jesus will use the iron scepter to destroy the human government, described “like pottery.” It follows that if clay symbolizes humanity and human weakness, iron could symbolize the spiritual strength. [10]
If one accepts this suggestion, the mixing of iron and clay spoken of in Daniel 2 could hint of a resurgence of human-angel intermarriage as a hallmark of the last empire preceding the Parousia. But if true, it certainly seems highly veiled. Further, if human-angel sexual relations (or demonically directed genetically engineered humans) were intended in Daniel 2:43, one would expect references from other apocalyptic works. Such references are notably absent despite the widespread influence of Daniel on other apocalyptic works. [11] The lack of such apocalyptic allusions should caution all before drawing such a conclusion.
More likely, the vision anticipates a close alliance between spiritual forces and humans in this latter kingdom, as later Danielic visions reveal Gentile nations animated by the powers of evil spirits and demons. Later Danielic and Johannine visions point to spiritual powers behind earthly kingdoms. It would be natural for Daniel to be informed that these types of unholy alliances would not prove effective against the Messiah.
144,000 Virgins of Revelation 14
Another scripture relative to possible end-time angel-human interactions is Revelation 14:
1 Then I looked, and there before me was the Lamb, standing on Mount Zion, and with him 144,000 who had his name and his Father’s name written on their foreheads.[12] 2 And I heard a sound from heaven like the roar of rushing waters and like a loud peal of thunder. The sound I heard was like that of harpists playing their harps. 3 And they sang a new song before the throne and before the four living creatures and the elders. No one could learn the song except the 144,000 who had been redeemed from the earth. 4 These are those who did not defile themselves with women, for they kept themselves pure. They follow the Lamb wherever he goes. They were purchased from among men and offered as firstfruits to God and the Lamb. 5 No lie was found in their mouths; they are blameless.
In this pericope, could virgins “who did not defile themselves with women” imply that the 144,000 chose abstinence to avoid the possibility of intermarriage with women who might be the result of angelic interactions or genetic engineering?
In answer to this question, our focus should be upon the 144,000 who are described as pure – “virgins” παρθένοι parthenoi – those who have not defiled themselves with women. The most common explanation proffered for the 144,000 is that the language is symbolic.
A number of variant views have been offered by commentators. [13] The views of Aune, Bauckham and Beale appear most viable. Whether the 144,000 represents the number of those who survive the tribulation (Aune), those who represent the completed number of martyrs (Bauckham) or the community of the redeemed (Beale), the 144,000 seems symbolic rather than literal. The number seems to be a composite of twelve squared by ten cubed. Ten cubed seems emblematic of the Holy of Holies –ten cubits by ten cubits by ten cubits. [14]
Twelve squared may be emblematic of the totality of God’s people throughout all ages, the twelve tribes of Israel multiplied by the twelve apostles (Revelation 21:12-14) who represent the twelve new tribes of Israel. Given that the redeemed are the temple of God, the 144,000 may represent the community of the redeemed throughout history, presented as a victorious army of holy warriors standing together with Christ on Mount Zion. Or it could represent an army of holy warriors from each of the twelve tribes of the true Israel, presented as victorious warriors with Christ on Mount Zion following the Old Testament model of an army so small that victory could only be ascribed to God (contrast this against the 200,000,000 strong demonic army of Revelation 12).
Our focus however, is upon the description of the 144,000 as virgins. Again, there are a number of interpretive possibilities. Kiddle argues in favor of literal celibacy, claiming ἀπαρχή aparchē, the greek word for firstfruits implies sacrifice. The purest sacrifice, it is claimed, comes from those who have not participated in sexual relations as these are defiling.[15] While possible, Kiddle provides no compelling reason for a strict literal interpretation. Rather he argues that there is no reason to interpret it nonliterally.
The Meaning of Virgins is Symbolic
Most commentators, however, favor a symbolic meaning. Their rationale follows the structure of vss 4-5 as an inclusio between vs 4, “these are they which were not defiled with women, for they are virgins” and vs 5, “and in their mouth was found no guile”. Vs 4 emphasizes ritual purity while vs 5 emphasizes moral purity, clarifying the meaning of virgins as symbolic. [16]
Further, Scripture presents marriage as a sacred covenant and does not require celibacy. Marriage models the relationship of Christ to His church in which the church is pictured as a virgin (2 Corinthians 11:2). [17] It is often argued that sex within marriage is not considered defiling as John has described.
Support for a symbolic meaning is also provided in extra-biblical sources. Ladd argues for a symbolic meaning referencing Ignatius to the Smyrneans 18:1, which calls widows “virgins” (parthenoi), emphasizing their holiness of lifestyle as they are not literal virgins. [18] Hermas, Similtudes 9:11-16 refers to those “bearing the name of the Son of God” as “virgins” using parthenoi, [19] supporting that virgin can be used symbolically to describe those who live a pure and holy life.
