In contrast to chapter 6 which seems to give the chronological sequence of major events of the great tribulation, chapter 7 does not advance the narrative but directs attention to two major groups of saints in the tribulation. The opening portion of the chapter pictures the 144,000 representative of the godly remnant of Israel on earth in the great tribulation. The latter part of the chapter describes a great multitude of martyred dead in heaven, those who died as a testimony to their faith from every kindred, tongue, and nation.

The question has often been asked, Will anyone be saved after the rapture? The Scriptures clearly indicate that a great multitude of both Jews and Gentiles will trust in the Lord after the church is caught up to glory. Though the children of God living on earth at the time will be translated when Christ comes for His church, immediately a testimony will be raised up to the name of Christ through new converts among Jews and Gentiles. Though these are never described by the term “church,” they are constantly called saints, that is, those set apart as holy to God and saved through the sacrifice of Christ.

The presence of saved people in the world after the rapture has puzzled some because according to 2 Thessalonians 2:7 the one who now restrains sin, often identified as the Holy Spirit, is pictured as being removed from the world. The question then is how can people be saved in the tribulation if the Holy Spirit is taken out of the world? The answer, of course, is that the Holy Spirit is removed from the world in the same sense in which He came on the day of Pentecost. People were saved before the day of Pentecost when the Spirit of God came to indwell the church, and it should be clear from other Scriptures that the Holy Spirit is always omnipresent. He has always been in the world and always will be, in keeping with the divine attribute of omnipresence. Though the special ministries which are characteristic of the present dispensation may cease, there will be the continued ministry of the Spirit in a similar way to that which existed before Pentecost.

There is a parallel in the fact of the incarnation of Jesus Christ. Throughout the Old Testament, Christ was present in the world, but it was not His particular field of operation though He ministered as the Angel of Jehovah. In due time, according to the plan of God, Christ was born in Bethlehem and ministered as God’s unique revelation of Himself to mankind. Then He ascended into heaven, yet at the same time He told His disciples, “Lo, I am with you alway” (Matt. 28:20). In other words while His special earthly work was completed with His sacrifice on the cross and His resurrection, He nevertheless continued to work in the world in His omnipresence as God.

Likewise the Holy Spirit is resident in the world now just as Christ was resident in the world between His birth and ascension. When the present age ends and the Holy Spirit is caught up with the church, the situation will return to that which was true before the day of Pentecost. The Holy Spirit will continue to be working in the world, but in some particulars in a different way. There is good reason to believe, however, that the Holy Spirit will lead people to Christ, and many will be saved during the tribulation time. A description of this is given in the seventh chapter of the book of Revelation, which is so plain that no one should question whether people will be saved after the rapture.

The Vision of the Four Angels (7:1-3)

7:1-3 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

In the order of the vision as given to John, he sees in the opening verses of chapter 7 four angels controlling the four winds of the earth. An angel which is described as ascending from the east and possessing the seal of the living God commands the four angels not to hurt the earth and the sea until the servants of God are sealed in their foreheads. The implication is that the judgment of God is impending and that prior to its infliction on the earth, God wants to set apart and protect His servants. In the verses which follow, 12,000 from each of the twelve tribes of Israel are protected by the angelic seal. It is implied that these who are thus sealed have been saved in the time of trouble pictured in the book of Revelation and by this means are being set apart as a special divine remnant to be a testimony to God’s grace and mercy during this time of judgment.

There are many precedents in Scripture for such a protection of God’s own. When God sent the flood upon the earth, He separated Noah and his family from the rest of the human race and the flood did not hurt them. When God destroyed Jericho, He protected Rahab and her household. Wicked though she was, she had put her trust in God, and God protected her from the judgment that fell upon Jericho. In a similar way in the time of great tribulation protection will be given to this group of 144,000 Israelites. The matter is so significant to God that the names of the tribes and the number to be saved from each are given in detail.

The Sealing of the Twelve Tribes (7:4-8)

7:4-8 And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

A number of significant details are mentioned in connection with the sealing of the 144,000 in Israel. This Scripture makes plain that there are twelve tribes in Israel still in existence, as the names of the different tribes are given. There are, however, some omissions. In some lists of the twelve tribes both of the sons of Joseph, Ephraim and Manasseh, are numbered as separate tribes.

In this list Manasseh is mentioned but Ephraim is not, and in place of Ephraim the name of Joseph his father is given in verse 8. No explanation is made concerning this substitution. There is also no mention of the tribe of Dan, and the Bible does not tell us why Dan should be omitted. As Alford points out, ancient interpreters accounted for this on the theory that the Antichrist would come from the tribe of Dan (cf. Gen. 49:17).¹⁶⁵ A more common explanation is that the tribe of Dan was one of the first to go into idolatry, was small in number, and probably was thereafter classified with the tribe of Naphtali, another son of Jacob born to the same mother as Dan.

