XXXIII - 6(95) Excerpt
“Watchman,
what of the night?”
"The hour has come, the
hour is striking and striking at you,
the hour and the end!" Eze. 7:6 (Moffatt)
EXEGESIS OF
REVELATION
The Beast and
the False Prophet
(Part 2)
In the Twelfth
Chapter of Revelation, John heard a "Woe" pronounced on "the
inhabiters of the earth and of the sea." In the Thirteenth Chapter, two
"beasts" are seen, one rising "up out of the sea," and the
other "coming up out of the earth." (vs. 1, 11) These two beasts are
related in the text to the dragon. One receives "his power, and his seat,
and great authority" directly from the dragon (v. 2). The other,
"spake as a dragon" and exercised "all the authority of the
first beast," which authority had been given it by the dragon. (vs. 11-12).
The
commonality between the first beast and the dragon is further heightened in the
imagery. Both have seven heads and ten horns (12:3; 13:1) However, there is a
movement of one item in the symbols; the crowns are placed on the
"horns" of the first beast, rather than remaining on the
"heads." It must also be kept in mind that the book of Revelation
presents a third beast with seven heads and ten horns. (17:3) No crowns are
seen on this symbolism either on the "heads" or the "horns."
What is this
telling us? If a "crown" is symbolic of reigning, then the
"dragon" is portrayed as functioning through its seven heads from the
time of the first gospel promise to the time of, and including the war with the
"remnant of her seed." The first beast of Revelation 13 would then be
operating at the time of the reigning of "the ten horns."
To further
identify this beast, the description is closely associated with the vision
given to Daniel (Chap. 7). The lion, the bear, and the leopard are followed by
a nondescript beast. In Revelation 13, the nondescript beast is a composite,
"like unto a leopard, and his feet were as the feet of a bear, and his
mouth as the mouth of a lion" (v. 2). This is the exact order as found in
Daniel 7, only reversed. In the vision to Daniel, he saw that the dominion of
the three beasts was "taken away: yet their lives were prolonged for a
season and time." (7:12). The symbolic
representation in Revelation 13, tells us that the lives of the three beasts of
Daniel 7 lived on in the first beast.
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We must next
turn our attention to the seven heads. What do they represent? The span of
Revelation 12 covers the time from the first gospel promise made in
From the
first attempt to destroy the people of God through whom the Promised Seed would
come, there were five powers to John's day -
There is
another problem however; the seventh head was "to continue a short
space." If the sixth head is pagan Rome, and the seventh, papal Rome, we
have the seventh head continuing for a longer period than any of the previous
six heads which the wording of the definitive statement will not permit.
The book of
Daniel in the visions as recorded in Chapters 7 & 8,
present both pagan and papal
There is
another textual relating between symbols which must be considered. The first
beast of Revelation 13 is "to act, or work" (Gr. - poiesai) his will "forty and
two months." (13:5) The only other place where
this same time period of prophecy is indicated is Chapter 11:2. There the
"holy city" is to be "tread under foot forty and two
months."
The next verse (11:3) speaks
of the "two witnesses" prophesying in sackcloth 1260 days. As noted in exegeting Chapter 12, this
time period is identical in terminology with the time period that the woman was
to be in the wilderness. It can be shown that all of these time periods -
Daniel 7:25, Revelation 11:2, 3; 12:6, 14; and 13:5 - are equal and apply to
the same period. Why then this differentiation? Is it for interpretive purposes
so that we can put together the various symbolisms? Is it saying that the first
beast of Revelation 13 is the power involved with the work described in Rev.
11:2; and the woman of Revelation 12 has a connection with "the two
witnesses"? If this be so, then there is some "knitting" back
and forth between the last section of Revelation and Chapter 11, which must be
considered.
Before
pursuing further the "beasts" of Revelation 13, let us ask ourselves,
what is Rev. 11:2 saying? The verse is couched in symbolism. The
"court" of the temple was the place of the Altar of Burnt Offering.
