The beast from the sea — Revelation 13:1-10
Previously: Rejoice, O heavens — Revelation 12:12
Rev. 13:1 – And I saw a beast coming up out of the sea. He had 10 horns and seven heads. On his horns were 10 diadems, and on his heads were blasphemous names. 2The beast I saw was like a leopard, his feet were like a bear’s, and his mouth was like a lion’s mouth. The dragon gave him his power, his throne, and great authority. 3One of his heads appeared to be fatally wounded, but his fatal wound was healed. The whole earth was amazed and followed the beast. 4They worshiped the dragon because he gave authority to the beast. And they worshiped the beast, saying, “Who is like the beast? Who is able to wage war against him?”
5A mouth was given to him to speak boasts and blasphemies. He was also given authority to act for 42 months. 6He began to speak blasphemies against God: to blaspheme His name and His dwelling – those who dwell in heaven. 7And he was permitted to wage war against the saints and to conquer them. He was also given authority over every tribe, people, language, and nation. 8All those who live on the earth will worship him, everyone whose name was not written from the foundation of the world in the book of life of the Lamb who was slaughtered. 9If anyone has an ear, he should listen: 10If anyone is destined for captivity, into captivity he goes. If anyone is to be killed with a sword, with a sword he will be killed. Here is the endurance and the faith of the saints. (HCSB)
We are introduced to the first of two beasts in this passage: the beast from the sea. In verses 11-18 we will meet the beast from the earth. The dragon empowers both beasts; this is explicitly stated of the first beast and implied with respect to the second. The first beast is described in similar terms as the dragon, with 10 horns and seven heads, although unlike the dragon the beast wears his crowns on his horns and displays blasphemous names on his heads. He is likened to a leopard, a bear and a lion – ferocious and terrifying animals. The dragon gives him his power, his throne, and great authority to act for 42 months. He also grants the beast a mouth to speak haughty and blasphemous words.
The beast miraculously recovers from an apparently fatal head wound, causing the “whole earth” to worship him, perhaps out of fear rather than love, for they declare, “Who is like the beast? Who is able to wage war against him?” The dragon empowers (and the Lord permits) the beast to wage war successfully against the saints and to gain authority over all people. Those faithful to Christ suffer persecution and death, while unbelievers – “everyone whose name was not written from the foundation of the world in the book of life of the Lamb who was slaughtered” – survive only by worshiping the beast.
Who is this beast? Are we to take his description literally? Why does the dragon empower the beast rather than rule the earth himself? What is the apparently fatal head wound the beast receives? And how does he recover? When do these terrible 42 months take place? Finally, do verses 8-10 teach hard determinism, or even fatalism?
Then war broke out in heaven – Revelation 12:7-12
Previously: The woman fled – Revelation 12:6
Rev. 12:7 – Then war broke out in heaven: Michael and his angels fought against the dragon. The dragon and his angels also fought, 8but he could not prevail, and there was no place for them in heaven any longer. 9So the great dragon was thrown out – the ancient serpent, who is called the Devil and Satan, the one who deceives the whole world. He was thrown to earth, and his angels with him. 10Then I heard a loud voice in heaven say: The salvation and the power and the kingdom of our God and the authority of His Messiah have now come, because the accuser of our brothers has been thrown out: the one who accuses them before God day and night. 11They conquered him by the blood of the Lamb and by the word of their testimony, for they did not love their lives in the face of death. 12Therefore rejoice, O heavens, and you who dwell in them! Woe to the earth and the sea, for the Devil has come down to you with great fury, because he knows he has a short time. (HCSB)
We are taken from the “great signs” of the pregnant woman and the great fiery red dragon (vv. 1-6) to a cosmic battle between Michael and the dragon involving good and evil angels. The conflict is severe, and Michael emerges victorious. Satan and his angels are thrown to earth. No longer does the “accuser of our brothers” have access to the throne of heaven. While the victory is won at the unseen level, John is careful to record that the Devil is conquered “by the blood of the Lamb” and by the testimony of Christian martyrs. The heavens rejoice in Satan’s defeat, but the earth is warned that the evil one descends with fury, knowing his time is short.
Who is Michael? When and where does this war in heaven break out? Whose loud voice in heaven do we hear? And why are the earth and sea warned of the Devil’s final days in power? These six verses are shrouded in mystery, yet they tell us a great deal about the angelic host and the ongoing battle between good and evil.
The Book of Daniel: Download free study
The book of Daniel is to the Old Testament what Revelation is to the New Testament – an apocalyptic work full of prophetic imagery, with sufficient common application for the reader who trusts in the sovereignty of God and sees His hand in the world today. Daniel’s life bridges the entire Babylonian captivity (605 – 539 B.C.). He is God’s mouthpiece to the Jewish and Gentile world declaring God’s present and future plans.