In commenting on the twelve tribes, Walter Scott writes:

In the enumeration of the tribes throughout Scripture, of which there are about eighteen, the full representative number twelve is always given; but as Jacob has thirteen sons, one or other is always omitted. Levi is more generally omitted than any other. In the apocalyptic enumeration, Dan and Ephraim are omitted. Both these tribes were remarkable as being connected with idolatry in Israel, the probable reason for blotting out of their names here (Deut. 29:18-21). But in the end grace triumphs, and Dan is named first in the future distribution of the land amongst the tribe (Ezek. 48:2), but, while first named, it is the farthest removed from the temple, being situated in the extreme north.¹⁶⁶

H. B. Swete notes:

Lists of the patriarchs or of the tribes occur in Gen. 35:22 ff., 46:8 ff., 49, Exod. 1:1 ff., Num. 1, 2, 13:4 ff., 26., 34, Deut. 27:11 ff., 33:6 ff., Josh, 13-22, Judg. 5, 1 Chron. 2-8, 12:24 ff., 27:16 ff., Ezek. 48.¹⁶⁷

J. B. Smith observes,

There are no fewer than 29 lists of the tribes of Israel throughout the Scriptures, thus showing the prominence accorded them in the sacred page.¹⁶⁸

Though a full answer does not present itself for these omissions, it is most important that Israel is here divided into the twelve tribes. Though Israelites today do not normally know what tribe they belong to, in the mind of God there is no question. Here representatives for each of the twelve tribes are selected for the signal honor of being sealed by the angel.

The fact that the twelve tribes of Israel are singled out for special reference in the tribulation time is another evidence that the term “Israel” as used in the Bible is invariably a reference to the descendants of Jacob who was first given the name Israel. Galatians 6:16 is no exception. The prevalent idea that the church is the true Israel is not sustained by any explicit reference in the Bible, and the word Israel is never used of Gentiles and refers only to those who are racially descendants of Israel or Jacob.

William Kelly, in defense of the literal interpretation of the tribes of Israel, states:

On the other hand, I conceive that the specification of the tribe is inconsistent with any sense but the literal. Then again the contradistinction is as plain and positive as words can make it, between the sealed number out of Israel and the innumerable multitude from all nations and kindreds and peoples and tongues. So that the mystical theory, when closely examined, cannot escape the charge of absurdity} for it identifies the sealed Israelites with the palm-bearing Gentiles, in spite of the evident and expressed contrasts on the face of the chapter.¹⁶⁹

This literal interpretation is held not only by the premillenarians but by representative postmillenarians such as Charles Hodge,¹⁷⁰ nineteenth century theologian, and amillenarians such as Hendriksen,¹⁷¹ twentieth century expositor. The decision as to who are included in the term “Israel” should be reached on the basis of exegesis and usage.

Though the Bible distinguishes true Israelites from those who have forsaken their heritage, the term “Israel” is never used outside the descendants of Jacob himself. The remnant of Israel as portrayed here in the book of Revelation should not therefore be taken as meaning the church. It would be rather ridiculous to carry the typology of Israel representing the church to the extent of dividing them up into twelve tribes as was done here, if it was the intent of the writer to describe the church. It is rather a clear indication of God’s continued purpose for the nation Israel and their preservation through this awful time of trouble.

The mention of the twelve tribes of Israel is likewise a refutation of the idea that the tribes of Israel are lost, as well as of the theory that the lost tribes are perpetuated in the English-speaking people of the world. Obviously none of the tribes are lost as far as God is concerned. Though genealogies have been lost, a modern Jew can be assured that he belongs to the seed of Abraham; and God knows into which tribe he should be classified. In the book of James there is reference to the twelve tribes of Israel as being in existence at the time our Lord was upon earth (James 1:1; cf. 1 Peter 1:1). This vision given to John, therefore, is prophetic of the fact that God has a future purpose for Israel and that in spite of satanic persecution a godly remnant will be preserved to be on earth when Christ returns.

The question has also been raised whether the “12,000” in each tribe means literally 12,000. There seems to be indication that more than 12,000 from each tribe actually will be saved. The point of this Scripture is that in any event 12,000 in each tribe are made secure. There will be other Israelites saved besides these 144,000, but many of these will die martyrs’ deaths and give up their lives for their faith. The 144,000 are those who are delivered from their persecutors and brought safely through this terrible time of tribulation. In chapter 14 they are seen triumphant at the end of the tribulation when Christ returns.

The Martyred Dead Of The Great Tribulation Seen In Heaven (7:9-10)

7:9-10 After this I beheld, and, lo, a great multitude, which no man could number, of all nations and kindreds, and people, and tongues, stood before the throne, and before the Lamb, domed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.

The second half of chapter 7 of Revelation demonstrates that not only will many be saved in Israel but also many Gentiles will come to Christ in the great tribulation. In his vision John sees a great multitude beyond human computation coming from all nations, kindreds, people, and tongues standing before the throne, clothed with white robes, with palms in their hands, ascribing salvation to God and to the Lamb. In contrast to those coming from the twelve tribes as pictured earlier in the chapter, this throng comes from all nations. The white robes mentioned seem to refer to 6:11, and the palms indicate their triumph. This great multitude is heard by John in a great symphony of praise as they ascribe salvation to God. The fact that they are martyrs is stated later in the chapter (vv. 13-14).

The Praise of the Heavenly Host (7:11-12)

7:11-12 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.

Joining the multitude of the saints, the angels and all those in heaven are described as falling down before the throne to worship God in a sevenfold ascription of praise similar to that in Revelation 5. The point of this introduction, however, is to identify the presence in glory of the great multitude coming from all nations.

The Martyred Dead Identified as Tribulation Saints (7:13-14)

7:13-14 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

One of the twenty-four elders is quoted in verse 13 as asking the questions “What are these which are arrayed in white robes? and whence came they?” It is clear from these questions that the twenty-four elders are representative of a group different from those who are here pictured as the great multitude in white robes. If the elders represent the church, the multitude represents a different body of saints. In answer to the elder, John confesses that he does not know; whereupon John is informed, “These are they which came out of great tribulation.” In the Greek the expression is far more specific. Literally it could be translated, “These are those who came out of the tribulation, the great one.” It is undoubtedly a reference to the specific period of the great tribulation of which Christ spoke (Matt. 24:21).