Here the sacrifices which were symbolic of the one great Sacrifice for sin, were offered. That Sacrifice was offered on earth. The
ministry of the sanctuary typified a Heavenly ministration. How do we
understand then, the symbolism of "the holy city"? It cannot be the
The section
of the prophecy of Revelation 13 which describes the first beast, can be
divided in two parts: 1) A
symbolic description of the beast itself and a brief overview of its history
(vs. 1-4); and 2) What it was to
do in the time period allotted (vs. 5-7). A question arises at this point, do
we consider the verses as consecutive, thus placing the 42 months after the
healing of the "deadly wound," or is one section a prophetic
amplification of the other? What is interesting is the parallel between the 42
months, if understood literally, and the 3 1/2 days of Rev. 11:9, if considered
prophetically. Both would equal exactly 3 1/2 years. However, the connection
between the "first beast" and Revelation 11 is with "the holy
city," while "the beast that ascendeth out of the bottomless
pit" is connected with the 3 1/2 days (11:7-9; See also 17:8). It is
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evident
that much more study and prayer needs to be given to Revelation before hard and
fast interpretations are formulated.
As the
description and comment on the first beast is concluded, there is found a clause
that will be repeated several times in the ensuing revelation - them "that
dwell on the earth." (13:8, 12, 14-2x; 14:6; 17:2) Since the warning in
Chapter 12, was to the "inhabiters" (v. 12) of the earth, and since
the second beast comes "up out of the earth" (13:11), is this
phraseology to be restricted to the area prophetically designated the earth? Or
is to be given the concept which we give to earth - the whole planet? The
answer to this question will even affect the understanding of Revelation 14:6.
Should the
text read as in the KJV - "unto them that dwell on the earth, and to every
nation, and kindred, and tongue, and people." Or,
should the conjunctive, kai, be given its
alternate meaning with the text reading, "unto
them that dwell on the earth, also to every nation, and kindred, and tongue,
and people." In other words, was "the everlasting gospel" to be
first proclaimed to the dwellers of the prophetic "earth" and then to
every nation worldwide. This is historically what happened. Does this fact,
therefore, help us to read aright as prophetic language - "them that dwell
on the earth."
In the Greek
New Testament text of the United Bible Societies different Greek words are used
in the various verses in Revelation 12, 13, 14, and 17 for the word,
"dwell" in the clause, "that dwell on the earth." Only in
Chapter 13, is the Greek word the same for "dwell" in verses 8 and
14. However, in the Received Text (Textus Receptus), the same word for
"dwell" (katoikeo)
is used consistently in Rev. 12:12; 13:8, 14; 14:6; and 17:2. If this is then
to be interpreted prophetically, it adds a different dimension to the
understanding of where the final events will be focused. Those "that dwell
on the earth" will "worship him (the beast)" (13:8). They will
be deceived into making an image to the beast (13:14). They will become
intoxicated with the wine of the harlot (17:2).
It would
also appear when the "whole" earth is meant rather than its use as a
prophetic symbol, the word, "dwell" is not used, but rather holos, meaning entire, is associated with the word,
"earth." See 13:3.
In the
connecting verses between the two "beasts" of Revelation 13, there is
both warning and admonition. "All that dwell on the earth shall
worship the first beast" with but one exception, those whose names are
"written in the book of life of the Lamb" do not do so (13:8).
Recognizing that the first beast represents the Papacy, then one criterion
which determines where our names are placed is our attitude toward Roman
Catholicism. This includes much more than mere Sunday observance. The
doctrine of the Trinity - basic in Romanism, the Eucharist, and other issues
enter the picture. Little wonder then that the admonition follows - "If
any man have an ear, let him hear." (13:9)
In Rev.
13:10 an unique comment is made - "Here is the
patience and faith of the saints." It is found again in Revelation 14:12,
and only in these two texts in Revelation. Do these serve as
"brackets" for the revelation that is given between? If so, then this
call to observe the steadfastness of "the saints" is associated with
the activities of the second beast of chapter 13 and the giving of the Three
Angels' Messages.