Aune points out that the use of virgin to describe men is rare and unknown before the first century A.D. He notes a few examples including Joseph of Aseneth 4:9 where Joseph is called a virgin (παρθένος). [20] He also notes inscriptions of Jewish sepulchers referring to husbands as virginal (παρθενικός), which he takes to plausibly suggest that those only married once might be considered virgins. As well Aune notes παρθένος and παρθενικός are used of men in Jewish epitaphs to refer to men who died before becoming married. By this meaning, Aune suggests the 144,000 could be young men martyred before marriage. [21]
Against these possible symbolic meanings, Paul acknowledges that celibacy allows one to focus on furthering God’s kingdom (1 Corinthians 7:32-35), something Christ also taught (Matthew 19:12). Luke also seems to prize asceticism, including wives in the list of those a disciple of Christ must hate (Luke 14:26-27; 18:29; cf. Mark 10:29; Matthew 10:37-38) in contrast to Mark and Matthew.
The Meaning of Virgin in Revelation
Three plausible possibilities were prior mentioned: 1) The 144,000 represents the number of those who survive the tribulation (Aune), 2) they represent the completed number of martyrs (Bauckham) or 3) they represent the community of the redeemed (Beale). While there is much to commend to Beale’s position, Aune points out that the 144,000 are chosen from a larger group, suggesting that the entire church is not in view in Revelation 7:4-8. [22]
Given widespread agreement that the 144,000 of Revelation 7 are the same group as Revelation 14, it favors that the 144,000 are either survivors from the tribulation (Aune) or martyrs (Bauckham). Aune notes that the seal protects from the wrath of God to come (Revelation 9:4) and argues that there is no explicit mention that the seal will not also protect against the ungodly. He contends that the early church did not differentiate between plagues sent by God and the persecutions from the ungodly upon the church.
His references, however, (Matthew 24:9-22; Mark 13:9-20; Luke 21:12-24; Didache 16:5) seem focused primarily upon persecution and focus upon what the end-time judgments mean to believers. While correct there is no explicit mention that the seal does not protect against persecution, there is no explicit mention that the seal does protect from persecution. While possible, Aune’s arguments are not compelling.
Bauckham argues that the 144,000 are those appointed for martyrdom, the full number of martyrs appointed by God (Revelation 6:9-11). Bauckham sees the 144,000 as a military census with an equal number conscripted from each of the twelve tribes of Israel. [23] This army of martyrs opposes the beast who wages war against the saints, ultimately martyring them (Revelation 13:7).
Though it appears that Satan has succeeded in conquering the saints, the 144,000 martyrs are again seen in Revelation 14 on Mount Zion with Christ at His Parousia, bringing forth the victory of God. Between their sealing and reappearance at the Parousia, John presents the fruits resulting from their martyrdom. Revelation 7:4-8 sees the 144,000 from the twelve tribes of Israel on earth. By contrast, Revelation 7:9-17 shows an innumerable multitude “from every nation, tribe, people and language” in heaven. The innumerable multitude are the harvest of souls that results from the faithfulness of the 144,000 martyrs who obediently follow their master even to death (John 13:36), offering their lives as seed toward a greater harvest (John 12:24).
In Revelation 14:1-5, the 144,000 are again seen on earth, accompanying the Messiah as an army to consecrate war (קָדַשׁ qadash [Jeremiah 6:4; Micah 3:5; Joel 3:9]) and preserve the promised remnant (Matthew 24:22; Mark 13:20). An ironic outcome can be seen here. Those put to death by the beast and his followers are seen to be alive with Christ, now to put to death those who martyred them. The defeated are ultimately seen victorious in Christ.
If John pictures the full number of martyrs as a holy army, it would explain the reference to the 144,000 as “virgins” given the ritual requirement for abstention from sexual impurity during military operations, whether through coition (2 Samuel 11:8-13) or through nocturnal emissions (Deuteronomy 23:9-10; cf. Leviticus 15:16; 1 Samuel 21:5). It would also explain the odd application of “virgin” to men, as only men twenty years or older were of military age to be numbered in the census (Numbers 1:3, 18, 20; 26:2, 4; 1 Chronicles 27:23).
The presence of battalions from all twelve tribes reflects the Jewish hope of the restoration of the ten lost tribes with the coming of the Messiah (Isaiah 11:11-12, 15-16; 27:12-13; Jeremiah 31:7-9; Ezekiel 37:15-23; Sirach 36:11; Tobit 13:13; 2 Baruch 78:5-7; Testament of Joseph 19:4). [24] The eschatological hope of the reunion of the ten tribes included their participation with the Messiah in the war against Gentile domination, though this hope did not require that the holy war participants be those regathered at the Messiah’s coming.
Rather, it would appear that John has reinterpreted that hope so that a converted remnant is martyred during the church age, returning with Christ from heaven at the Parousia to defend the remnant of God’s elect persevering through the tribulation. They triumph not through traditional military means but through martyrdom following the model of Christ. Revelation 14:4 recalls Revelation 5:9, “purchased for God persons from every tribe and language and people and nation” and refers to the 144,000 as firstfruits, a term applied to Christ as “firstfruits of those who have fallen asleep” (1 Corinthians 15:20).