The common tendency to ignore the definite terminology of the prophecies in the book of Revelation is illustrated in the interpretation which would make this throng refer to all the elect of all ages and the great tribulation as “the whole sum of the trials of the saints of God, viewed by the Elder as now complete.”¹⁷² One must not read into a passage something that is foreign to its express statement. The group here described is a particular group coming from a particular time.

Larkin attempts to explain away the reference to “great tribulation” (7:14) in order to place this company in the first half of Daniel’s seventieth week. His explanation is beside the point as this seventh chapter is not necessarily in chronological order, and further, there is no reason why the great tribulation should not have already begun at this time.¹⁷³

Ottman, because of his opposition to the view that the saints of all ages are in view here, also insists that the prophetic narrative is a projection forward to the time of the millennium itself. He bases his conclusion largely on the fact that neither death nor resurrection is mentioned regarding the Gentile multitude. He does not explain, however, the reference to the throne (7:9-13) that is clearly parallel to the throne in heaven in chapters 4-5. His objection is unnecessary, as the throng are not saints of all ages but only saints of the tribulation time who are martyred.¹⁷⁴ The saints, then, who are before the throne coming from every kindred, tongue, and nation, are those who have come out of the great tribulation.

This passage clearly teaches that many Gentiles will be saved during the tribulation. The command to preach the gospel to every nation throughout the world (Matt. 24:14; 28:19-20) will have its ultimate fulfillment in this way before Christ comes back to establish His millennial kingdom. The concept sometimes advanced that the rapture cannot occur because all the world has not heard the gospel is a faulty conclusion. The requirement that all the world hear the gospel pertains not to the rapture but to the coming of Christ to set up His kingdom. Though the church should press on with all zeal in presenting the gospel to every creature, it is not necessary for the rapture to wait until this task be completed. In spite of the difficulties, there will be worldwide preaching of the gospel during the tribulation time.

The question has been raised concerning the time pictured in this vision. Two explanations are possible; the first is that this chapter is a preview of the beginning of the millennium. Under this interpretation John is considered to be carried beyond the coming of Christ to establish His kingdom and is chronologically already in the millennial kingdom. Jennings considers this chapter a foreview of the millennial earth rather than a picture of heaven, with the passage teaching that in the millennium both Jews and Gentiles will be blessed. The difficulty with this view, however, is that the only throne and temple introduced thus far are those in heaven, seen in chapters 4 and 5; and there is little justification for arbitrarily putting this chapter in the millennium.¹⁷⁵ The scene here obviously is in heaven, rather than on earth, and the living tribulation saints are not caught up to heaven.

Another interpretation is therefore preferred. This view understands the passage to teach that those here described are martyrs who have sealed their testimony with their own blood. Some believe that the majority of saints in the tribulation will die as martyrs. Many will be killed by earthquakes, war, and pestilence. Others will be the object of special persecution by the world ruler. They will be hounded to death much as the Jews were in World War II. Because they will not worship the beast, they will be under a death sentence (Rev. 13:15). Those who accept Christ in that time may be faced with the solemn alternative of either renouncing their faith in Christ and worshiping the beast or being slain. The result will be multiplied thousands of martyrs.

The scene before us, then, is not earth but heaven, not the millennium but the time of the tribulation. The martyrs are before the throne and before the Lamb. The picture is similar to chapters 5 and 6. The “great multitude” represents an important portion of those mentioned in 6:9-11 who are given white robes as faithful witnesses to the Word of God and to the testimony of the Lamb. The main facts in the case are clear regardless of which interpretation is followed. During the tribulation, countless people of all nations will come to know Christ. It will be a time of salvation for them in spite of persecution and even martyrdom.

In verse 14 the significant detail is given that the martyrs have washed their robes and made them white in the blood of the Lamb. Normally one cannot make anything white with blood. The passage is talking, however, of spiritual purity. The only way sins can be washed away is through the precious blood of Christ and because of His death and sacrifice.

The Scriptures of the Old and New Testaments speak often of blood as the symbol of life, as in Leviticus 17:14: “The life of all flesh is the blood thereof.” The spiritual significance of shed blood is given prominence in both the Old and New Testaments with hundreds of references to it. According to Hebrews 9:22, “without shedding of blood is no remission.” According to Acts 20:28, the church has been purchased by the blood of Christ. In Romans 3:25 Christ is declared to be the propitiation for our sins through “faith in his blood.” In Romans 5:9 we are “justified by his blood,” and therefore “shall be saved from wrath through him.” Ephesians 1:7 states that “we have redemption through his blood.” According to Colossians 1:20, Christ has “made peace through the blood of his cross.”

The Apostle Peter adds his testimony in I Peter 1:18-19 when he writes, “Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.” The frequent references to blood in the book of Revelation itself begin in chapter 1:5: “Unto him that loved us, and washed us from our sins in his own blood.” In the second advent itself in Revelation 19:13, Christ is described as “clothed with a vesture dipped in blood.”

The emphasis in the Scripture upon the shed blood of sacrifice whether in the Mosaic law of the Old Testament or the sacrifice of Christ in the New Testament points to the necessity of His substitutionary death for the believer’s redemption. Though a modern world is offended by substitutionary sacrifice and especially by the reference to sacrificial blood, from God’s viewpoint, like the children of Israel in Egypt, there is no safety except for those under the blood. God promised Israel in Exodus 12:13, “When I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.”

