Meaning of the Image of the Beast Vs Man in the Image of God

Introduction

Having shown that those in Christ are conformed to the image of Christ, a follow-on question would be what happens to those who reject Christ and are thus not conformed to his image? John seems to envision those who reject Christ being made in the image of God’s adversary using an expression “the image of the beast”. Note the description given in Revelation 13:

¹ And the dragon stood on the shore of the sea. And I saw a beast coming out of the sea. He had ten horns and seven heads, with ten crowns on his horns, and on each head a blasphemous name. ² The beast I saw resembled a leopard, but had feet like those of a bear and a mouth like that of a lion. The dragon gave the beast his power and his throne and great authority. ³ One of the heads of the beast seemed to have had a fatal wound, but the fatal wound had been healed. The whole world was astonished and followed the beast. ⁴ Men worshiped the dragon because he had given authority to the beast, and they also worshiped the beast and asked, “Who is like the beast? Who can make war against him?” ⁵ The beast was given a mouth to utter proud words and blasphemies and to exercise his authority for forty‑two months. ⁶ He opened his mouth to blaspheme God, and to slander his name and his dwelling place and those who live in heaven. ⁷ He was given power to make war against the saints and to conquer them. And he was given authority over every tribe, people, language and nation. ⁸ All inhabitants of the earth will worship the beast–all whose names have not been written in the book of life belonging to the Lamb that was slain from the creation of the world. ⁹ He who has an ear, let him hear. ¹⁰ If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. This calls for patient endurance and faithfulness on the part of the saints. ¹¹ Then I saw another beast, coming out of the earth. He had two horns like a lamb, but he spoke like a dragon. ¹² He exercised all the authority of the first beast on his behalf, and made the earth and its inhabitants worship the first beast, whose fatal wound had been healed. ¹³ And he performed great and miraculous signs, even causing fire to come down from heaven to earth in full view of men. ¹⁴ Because of the signs he was given power to do on behalf of the first beast, he deceived the inhabitants of the earth. He ordered them to set up an image in honor of the beast who was wounded by the sword and yet lived. ¹⁵ He was given power to give breath to the image of the first beast, so that it could speak and cause all who refused to worship the image to be killed. ¹⁶ He also forced everyone, small and great, rich and poor, free and slave, to receive a mark on his right hand or on his forehead, ¹⁷ so that no one could buy or sell unless he had the mark, which is the name of the beast or the number of his name. ¹⁸ This calls for wisdom. If anyone has insight, let him calculate the number of the beast, for it is man’s number. His number is 666.

There is much to unpack in this passage and some analysis of the main actors is appropriate to assure understanding of the image that is set up. The events revolve around three figures: the dragon – emblematic of Satan, a first beast that emerges from the “sea” and a second beast that emerges from the earth.

The Identity of the Beasts

The first beast is identified by its seven heads, ten horns and ten crowns, prior identified as leviathan. It is a spiritual chaos power, the chaos concept first introduced in Genesis 1:2  (תהום tĕhowm) animated as Leviathan in Job 41:1-34 (cf. Genesis 1:21), expanded in Daniel 7 and now seen in its final embodiment in John’s end-time vision. The second beast is generally thought by expositors to be behemoth of Judaic tradition. [1] The separation of these beasts paralleled the separation of the sea from the ground – in Jewish tradition part of God’s ordering of creation. [2] Their re-appearance in Revelation signals the breakdown of that order which is expected at the end of the age as our present creation passes away and gives way to the new creation in Jesus Christ. It is more than a breakdown of God’s creative order. It is manifested as a deliberate destruction of God’s creation including the pinnacle its pinnacle man. The scope is broadened when one understands the “sea” symbolizes the primeval abyss (cf. Revelation 11:7):

The “sea” (θαλάσσης) is synonymous with the “abyss” (ἄβυσσος), which is the spiritual storehouse of evil, where wicked spirits are confined under God’s sovereignty, yet that dark realm of evil encompasses unbelieving people, so that the beast may also be seen as having its earthly origin from the mass of unregenerate humanity. Similarly, 17:15 says that the multitudes of reprobate humanity are what is represented by “the many waters” on which the whore sits, in association with the beast. [3]

