Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
Interpreters seem fixated on the notion that “John’s vision must first be understood against the sociopolitical situation of his own day.”[1] Ordinarily, we would be quite sympathetic to this view. However, John is writing a “prophecy” of the future (Rev. 1:3; 10:11; 19:10; 22:6-7, 10, 18-19). Therefore, we don’t understand the obsession among commentators with only viewing these predictions (specifically chapters 4-22) through the lens of first century events.
In our view, the contrast in these debated chapters comes down to methodology. The central reason for so much disagreement rests on the fact that we are simply starting from two, totally different methods of interpretation—one preterist and the other futurist (see “Different Schools of Interpreting Revelation”).
(13:1) “And the dragon stood on the sand of the seashore. Then I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns were ten diadems, and on his heads were blasphemous names.”
“And the dragon stood on the sand of the seashore.” John already established that the “dragon” is Satan (Rev. 12:9; 20:2). This part of the verse really belongs with chapter 12. The “dragon” is standing on the “seashore” (i.e. hostile humanity) looking at how to persecute believers (“make war with the rest of her children”).
Who is the “beast”? Put simply, the “beast” is the figure described by many names throughout the Bible, but he is commonly called the Antichrist. He is similar to Satan, but distinct. Like Satan, he has “seven heads and ten horns, and on his heads were seven diadems” (Rev. 12:3). Carson argues that “horns” are almost always kings in apocalyptic literature.[2] Later, John interprets this vision: “The ten horns which you saw are ten kings who have not yet received a kingdom, but they receive authority as kings with the beast for one hour” (Rev. 17:12).
Daniel speaks of the “little horn” and “fourth beast” in the same way: “A fourth beast, dreadful and terrifying and extremely strong; and it had large iron teeth… It was different from all the beasts that were before it, and it had ten horns. While I was contemplating the horns, behold, another horn, a little one, came up among them, and three of the first horns were pulled out by the roots before it; and behold, this horn possessed eyes like the eyes of a man and a mouth uttering great boasts” (Dan. 7:7-8; cf. 7:25). This is a description of the Beast (or the Antichrist), who will rule over the world for a short time during the Tribulation.
The “ten horns” refer to “ten kings” that will rule with the Beast in the final world empire (Rev. 17:12).
Alternate interpretations
Morris[3] agrees that the Antichrist will come on the scene at the end of human history, and he rejects the preterist view that this figure refers to ancient Rome (or an ancient Roman emperor).
Mounce correctly sees the connection between Daniel 7 and this passage regarding the fourth kingdom. However, he errs in asserting that this fourth kingdom refers to Greece, rather than Rome.[4] The “blasphemous names” refer to “the increasing tendency of the Roman emperors” who would “assume titles of deity.”[5] Consequently, the “beast” refers to “the Roman Empire as [the] persecutor of the church,” but it will reach its ultimate fulfillment in the future “deification of secular authority.”[6]
(Rev. 13:1) Is the Antichrist an empire or a single individual? The Antichrist is surely an individual. However, since he arises from the world and rules over it, he is sometimes described synonymously with the reunited Roman Empire.
(13:2) “And the beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. And the dragon gave him his power and his throne and great authority.”
“Leopard… bear… lion.” The purpose is not to draw or paint the imagery described here. After all, Jesus was described as a “lion” and a “lamb” (Rev. 5:5-6), and these pictures shouldn’t be smashed together into some sort of mutated “lion-lamb”! In this picture, only the “lion” possesses a “mouth,” while the other animals do not. This imagery harkens back to the composite creature in Daniel 7:3-7 who represents the wickedness of world empires. Here, the “beast” leads over them all.
Satan gives the “beast” his “power, throne, and great authority.” This is parallel to God the Father empowering God the Son. This is Satanic mimicry.
Alternate interpretations
Mounce[7] holds that Satan empowered the ancient Roman empire of the first century to persecute Christians.
(13:3) “I saw one of his heads as if it had been slain, and his fatal wound was healed. And the whole earth was amazed and followed after the beast.”
(Rev. 13:3) What is the “fatal wound” mentioned here? Whose head is being described? The nearest antecedent is the dragon, who has “seven heads” (v.1), but this only describes “one of his heads.” We’ve already established that the “heads” represent kings and kingdoms. Consequently, we are inclined to hold that this describes the “death and revival” of the Roman Empire—or at least a portion of it. Thomas,[8] by contrast, holds that this refers to the mimicry of the death and resurrection by the Antichrist, who will appear to be killed, but will also appear to rise from the dead.