Accordingly, though not suited to the sophistication of twentieth century aesthetics, the blood of Christ is exceedingly precious in the sight of the Lord and is the only cleansing agent for sin. The blood of the Lamb is the assurance of cleansing and forgiveness for these who have been martyred for their faith in Christ. Even their own sacrificial death could not atone for their sins. They, like all others, must rest alone in that sacrifice which Christ provided for them. What is true for them is true for the saints of all ages; only the blood of Christ avails to wash away sin.

The Heavenly Bliss of the Martyred Saints (7:15-17)

7:15-17 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

The wonderful blessing of the martyred saints in the presence of the Lord is spelled out in these verses. They are described as being before the throne of God, that is, in a place of prominence and honor. Their special privilege is further defined as serving the Lord day and night in His temple. This expression is highly significant, for it indicates that heaven is not only a place of rest from earthly toil but also a place of privileged service. Those who have served well on earth will have a ministry in heaven. The fact that they are declared to serve “day and night” has been taken by some as an indication that this is a millennial scene rather than heaven since there is never any night in the temple of God in heaven. The expression, however, can be understood as meaning simply that they will continually serve the Lord, that is, they will not need sleep or restoration as is necessary in earthly toil. They are delivered from the limitations of this life. Their service is said to occur in the temple of God, a reference to the immediate presence of the Lord, not to any earthly temple. Further, they shall be honored by the fact that the One sitting on the throne will dwell among them; that is, they will be in wonderful fellowship with their blessed Lord.

Verse 16 reveals that they will be delivered from the afflictions of life such as hunger, thirst, and the heat of the sun. This may be an oblique reference to some of their sufferings which they endured in the tribulation. According to Revelation 13:17 it may be that they had gone hungry rather than buying food and submitting to the worship of the beast. Thirst is another form of suffering common in times of persecution. The glaring sun and burning heat and the trials which may have attended them as they fled from their enemies are far behind them in glory. Instead of such severe trials, verse 17 pictures the Lamb of God as feeding them and leading them to living fountains of water. The abundant provision of the heavenly scene is evident in this description.

The concluding statement in the chapter is that “God shall wipe away all tears from their eyes.” In other words they will have the tender comfort and care of the Saviour, and the tears that once were theirs shall be wiped away. Some have attempted to draw from this passage that there will be actual tears in heaven and have implied that saints will be shedding tears because of grief over wasted lives and unconfessed sin while on earth. This passage, however, does not even suggest such a situation. The point is that the grief and tears of the past, speaking of their trials in the tribulation, will be over when they get to heaven. The saints in glory will be occupied with the beauty and wonder of heaven and the worship of the Saviour. They will not have time for repentance of that which can no longer be changed. Instead, God will wipe away all tears resulting from their suffering on earth. In the glory of heaven whatever burdens and cares may have been laid upon the saints in earthly life, there will be no sorrow, no tears, and no death.

The juxtaposition of the 144,000 in the first half of this chapter immediately preceding the description of the multitude of martyred dead from among the Gentiles would seem to imply that there is a causal relationship between these two groups. The 144,000 on earth are preserved in safety through the tribulation, as a testimony to the power and grace of God and as a channel through which the gospel could come to the earth. The result of their ministry had its fruit among the Gentiles even as was true in the apostolic age with the result that great multitudes of the Gentiles were saved from whom the martyred throng in heaven were separated by death. The use of the 144,000 of Israel as a channel of witness to the earth is in keeping with the general purposes of God in relation to the Jewish nation.

Chapter 7 of the book of Revelation serves as a review of the situation described in the previous chapters and emphasizes two important facts. First, God is going to judge Israel in the period of great trial, and 12,000 from each tribe, totaling 144,000, will be protected and sealed from the judgments which will fall upon the world in general. Second, a great multitude of Gentiles will also be saved, but many of these will be martyred, and a multitude of the martyred dead are found in heaven rejoicing in the presence of the Lamb and representing every tongue and nation. It is an indication that even in the tragic closing hours prior to the second coming of Christ to the earth, countless souls will find Christ as Saviour and be saved by His grace.

¹⁶⁵ Henry Alford, The Greek New Testament, IV, 625.

¹⁶⁶ Exposition of the Revelation of Jesus Christ, p. 166.

¹⁶⁷ The Apocalypse of St. John, p 98.

¹⁶⁸ A Revelation of Jesus Christ, p. 130.

¹⁶⁹ Lectures on the Book of Revelation, p. 158.

¹⁷⁰ Commentary on the Epistle to the Romans, p. 589.

¹⁷¹ W. Hendriksen, And So All Israel Shall Be Saved, p. 33.

¹⁷² Alford, IV, 628.

¹⁷³ Clarence Larkin, Book of Revelation, p. 67.

¹⁷⁴ Ford C. Ottman, The Unfolding of the Ages, pp. 181-89.

¹⁷⁵ F. C. Jennings, Studies in Revelation, pp. 218 ff.

The Fifth Trumpet: The Fallen Star and the Opening of the Abyss (9:1-2)

9:1-2 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

The rising crescendo of judgments on the earth now introduces the first woe, a dramatic event described by John in the first twelve verses of this chapter. As the trumpet of the fifth angel is sounded, John records that he sees a star fallen from heaven having the key to the bottomless pit. Earlier in the book of Revelation, in connection with the sixth seal (6:12-17) and the fourth trumpet (8:12-13) record is made of unusual disturbances in the starry heavens. In chapter 6, the stars of heaven fall even as a fig tree casts her untimely figs, and heaven itself departs as a scroll when it is rolled together. In chapter 8, a great star from heaven described as “burning as it were a lamp” falls upon rivers and fountains of waters. In these instances it is probable that reference is made to material stars or fragments of them, and their falling on the earth is a form of divine judgment upon a wicked world.