The description of this beast is composite, having the features of a leopard, bear and lion. Its composite nature indicates the beast is demonic in origin. Hence its origin in the Abyss, in traditional Judaism the place demons were held in captivity post-flood. Its many heads and crowns suggests it is not a single demon but numerous demons working together like a military legion. The beast was given a throne (dominion), and one of its heads appeared mortally wounded (with a sword) yet had recovered. [4] The act of giving the beast dominion suggests that this beast is invested with all Satanic authority to rule the earth. Satan’s offer of dominion over the kingdoms of the earth is first seen in Luke 4:5-7 in which Jesus was offered all the kingdoms of this world if He would worship Satan. Where Jesus refused, this beast from the sea accepts. [5] It signals that this beast represents a false messiah. The fatal wound to one of the heads of the beast seems to be a Satanic parody of Jesus’ sacrificial death on the cross. With the dragon granting all authority and dominion to this beast, there is Satanic parody of Jesus being granted all authority and dominion post resurrection (Ephesians 1:19-23). Where Jesus fulfills the protological mandate given to the first Adam to rule and have dominion over the earth, this beast with its authority and dominion over the earth utterly fails, bringing war, bloodshed, persecution and destruction on a scale prior unseen in human history (cf. Revelation 13:4).

The second beast out of the earth acts on behalf of the first beast and leads the earth’s inhabitants in the worship of the first beast and the dragon. The characteristics of the second beast are also composite, suggesting this beast is also demonic in origin. Determining the identity of the second beast is not as straightforward as the first. The second beast is called the False Prophet (cf. Revelation 13:6; 16:13; 29:20; 20:10). Pentecost suggests this beast is the false fulfillment of Elijah that was to come and a parody of the Holy Spirit (i.e “that ministry of the Holy Spirit is discharged by the False Prophet”). [6] Aune suggests a priesthood based upon the commune Asiae (koinen of Asia) is in view, promoting emperor worship:

. . . the most likely solution is that the beast from the earth represents the imperial priesthood, which was centrally concerned with promoting the imperial cult. [7]

Beale sees this beast as having a religious role, mimicking the great acts of Moses (great signs) and Elijah (fire descending from heaven):

This beast from the land has been variously identified as Satan, Antichrist, the Roman imperial priesthood, the Catholic Church (so the Reformers), and false teachers. The beast has primarily a religious role since it is later repeatedly called “the false prophet” (Revelation 16:13; 19:20; 20:20). Whereas the true prophet was to lead people to worship God, this prophet leads them to worship the state. [8]

Beale concludes the second beast is a threat from within the covenant community who deceives the saints with lies that appear to be truths (i.e. false doctrine).

Therefore, the beast poses as a spokesman for truth but is a false prophet and false teacher. [9]

The second beast sets up an image in honor of the first beast and has power to “give breath to the image of the first beast.” Giving breath to the image is an echo of the creation of Adam (Genesis 2:7) while also providing a parody of Christ’s breathing the Holy Spirit upon His disciples (John 20:22), symbolically giving them spiritual life. The three beasts set up and lead a false system of government and religion (likely with the beast as “king” and the false prophet as “priest”, an echo of Adam and a parody of Christ). Thus, the dragon is a parody of God the father, the first beast as a parody of the Messiah – the Antichrist, and the second beast as a parody of the Holy Spirit (cf. Revelation 19:10 where “the testimony of Jesus is the spirit of prophecy”). Here in Revelation 13 we have the testimony of the Antichrist as the spirit of false prophecy and false worship. Note the link between those who have the testimony of Jesus and the admonishment “worship God”.

Insights from Roman Culture into the Meaning of the Image

It is the setup of this “image” that is our focus. We begin with a review of contemporary events of John’s time that may have served as a model for prophecy concerning this image. Kings and rulers routinely set up graven or molten images in lands they conquered to assert their authority over those local populations. Rome was no exception:

Portraits were absolutely essential for the ruler cults of the Hellenistic and Roman periods, and thousands of portraits, busts, and statues were produced for ruler-cult shrines. [10]

These statues served as icons for worship throughout the Roman Empire and were particularly evident in many of the cities in Asia Minor, the audience John was addressing. While many in Roman culture saw no value in worship of idols, Aune reports:

The popular view in the Hellenistic and Roman world, however, was that the gods inhabited their statues. [11]

Aune asserts that many trade guilds offered sacrifices to idols as part of their social practices, practices that would be exclusionary to Christians and Jews alike:

Proscriptions against imperial images were particularly important in Palestinian Judaism . . . [12]

John may have leveraged the dichotomy between the religious practices of the righteous and unrighteous in his description of the activities of the second beast. It seems the covenant community is being warned against false doctrine and most particularly against idolatry that is the hallmark of false doctrine. The “image” is representative of the dragon and the beast and thus, those who worship the image worship Satan. This worship seems the core of the blasphemies associated with the first beast. Given the Roman penchant for emperor worship, one can see John’s association of the beast with Rome (cf. Revelation 17:9):

The epitome of blasphemy is to attribute deity to someone who is not God. This the Roman imperial cult did, as did the local cults of Asia Minor. Temples were dedicated to Rome and Augustus in Asia Minor, and coins bore the emperors’ divine names. Domitian purportedly asked to be called “our Lord and our God” (Suetonius, Domitian 13). [13]

John’s description of events adds “He [the second beast] was given power to give breath to the image of the first beast, so that it could speak and cause all who refused to worship the image to be killed.” The animation of the image seems to follow the Near Eastern practice of animating idols. In antiquity, there were reports of statues sweating, weeping and turning. Babylonian rituals included giving life to statues and the Egyptians had a ceremony to give life to mummies by a process called “opening the mouth.” [14] The life-giving rituals often involved magic and may have been rooted in gaining oracles of the future though there is no evidence oracles were given in the imperial cult. [15]

While the background of Rome provides much insight into John’s revelation, the evidence is not sufficient to conclude that Rome of John’s day represents the beast. Aune has noted some important differences between John’s prophecies and Roman emperor worship. The exclusive nature of worship predicted by John differed strongly from Rome where a multitude of gods and idols were worshiped:

. . . the image of the beast is apparently given exclusive worship, though this is not characteristic of either Greek or Roman religious protocol. [16]

Also, John speaks of a mortal wound from which the beast recovered. The legend of Nero redivivus does not fulfill this prediction as Nero took his own life with a dagger where John’s prophecies and other scriptures seem to suggest the beast was mortally wounded by someone else (cf. Job 26:12; Psalm 74:13; 89:10; Isaiah 27:1; 51:9; Ezekiel 29:3). [17] Nero’s death also did not bring a return to power.[18] Finally, Aune notes a lack of supporting evidence for a parallel to John’s “mark of the beast”. Seals and stamps of the emperor have been found on legal documents but evidence in support of a mark or brand on the right hand or the forehead is lacking.[19]

A Possible Biblical Background Concerning the Image

If one examines Scripture, the mark of the beast seems a parody of the seal placed upon believers by God (cf. Revelation 7:1-8). The placement of the mark on the right hand or on the forehead also seems to be a parody of Israel’s consecration of the firstborn that followed their exodus from Egypt:

¹ The Lord said to Moses, ² “Consecrate to me every firstborn male. The first offspring of every womb among the Israelites belongs to me, whether man or animal.” ³ Then Moses said to the people, “Commemorate this day, the day you came out of Egypt, out of the land of slavery, because the Lord brought you out of it with a mighty hand . . . ⁸ On that day tell your son, ‘I do this because of what the Lord did for me when I came out of Egypt.’ ⁹ This observance will be for you like a sign on your hand and a reminder on your forehead that the law of the Lord is to be on your lips. For the Lord brought you out of Egypt with his mighty hand. ¹⁰ You must keep this ordinance at the appointed time year after year. ¹¹ “After the Lord brings you into the land of the Canaanites and gives it to you, as he promised on oath to you and your forefathers, ¹² you are to give over to the Lord the first offspring of every womb. All the firstborn males of your livestock belong to the Lord . ¹³ Redeem with a lamb every firstborn donkey, but if you do not redeem it, break its neck. Redeem every firstborn among your sons. ¹⁴ “In days to come, when your son asks you, ‘What does this mean?’ say to him, ‘With a mighty hand the Lord brought us out of Egypt, out of the land of slavery. ¹⁵ When Pharaoh stubbornly refused to let us go, the Lord killed every firstborn in Egypt, both man and animal. This is why I sacrifice to the Lord the first male offspring of every womb and redeem each of my firstborn sons.’ ¹⁶ And it will be like a sign on your hand and a symbol on your forehead that the Lord brought us out of Egypt with his mighty hand.” Exodus 13 (Emphasis mine) [20]