Alternate interpretations
Mounce[9] holds that could refer to the incredible resiliency of the Roman Empire in the first century, or maybe the so-called “Nero redivivus” theory. Later, this could refer to an ultimate empire on Earth in the last days.
(13:4) “They worshiped the dragon because he gave his authority to the beast; and they worshiped the beast, saying, ‘Who is like the beast, and who is able to wage war with him?’”
People worship both the dragon (Satan) and the beast. The two are different, and yet they are closely connected. It sounds like the dragon invests his power into the beast.
“Who is like the beast?” This reminds us of language ascribed to Yahweh God (Ex. 8:10; 15:11; Ps. 71:19; 89:8; Isa. 44:7; 46:5; Mic. 7:18). The Beast is a counterfeit god, so this seems like a parody of biblical language. Osborne writes, “The church of John’s day would have again thought of the imperial cult, ‘the throne of Satan’ (Rev. 2:13), and of emperors like Caligula, Nero, and especially Domitian, who demanded to be worshiped as gods.”[10] This future ruler will take this tyrannical, narcissistic, and psychotic desire for self-worship to an utterly new level.
(13:5) “There was given to him a mouth speaking arrogant words and blasphemies, and authority to act for forty-two months was given to him.”
Again, we see this time period lasting 3.5 years (“forty-two months”). This is a time of horror where Satan and the Beast rule the Earth. This aligns with Daniel’s 70th “week,” which is a period of seven years. During half of this seven-year period, terror fills the world. The true ruler of the world-system is ruling and reigning out in the open.
The dragon gave the beast his “authority” (v.2). Of course, this is a counterfeit authority (or at least a contingent authority) because all authority ultimately belongs to God. God permits the dragon and the beast to blaspheme him for a time before he chooses to intervene.
Alternate interpretations
Mounce holds that the 42 months refers to “the traditional period for religious persecution”[11] that took place during the Maccabean Revolt (167-164 BC).
(13:6) “And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven.”
Some interpreters see a vague allusion to a pretribulational rescue of the Church here. If untold millions of people disappeared before the Tribulation, then the beast would surely need to explain where these people went. We are surely speculating, but perhaps the beast could argue, “Those Christians weren’t rescued by God… Instead, God killed all of those people!” Or perhaps he will argue, “I killed all of those people who disappeared with my great power… I dare anyone else to challenge me!” By taking credit for the removal of the Church by twisting the facts, the beast would be spewing “blasphemies” of “those who dwell in heaven.” Again, this is speculation, but it fits with the fear that people have to make “war with the beast” (v.4, 7).
Others, like Thomas,[12] hold that “those who dwell in heaven” refers to the angels. In context, John mentioned that Satan and his angels had just been ejected from heaven (Rev. 12:9). Therefore, it is argued that this is why the Beast curses and blasphemes Heaven.
(13:7) “It was also given to him to make war with the saints and to overcome them, and authority over every tribe and people and tongue and nation was given to him.”
John doesn’t use the term “Antichrist” in Revelation (this term comes from his letters: 1 John and 2 John). However, it’s easy to see that the Beast is a deliberate parody of Christ (i.e. the Antichrist). Just like Jesus, he is given authority over every “tribe… people… tongue… nation.” Yet, while Jesus died for these people (Rev. 5:9), the Beast will terrorize, control, and destroy these people (cf. Jn. 10:10). During this time, he will unleash an all-out persecution of Christians.
“Overcome them.” John uses the same term to describe how believers will eventually and finally “overcome” (nikaō) the world and the Beast (Rev. 2-3; 12:11; 17:14).
(13:8) “All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain.”
“All who dwell on the earth will worship him, everyone whose name has not been written… in the book of life.” The beast will be so powerful and influential that he will command the worship of all non-Christians on Earth. This implies a universal religion based around the Beast. Satan desperately desires worship (Mt. 4:8-10), so it’s no wonder that the Beast also institutes world-wide worship. Only true believers in Jesus will resist him during this time (Mt. 24:24).
Was Jesus slain “from the foundation of the world”? No. This prepositional phrase refers to people who had their names “written… in the book of life.” It is true that “in Greek, either interpretation is grammatically acceptable.”[13] However, the context favors the names that are written—not Jesus’ death. The prepositional phrase most likely modifies “written.” Moreover, later in the book, we see a clear parallel that supports this reading. John refers to those whose names have “not been written in the book of life from the foundation of the world” (Rev. 17:8). Finally, Jesus didn’t die “once for all” until the Cross occurred in AD 33. This is simple metaphysics: Jesus couldn’t have died before he incarnated and took up the Cross in AD 33. Such a “tenseless view of time” should be rejected.[14] Instead, we conclude that through his foreknowledge, God knew who would come to faith in Christ (Rom. 8:29; 1 Pet. 1:1-2).