The star here mentioned, however, seems to refer to a person rather than a literal star or meteor. The star is described as “fallen” in more accurate translations rather than falling, as indicated in the Authorized Version. The word fall is in the perfect tense which signifies completed action. For the event itself, see Revelation 12. J. B. Smith notes two passages anticipating this: Isaiah 14:12-17; Luke 10:18.¹⁸⁴ The person referred to as the star is given the key of the bottomless pit, or the pit of the abyss, as it is better translated. No explanation is offered in the passage itself concerning the identity of this person, but the occasion may be the aftermath of warfare in heaven mentioned in Revelation 12:7-9, where the devil is cast out into the earth. This act of God, probably at the beginning of the great tribulation, terminates the ability of Satan to accuse the brethren in heaven as he has been doing through previous ages. The first verse of chapter 9 does not record the fall itself, but rather the star is seen as already fallen from heaven to the earth. It would seem likely, therefore, that the person referred to as the star is none other than Satan himself. J. B. Smith believes the star is an angel:

That a literal star is not meant is evident from the part that to him was given the key, that is, the authority (Matthew 16:19; Revelation 1:18), to open the bottomless pit. An intelligent being must be intended. It has been observed mat a star is used as a symbol of the angel, 1:20. As early as the days of Job, there is a similar use of the word… (Job 38:7).¹⁸⁵

To this personage is given the key of the bottomless pit, or pit of abyss. This is the first instance of this expression in Scripture mentioned three times in this chapter and four additional times later in Revelation. The “bottomless pit” (Gr., abyssos) is the abode of demons according to Luke 8:31. The Greek word is found seven times in Revelation (9:1, 2, 11; 11:7; 17:8; 20:1, 3). Romans 10:7 implies hypothetically that Christ descended into the spirit world between His death and resurrection.¹⁸⁶ From these references, it may be concluded that the pit of the abyss is none other than the place of detention of wicked angels. It is here that Satan himself is confined for a thousand years during the reign of Christ on earth (20:1-3). The opening verse of this chapter, therefore, presents Satan as having the key to the pit of the abyss with power to release those who are confined there.

The second verse records the use of the key. The pit of the abyss is opened, and out of it comes a smoke as the smoke of a great furnace which darkens the sun and the air. It is evident that this event causes that which is contained in the pit of the abyss to erupt, polluting the air and darkening the light of day. It seems to portend the spiritual corruption which will be caused by these demons released from their confinement, and it identifies the character of the judgment involved in the fifth trumpet as that of demonic and satanic oppression.

The Fifth Trumpet: Demonic Torment Loosed upon the Earth (9:3-6)

9:3-6 And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.

As John continues to observe the unfolding of the fifth trumpet, he sees locusts coming out of the smoke which are likened to scorpions. As is borne out by the description given later, these are not natural locusts, but a visual representation of the hordes of demons loosed upon the earth. Peake observes:

Now these descriptions of heaven and hell were meant by the author to be very literally taken. They are not figures of speech; and if we are to be true to the writer’s thought we can scarcely represent the scenes to our imagination with too much realism. And similarly the scorpion locusts are quite literally intended; they are not heretics, or Goths, or Mohammedans, or the mendicant orders, or the Jesuits, or Protestants, or Saracens or Turks, but they are uncanny denizens of the abyss, locusts of a hellish species, animated by devilish instincts and equipped with infernal powers.¹⁸⁷

Walter Scott expresses another viewpoint, “that the locust army is a symbolical representation of judgment of a superhuman kind.”¹⁸⁸ Scott holds that “neither the smoke nor the locusts are literal.”¹⁸⁹

The locusts are commanded, probably by God or perhaps by Satan himself, not to hurt the grass of the earth or any green thing, or any tree, but only men who do not have the seal of God on their foreheads. In the Old Testament, locusts were a greatly feared plague because they could strip the country of every green leaf and sprout, leaving man and beast alike to die for lack of food. Frequently in the Bible, locusts are used by the Lord as a divine judgment upon a wicked world. In the contest of Moses with Pharaoh in Egypt the plagues of locusts mentioned in Exodus 10:12-20 caused Pharaoh to be quickly humbled. According to Exodus 10:16-17, when the plagues of locusts had covered Egypt, Pharaoh called for Moses and Aaron and said, “I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and entreat the Lord your God, that he may take away from me this death only.” In response to this entreaty, Moses prayed to God and a strong west wind blew the locusts into the Red Sea. A similar plague of locusts is mentioned in Joel 1:4-7.

The locusts in Revelation 9, however, while given this title because their function is similar to that of a locust, represent a divine judgment upon a wicked world. They are described as having the capacity to sting as the scorpions of the earth and as not eating the grass or green vegetation as ordinary locusts would do. Instead, they torment men in a way comparable to the torment of a scorpion. Apparently the entire human race is open to their activity except those who are sealed by God in their foreheads. This obviously excludes the 144,000 of Revelation 7, and the protection may extend as far as this plague is concerned to all who know the Lord in that day. According to 2 Timothy 2:19, “the foundation of God standeth sure, having this seal, The Lord knoweth them that are his.” In a similar way, believers in the present age are sealed with the Holy Spirit of promise according to Ephesians 1:13-14. It would seem improbable that any true believer in that day would be subject to the torment of the locusts; the torment is rather a judgment upon Christ-rejecting men.