The closest parallel from Roman antiquity is an account from 3 Maccabees 2:

²⁷ His purpose was to inflict a public stigma upon our race; wherefore he erected a pillar at the tower-porch, and caused the following inscription to be engraven upon it: ²⁸ That entrance to their own temple was to be refused to all those who would not sacrifice; that all the Jews were to be registered among the common people; that those who resisted were to be forcibly seized and put to death; ²⁹ that those who were thus registered, were to be marked on their persons by the ivy-leaf symbol of Dionysus, and to be set apart with these limited rights. ³⁰ To do away with the appearance of hating them all, he had it written underneath, that if any of them should elect to enter the community of those initiated in the rites, these should have equal rights with the Alexandrians. ³¹ Some of those who were over the city, therefore, abhorring any approach to the city of piety, unhesitatingly gave in to the king, and expected to derive some great honour from a future connection with him. ³² A nobler spirit, however, prompted the majority to cling to their religious observances, and by paying money that they might live unmolested, these sought to escape the registration: ³³ cheerfully looking forward to future aid, they abhorred their own apostates, considering them to be national foes, and debarring them from the common usages of social intercourse. [21]

Given the obvious similarities, John may have leveraged this account in developing his prophecy. But if so, it is likely John is looking to the past as a guide and inspiration for the future, as John’s future vision applies the “mark” to all men, not just to Jews approaching their temple. Further, John’s “mark” is not a brand of the ivy-leaf symbol of Dionysus but a mark that John apparently sees related to the Jewish festival of the consecration of the firstborn. [22] Despite the differences, it seems clear that one of John’s starting points may have been the Roman setting in which Christians found themselves living.

From the practice of Roman emperor worship and the evidence supporting the animation of idols, traditional exposition sees the image of the beast as some form of idol, much like the image erected by Nebuchadnezzar in Daniel 3 (upon which expositors agree Revelation 13 is dependent). This image appears to be set up as state sponsored religion, with socio-economic advantages to compel the world to worship it. Often it is thought that this image does not need to be a traditional engraved or molten image, but through technology could be a virtual image that can be viewed throughout the world using traditional computer or telecommunications equipment. The second beast gives life to this “image,” animating it through some trick, technology, exercise of magic or demonic power.

Though this is the belief of some, John seems to leverage the Ancient Near Eastern practice of setting up a carved or molten image as the basis for this passage. This practice is seen in the numerous parallels found between God’s plan for creation and the actions of Satan:

The final version of the scene in Revelation 12:18-13:10 is a perverse reflection of the investiture of the Lamb in Revelation 5 (Roloff, 135). Just as the Lamb received the sealed scroll from the one seated upon the throne (5:7), and thereby received power and authority (5:12), so the beast from the sea receives authority from the dragon (13:2). Just as the Lamb is the ruler over people from all tribes, languages, and nations purchased through his blood (5:9), so the beast from the sea rules over tribes, peoples, languages, and nations (13:7). Just as the heavenly cherubim, representing the entire created order, offer their homage to the Lamb (5:12), so the inhabitants of the earth fall prostrate before the beast, pay him homage, and offer him a song of praise (13:4). Just as the sign of recognition of the Lamb is the marks of his slaughter (5:6), so the beast also bears a mortal wound that has been healed (13:3). [23]

To these parallels can be added: Just as God consecrated the firstborn of all the redeemed and gave them a “sign” on their hand and a “symbol” on their forehead, so the beast places a “mark” on the right hand or on the forehead of all those who belong to Satan through their allegiance of worship. Just as the firstborn was afforded special rights such as a larger inheritance, so those with the mark have the right to transact business (buy and sell). Just as the firstborn had additional responsibilities such as leadership of the family/tribe (both kingly and priestly), so those with the mark have opportunities, potentially of governmental power and priestly authority. However, in this tragic parody, there are significant differences: The lamb is crowned in heaven and His kingdom includes both the heavens and the earth. The Dragon’s debased kingdom is of the earth and Abyss, having already been defeated and vanquished from the heavens (Revelation 12:7-9). God the Father sent His Son from heaven to earth to redeem and bring life to creation. The Dragon brought the beast from the abyss to condemn creation to destruction. The followers of Jesus receive a seal that assures them life while the followers of the Dragon receive a mark that seals their fate with death. Their mark is applied not to the firstborn of those called and redeemed by God but it is forced upon all men with the threat of death. [24] Where God’s redemptive plan claimed the firstborn to life from death, the devil’s plan calls his subjects to eternal death and damnation (cf. Revelation 14:11).