It is possible John has this concept in mind with regard to these martyrs who like their master, have laid down their lives in order to increase the harvest of souls, having fallen asleep in martyrdom. The 144,000 as firstfruits then, become a sacrifice given back to God before the full harvest (Leviticus 23:9-14). [25] The full harvest then follows in Revelation 14:14-16, which Bauckham argues is presented in two harvests: a positive harvest of souls for Christ as the grain harvest and a negative harvest of judgment upon the enemies of God as pictured in a grape harvest and accompanying treading of the winepress. [26]
When an Israelite offered the firstfruits of his harvest, he was recognizing that the whole harvest was the Lord’s. Thus, the firstfruits represent the harvest much as an Israelite army, often small in number compared with the entire Israelite population, represented all Israel. They represented all Israel militarily in that they defended and fought for the entire Israelite community. It is then easy to see how the 144,000 can represent all Israel, much like the priests and Levites represented all Israel cultically before God. The whole church community can be seen in the representation of its seed, the number of martyrs, the 144,000, a view that accords well with Beale’s view that the 144,000 represent the redeemed. The army of Israel represents all Israel.
As an army ready to defend God’s people, John’s vision shows 144,000 virgins – those who haven’t defiled themselves with women. John’s vision reveals that this army must maintain cultic purity as Israel in military service abstained from sexual relations. The picture of abstinence points toward the moral purity of the martyrs representing the covenant community, contrasting their moral quality as a pure virgin bride displaying the seal of God (Revelation 21:2; cf. 2 Corinthians 11:2), with the community of the beast who bear the mark of the beast and are guilty of idolatry and harlotries of the whore Babylon. [27] A further parallel is revealed in Revelation 14 and 1 Enoch:
The phrase “to defile themselves with women” is used of the behavior of the Watchers (in 1 Enoch 7:1; 9:8; 10:11; 15:3; 69:5) who, as angels, are forbidden to marry . . . The presence of an allusion here to 1 Enoch 1-36 is recognized by Yarbro Collins (“Women’s History,” 89) and is used by Olson to argue that the author of Revelation depicts the angelic status of the 144,000 of Revelation 14:4, who stand in radical opposition to the fallen angels of 1 Enoch 1-36 (CBQ59 [1997] 496-500). [28]
It would seem that John contrasts the faithful and true witness of the 144,000 against that of the unfaithful watchers as heavenly overseers of Noah’s day. If the 144,000 are martyrs, then they appear to have achieved angelic status (Daniel 12:3), returning from heaven to earth with Christ at the Parousia. Revelation 20:4-5 suggests that those martyred leading up to the Parousia will be resurrected, given a throne and serve as both priests and judges. Isaiah 32:1 dovetails with Revelation 20:
Behold, a king shall reign in righteousness, and princes shall rule in judgment. (AV)
The princes described here seem to parallel the thrones described in Revelation 20. The Hebrew word used for prince is שר sar, and one of Strong’s definitions is “patron-angel.” Gensenius’ Lexicon defines sar cross-referencing “prince” of Daniel 10:13, 20 as the archangels interceding with God for particular nations. It suggests that the “princes” described in Isaiah 32 are the resurrected souls of Revelation 20 presented in angelic form, showing the spiritual strength of the Kingdom of Christ.
This promise is echoed in Isaiah 32:1, 2 Timothy 2:12 and Revelation 5:10. Revelation 20:4-6 expands the promise to include those martyred during the tribulation. The promise brings ironic assurance to those who lay down their life for the testimony of Christ. Though their life in this world has been shortened, they are resurrected to life and serve with Christ for one thousand years. The years lost due to their untimely martyrdom are more than recovered as God graciously extends their lives one thousand years, more than replacing the years sacrificed for the name of Christ. They have the reward that they serve as Christ’s army of holy warriors and follow Christ wherever He goes (Revelation 14:4). This is the great reward of martyrdom.
Human-Angel Intermarriage and the Antichrist
A final consideration involves the use of the term “beast” to describe the Antichrist in Revelation. The beast is introduced in Revelation 11:7 with his exploits described in detail in chapters 13-17. The term used is θηρίον therion, meaning a wild beast. Strong’s notes its metaphorical use as a brutal, bestial man – one who is savage or ferocious. Revelation 11:7 states:
7 Now when they have finished their testimony, the beast that comes up from the Abyss will attack them, and overpower and kill them.
The beast is “from the Abyss”, in contrast to Christ who is “from heaven” (cf. John 6:32-38). The contrast is intensified against a temple background with the beast coming from the outer court, the place of the dead and Christ coming from the Most Holy Place, the place where God dwells. Their opposing origins testify to the stark difference between them. Revelation 13:1-8 reveal a further contrast where Christ is “the Lamb” and the beast is a composite animal – like a leopard but with bear’s feet and a lion’s mouth, in which John appears to conflate characteristics of the first three Danielic beasts into the final beast, linking it to the fourth beast of Daniel 7, where the LXX also uses θηρίον therion. The four beasts are:
These great beasts, which are four, [are] four kings, [which] shall arise out of the earth. Daniel 7:17 (AV) [29]
These kings (and their kingdoms) are described as composite beasts. Their composite features identify them as demonic. It suggests the description of these kings as composite animals is deliberate, designed to conjure images in the reader’s mind of bad omens associated with the positions these kings will hold in history. Their behaviors and affairs are unnatural – their development not according to God’s purposes.
