The following excerpt is taken from What Every Christian Should Know About Satan. Order your copy in print, Kindle, or Audible versions here.

Read parts one, two, and three of “Satan as the dragon.”

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The dragon and the beast from the earth (Rev. 13:11-18)

Then I saw another beast coming up out of the earth; it had two horns like a lamb, but it spoke like a dragon. It exercises all the authority of the first beast on its behalf and compels the earth and those who live on it to worship the first beast, whose fatal wound was healed. It also performs great signs, even causing fire to come down from heaven to earth in front of people. It deceives those who live on the earth because of the signs that it is permitted to perform in the presence of the beast, telling those who live on the earth to make an image of the beast who was wounded by the sword and yet lived. It was permitted to give breath to the image of the beast, so that the image of the beast could both speak and cause whoever would not worship the image of the beast to be killed.  And it makes everyone ​— ​small and great, rich and poor, free and slave ​— ​to receive a mark on his right hand or on his forehead, so that no one can buy or sell unless he has the mark: the beast’s name or the number of its name.

This calls for wisdom: Let the one who has understanding calculate the number of the beast, because it is the number of a person. Its number is 666 (emphasis added).

Revelation 13:11-18

We are now introduced to the second of two beasts: a beast from the earth, more often identified as the false prophet. He has two horns like a lamb but speaks like a dragon. Like the first beast, he is endowed with great authority and power, which he uses to compel people to worship the first beast while deceiving them with miraculous signs. He even gives life to an image of the first beast and causes those who refuse to worship the image to be killed. Finally, he restricts commerce so that only those who take a special mark on their right hands or foreheads, indicating their allegiance to the first beast, may buy and sell. 

Like the identity of the first beast, the identity of the second beast is a source of much speculation. Is he Gessius Florus, the first-century governor of Judea who operates with great cruelty and forces Christians to pay homage to a large statue of Nero? Is he symbolic of the heretical brand of Judaism so prevalent in the first century? Or does he represent false religion in general – religion whose goal is to feed man’s spiritual hunger with any food except the bread of life? Is he papal Rome or the Roman priesthood? Or is he a yet-future false prophet – an exalted and eloquent sidekick who performs miracles and compels the world to worship the beast from the sea?

Perhaps there is some connection between all of these views. But our focus remains on the dragon behind this beast. It may help to observe how the dragon and his two beasts parody the Trinity. They shun the creative intent of the triune God, plotting instead to take a kingdom for themselves and deceive the whole world into following them. Their work results in hardship, deception, distrust, and ultimately death. And their method of operation denies the truth that leads men and women to the light of the world: Jesus. Instead, it entices them to embrace the darkness of the evil kingdom.

This beast is “another” beast, with the Greek word allos meaning another of the same kind. Indeed, the first and second beasts have much in common. The main similarity is that both are described as beasts (Gr. therion). They are dangerous, wild creatures. John uses this word to describe their character. They are ravenous, sinister, wicked, yet they often appear as tame as domesticated animals. They are eloquent, charismatic, and intelligent, wooing the world to follow them.

As with the first beast, the second beast operates on a full charge of the dragon’s power. Notice how the second beast:

Speaks like a dragon (v. 11). Satan’s words are smooth, beguiling, and convincing. They hold enough truth to gain an audience but are laced with a lethal dose of error. No doubt, this beast’s soothing words lull unbelievers into a false sense of security as they receive the strong delusion God sends them (cf. 2 Thess. 2:11).

Exercises all the authority of the first beast on its behalf (v. 12). The dragon spares no power in using the second beast to compel people to worship the first beast (and thus the authority behind him). 

Performs great signs (v. 13). The Greek word used here for “signs” is semeion and is the same word used to describe the miracles of Jesus and the apostles. These are supernatural deeds, to be sure, but their source is the dragon, and their purpose is to lead the entire world astray. These signs include counterfeiting the fire Elijah and the two witnesses call down from heaven. Like the magicians in Pharaoh’s court who conjure up demonic power to mirror Moses’ miracles, the beast from the earth is able to convince onlookers that he holds equally divine powers.