If the consecration of the firstborn is in view in John’s prophecy, it suggests that those taking the mark are Satan’s parody of Jesus’ new spiritual race of men. Those with the mark are Satan’s new human race,  a race conformed to the image of Satan’s Antichrist (who likely is the image of Satan) and thus imaging their father the devil. They are Satan’s priestly representatives.

If ancient conceptions of erecting an image are applied to this passage, it suggests some form of engraved or carved stone image fabricated to honor the kingship of the first beast and to symbolize his authority over the earth. If the concepts from Genesis 1:26-28 are applied, it suggests that the image is in fact not molten or engraved but human, wherein the second beast assembles a governmental hierarchy of persons, delegating authority to them to rule specific lands and peoples within the kingdom of the first beast. These persons would be image-bearers of the dragon and the beast. It also suggests that these individuals would have priestly authority, coordinating worship of the first beast in the lands over which they are given dominion. Thus, the “image” of the beast would be a parody of God’s priesthood, sharing both kingly (governmental) power and priestly (religious) authority.

It follows then that the image that is “set up” by the second beast would be “the anti-church” – a parody of the true church. Modeled (perhaps more accurately anti-modeled) after the first Adam, yet alsoafter the seed of the Last Adam, completing a Satanic parody of God the Father, Jesus the Son, God the Holy Spirit, and the new race of “spiritual” humanity (the church) that followed Jesus’ birth, death and resurrection. It is striking that John even records that the second beast (as false Holy Spirit) gives “breath” to the image, much as Jesus symbolically breathed on His disciples and said “receive the Holy Spirit”. [25] The language recalls John 20:22 and Genesis 2:7, emphasizing the parody of their mediatorial role. Man, formed of the earth yet filled with the breath of life was uniquely positioned to mediate between God in heaven and earthly creation. With the anti-priesthood, what follows is an anti-mediatorial role between earthly creation and Satan that is anti-redemptive. Rather than bringing eternal life, it brings eternal death and damnation. [26] Rather than bringing the earthly to heaven, it brings the earthly to the Abyss. The anti-priesthood may also have a membership procedure that is a parody of God’s consecration of the firstborn.

The image is given the power to speak, a possible reference to the creation account in which God spoke the current heaven and earth into existence, a mandate He also gave His image-bearer mankind, to image God demonstrating creativity in rulership of the earth through the spoken word. Man was given the unique capability of speech that he might lift his voice in praise of God and establish relationship with Him. It seems God’s intention was that man’s words of praise would serve as testimony of His goodness and grace. Revelation does not record what this image speaks but the context of the passage suggests that its speech is consistent with the one whose image it represents (the Dragon and the beasts), blaspheming God, His temple (the heavens), the angels (those dwelling in heaven) and the saints. As Satan was the accuser of the brethren in heaven, this priesthood is the accuser of the brethren on earth, demanding death for those unwilling to submit to its idolatrous worship. Like its father the dragon, this “image” worships Satan and his false messiah and speaks, giving testimony to their atrocities and cruelty.

This anti-priesthood demands the earth’s inhabitants worship the image. Man was made to proclaim God, not supplant Him. God’s intention was that wherever man was, there God was present and proclaimed. Here, wherever this image is, Satan is proclaimed and God is nowhere to be seen or perceived. Man, God’s only legitimate “image”, through the worship of one of God’s creatures (Satan), has become in its image, [27] setting out to destroy the image of God through persecution of God’s true priesthood and through reckless violence against mankind, God’s only allowable image. The attack on God’s image is an attack on God Himself. [28]

The persecution comes in the threat of death to all those who refuse to worship the dragon. Death is supremely anti-creative. and thus anti-God. In this false religion and false priesthood, there is no mention of hope, grace, life, or future resurrection. It brings only death and eternal damnation to those who accept it. There is no hope of redemption for those taking the mark. It is truly antichrist. Note the religious accolades and hymn of praise brought to the first beast: “Who can make war against him?” There is no mandate to go into the world, to preach and to teach or to fill the earth with spiritual seed. This seed does not bring life. This seed brings death by warring against God’s saints.