The graphic description of the torment is compared to that when a scorpion strikes a man. Scorpions in all climates are fearful and painful scourges. In warm climates, they grow to such size as to make their sting not only painful but dangerous. Frequently small children die from the sting of a scorpion in tropical countries. Though the affliction here described is not actually a sting of a scorpion, it is compared to the pain and suffering caused by such a sting.

Further, the torment is said to extend for five months. Probably the best interpretation is to take this literally as a period of five months. As Alford and other commentators point out, “Five months is the ordinary time in the year during which locusts commit their ravages.”¹⁹⁰ In contrast to the pain caused by a scorpion which would pass away in a course of hours, this continues for a long period so that in verse 6 John writes that men shall seek death and shall not find it.

Literal death is meant here. Elliott’s point of view that the command not to kill in verse 5 refers to the security of the church is made impossible in view of the obvious character of death in verse 6 where men seek to die and cannot do so. As Alford notes in commenting on this,

For it surely cannot be allowed that the killing of men should be said of their annihilation as a political body in one verse and their desiring to die in the next should be said of something totally different, and applicable to their individual misery.¹⁹¹

This is a horrible picture of domination by demons to such an extent that men lose their ability of free choice and are in agony of body and soul. What the Scriptures here convey is that in addition to the natural plagues of the first four trumpets, now wicked men are afflicted by torment of demons.

The attempts of some commentators to spiritualize this trumpet and work out an elaborate prophetic system, based on the idea that each day in the five months is a year, is totally unjustified. There is no period in history which in any sense fulfills what is portrayed in this chapter, nor is there any evidence in Scripture that the term “month” or “year” is ever used in any other sense than a literal one. Though the word day frequently refers to a period of time longer than twenty-four hours, and the weeks or sevens of Daniel’s prophecy in Daniel 9 are evidently prophetic years rather than twenty-four-hour days, in this instance there is no justification for taking the expression to mean anything other than a literal five months. This would fit in the chronology of the tribulation time as it is elsewhere taught in the Scriptures. The introduction of the time element is to show that the torment is not a passing experience of a few days but rather a plague that extends over a considerable period of time, making its affliction a fearful experience to contemplate.

Undergoing such a strange and painful experience, it is natural that men would seek to die. The prophecy indicates, however, that though they seek death, death shall flee from them. As is common in demonic affliction as recorded in the Gospels, those in the grip of demons are not free to exercise their own will and therefore are not free to take their own lives. Even the hope of death to deliver them from their present troubles is taken away from them in that dark hour. They are left to face then-trial and affliction without any way of escape.

The Fifth Trumpet: The Locusts Described (9:7-11)

9:7-11 And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

The description of the locusts given in these verses makes it clear that they are not ordinary locusts and are so named only because of their function as a judgment and plague from the Lord. They apparently are much larger than ordinary locusts and are compared to horses prepared for battle. Inasmuch as demons do not have physical shape, what John is seeing must symbolize demonic possession. The locusts are described as having crowns of gold on their heads, ordinarily a token of victory, but here apparently a decoration or headdress. Their faces are described as similar to the faces of men. Their hair is described as the hair of women and their teeth as the teeth of lions. This awesome combination of the qualities of beasts and men depicts the utterly fearful character of these instruments of divine judgment. This is in keeping with the general character of the book of Revelation as an unmasking of the true nature of Satan and evil.

In verse 9, the locusts are declared to have breastplates of iron, implying that they are immune to destruction. They are also equipped with wings which give forth the sound of many chariots going to battle, implying speed and the impossibility of evading their attack. Particular attention is given to their tails, which are compared to those of scorpions and by which they have power to hurt men for five months. It would be difficult to describe a more fearful spectacle than these instruments of divine justice, utterly wicked in themselves, and released from the pit of the abyss to accomplish this terrifying judgment. The fact that they have power to hurt men five months is repeated in verse 10, as if to call special attention to the length of their torment.

In addition to the previous description, in verse 11 the locusts are declared to have a king who is the angel of the pit of the abyss, described both in the Hebrew and the Greek. The Hebrew name “Abaddon” and the Greek name “Apollyon” both mean “destroyer.” Such is the character of Satan and those who affiliate with him as wicked or fallen angels. Though in the modern world Satan often appears as an angel of light in the role of that which is good and religious, here the mask is stripped away and evil is seen in its true character. Satan and the demons are seen as the destroyers of the souls of men and as those who can only bring affliction. When divine restraint is released, as in this instance, the true character of the evil one is manifested immediately.

Announcement of Two More Woes (9:12)

9:12 One woe is past; and, behold, there come two woes more hereafter.

Fearful as is the torment inflicted by the locusts out of the pit of the abyss, it is only the first of three great judgments which conclude the trumpet period. In verse 12, we are informed that the woe described as following the fifth trumpet is now past, and two more woes are going to follow. The word woe refers in Scripture to some great calamity, usually a judgment from God such as Christ pronounced upon Chorazin and Bethsaida (Matt. 11:21). Desperate indeed will be the situation of those who know not Christ in these tragic hours preceding His return to judge the wicked world.