The second
beast came "up out of the earth; and he had two horns like a lamb, and he
spake as a dragon." (13:11) Two things of
importance need to be noted. The prophetic symbolism does not connect this
beast with the other beasts - there is no common denominator, the multiple
heads or horns which mark the other beast symbols are missing. Only two horns
are noted. No prophetic or literal time factors are associated with this second
beast. He doesn't speak as "the dragon," but simply "as
a dragon."" His two horns are like the horns of a lamb." The
symbolism combines the two representations which in Chapter 12 are pictured as
in deadly conflict, the dragon and the Lamb.
This beast
"exerciseth all the power (authority - exousia) of the first beast." Is this saying that its
authority is derived from the same source as the first beast, or is it stating
that its controlling influence is as extensive as was that of the first beast,
or both? The evident time of prophetic emphasis for the second beast is after
the deadly wound of the first beast "was healed." (v. 12) Is it then, that we are to consider the exercise of, and source
for its authority? If so, the activities of this beast, as described in Chapter
13, would not find fulfillment until after 1929, when the deadly wound began
to be healed. But when was it "healed"?
One of the
wonders which this beast performs is to make "fire come down from heaven
on the earth in the sight of men." (v. 13) This
beast is defined as "the false prophet." (19:20) The
allusion to fire coming down from heaven, being done by a prophet, calls to
mind, Elijah who is
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to come
before "the great and dreadful day of the Lord." (Mal. 4:5) This is
telling us two things: 1) In the final confrontation, there will be a reversal of
evidence. The false and deceptive will produce what will appear to be genuine
evidence of Divine manifestation. And
2) This second beast is a religious power
seeking to fulfill the role of Elijah.
In
determining the identity of this "beast power," we have given it two
identifications, the
In
recognizing this "beast" as a religious power we must also recognize
two other factors of prophecy. 1)
As noted above, the prophetic emphasis in Revelation 13 is on the activities of
the "false prophet" after
the "deadly wound was healed." This extends the time element for the
main thrust of "apostate" Protestantism well over 100 years from the above
date (1844) set for its inception. 2)
This religious force causes the "image" to be formed. (13:14) The "image" to the first beast would be
religio-political even as the Papacy was and is. It must also be understood,
that this "religious" power says to those "that dwell on the
earth, that they should make an
image to the beast." This clearly indicates that the political power
through which the "image" will be formed is democratic, the
electorate is asked to grant the authority. But the "life" of this image
is given to it by the "false prophet." (13:15)
Penalties
for failure to come into line are twofold: 1) The "false prophet"
initiates economic sanctions (13:16-17).
2) The created "image" of the union of church and state -
issues the death decree (13:15).
The final
verse of Revelation 13 - verse 18 - demands careful exegesis. It can be noted
as both a literal fact, and it can convey spiritual import. Use of this verse
has been made by Adventist evangelists by identifying the Pope with title -
VICARIVS FILI DEI - which in the Latin equals - 666. A publication recently
came to this desk which claimed that this title "has long been a forgery
of Adventist publishing and is thoroughly fraudulent." Documentation was
given for this charge from a work by Gilbert M. Valentine, The Shaping of
Adventism, published by
A spiritual
truth is also hidden in this number and "wisdom." The Greek text
reads - "For a number of man, it is" - no
article, and the word for man is anthropos.
Six is one shy of seven, which is a Biblical perfect number, but it is a
combination of three sixes, three being another perfect number. Thus the number
666 could be interpreted as perfected imperfection. This even carries overtones
of "six days shalt thou labor and do all thy work." Man in the
worship of the works of his hands - Cain worship - and self glorification,
cannot "Fear God and give glory to Him ... and worship Him who made
..." providing for man, the seventh day of rest, which is the essence of
the First Angel's Message. (14:6-7) The Third Angel's Message also addresses
this issue. "If any man worship the beast," but the "beast"
is man in the height of his imperfection and rebellion against God.
This full
picture justifies Thayer's definition of "the Wicked" one, "the
man of sin," as "he in whom all iniquity has as it were fixed its
abode" (II Thess. 2:8.) (See Thayer's Greek-English Lexicon of the New
Testament, p. 48, art. anomos)
This is the one which the "false prophet" leads those who dwell on
the earth to worship.
In contrast to this, comes the next vision
given to John.
(To Be Continued)