(13:9) “If anyone has an ear, let him hear.”
This statement is conspicuously different from similar language in Revelation 2-3. In those earlier chapters, we repeatedly read: “He who has an ear, let him hear what the Spirit says to the churches.” However, this simply states, “If anyone has an ear…” This could imply that the Church is gone. If the pretribulational rescue of the Church is true, then the Church wouldn’t be on Earth during this time. In other words, this fits quite nicely with the pretribulational rescue of the Church.
(13:10) “If anyone is destined for captivity, to captivity he goes; if anyone kills with the sword, with the sword he must be killed. Here is the perseverance and the faith of the saints.”
Living through this era of history will require a great deal of “perseverance.” Bloodshed and persecution will rule and reign across the world, and Christians shouldn’t result to violence during this time (Mt. 26:52). Instead, they should trust that God has the destinies of all people under control.
“Another beast” (the false prophet)
(13:11) “Then I saw another beast coming up out of the earth; and he had two horns like a lamb and he spoke as a dragon.”
Who is this other beast? John described the first beast differently from this other beast. The original beast has ten horns and seven heads, but this “beast” only has two horns. The original beast is composed of parts that look like a leopard, a bear, and a lion, but this beast looks like a “lamb” and speaks like a “dragon.” Finally, the original beast comes from the sea, but this “beast” comes from the “earth.” Clearly, these describe two different beasts.
In some respects, this other “beast” is a “parody of Christ,”[15] because he looks “like a lamb.” Later, this man is called “the false prophet” (Rev. 16:13; 19:20; 20:10). He is like a “minister of propaganda” to the original beast—much like Joseph Goebbels was for Hitler’s regime.
“He had two horns like a lamb and he spoke as a dragon.” He looks like an innocent lamb, but he speaks like Satan. He wears “sheep’s clothing,” but inwardly, he has the nature of a “ravenous wolf” (Mt. 7:15).
Alternate interpretations
Mounce holds that this also has a first century context that predicts a future reality. The false prophet refers to “the imperial priesthood that assisted Rome in propagating the imperial cult.”[16] At the end of history, argues Mounce, a similar propaganda machine will arise to support the government.
(13:12) “He exercises all the authority of the first beast in his presence. And he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed.”
This other beast (i.e. the false prophet) possesses equal authority to the “first beast” (i.e. the Antichrist). However, the false prophet works in concert with the Antichrist—fully supporting him. This false prophet directs people to worship the Beast, rather than himself. He is a demented doppelganger of the Holy Spirit, directing people to worship the Antichrist, rather than the true Christ.
“Worship the first beast, whose fatal wound was healed.” We argued earlier that this fatal wound being healed refers to the reunited Roman Empire. However, if this fatal wound refers to the Beast’s death and resurrection, then the false prophet is mimicking the reason why Christians believe in Jesus. We can imagine him saying, “People believed in Jesus as the Messiah because of his resurrection… But that was 2,000 years ago! Wouldn’t you want a death and resurrection that has modern evidence and is on film?”
(13:13) “He performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men.”
Interpreters have called this second beast “the false prophet” because of his prophetic “ministry.” Like Elijah (and the two witnesses of Revelation 11), he calls down fire from heaven. Jesus warned, “False Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect” (Mk. 13:22). Likewise, Paul warned, “The one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, 10 and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved” (2 Thess. 2:9-10).
(13:14) “And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life.”
Jesus performed seven “signs” (semeion) in the gospel of John to demonstrate his identity and authority. Here, the false prophet performs “signs” as well. While Jesus brought light to the world, this false prophet deceives the world, and encourages idolatrous worship of the beast.
“Make an image to the beast.” This is the first of ten mentions of the “image” to the Beast (Rev. 13:15 [3x]; 14:9, 11; 15:2; 16:2; 19:20; 20:4).
(13:15) “And it was given to him to give breath to the image of the beast, so that the image of the beast would even speak and cause as many as do not worship the image of the beast to be killed.”
Throughout the Bible, we read that idols are deaf, dumb, and mute (e.g. 1 Cor. 12:2). But not this idol. One of the false prophet’s “signs” is to make this idol speak. Moreover, this statue can somehow murder Christians who refuse to worship the beast. Perhaps this is some sort of execution machinery that can wipe out large swathes of believers.