The tribulation period unmasks human wickedness and also demonstrates the true character of Satan. In our modern day while Satan is still restricted it is easy to forget the great conflict which is raging between the forces of God and the forces of Satan referred to in Ephesians 6:12. In the great tribulation, and especially in the time of the fifth trumpet, with the release of the confined demons the full character of Satan will be starkly manifested. For the first time in history all those who do not know the Lord Jesus Christ as Saviour will come under demonic possession and affliction. What is true in that hour is also true in some measure today, for there is no deliverance from the power of Satan nor from his affliction apart from salvation in Christ and the delivering power of God.

The Sixth Trumpet: The Loosing of the Four Angels (9:13-15)

9:13-15 And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.

With the sounding of the sixth trumpet, John hears a voice described as coming from the four horns of the golden altar before God. In 8:3, this altar is the scene of the offering of incense with the prayers of saints. Here in its final mention in the book of Revelation, it is related to the judgment of the sixth trumpet. The inference is that this judgment like those preceding is partially an answer to the prayers of the persecuted saints on earth and a token of divine response and preparation for their deliverance. The four horns seem to indicate that this altar is similar to the design of the altar of incense used in the Tabernacle and in the Temple. If the horns have significance, they refer to the sovereignty and judicial government of God.

The voice instructed the sixth angel to loose the four angels declared to be bound in the great river Euphrates. Walter Scott observes that the command to loose the four angels indicates that “these angelic ministers of judgment are under divine control; they cannot act without express command.”¹⁹²

In attempting to understand the description of this unusual event, a number of questions can be raised about the four angels. Why should they be bound in or at the river Euphrates? The answer seems to be that the vision concerns an invasion from the Orient. As Alford says, “there is nothing in the text to prevent ‘the great river Euphrates’ from being meant literally.”¹⁹³

These apparently are not the same four angels mentioned in 7:1, who are angels in authority over the winds of the earth. The four angels mentioned in chapter 7, holding the four winds of the earth, are instructed not to inflict their punishment until the 144,000 of Israel are sealed and protected. They seem to be holy angels or instruments of God’s divine wrath upon the world. The four angels in chapter 9, however, are obviously of different character, for they are described as bound at the great river Euphrates. There is no instance in Scripture where holy angels are bound. Some of the wicked angels, however, are bound according to Jude 6. Likewise, later Satan is bound for one thousand years and cast into the pit of the abyss.

From these parallels, it may be concluded that the four angels bound in the Euphrates River are evil angels who are loosed on the occasion of the sounding of the sixth trumpet in order to execute this judgment. It is another instance of the loosing of wicked angels similar to the release of the demonic locusts earlier in the fifth trumpet. They all are prepared for their hour of activity much as the whale was prepared to swallow Jonah and effect divine discipline upon the prophet. These are wicked angels designated to execute the great judgment of the sixth trumpet but prevented from doing so until the proper moment. It is declared that the angels’ function is to slay the third part of men and that they had been prepared to fulfill this purpose at the given hour.

The expression “an hour, and a day, and a month, and a year” designates not the duration of their activity but the fact that this judgment comes exactly at the hour of God’s appointment. On the basis that the article is used only before the word hour in the Greek construction it should be translated “the hour, and day, and month, and year,” to be interpreted as Alford does: “the appointed hour occurring in the appointed day, and that in the appointed month, and that in the appointed year.”¹⁹⁴ Though the agency of men is used to accomplish the purpose of God, the time schedule is determined by God, not man, and even angels execute God’s will in God’s time.

The judgment here depicted, that of slaying the third part of men, is one of the most devastating mentioned anywhere in the book of Revelation prior to the second coming. Earlier in the fourth seal, a fourth of the earth’s population is killed. Here an additional third is marked out for slaughter. These two judgments alone account for half of the world’s population, and it is clear that in addition to these judgments there is widespread destruction of human life in other divine judgments contained in the seals, trumpets, and vials. Never since Noah has such a substantial proportion of the earth’s population come under God’s righteous judgment. The fact that the third part of the population of the world is killed is repeated in verse 18.

The Revelation of Jesus Christ
The Sixth Trumpet: The Army of Two Hundred Mdllion (9:16-19)

9:16-19 And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.

Having declared the purpose of the army, John now gives details. Most impressive is the astounding number of the army of horsemen, 200 million, or literally “twice ten thousand times ten thousand.” Because the number “ten thousand times ten thousand” is often used of an innumerable company (cf. 5:11) some have held that this should not be understood as a literal number. Scott does not believe that the army of 200 million should be taken literally:

A literal army consisting of 200 million of cavalry need not be thought of. The main idea in the passage is a vast and overwhelming army, one beyond human computation, and exceeding by far any before witnessed.¹⁹⁵

H. B. Swete comments, “These vast numbers forbid us to seek a literal fulfillment, and the description which follows supports this conclusion.”¹⁹⁶ If considered a literal enumeration of the army, it would represent the largest armed force ever known to man. Considering the millions of people in the Orient, the literal interpretation is not impossible, especially in view of the population explosion. The number of the horsemen here is comparable to the innumerable chariots of God mentioned in Psalm 68:17.

There is no direct statement as to the origin of this army, but the implication is, from the fact that the angels of verse 14 were bound “in” or at the Euphrates, that the army may come from the East. A similar and later development mentioned in Revelation 16:12 following the outpouring of the sixth vial also depicts an invasion from the East. Unless the vials and the trumpets coincide as some believe, these are two different events, possibly two different phases of the same operation. Chronologically the trumpets involved closely succeed one another and their judgments seem to fall like trip-hammer blows as the great tribulation comes to its close. Whether the army is held to be the literal number mentioned or not, it is clear that this is a massive force of tremendous military power as evidenced in its capacity to slay a third part of the human race. It may be that the army here described continues to fight until the time of the second coming of Christ, and the number slain is the total number involved in the conflict.