They are under the influence and authority of demonic forces/principalities of darkness (cf. Daniel 10:13). There is a sense that these kings have failed to fulfill God’s intended purpose for their kingdoms and have fallen subject to demonic forces.[30] It is the fourth beast and its final leader that is our focus. Revelation predicts that one of the heads of that beast will suffer “a fatal wound” but that wound will be healed.
The language reveals a further contrast between Christ and this “beast”. Christ was crucified and raised from the dead, yet few worshiped him. The beast is healed of a fatal wound and the world worships him. Where Christ was the embodiment of God the Father and sought to glorify Him, the beast speaks blasphemously against God and seeks to glorify the dragon (a symbol of Satan), leading others to worship him.
Is the Beast Satan Incarnate?
The beast seems to be the embodiment of Satan – his father. He does not show Christ’s compassion for God’s people but makes war with the saints. He is also given authority over all the peoples of the earth in contrast to Christ who did not receive His kingdom (Daniel 9:26). Ironically, the beast rules for 42 months, a period of time comparable to Christ’s three-year ministry. [31] The parallels open the possibility of a further contrast: where Christ is God in the flesh, the beast is Satan in the flesh. Pink states:
It tells us he [the Antichrist] will be possessed of a twofold nature: he will be a man, and yet more than a man. He will be Satan’s parody of the God-man. He will be an incarnation of the Devil . . . Not only a human degenerate, but the offspring of the Dragon. Not only the worst of human kind, but the incarnation of the Devil. [32]
Pink argues angel-human intermarriage will recur in the end-times. His description of the Antichrist as “the offspring of the Dragon” and “the incarnation of the Devil” infer the Antichrist could be the penultimate example of human-angel sexual relations. [33] Yet literal human-angelic intercourse would not be required. The Antichrist does not need such a unique personage to lead others astray.
The power of his false testimony is found in his miraculous powers, not a unique hybrid birth. That the Antichrist originates “from the abyss” (Revelation 11:7) also supports the supposition that the beast does not have a human origin, but demonic. [34] The Antichrist is a parody of Christ, yet not a close parody as is clear from their descriptions.
That Christ is a lamb with seven horns and the beast is a composite seven-headed, ten horned “dragon” points to dramatic differences that suggest anything but a close parody! John’s focus seems to be on the character of the beast and his kingdom, the differences between his parody and the person of Christ and the demonic character of the Antichrist and his kingdom (see Table 1).
The contrasts reveal the personality of the Antichrist and his role as false Messiah. Christ was begotten of the Father, when God’s Spirit came upon human flesh. The coming of the Antichrist can be expected to be a debased parody of Christ, marked by strong contrasts with the spiritual character of Christ. His origin will be from the abyss, and his character will be opposite to Christ’s, making identification straightforward.
Relevance to Christians Today
A few commonly known scriptures have been examined in light of the Genesis 6 human-angel pericope, in search of connections or parallels. While it can be tempting to assert that end-time kingdoms, leaders or participants may have an angelic-human lineage like that claimed in Genesis 6, it is unnecessary to the accomplishment of God’s purposes.
The passages examined point to the involvement of angelic or demonic powers spiritually with the leaders and powers of this world, rather than direct sexual, physical relationships. It seems the authors are directing the readers’ attentions to the powerful contribution of spiritual powers and principalities behind the kingdoms of this world, their leaders, and of course, the parody of the Antichrist.
In light of Daniel’s and John’s testimonies, how should Christians view the kingdoms of this world? With great wariness! All earthly kingdoms are presented as evil empires under the control of demonic forces. All the kingdoms of this world are viewed this way – both Gentile and Judaic! The only kingdom viewed positively, is the kingdom of God, which is not part of this world! Christians who seek good or godly outcomes through the kingdoms of this world, while sincere, are naïve and foolish. To “team” with the kingdoms of this world is to be yoked with demonic powers and idolators (2 Corinthians 6:14).
In examining passages concerning the 144,000 “virgins”, it is again unnecessary to over-literalize the meaning. John seems to envision the conflict between the beast and the followers of Christ using military analogy. Literal asceticism is not required to grasp John’s purpose.
What is key is a realization of the commitment to holiness to those envisioned in holy warfare against the principalities and powers of the air. Essential is the understanding is the linkage between holiness, “they have not defiled themselves”, and their opposition to the Antichrist, envisioned as militant opposition.
The reward is to accompany the Savior wherever He goes. Though it is possible these participants willingly choose sexual abstinence as an outward sign of their holiness, it is purity of heart that brings success. Purity of body has its source in purity of heart, revealing itself as an outward manifestation of the heart. Holiness of heart appears central to John’s vision.
An examination of the antichrist has brought a similar understanding. While it is tempting to press the contrast of Christ as God-man to Antichrist as Satan-man, such levels of literalism are not needed. The biblical text and other apocalyptic texts do not support such a notion.
The Antichrist is the physical representation of Satan, a man animated by evil spirits, behaving as Satan would behave. Christians are of the seed of Abraham when they behave as Abraham (Romans 9:6-8). So also, with the Antichrist and his followers. They are of the seed of Satan in that they behave spiritually like him.
The accomplishment of Satan’s purposes, hardly requires a cross-hybrid species, only a willing personage who is manifestly evil. What is critical, is the ability to recognize the (obvious) differences between the Antichrist and Christ. Often the Antichrist is claimed a close parody of Christ, able to easily delude Christians.