The beast from the earth is a miracle worker, but his purpose is deceitful. His goal is to cause all people to turn away from the one true and living God to a false god. What a contrast to Jesus, whose miracles confirm his deity, and to the apostles, whose signs and wonders establish them as Christ’s anointed representatives. As Paul writes to the Corinthians, countering the deeds of the false “super apostles,” “The signs of an apostle were performed with unfailing endurance among you, including signs and wonders and miracles” (2 Cor. 12:12).

Deceives those who live on the earth (v. 14). Through counterfeit miracles, the second beast gains enough trust to compel people to build an image of the first beast. The Greek word translated “deceives” is planao. It means to cause someone to roam from safety, truth, or virtue; to seduce. This deception is deliberate and without any hint that the second beast (also known as the false prophet) is a victim of deception himself. For his grave, willful sin, he bypasses the great white throne judgment and is cast directly into the lake of fire, along with the first beast (Rev. 19:20). In a similar manner, the dragon gets no day in court; he is cast into the lake of fire (Rev. 20:10). 

Gives life to the image of the first beast (v. 15). The second beast is permitted to give “breath” or “life” to the image of the first beast. The dragon gives the second beast his power, as God permits. This image speaks and causes those who refuse to worship the image to be killed. The talking role of the image is a considerable enhancement over the pagan idols of Old Testament times, and of first-century Rome, for those idols can neither speak nor act (Ps. 115:4-8; Jer. 10:5; Hab. 2:18-19). Whether the speaking is a result of human sleight-of-hand tricks or demonic animation, the image of the beast inspires both wonder and terror in the hearts of people, for he pronounces death sentences on those who hold fast their allegiance to Christ.

Makes everyone receive a mark on the right hand or forehead (vv. 16-17). No one may buy or sell without the mark. Some interpreters believe this mark is an actual mark – a brand burned into the skin, or a tattoo. Others point to imperial coins that bear the image of the emperor. Futurists say it could be a microchip planted just beneath the skin. Others argue that John’s language is figurative, referring to people’s thoughts (forehead) and deeds (right hands) as they place their trust in the first beast and pledge allegiance to him. 

The Greek word translated “mark” is charagma and denotes the official stamp of Caesar. This stamp is applied to documents to certify them. In whatever manner the mark is taken, it seems clear it is used to verify those who have submitted themselves to the first beast, and to separate themselves from those who withhold their worship from the Antichrist.

For both beasts in Revelation 13, we see the supernatural power of the dragon at work behind the scenes. While he remains unseen, he manipulates willing human beings to counterfeit the things of God – authority, wisdom, order, institutions, language, worship – and thus corrupt them so people sincerely embrace “another Jesus … a different Spirit … a different gospel” (2 Cor. 11:4). 

The dragon and the sixth bowl (Rev. 16:12-19)

The sixth [angel] poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the east. Then I saw three unclean spirits like frogs coming from the dragon’s mouth, from the beast’s mouth, and from the mouth of the false prophet. For they are demonic spirits performing signs, who travel to the kings of the whole world to assemble them for the battle on the great day of God, the Almighty. “Look, I am coming like a thief. Blessed is the one who is alert and remains clothed so that he may not go around naked and people see his shame.” So they assembled the kings at the place called in Hebrew, Armageddon (emphasis added). 

Revelation 16:12-19

We are introduced to two exceptional beasts in Revelation 13. In union with the beast from the sea and the beast from the earth, the dragon forges an unholy trinity that counterfeits the nature and work of the Father, Son, and Holy Spirit. 

In the sixth bowl judgment, recorded in Revelation 16:12-19, John sees three unclean spirits like frogs coming from the mouths of the dragon, beast, and false prophet. The description is straightforward: these are demonic spirits who perform miracles, thus deceiving world leaders to assemble for a battle in which they are certain to lose their lives. While God cannot lie, Satan can do nothing but lie, and these demonic minions of the evil one are so efficient in their work that they convince the world’s best and brightest to engage in a most foolish battle against Almighty God.

