The Book of Revelation seemed to be wrapping up, but instead we begin all over again—same story, different perspective. John’s story takes on a cosmic aspect, and his symbols become grander.
Without introduction, John introduces a new unearthly vision. He clearly identifies the dragon as Satan, the accuser, but what about the rest? The child “destined to rule the nations,” must be Jesus, but this is not a nativity story, and the woman is not Mary. John, remember, is revealing not history, but the reality behind the events. A female figure is a common prophetic metaphor for the people of God, either faithful or unfaithful. Despite the odds (and the accuser’s active opposition), Israel has given birth to the Messiah, setting God’s plan of salvation into motion. The dragon objects violently to this plan, but he cannot win. Notice that Creation itself protects the woman from her pursuer. Her other children are Jewish Christians or Christians in general who are pursued by the dragon when he can’t stop the messiah—the persecution of the faithful, again!
Jesus’ story is condensed into two episodes—birth and ascension. In other words, God’s plan of salvation began with the birth of the messiah and God will win no matter what the threat. The dragon (Satan) is powerless to stop God’s plan, either in heaven or on earth. Although the story is condensed, the sacrifice of the Lamb is still the decisive victory. But notice that the testimony of the faithful plays a supportive role—the victory belongs to them, not Michael! Satan may accuse them, but all he has are lies. Compare Satan’s accusations here with the story of Job, the good man who suffers unjustly. The faithful can see that their suffering is not a story of judgment or abandonment by God.
Now from the sea, the place of chaos, arises another beast, who is deputized by the dragon. God and the Lamb are opposed by Satan and the beast. The description of the beast is heavily dependent on similar visions from the Book of Daniel. No question—the beast is Rome. The mortal wound that appears to have been healed represents Nero’s rumored suicide and survival. All but the faithful are impressed by the power of the beast—the faithful know where his authority comes from.
A last beast arises from the earth. With horns like a lamb and miraculous powers, this beast is cleverly disguised, but the believers are not deceived. Without the mark of the beast (compare the sealing of Chapter 7) they are vulnerable to the beast’s powers, but the faithful choice is clear.
Thoughts to consider:
Although the beasts and the dragon have the ability to kill, their power is just a parody of the real power of God and the Lamb. Think of how legitimate power is experienced in Revelation, in judgment and sacrifice. What does real power look like and how would we recognize it?
John is passive (if you are to be taken captive, into captivity you will go), yet exhorting active and costly resistance to the beasts. We might imagine Christians of Nazi Germany or Amin’s Uganda offering resistance similar to that demanded of Christians in John’s day. Compare those situations to more triumphal uses of power by Christians in other times of history (Crusades or Inquisition, for example). What is the Christian response to political power? How do we know what to do?
Christians then and now are marked with the sign of the cross in baptism. What difference does that mark make in your life?
The Mark of the Beast and its Consequences (Revelation 14)
With the beast from the earth, the unholy Trinity is complete. This beast derives his authority from the beast of the sea (Rome), making it likely that this is a local beast engaging local persecutions. We saw in the introductory letters how local cults of emperor worship threatened particular churches; we now reach the ultimate sign of persecution: the mark of the beast: 666. Persecution may be local, but there are cosmic implications.
Since six is next to, but not quite 7, this number could stand for incompleteness (beyond incompletion, as it were). But the use of a number code seems likely. Hebrew letters also stand for numbers, and using this code 666 has long been identified with Nero, whose name in Hebrew “Neron Caesar” totals 666. However the mark is made, the point is that Christians cannot engage in normal social functions.
The lies of the dragon and the beasts are met with truth as John’s attention is again drawn to heaven. The 144,000 are back, now with the Lamb at their head. Their sexual purity identifies them as holy warriors who follow the Lamb wherever he goes (i.e. even to death). Whoever they may be, they are a sign and reassurance of victory to come. They sing a song of triumph belonging only to them as the first to be saved. Note the contrast between their truthfulness and the dragon’s and beasts’ lies.
Again we see judgment at hand—the grapes of God’s wrath are harvested. A vineyard is a common scriptural symbol of God’s people, with the fruit being a sign of faithfulness. But this time the fruit is God’s response to the unjust treatment of his people. The wine of God’s wrath contrasts with the wine offered by Babylon (Rome)—another illustration that the power of Rome is an illusion while the real power lies with God. Babylon forced suffering on others, but now will suffer the consequences. John’s imagery changes suddenly. The grapes are harvested by angels, but the wine turns out to be the blood of the martyrs—a necessary part of God’s plan, as we saw earlier.
Thoughts to consider:
While 666 probably originally stood for Nero, it has acquired many other interpretations over the years. How should Christians respond to this story? Is this a prediction or a description? How do we avoid the mark of the beast? What parts of society are forbidden to Christians? What is the cost of refusal?
Is there a beast in our own day, demonstrating illegitimate power? How would we know?
An angel flies between heaven and earth bringing a gospel message for all nations. What is this good news and what makes it good for all nations? What does the Gospel have to do with the fall of Babylon (Rome)?
Worshiping the beast results in everlasting torment, according to John’s vision. Does that seem fair? Why are the consequences of idolatry so dire? What do we do with passages describing torment like this? How does eternal damnation square with the Gospel’s message of mercy?
John advises endurance until judgment comes. Where does Revelation’s message of endurance seem helpful for Christians today? How might Revelation serve to inspire our witness?