Yet the descriptions bear consistent strong contrasts that make such an assertion untenable. Far better that believers recognize the powerful, “omni”-present influence of evil spiritual forces in the world and in our churches. It points to the necessity to recognize false teaching and false prophecy as the means of vouchsafing oneself and their fellow congregants.
That Paul speaks of a “rebellion” and the revealing of “the man of lawlessness”, should be the focus of the church. The rebellion is against God’s law, and the man of lawlessness is its leader. Those who are in rebellion consciously choose to abandon God’s covenantal laws, preferring the libertine teachings whose source is evil angels.
More imaginative explanations are unnecessary. The rebellion of the angels in Genesis 6 brought violence and a corruption of all flesh, precipitating God’s judgment. It points to a similar path in the final rebellion, bringing violence and spiritual corruption of all flesh, most notably within the church.
That the leaders of this rebellion will attempt to introduce and justify sexual sins within the church, reveals the recapitulative efforts of God’s adversary. Sexual sins among congregants point to the destruction of the marriage covenant, symbolic of the relationship between Christ and His church. This is the essential point. Satan seeks to destroy the bond between Christ and His church through sexual sins. The one that has ears to hear, let him hear.
Table 1: Contrasts between Christ and the Antichrist
| Christ | Scripture | Antichrist | Scripture |
| From heaven | John 6:38 | From the Abyss | Revelation 11:7 |
| The Lamb – according to God’s order | Revelation 13:8 | The Beast (composite) – not according to God’s order | Revelation 13:2 |
| Savior of God’s people | Acts 5:31; 13:23 | Persecutor of God’s people | Revelation 13:7, 15 |
| Crucified and raised from the dead | Mark 15:24- 16:6 | Suffers fatal wound that is healed | Revelation 13:3 |
| Few worshiped Christ | Matthew 28:17 | The world worshiped the beast | Revelation 13:4 |
| Christ glorified the Father | John 21:19 | The beast glorifies Satan (his father) | Revelation 13:4 |
| Christ, the embodiment & incarnation of God the father | John 14:9 | Beast the embodiment & incarnation of Satan | Revelation 13:4 |
| Christ empowered by God | Matthew 28:18 | Beast empowered by the dragon (Satan) | Revelation 13:4 |
| Son of man | Matthew 8:20 | Man of Sin | 2 Thessalonians 2:3 |
| Son of God | Son of Perdition | 2 Thessalonians 2:3 | |
| Was cut off and did not receive His kingdom | Daniel 9:26 | The whole world followed him | Revelation 13:3 |
| Ministry of 3 ½ years | Exercises authority 3 ½ “years”[35] | Revelation 13:4 | |
| The righteous One | Acts 22:14; 1 John 2:1 | The lawless one | 2 Thessalonians 2:8 |
| Made under the law | Galatians 4:4 | Opposes all law – attempts to change the times and law | Daniel 7:25 |
| Second person of the Trinity: God the Father, God the Son, God the Holy Spirit | Matthew 28:19; Matthew 11:27; John 1:14 | Second person of a trinity of evil: Satan – the Dragon, Antichrist – the Beast from the sea, false prophet – the beast from the earth | Revelation 13:4, 13:11-12 |
| Lowly | Matthew 11:29 | Mighty man | Psalms 52:1 |
| The Advocate | 1 John 2:1 | The Adversary | Psalms 74:10 |
| The Redeemer | Isaiah 41:14 | The Spoiler | Isaiah 16:4 |
| The Holy One of Israel | Psalms 89:18 | The vile person | Daniel 11:21 |
| Does the Father’s will | John 5:30 | Will do according to his will | Daniel 11:36 |
| The good shepherd | John 10:11 | The idol shepherd | Zechariah 11:17 |
| 144,000 pure “virgins” dedicated to Christ given name of the Lamb and the Father on their foreheads | Revelation 14:1 | Sexually indulgent followers of the beast who have the mark of the beast on the forehead and right hand | Revelation 13:16-17 |
[1] The ESV, NKJV, NASB, RSV and ASV all provide a similar translation seeming to emphasize a mixing in marriage.
[2] Pember, G. H., The Great Prophecies of the Centuries Concerning Israel and the Gentiles, London, Hodder and Stoughton, 1909, Chapter 10 gives a typical summary of a commonly held position of 19th and 20th century. While many scholars today do not advocate a position that the final kingdom is a democracy, most see Daniel 2 as a treatise on human government and many see a declination in the successive kingdoms through the progression of the metals. See Anderson, Robert A., Signs and Wonders, A Commentary on the Book of Daniel, Grand Rapids MI, Wm. B. Eerdmans Publishing, 1984, p. 21, Baldwin, Joyce, G., Daniel, An Introduction and Commentary, Downers Grove IL, Inter-Varsity Press, 1978, p. 93, Collins, John J., A Commentary on the Book of Daniel, Minneapolis MN, Fortress Press, 1993 p. 166-170, Kratz, Reinhard G., The Visions of Daniel, published in Collins, John J. and Flint, Peter W., Editors, The Book of Daniel, Composition and Reception, Vol. 1, Boston, Brill Academic Publishers, 2002, p. 97-98, Newell, Philip R., Daniel, The Man Greatly Beloved and His Prophecies, Chicago IL, Moody Press, 1962, p. 41-42. Goldingay disagrees, seeing the four metals as kings spanning from Nebuchadnezzar, Belshazzar, Darius and Cyrus with Cyrus also doubling as the rock bringing about the end of Judah’s exile. Goldingay, John E., Daniel, Word Biblical Commentary Volume 30, Dallas TX, Word Books, Publisher, 1989 p. 51.