In comparing the demonic spirits to frogs, John perhaps alludes to the second Egyptian plague (Exod. 8:1-15). This agrees with the view that Jerusalem – prophetically called Sodom and Egypt in Revelation 11:8 – is under attack. God judges geographical Egypt with biological frogs; he sends spiritual frogs – evil spirits – to punish spiritual Egypt (Jerusalem).

The primary means by which these spirits deceive the nations’ leaders is the performance of “signs,” or pseudo miracles. Satan and his minions often counterfeit the supernatural works of God to entice unbelievers. Where clever words are sufficient, as in the garden of Eden, Satan plies his trade as the “father of lies” most effectively. But stunning displays of power are at times even more convincing.

While Christians have the indwelling Holy Spirit to help us discern the things of God, we are not immune to demonic deception. The apostle Paul, warning against “false apostles, deceitful workers,” writes, “And no wonder! For Satan disguises himself as an angel of light. So, it is no great surprise if his servants also disguise themselves as servants of righteousness” (2 Cor. 11:14-15).

It appears the deception in this passage affects only unbelievers, however. Jesus warns of a time when false messiahs and false prophets arise and perform great signs and wonders to lead astray even the elect, if possible (Matt. 24:24, emphasis added). As Paul writes, “The coming of the lawless one is based on Satan’s working, with all kinds of false miracles, signs, and wonders, and with every wicked deception among those who are perishing. They perish because they did not accept the love of the truth and so be saved” (2 Thess. 2:9-10).

The dragon speaks and evil spirits respond. In the power of a counterfeit trinity, Satan and the two beasts set out to lie, deceive, entice, and destroy, although their sins are turned back on them in a stunning defeat as the glorified Christ returns. With his voice – depicted as a sharp two-edged sword coming from his mouth – Jesus hacks the enemy to pieces and ultimately commits the defeated foes to the fires of hell (Rev. 19:15ff).

The dragon bound (Rev. 20:1-3)

Then I saw an angel coming down from heaven holding the key to the abyss and a great chain in his hand. He seized the dragon, that ancient serpent who is the devil and Satan, and bound him for a thousand years. He threw him into the abyss, closed it, and put a seal on it so that he would no longer deceive the nations until the thousand years were completed. After that, he must be released for a short time (emphasis added).

Revelation 20:1-3

In an echo of Revelation 12:9, John applies five descriptors to the evil one. He is the dragon, serpent, devil, Satan, and deceiver of nations. In Revelation 12, he is thrown to earth; in Revelation 20, he is thrown into the abyss. When we encounter the dragon at the end of the thousand years, he is thrown into the lake of fire – his final descent into everlasting torment (Rev. 20:10). 

The evil one’s incarceration is a curious matter. It begins with a nondescript angel – not a cherub or seraph, not Michael or Gabriel, not even a mighty angel. This unnamed messenger descends from heaven, holding the keys to the abyss and a great chain in his hand. Jesus has defeated Satan through his finished work on the cross. Michael has defeated the devil in a cosmic battle in the heavenlies. And now God dispatches a humble, obedient, and nameless heavenly messenger to lead the evil one unwillingly down his own green mile. 

We have seen the abyss before. In Revelation 9, a “star that had fallen from heaven to earth” is given the key to the abyss. Commentators disagree whether this star is Satan, a demon, an angel, a heretical Jewish or Christian leader, Islam’s prophet Muhammad, or even Wormwood (Rev. 8:11). In any case, the star releases demons who inflict severe pain on the world’s unbelievers. In Revelation 20, however, the gates swing the other way. No evil spirits are released; rather, the dragon is cast into the abyss and prevented from deceiving the nations for a period of time. 