The dragon is seen as the one behind the scenes demanding equality with God, achieved through humanity’s worship of the Dragon. The basis of the false worship is apparently a parody of the death and resurrection of the first beast (or at least one of its heads), a debased recreation of Jesus’ sacrificial death and resurrection. Its great power and authority are demonstrated in the second beast, an imitation of God’s Spirit in action both in the first beast and his “image” – the false church. But in this religious travesty, mankind, elevated to be God’s representative on earth for the purpose of relationship with God, given speech through which he can give praise to God, is in league with Satan, whereby man is elevated to be worshiped as God, itself blasphemous:

. . . the great blasphemy is to identify the image with the One to whom the image points. [29]

While recognized that our interpretation of the image of the beast differs from mainstream views, note the false priesthood that deified Antiochus II’s wife, bearing her image as an example supporting our claim:

In various Hellenistic ruler cults, part of the characteristic paraphernalia for priestly colleges charged with overseeing various ruler cults was a crown bearing the image of particular divine rulers. Antiochus II, in 193 B.C., proclaimed the formation of a new group of priestesses for the purpose of superintending the worship of Laodice his wife. They were to bear “crowns of gold decorated with portraits of the queen”. [30]

Relevance to Christians Today

First, we have attempted to enlighten John’s prophecy in accordance with Scripture rather than contemporary events. We believe it is most likely how the prophets understood these symbols as they were students of the Word. Second, our analysis went beyond the image of the beast in order to place it in prophetic context. Together, the symbolism suggests God’s enemies will construct a parallel system to that which God has created, a parody designed to deceive those with inadequate knowledge of Scripture and are not spiritually discerning.  John’s intends to show a false system of worship centered upon a false trinity, deceiving the world into blasphemous worship of Satan through his Antichrist.

The contrasts are important. Where worship of Yahweh and His Christ is voluntary, Satanic worship is mandatory, enforced with economic and political inducements that exclude non-worshipers from benefits of its commercial and political system. As Christians are conformed to the image of Christ and go into all the world to preach life, the anti-trinity similarly spans the world, sending its devotees to testify of a false god that brings death. These devotees are in the image of the beast (the Antichrist) who is Satan’s earthly image. It provides a simple and sound answer to our question of the fate of those who reject Christ (see Figure 1). The contrast emphasizes the spiritual difference between those whose allegiance is to Christ and those whose allegiance is to the beast.

This outcome is bolstered by other one-to-one correspondences deliberately introduced into John’s vision, including three evil spirits like frogs (Revelation 16:13-14) who are a false manifestation of the three angels sent out by God (Revelation 14:6-13). Note the correspondence in their testimony: The angels bring the eternal gospel, announce the end of Babylon and warn against taking the mark of the beast, a message to in-gather God’s true believers to life in heaven versus the false signs of the three evil spirits to the kings of the earth to false in-gather them for battle on earth (Israel) that brings their destruction. [31]

How do these events relate the end-of-the-age generation with our generation? First, one should not become too rigid in their views regarding worship of the Antichrist and dragon. Our conception of worship need not be constrained to the type of worship traditionally experienced in a church or even in non-christian religions. Rather, one should consider a broadened definition of idolatry and worship that includes political worship – revering the world’s political system(s) too greatly, and economic worship – placing our confidence in the economic system(s) of our world for our betterment or security. If we consider politics and economics as idolatrous systems, then a final manifestation of evil that is potentially a political-economic system that brings the world wealth and apparent safety/peace under the headship of one who appears to offer benefits similar to the Pax Romana offered by Rome to its citizens. Such benefits would induce many to pledge loyalty or allegiance to such a regime/leader while turning a blind eye to evil committed by the regime.

The false prophet can then be envisioned as a master propagandist advancing views favorable to the regime, encouraging allegiance and compliance with its leadership despite its injustices. It could be accomplished with a false system of mass media that supports the regime. Similarly, the anti-church need not be envisioned in a traditional “church sense”. Rather, it could represent those within the system who have professed allegiance to the regime in return for the economic and political benefits it offers its subjects. Allegiance to the government and its leaders could seem quite innocuous until one recognizes the regime eventually persecutes those who refuse allegiance. This appears to be John’s view of the Roman regime of his time.