[3] Strong’s H1693 Aramaic דבק dĕbaq with Strong’s H1692 Hebrew דבק dabaq. Strong’s Concordance available @ www.blueletterbible.org
[4] Goldingay, John E., Daniel, Word Biblical Commentary Volume 30, Dallas TX, Word Books, Publisher, 1989 p. 36
[5] The most common interpretation of this problematic passage are these intermarriages designed to forge political alliances that failed to realize the anticipated alliances. Goldingay holds that the four kings are Nebuchadnezzar, Belshazzar, Darius and Cyrus while claiming the reference to intermarriage was a desperate and unsuccessful attempt to maintain the strength of the kingdom. Goldingay’s only reference to intermarriage is that Cyrus was part Mede, part Persian and married a Persian, which fails to adequately explain the desperateness of the intermarriage, nor does it explain the plural reference to intermarriages in Daniel 2:43. Anderson argues that the intermarriage was between the Ptolemaic and Seleucid empires, concluding that Daniel 11:6, 17 provide the meaning. Anderson, Robert A., Signs and Wonders, A Commentary on the Book of Daniel, Grand Rapids MI, William B. Eerdman’s Publishing, 1984 p. 23-24. So also Froehlich, Ida, “Time and Times and Half a Time”, Historical Consciousness in the Jewish Literature of the Persian and Hellenistic Eras, Journal for the Study of the Pseudepigrapha Supplement Series 19, Sheffield UK, Sheffield Academic Press, 1996, p. 30, Kratz, Reinhard, The Visions of Daniel, published in The Book of Daniel, Composition and Reception, Volume one, edited by Collins, J. J., and Flint, P. Boston, Brill Academic Publishers, 2002, P. 98-99 and Rowley, H. H., Darius the Mede and the Four World Empires in the Book of Daniel, A Historical Study of Contemporary Theories, Cardiff, University of Wales Press Board, 1959, p. 94-95. These interpretations are based upon the belief that the four kingdoms are Babylon, Media, Persia and Greece. Later interpretation concluded that the four empires were Babylon, Medo-Persia, Greece and Rome (e.g. Josephus). Nevertheless, many ancient and modern scholars have followed the ordering as Babylon, Media, Persia and Greece. For the history of interpretation, see Rowley, H. H., Darius the Mede and the Four World Empires in the Book of Daniel, A Historical Study of Contemporary Theories, Cardiff, University of Wales Press Board, 1959
[6] Interracial marriage between Persians and Medes or between Ptolemaic and Seleucid kings seems quite specific for the expression בִּזְרַע אֲנָשָׁא “seed of men”. Daniel’s use of “the king’s seed” (Daniel 1:3) and “the seed of the Medes” (Daniel 9:1) belie that Daniel could have been more specific as in Daniel 11:6, 17. Daniel’s use of “seed of men” has spawned some speculation of a return to angel-human intermarriage (see http://www.douglashamp.com/part-eleven-mingling-with-the-seed-of-men/, http://paradoxbrown.com/daniel-243-they-assumed-fallen-angels.htm/ and http://heavenawaits.wordpress.com/they-shall-mingle-with-the-seed-of-men/ as examples.
[7] It is surprising that the idea of clay and iron as symbols is not considered here, particularly given the rock as a symbol of Christ and the mountain as a symbol of God’s people (Mount Zion) are widely accepted.
[8] This detail is more accurately captured in the AV, NASB, RSV, and ASV than the NIV which uses “baked” instead of “potter’s”.
[9] What the NIV translates “You will rule them with an iron scepter”; the AV translates “Thou shalt break them with a rod of iron.” Daniel may have had this prophecy in mind when interpreting Nebuchadnezzar’s dream. It suggests that the earthly human kingdoms “like pottery” will be crushed by the spiritual strength of God’s kingdom.
[10] An interesting contrast can be seen in the materials used in the tabernacle and temple. The tabernacle, representative of Christ’s humanity and human weakness on earth (John 5:19) was constructed using gold, silver and bronze, with iron notably absent from the materials (Exodus 35:4-9). The temple, emblematic of the glorified Lord, included iron in the list of materials along with gold, silver and bronze (1 Chronicles 22:14-16). Solomon’s request included skill in iron-works (cf. 2 Chronicles 2:7) as the temple included iron nails and joinings. Iron brought strength to the structure. Likewise, the stones of the temple were dressed in the field with “no hammer, chisel or any other iron tool” heard at the temple site (1 kings 6). It hints that we are living stones in God’s living temple, prepared in the field (the world) with the final assembly occurring at the Parousia. Does it suggest the preparation of stones in the field with iron implements, pointing to spiritual powers in the heavenlies providing assistance in shaping and dressing us for fitment into God’s glorified spiritual temple (1 Peter 2:4-5)? Certainly, spiritual powers (angelic powers) are active in our world shaping men either for good or evil.