The abyss, also known as the bottomless pit, is a place of temporary confinement. The word appears ten times in ten verses in the CSB. In a few Bible passages, the term appears to be a synonym for sheol, or the abode of the dead (Ps. 140:10; Rom. 10:7; c.f. Deut. 30:13). In Luke 8:31, demons that are cast out of a man called Legion beg Jesus not to banish them to the abyss; this appears to be a place of confinement for demons, but it’s not hell (gehenna), which is their final destination. Throughout Revelation, the abyss is a place where evil spirits are confined and over which a figure known as Abaddon rules (Rev. 9:1, 2, 11; 11:7; 17:8; 20:1). 

It’s also helpful to note 2 Peter 2:4, in which the apostle writes that God threw rebellious angels into Tartarus to be kept in chains (or pits) of darkness until judgment. Tartarus, used only here in the New Testament, describes a subterranean place of confinement lower than hades. Possibly, Tartarus and the abyss are the same place, or at least related (see also Jude 6). 

But why is the dragon imprisoned and then released for a short time? Kendell Easley suggests his temporary confinement in the abyss portrays a parallel to the intermediate imprisonment of wicked dead humans in hades:

Wicked humans experience death of their bodies, go temporarily to Hades, are released from Hades for a short season to be judged at Christ’s white throne, and then are thrown into the fiery lake. By parallel, the wicked serpent, who as a spirit cannot die bodily, is sent temporarily to the Abyss, is released from the Abyss for a short season, will finally be judged, and then is thrown into the fiery lake. 

Kendell Easley, Revelation

The angel God sends to confine the dragon is given the key to the abyss. The key in Scripture symbolizes authority. In Revelation 1:17-18, Jesus holds the keys of death and hades. Since he defeated Satan on the cross, it is quite likely Jesus now holds the key to the abyss as well. Therefore, he grants the release of demons to bring judgment upon those who trample his blood beneath their feet (Rev. 9:1-12). He also uses his authority to confine Satan in Revelation 20.

The angel sent in Revelation 20:1 wields not only a key, but a chain with which he binds the dragon. Since Satan is not a physical creature, the chain obviously is not like one we would imagine, with thick metal links and shackles. John uses the word figuratively to depict the restricted movement of the one who at present roams the earth like a lion (1 Pet. 5:8). The double binding of the dragon – in chains and kept inside the abyss – ensures that despite his cunning and power, he does not escape, although later he is released for a short time.

Think for a moment about the angel’s boldness in seizing the dragon. In a dispute over the body of Moses, Michael the archangel dares not utter a slanderous accusation against Satan but says, “The Lord rebuke you!” (Jude 9). And the angel of the LORD – the preincarnate Christ – defers to “the LORD” in rebuking Satan before a heavenly tribunal involving Joshua the high priest (Zech. 3:1-2). But here in Revelation 20, a lowly angel snatches the dragon without hesitation. 

The Greek word krateo means “to seize.” It also means to use strength, to hold on, arrest, control, or keep. Interestingly, this word is used several times in Revelation 2 in different ways. Jesus “holds” the seven stars in his right hand (v. 1). The church at Pergamum is “holding on” to Jesus’ name (v. 13), even though some in that church “hold to” the teaching of Balaam (v. 14), while others “hold to” the teaching of the Nicolaitans (v. 15). The word is used a few other places in Revelation as well, but in every case the emphasis is on holding someone or something securely. This unnamed holy messenger seizes the dragon, holds him securely, and confines him in the abyss.

Breaking the dragon’s head

Throughout its chapters, the Book of Revelation offers a brief history of the dragon, or serpent. The dragon begins his war against God and those made in God’s image in the garden of Eden; he is “the ancient serpent” (12:9). He wields great power in the heavens, having seven heads, ten horns, and a great sweeping tail (12:3). He fails in his quest to destroy Messiah at the Incarnation (12:4-5). He is thrown down to earth for a while and deceives the nations (12:7-12). He endows two beastly world leaders with deceptive powers (12:18 – 13:18). He and these two beasts, in an unholy trinity, unleash demonic spirits who work miracles and convince world leaders to gather for battle (16:12-16). He is thrown into the abyss for a thousand years (20:1-3). 