“[He will] cause as many as do not worship the image of the beast to be killed.” This will be a time of clear persecution: Either worship the image of the beast or die! This could fit with the idea of a great apostasy at the end of history (2 Thess. 2:1-3), where many people will succumb to persecution and worship the beast.
Many issues in life are nuanced and need qualifications. But not this one! There will be no room for a compromised Christianity in this time. This “will represent the ultimate test of religious loyalty,” and “only those who would rather die than compromise their faith will resist the mark of Antichrist.”[17]
(13:16-17) “And he causes all, the small and the great, and the rich and the poor, and the free men and the slaves, to be given a mark on their right hand or on their forehead, 17 and he provides that no one will be able to buy or to sell, except the one who has the mark, either the name of the beast or the number of his name.”
The false prophet is the one to give people the “mark of the beast.” The language (e.g. small versus great; rich versus poor; free versus slave) is a “rhetorical way of stressing the totality of human society.”[18] Everyone on Earth will be pressured to take this mark of the beast.
In Endless Hope or Hopeless End (pp.239-244), we point out that this universal control of money has not been fulfilled—certainly not in the first century Roman Empire. On the other hand, the technology needed to control global commerce has only become currently available in recent years. Thus, there is good reason for thinking that this passage will be fulfilled in the future (rather than in the past). Since people will be starving from hyper-inflation at this time (Rev. 6:6), they will either continue to starve, or they will concede to taking the mark of the beast.
(13:18) “Here is wisdom. Let him who has understanding calculate the number of the beast, for the number is that of a man; and his number is six hundred and sixty-six.”
(Rev. 13:18) What does “666” mean? Put simply, we don’t know. This hasn’t been revealed yet because this person hasn’t come on the political scene yet. However, we can know that believers will be able to identify this person when he appears.
Alternate interpretations
Interpreters seem fixated on the notion that “John’s vision must first be understood against the sociopolitical situation of his own day.”[19] Yet, nothing in the first century fits these descriptions. So, we reject the preterist reading.
Others like Morris hold that the “666” refers to being one short of the divine number “777.” Thus, this refers to the “falling short” of unregenerate human beings. Moreover, John is not referring to the number of a specific “man,” but to the number “of man[kind].” Morris writes, “John will then be saying that unregenerate man is persistently evil. He bears the mark of the beast in all he does. Civilization without Christ is necessarily under the dominion of the evil one.”[20]
Mounce gives various examples of history where this could find fulfillment: Branding disobedience slaves, defeated soldiers (Plutarch, Life of Pericles 26; Herodotus 7.233), and religious tattooing (Lucian, On the Syrian Goddess 59; Herodotus 2.113; 3 Macc. 2:29). He observes that the word “translated ‘mark’ was also used for the likeness or name of the emperor on Roman coins,”[21] and it was a “technical designation for the seals that were attached to commercial documents and stamped with the name and date of the emperor.”[22] Yet, none of these descriptions explain how a government could control the commerce of the entire world (or even the known world).
Questions for Reflection
Read chapter 13. How does the beast imitate Christ?
Read verses 5-8. What does the first beast do once he comes to power?
Read verses 11-18. Who is the other beast? What does he do once he comes to power?
John repeatedly writes that these evil figures were “given” their authority or power (v.5, 7, 14, 15, 16). What is the significance of this?
[1] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 254.
[2] See D.A. Carson’s seminary class on Revelation found here. Lecture One.
[3] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 160.
[4] See footnote. Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 245.
[5] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 245.
[6] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 246.
[7] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 247.
[8] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 159.
[9] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 249.
[10] Grant R. Osborne, Revelation, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2002), 497.
[11] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 249.
[12] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 163.
[13] Alan F. Johnson, “Revelation,” in The Expositor’s Bible Commentary: Hebrews through Revelation, ed. Frank E. Gaebelein, vol. 12 (Grand Rapids, MI: Zondervan Publishing House, 1981), 528.
[14] We hold to the standard “dynamic view of time” (or A-theory of time) versus a “static view of time” (or B-theory of time). See William Lane Craig, Time and Eternity: Exploring God’s Relationship to Time (Wheaton, IL: Crossway, 2001).
[15] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 165.
[16] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 255.
[17] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 260.
[18] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 259.
[19] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 254.
[20] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 168-169.
[21] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 259.
[22] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 259.