Isaiah 2: A Day of Reckoning
Where we are:
Part 1: Judgment
Part 2: Historical Interlude
Part 3: Salvation
When this takes place:
Some commentators believe this chapter was written during the reign of Jotham or Ahaz because of the description of Judah in verses 6-8. But it may be better to consider King Uzziah’s reign, which was noted for its prosperity, power and pride. More specifically, Isaiah’s sermons in chapters 2-12 likely happened some time after the Syro-Ephraimite War in 734-32 B.C. In any case, this prophecy was given during the early years of Isaiah’s ministry.
Isa. 2:12: For the LORD of hosts will have a day of reckoning against everyone who is proud and lofty and against everyone who is lifted up, that he may be abased. (NASB)
The Lord will establish His kingdom on earth in “the last days,” and will executive judgment in a “day of reckoning.”
It’s clear that chapter 2 addresses the future, particularly the last days. Note how Isaiah identifies this time:
- “the last days” (v. 2)
- “on that day” (v. 11)
- “a day belonging to the Lord of Hosts is [coming]” (HCSB) / “the Lord of Hosts will have a day of reckoning” (NASB) (v. 12)
- “the Lord alone will be exalted on that day” (v. 17)
- “On that day” (v. 20)
- “when He rises to terrify the earth” (v. 21)
The city of peace (Isa. 2:1-4)
The first four verses of this chapter describe a future day in which a final and lasting peace comes to the inhabitants of Judah and Jerusalem. At least two things are clear: God is the One who establishes and maintains this lasting peace, and He does it in “the last days,” or, from a New Testament perspective, in the days encompassing the first and second comings of Christ.
The term “last days” is used at least 13 times in the Bible (HCSB) and describes the final period of the world as we know it. In the Old Testament, the last days are anticipated as the age of Messianic fulfillment (Isa. 2:2; Micah 4:1), while the New Testament writers consider themselves living in the last days – the era of the gospel (Acts 2:17; Heb. 1:2). “The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers” (Tyndale Bible Dictionary, p. 800).
Gary V. Smith adds a cautionary note: “The phrase ‘in the last days’ cannot be associated with the millennium or with the church age in Isaiah’s thinking, because such concepts were not known to the prophet. He is simply talking about the last events in human history, when the kingdom of God would begin. New Testament readers must be careful not to read later NT information back into earlier texts and make them say things that God did not reveal to the prophets” (The New American Commentary: Isaiah 1-39, p. 129).
The plural use of “days” implies a sustained length of time. While those living in Old Testament times may have viewed the coming Messianic age as singular and continuous, New Testament revelation shows us that the Old Testament prophecies of the Messiah are to be fulfilled in two stages. First, Messiah will come as the Suffering Servant (Isa. 53), or Lamb of God (John 1:29). Then He will return one day as the Lion of Judah to defeat the wicked and establish His earthly kingdom (Rev. 19:11 – 20:6).
Isaiah’s reference to the “mountain of the Lord” (v. 2) points to His kingdom, authority or rule. One day the kingdoms of men will become the kingdom of God (1 Cor. 15:24). Isaiah also draws an analogy between the kingdom of God and the Temple on Mount Moriah, which towers above the countryside in Isaiah’s day. The kingdom of God will rise above, overshadow, and nullify the arrogant, warring and fleeting kingdoms of men. The prophet Daniel makes reference to these days when interpreting Nebuchadnezzar’s vision of the statue, which symbolized earthly kingdoms: “Then the iron, the fired clay, the bronze, the silver, and the gold were shattered and became like chaff from the summer threshing floors. The wind carried them away, and not a trace of them could be found. But the stone that struck the statue became a great mountain and filled the whole earth” (Dan. 2:35; emphasis mine).
The Lord Himself will settle disputes between nations. Ruling in majesty, power, justice and wisdom, He will so change the nature of worldly authority that people will “turn their swords into plows and their spears into pruning knives” … “and they will never again train for war” (v. 4). These opening verses of chapter 2 are almost identical to Micah 4:1-5.
The Day of the Lord (Isa. 2:5-22)
Verse 12 warns that a day of reckoning is coming. Various translations describe it as:
- “a day belonging to the Lord of Hosts” (HCSB)
- “the day of the Lord” (KJV)
- “a day of reckoning” (NASB)
- “a day against all that is proud and lofty” (ESV)
- “a day in store” (NIV)
“The day of the Lord” is different from the previous reference to “the last days.” Specifically, it refers to God’s supernatural intervention in human history, usually with reference to events that will take place at the end of time. “Most often,” according to Wilmington’s Bible Handbook, “it relates to the Tribulation preceding the return of Christ” (Isa. 2:12).
Isaiah catalogues the reasons God has abandoned His people:
- They have adopted religious superstitions from their neighbors (v. 6).
- They have formed national alliances for strength rather than relying on God (v.6).