The battle is over land envisioned by John as Israel, symbolizing our Abrahamic inheritance. But for Christians, this world is not our home. We are merely pilgrims passing through. As Peter indicated, we are foreigners in this land. Our “land” – our home, is in heaven. Those whose allegiance ultimately rests with the beast have a mentality that this world is their “home”. But Scripture is clear the old world is corrupted, imperfect, subject to corruption, and subject to burn. God is already bringing His kingdom to bear by destroying the kingdoms of this world (Daniel 2:44). Our work must be aligned with His, focused upon bringing His invisible kingdom to fruition, not focused upon our visible world (2 Corinthians 4:18).

Another warning seems in order. Patriotism can be a strong motivator for Christian activism. But patriotism is loyalty to the state and its corrupt systems making it idolatrous. Loyalty to Christ must motivate our actions, not our loyalty to the kingdoms of this world. When patriotism moves us to activism, we inevitably “serve” this world, revealing our love of country. We are citizens of the new Jerusalem and it is the only kingdom that we should serve. It is a powerful warning to everyone in our age. While the Antichrist and the final Babylon may not be in evidence in our world in their final consummated form, we should not be naïve to the presence of their delusions and carnal attractions in our present world. John warned that there have already been many antichrists, and we should be wary that eschatological Babylon is present and at work in our world, just as Satan and his angels are at work, deceiving many in our world.

[1] For detail on this tradition, see 1 Enoch 60:7-11, available at www.sacred-texts.com (alternatively consult 4 Esdras or 2 Apocalypse of Baruch). The biblical reference to Behemoth is found in Job 40:15-24.

[2] In Jewish tradition both these creatures were believed to be created on days 4 and 5 (the sea monster(s) and the land animals). Job reveals the fierocity of both creatures. From their description, particularly that of Leviathan in Job 41, these creatures were not merely land and water animals but had powers beyond the earthly realm. Of particular note is the description of Leviathan in Job 41:19-41 where his mouth may anticipate John’s description of the blasphemies he speaks.

[3] Beale, G. K., The Book of Revelation, A Commentary on the Greek Text, Grand Rapids MI,Wm. B. Eerdmans Publishing Co., 1999, p. 684

[4] Beale notes Job 40:19 infers Behemoth will be slain by God’s sword, which also seemed to be the fate of at least one of the heads of Leviathan, a connection that seems to bolster the argument that this first beast is Leviathan (Beale references Revelation 13:10, 14). He notes Job 40:19 where the LXX infers a yet future battle with Behemoth “Yet one shall take him in his sight; one shall catch him with a cord, and pierce his nose.” (The LXX possibly offering a clarification over the MT). LXX translation from  Brenton, Sir Lancelot C. L., The Septuagint with Apocrypha: Greek and English, USA, Zondervan Printing, 1980, p. 696. See Beale, G. K., The Book of Revelation, A Commentary on the Greek Text, Grand Rapids MI,Wm. B. Eerdmans Publishing Co., 1999, p. 682

[5] Aune noted that Luke uses οἰκουμένη to describe kingdoms of this world, elsewhere used to describe the Roman empire (Luke 2:1; Acts 17:6), reinforces the idea that the Roman empire is in view prophetically. It suggests that the beast is both a kingdom (or league of kingdoms) and the person or persons heading up this (these) kingdom(s).

[6] Pentecost, J. Dwight, Things to Come, Grand Rapids, MI, Zondervan Publishing House, 1958, p. 337

[7] Aune, David E., Revelation 6-16, Word Biblical Commentary, Dallas TX, Word Books, 1998, p. 756

[8] Beale, G. K., The Book of Revelation, A Commentary on the Greek Text, Grand Rapids MI,Wm. B. Eerdmans, 1999, p. 707

[9] Ibid, p. 709

[10] Aune, David E., Revelation 6-16, Word Biblical Commentary, Dallas TX, Word Books, 1998, p 761

[11] Ibid, p 762

[12] Ibid, p 762 Aune also notes (p. 765) that Tertullian claimed Christians did not worship the gods or sacrifice to the emprerors.