This is the last time in Scripture we see Satan depicted as the dragon or serpent, but it’s not our final encounter with the evil one. Revelation 20:7-10 tells us Satan is released from the abyss after a lengthy incarceration. He is rankled but not reformed. He sets out immediately to “deceive the nations at the four corners of the earth” and rallies a great army. But the dragon is toothless. Fire comes down from heaven and consumes the evil one and his army. John captures Satan’s destiny in a single verse: “The devil who deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet are, and they will be tormented day and night forever and ever” (Rev. 20:10).

We explore the evil one’s final home more fully in Chapter 14 of the book (and in future posts).

A Puritan prayer wisely captures the battle between Christ and the dragon, assuring us of victory now and throughout eternity:

O LORD,

I bless thee that the issue of the battle between thyself and Satan has never been uncertain, and will end in victory.

Calvary broke the dragon’s head, and I contend with a vanquished foe, who with all his subtlety and strength has already been overcome.

When I feel the serpent at my heel may I remember him whose heel was bruised, but who, when bruised, broke the devil’s head.

“The Servant in Battle” from The Valley of Vision

Summary

Key takeaways about the serpent and dragon:

(1) The dragon (Satan) is the source of power behind the beast from the sea (Rev. 12:18 – 13:10). This beast, most likely, is a human being who rules a sinister global enterprise. The dragon empowers – and the Lord permits – the beast to wage war against the saints and to gain authority over the people. Those faithful to Christ suffer persecution and death, while unbelievers survive only by continuing to worship the beast.

(2) This dominating beast from the sea (also known as the Antichrist) has the same flesh and bones as other humans, and yet he rises above them on the wings of the dragon. The god of this age is not able to manifest himself in human flesh as the Son of God does, so he inhabits the flesh of a naturally born human and infuses him with power. The evil one will never sit on the throne of David, so he places a puppet king on a worldly throne and pulls the strings.

(3) Why does the dragon need a human puppet? Consider: (a) While the evil one strains against an exceptionally long leash, it appears God limits the dragon’s ability to appear in the physical realm; (b) Satan successfully uses secondary means – evil spirits, willing persons, or even nature itself – to accomplish his purposes; and (c) Satan’s desire for worship is accomplished through the beast from the sea, or Antichrist. As the dragon inspires and empowers this world leader, people seem to know there is a “divine” entity behind the miracles, and they eagerly worship him.

(4) The second beast – the beast from the earth, also known as the false prophet (Rev. 13:11-18) – speaks like a dragon; exercises all the authority of the first beast on his behalf; performs great signs; deceives those who live on the earth; gives life to the image of the first beast; and makes everyone receive a mark on the right hand or forehead.

(5) For both beasts in Revelation 13, we see the supernatural power of the dragon at work behind the scenes. While he remains unseen, the dragon manipulates willing human beings to counterfeit the things of God – authority, wisdom, order, institutions, language, worship – and thus corrupts them so people sincerely embrace “another Jesus … a different Spirit … a different gospel” (2 Cor. 11:4). 

(6) The dragon forges an unholy trinity with the two beasts of Revelation 13. In the power of this counterfeit trinity, Satan and the two beasts set out to lie, deceive, entice, and destroy (Rev. 16:12-19), although their sins are turned back on them in a stunning defeat as the glorified Christ returns. With his voice – depicted as a sharp two-edged sword coming from his mouth – Jesus hacks the enemy to pieces and ultimately commits the defeated foes to the fires of hell (Rev. 19:15ff).

(7) The Lord sends a nondescript angel to incarcerate the dragon in the abyss. The double binding of the dragon – in chains and kept inside the abyss – ensures that despite his cunning and power, he does not escape, although later he is released for a short time.

(8) Revelation 20:7-10 tells us Satan is released from the abyss after a lengthy incarceration. He is rankled but not reformed. He sets out immediately to “deceive the nations at the four corners of the earth” and rallies a great army. But the dragon is toothless. Fire comes down from heaven and consumes the evil one and his army.

Next: The names “Satan” and “Devil”