- They have accumulated wealth and built up huge armaments rather than trusting God for their provision (v. 7).
- And they have embraced idolatry, worshiping the creature rather than Creator (v. 8; see also Rom. 1:25).
Since Israel has made itself look and act like the heathen nations around it, God will judge Israel in a manner appropriate for the heathen. It’s likely that Isaiah does not see the lengthy time frame of repeated judgment, stretching out more than two millennia into the future, yet he is clear that Judah has been sufficiently rebellious to attract God’s wrath now. “The Lord alone,” he proclaims, “will be exalted on that day” (v. 11). He will break down the arrogance of all people, specifically:
- “cedars” and “oaks” – a reference to haughty nobles and princes (v. 13; see also Amos 2:9; Zech. 11:2).
- “high mountains” and “lofty hills” – an image of government and society (v. 14).
- “every high tower” and “every fortified wall” – a picture of military might (v. 15).
- “every ship of Tarshish” and “every splendid sea vessel” – a reference to commerce (v. 16).
- “human pride” and “the loftiness of men” (v. 17).
- “idols” (v. 18).
While these appear to be figurative references, it’s probable that the people of Judah in Uzziah’s day literally took pride in their fortified cities, tall towers, large ships and beautiful trees.
There is a parallel in Rev. 6:15-17 to how the wicked are seen responding to God’s wrath in Isa. 2:19-21: “Then the kings of the earth, the nobles, the military commanders, the rich, the powerful, and every slave and free person hid in the caves and among the rocks of the mountains. And they said to the mountains and to the rocks, ‘Fall on us and hide us from the face of the One seated on the throne and from the wrath of the Lamb, because the great day of Their wrath has come! And who is able to stand?'” Just as God will bring judgment on His people for their rebellion in Isaiah’s day – through the Assyrian and Babylonian empires – the Lord Himself will execute judgment directly on the whole earth on “the last day.”
There is hope for Judah in Isaiah’s day, as there is for us today. “Come and let us walk in the Lord’s light,” the prophet urges in verse 5, adding in verse 22, “Put no more trust in man, who has only the breath in his nostrils. What is he really worth?”
Gary V. Smith summarizes: “This sermon provides two unmistakable theological choices to any reader/listener. One can follow the path of proud leaders like Uzziah, or a person can ‘stop trusting in man’ now and exalt God alone. The theological choice is clear and presented as two opposite alternatives with two opposite consequences: life with God in his glorious kingdom (2:1-5), or frightful humiliation and destruction (2:6-22). There is no middle ground for people to hide” (Smith, p. 142).
Copyright 2008 by Rob Phillips
Sound reasons to trust the Scriptures (part 4)
This is the fourth in a nine-part series of articles offering sound reasons to believe the Bible is the Word of God.
In Systematic Theology (Vol. I), Dr. Norman Geisler presents many lines of evidence supporting claims for the Bible as the Word of God. In unique fashion, he labels each line of evidence with a word beginning with the letter “S,” making his arguments relatively easy to follow and remember. This article borrows his headings and then incorporates some of Geisler’s research with numerous other sources, which are cited.
Reason 4: The testimony of the supernatural
The Bible features nearly 300 prophecies of the Messiah, the latest of which dates to more than 200 years before the birth of Jesus. Every prophecy has been fulfilled, with the exception of those pertaining to His glorious return. Many are clear and specific, including:
† His virgin birth (Isa. 7:14; Matt. 1:21).
† His being “cut off” or killed 483 years after the declaration to reconstruct the temple in 444 B.C. (Dan. 9:24-26).
† His birthplace in Bethlehem (Micah 5:2; Matt. 2:1; Luke 2:4-7).
† His miracle-working authority (Isa. 35:5-6; Matt. 9:35).
† His rejection by the Jews (Ps. 118:22; Isa. 53:3; Acts 4:11; 1 Peter 2:7)
† His suffering and death (Ps. 22; Isa. 53; Matt. 27:27ff).
† His resurrection (Ps. 2:7; 16:10; Mark 16:6; Acts 2:31; 1 Cor. 15:3-8).
† His ascension into heaven (Ps. 68:18; Acts 1:9).
† His place today at the Father’s right hand (Ps. 110:1; Heb. 1:3).
Contrast these specific predictions and their fulfillment in Jesus of Nazareth with the predictions of psychics today who, according to The People’s Almanac, 1976, are wrong 92 percent of the time. Even the highly reputed visions of Nostradamus are suspect. He often was wrong, especially when being specific, and his predictions were usually so vague as to be practically useless.
The bible gives us many supernatural confirmations of its divine origin. For example, Moses, Elijah and other prophets were given the authority to perform miracles to confirm God’s sovereign power and divine message. Jesus, we are told by Luke, was “a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know” (Acts 2:22).
Next — Reason 5: The testimony of structure