[13] Beale, G. K., The Book of Revelation, A Commentary on the Greek Text, Grand Rapids MI,Wm. B. Eerdmans, 1999, p. 684

[14] Aune, David E., Revelation 6-16, Word Biblical Commentary, Dallas TX, Word Books, 1998, p 762-763

[15] Ibid, p 764

[16] Ibid, p 765

[17] We have included references to Rahab which seems to be an interchangeable term for Leviathan. Rahab seems to derive from “pride” and became a name in Scripture for Egypt.

[18] It is acknowledged that some expositors argue that the final form of this empire will be headed up by one who comes in the power of Nero.

[19] Aune, David E., Revelation 6-16, Word Biblical Commentary, Dallas TX, Word Books, 1998, p 768

[20] Note in particular the falsity of this parody which adds the requirement that the mark be placed upon the right hand, something unspecified in the consecration ritual. Note also Deuteronomy 6:8; 11:18 where later the practice of putting parchment scriptures in black leather boxes which were attached to the left arm and forehead to remind the Israelites of their covenantal responsibilities to follow God’s laws and avoid all idolatry. Given that one would expect that the end-time rebellion prophesied by Paul (2 Thessalonians 2:3) will involve turning from God’s covenantal laws (the true meaning of rebellion) and the symbolism of this practice as a reminder to avoid idolatry (a hallmark of the end-time tribulation), it is likely that John’s symbolism points to those who comprise a false priesthood, many whose members have turned from the laws of God, to practice idolatry, the idolatry of worship of the Antichrist.

[21] Brenton, Sir Lancelot C. L., The Septuagint with Apocrypha: Greek and English, USA, Zondervan Printing, 1980, p. 217

[22]It is possible this idea also has a root in ancient Babylonian culture. For John, Babylon and its deleterious influence on believers was a central message of his prophecies. Concerning the mark on the right hand or forehead, some have argued that this type of mark was present on slaves in Sumeria. If so, it would suggest that John is portraying those who are slaves to this false system of worship or at least hard core devotees. Saggs notes “ . . . from Old Babylonian times and perhaps considerably earlier they were identified (some think) by a distinctive tonsure, or (as others suppose the crucial word means) by the wearing of some kind of chain. There was also often some kind of mark, either tattooed or branded on the face or the back of the hand.” (Emphasis mine) Saggs, H.W.F., The Greatness that was Babylon, New York, The New American Library, 1962, p. 173

[23] Aune, David E., Revelation 6-16, Word Biblical Commentary, Dallas TX, Word Books, 1998, p. 726

[24] Though the mark is forced upon all men, there appears to be strong symbolism in the echo from the consecration of the firstborn as those who follow the the beast can be viewed eschatologically as the firstborn of the old creation in contrast to the followers of Christ who are the firstborn of the new creation. That Israel of the old creation was called Yahweh’s firstborn may also be emblematic given their rejection of the Messiah.

[25] It is acknowledged that our argument would be more compelling had John used the word ἐμφυσάω or ἐγένετο to more closely match John 20:22 or the LXX on Genesis 2:7.

[26] In Genesis 6, ancient Jewish tradition claimed demons were largely responsible for idolatry (introduced by their angelic parents), excessive violence and bloodshed. John points to a recurrence of demonic activity in the end-times, establishing this state sponsored religion as little more than the idolatry of ancient times while also bringing a resurgence of violence and bloodshed against those who refuse this state sponsored religion and remain true to Christ. In claiming the anti-priesthood, a host of other possibilities including demon possession of this priesthood emerges.

[27] To understand how the followers of the beast could become like the object of their worship (the beast and Satan), see Beale, G. K., We Become What we Worship, A Biblical Theology of Idolatry, Downers Grove IL, IVP Academic Press, 2008

[28] With the loss of the war in heaven and with the dragon and his forces hurled down to earth (cf. Revelation 12:9), the attack on God’s image becomes the only means left by which Satan can attack God.

[29] Anderson, Bernhard W., From Creation to New Creation, Minneapolis, Fortress Press, 1994, p. 7

[30] Aune, David E., Revelation 6-16, Word Biblical Commentary, Dallas TX, Word Books, 1998, p. 734

[31] Note John’s attention to detail in using the phrase “to gather them” (Revelation 16:14), pointing toward their false testimony that the true ingathering is on earth in Israel, a blasphemous appeal to those of an earthly mentality.