[11] For a summary of the various Danielic allusions found in apocalyptic works, see Beale, Gregory K., The Use of Daniel in Jewish Apocalyptic Literature and in the Revelation of St. John, Lanham MD, University Press of America, 1984.
[12] For an understanding of the significance of having “his name and his father’s name written on their foreheads” see Gieschen, Charles A., The Name of the Son of Man in the Parables of Enoch, published in Enoch and the Messiah Son of Man, edited by Gabriele Boccaccini, Grand Rapids MI, William B Eerdsman, 2007, p. 238
[13] For variants of this position see Aune, David, Apocalypticism, Prophecy, and Magic in Early Christianity, Grand Rapids MI, Baker Publishing, 2006, p. 68-70 or Aune, David, Word Biblical Commentary, Vol. 52, Revelation 6-16, Nashville, Thomas Nelson Publishers, 1998, p. 440-448. Aune sees the 144,000 as the surviving remnant of faithful Christians from the tribulation who God has preserved as a witness throughout the age while the innumerable multitude is the church (from whom the 144,000 witnesses are chosen) and from which many are martyred. Bauckham sees the 144,000 as an army of martyrs based upon Revelation 12:11 whose deaths bring about a great harvest of an innumerable souls (Revelation 7:9), Bauckham, Richard, The Theology of the Book of Revelation, New York, Cambridge University Press, 1993, p. 74-80; Bauckham, Richard, The Climax of Prophecy, Studies on the Book of Revelation, Edinburgh, T&T Clark, 1993, p. 210-237; Beale sees the 144,000 as the entirety of the church throughout the church age who have been sealed through baptism, a mark of ownership and protection for God’s servants throughout this age against Satan and his antichrist, while acknowledging their ordering after a military census as holy warriors who suffer persecution during our age. Beale, G. K., The Book of Revelation, A Commentary on the Greek Text, Grand Rapids MI, William B. Eerdmans Publishing, 1999, p. 416-423, 739-741; Beasley-Murray sees the 144,000 of Revelation 7 as that portion of the church that emerges from the great tribulation, the last generation of the church, p. 140-141 yet sees the entire church in view in Revelation 14, p. 222-223 Beasley-Murray, G. R., The Book of Revelation, London, Butler & Tanner Ltd, 1974; Caird sees the 144,000 as martyrs, called out of the larger church for a special prophetic ministry during the tribulation that will end in death (Revelation 11:7), Caird, G. B., A Commentary on the Revelation of St. John the Divine, New York, Harper & Row, Publishers, 1966, p. 178-181; Hendriksen sees the 144,000 as the totality of the saints of both Old and New Testament times, described as virgins for their spiritual purity. Hendriksen, William, More than Conquerors, An Interpretation of the Book of Revelation, Grand Rapids, Baker Book House, 1940, p. 152; Kiddle sees the 144,000 as those martyred during the tribulation, Kiddle, Martin, The Revelation of St. John, New York, Harper and Brothers Publishers, 1940, p. 262; Koester follows Bauckham, Koester, Craig, Revelation and the End of All Things, Grand Rapids, William B. Eerdmans Publishing, 2001, p. 89-90, 136-137; Ladd sees the 144,000 from Revelation 7 as martyrs from the great tribulation (p. 117) but those of Revelation 14 he sees as the entire church (p. 190-191); Ladd, George Eldon, A Commentary on the Revelation of John, Grand Rapids, William B. Eerdmans Publishing, 1972, p. 190; Lenski sees the 144,000 as the church redeemed throughout the New Testament era, Lenski, R. C. H., The Interpretation of St John’s Revelation, Minneapolis, Augsburg Publishing House, 1943, p. 423-424; Rissi sees the 144,000 as the church in the era between Parousias, Rissi, Mathias, Time And History, A Study on the Revelation, Richmond, John Knox Press, 1966, p. 46, 90-91. Kiddle however disagrees, arguing that true sexual celibacy is the meaning with those who voluntarily remain celibate making the greatest sacrifice and thus they hold this high position. Kiddle, Martin, The Revelation of St. John, New York, Harper and Brothers Publishers, 1952, p. 267-268
[14] Though it is possible that 1000 is emblematic of a division of holy warriors following the model of Numbers 31:4. Aune, David, Word Biblical Commentary, Vol. 52, Revelation 6-16, Nashville, Thomas Nelson Publishers, 1998, p. 443. Beale notes the Qumran sect divided their holy messianic army into twelve tribes (1QM 2:2-3, 7; 3.13-14; 5.1-2; 6.10; 14.16). Beale, G. K., The Book of Revelation, A Commentary on the Greek Text, Grand Rapids MI, William B. Eerdmans Publishing, 1999, p. 422
[15] Kiddle, Martin, The Revelation of St. John, New York, Harper and Brothers Publishers, 1940, p. 268-269
[16] Aune, David E., Word Biblical Commentary 52B, Revelation 6-16, Nashville TN, Thomas Nelson Publishers, 1998, p. 810
[17] Ladd, George Eldon, A Commentary on the Revelation of John, Grand Rapids, William B. Eerdmans Publishing, 1972, p. 190-191; So also Lenski, R. C. H., The Interpretation of St John’s Revelation, Minneapolis, Augsburg Publishing House, 1943, p. 423 and Rissi, Mathias, Time and History, A Study on the Revelation, Richmond, John Knox Press, 1966, p. 91
[18] Ladd, George Eldon, A Commentary on the Revelation of John, Grand Rapids, William B. Eerdmans Publishing, 1972, p. 191
[19] Beale, G. K., The Book of Revelation, A Commentary on the Greek Text, Grand Rapids MI, William B. Eerdmans Publishing, 1999, p. 740
[20] Aune, David E., Word Biblical Commentary 52B, Revelation 6-16, Nashville TN, Thomas Nelson Publishers, 1998, p. 811
[21] Aune, David E., Word Biblical Commentary 52B, Revelation 6-16, Nashville TN, Thomas Nelson Publishers, 1998, p. 811-812
[22] Aune, David E., Word Biblical Commentary 52B, Revelation 6-16, Nashville TN, Thomas Nelson Publishers, 1998, p. 440. Also Caird, G. B., A Commentary on the Revelation of St. John the Divine, New York, Harper & Row, Publishers, 1966, p. 96
[23] Each tribe contributes twelve battalions (12,000 men) into holy war following the model of Numbers 31:4-6 where each tribe sent 1000 men against Midian. Bauckham, Richard, The Climax of Prophecy, Studies on the Book of Revelation, Edinburgh, T&T Clark, 1993, p. 218
[24] Bauckham, Richard, The Climax of Prophecy, Studies on the Book of Revelation, Edinburgh, T&T Clark, 1993, p. 219
[25] Bauckham, Richard, The Theology of the Book of Revelation, New York NY, Cambridge University Press, 1993, p. 96
[26] Bauckham, Richard, The Theology of the Book of Revelation, New York NY, Cambridge University Press, 1993, p. 96-97
[27] Caird, G. B., A Commentary on the Revelation of St. John the Divine, New York, Harper & Row, Publishers, 1966, p. 179; So also Bauckham, Richard, The Theology of the Book of Revelation, New York, Cambridge University Press, 1993, p. 78, Beasley-Murray, G. R., The Book of Revelation, London, Butler & Tanner Ltd, 1974, p. 223, and Koester, Craig, Revelation and the End of All Things, Grand Rapids, William B. Eerdmans Publishing, 2001, p. 136-137
[28] Aune, David E., Word Biblical Commentary 52B, Revelation 6-16, Nashville TN, Thomas Nelson Publishers, 1998, p. 811, so also Bauckham, Richard, The Climax of Prophecy, Studies on the Book of Revelation, Edinburgh, T&T Clark, 1993, p. 231, footnote 58 and Malina, Bruce J., On the Genre and Message of Revelation, Star Visions and Sky Journeys, Peabody MA, Hendrickson Publishers, 1995, p. 189
[29] We have chosen the AV as the NIV translates the Aramaic melek as kingdoms, though it appears kings is a better interpretation (cf. Strong’s Concordance). The distinction may be important as the beasts are personified. It is possible that the term can be translated either kings or kingdoms as the attributes of the kingdom are manifested in its king, its chief representative.
[30] The composite nature of the beasts presented in Revelation follows the same pattern. John uses the same imagery as Daniel, that of composite animals to suggest that these kingdoms are under demonic control and the kings that represent them are also under demonic control.
[31] Typologically, it is plausible that Christ’s ministry was also 3 ½ years (42 months) given that the beast is a “false” type of Christ.
[32] Pink, Arthur, The Antichrist, chapter 3, The Names and Titles of the Antichrist, Blacksburg VA, Wilder Publications, 2008, available @ www.pbministries.org/books/pink/pink_archive.htm
[33] Likewise the kings described in Daniel 7 could also be the offspring of angel-human sexual relations.
[34] That the beast is “from the abyss”, suggests an allusion to the Genesis 6 pericope and the expanded accounts of the Book of 1 Enoch and Jubilees. From these sources, the most likely suggestion is that the spirits of the nephilim as disembodied souls, search for a body that can be possessed once released from the abyss, making demon possession the most likely explanation. Even if true however, it does not nullify the sin of genetic modification of the human or other species in the end-times. Believers must bear in mind that such efforts could be demonically motivated to destroy God’s creation and oppose God’s redemptive efforts.
[35] If Christ’s earthly ministry was in fact 3 ½ years, then an interesting parallel may exist. If we are correct, John presents our age post temple destruction as “time, times, and a half a time”, forty-two “months”, (3 ½ “years”). This time period would be initiated with Satan’s expulsion from heaven, possibly aligning with the destruction of the Herodian temple (the dragon’s pursuit of the woman giving birth to the Messiah). If so, then Christ’s kingdom was in evidence publicly for 3 ½ years (forty-two months), after which it was presented to His people, who rejected it, bringing judgment upon Jerusalem. By contrast, John may be saying that the Antichrist also shows His kingdom publicly for “forty-two months”, after which he presents it to the people, who embrace it, bringing another judgment!