John also gives a graphic description of the horses as well as of the warriors who sit upon them. They are declared to have breastplates of fire and of jacinth and brimstone. Some have interpreted the description as John’s understanding of a scene in which modern warfare is under way. Further, the heads of the horses are compared to heads of lions out of whose mouths fire, smoke, and brimstone issue. This again is a description that might be comparable to modern mechanical warfare. In verse 19 additional details are given in that the power is declared to be in their mouths and in their tails. Their tails are compared to serpents, and even the tails have heads with which they can hurt men. Whether these are symbols or the best description John can give of modern warfare, this is an awesome picture of an almost irresistible military force destroying all that opposes it. The terms “horses,” “lions,” and “serpents” all speak of deadly warfare. The mention of lions can be compared to that in Revelation 10:3 where lions roar, and to the description of the locusts in 9:8 as having teeth of lions, and to the beast of Revelation 13:2, which has the mouth of a lion. As king of beasts the lion speaks of victorious conquest.

Further light is cast on the character of the warfare in verse 18, where it is repeated that the third part of men are killed by the invading force; special mention is made of the means, namely, “by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.” This again seems to be a picture of modern warfare rather than of ancient weapons. This indicates that though there may be a disarmament in the early phases of the time period between the rapture and the second coming, by this time, namely toward the close of the tribulation, modern means of war are once again being fully used. The world that longs for peace and seeks to attain it by the worship of the beast of Revelation 13 will learn the sad lesson that there can be no peace until the Prince of Peace rules.

The Sixth Trumpet: Man Still Unrepentant (9:20-21)

9:20-21 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

In spite of the dramatic judgment inflicted by this invading military force, those who survive are declared to be unrepentant. Such is the hardness of the human heart even though faced by worldwide destruction and divine judgment from God and a clear testimony of God’s power to deal summarily with every human soul. The character of their wickedness is unfolded in these verses. They do not repent of the evil works of their hands. They do not repent of their worship of devils, or demons, and the worship of idols which their hands have formed, which John dramatically describes in the words “which neither can see, nor hear, nor walk.” Their worship of idols does not change their lives, and verse 21 indicates that they do not repent of their murders, their wicked sorceries, their fornication, nor their thefts. Though the power of satanic false religion is evident in the world, it does not have the transforming, purifying, redeeming quality found only in the power and grace of God. Though men can be made to fear God by demonstration of divine power, they are not brought to the place of repentance apart from faith in Christ and divine grace. Scott observes, “The two closing verses of the chapter reveal an astounding picture of human depravity.”¹⁹⁷

¹⁸⁴ A Revelation of Jesus Christ, p. 142.

¹⁸⁵ Ibid.. p. 141.

¹⁸⁶ Cf. ibid., p. 142.

¹⁸⁷ A. S. Peake, The Revelation of John, p. 181.

¹⁸⁸ Exposition of the Revelation of Jesus Christ, p. 204.

¹⁸⁹ Ibid.

¹⁹⁰ Henry Alford, The Greek New Testament, IV, 641.

¹⁹¹ Ibid.

¹⁹² Scott, p. 210.

¹⁹³ Ibid., TV, 645.

¹⁹⁴ Alford, IV, 645.

¹⁹⁵ Scott, p. 211.

¹⁹⁶ The Apocalypse of St. John, p. 122. Swete, if living today, would no doubt be astounded to read in Time (May 21, 1965, p. 35) that Red China alone claims to have a man-and-woman militia of 200,000,000, exactly the figure of Revelation 9:16.

¹⁹⁷ Scott, p. 214.

Careful students of the book of Revelation will probably agree with Alford that chapter 11 “is undoubtedly one of the most difficult in the whole Apocalypse.”²⁰⁸ A comparison of many commentaries will reveal the widest kind of disagreement as to the meaning of this chapter. Even Alford attempts to spiritualize the city, the temple, and the events portrayed in this chapter. The guiding lines which govern the exposition to follow regard this chapter as a legitimate prophetic utterance in which the terms are taken normally. Hence, the great city of 11:8 is identified as the literal city of Jerusalem. The time periods are taken as literal time periods. The two witnesses are interpreted as two individuals. The three and a half days are taken literally. The earthquake is a literal earthquake. The seven thousand men who are slain by the earthquake are seven thousand individuals who die in the catastrophe. The death of the witnesses is literal as are their resurrection and ascension. These major assumptions provide an intelligent understanding of this portion of prophecy even though the possibility of difference of opinion on the part of the reader is taken for granted in some of these judgments.

Chapter 11 of the Revelation continues the parenthetical section beginning in chapter 10 and extending through chapter 14. With the exception of 11:15-19, introducing the seventh trumpet, the narrative does not advance in these chapters and various topics are presented. In chapter 15, the chronological developments continue as the contents of the seventh trumpet, namely, the seven vials, are manifested. In 11:1-14 there is a continuation of the same subject as in chapter 10.

The Measuring Rod of God (11:1-2)

11:1-2 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

In the opening verse of chapter 11, John is given a reed compared to a rod. This reed is commonly grown in the Jordan Valley, and because of its light weight it constitutes a good measuring rod. John is instructed to measure the Temple of God, the altar, and them that worship therein. The introductory phrase, “the angel stood saying,” is not in some manuscripts though found in Victorinus and in the Armenian version. As there is some question whether the angel actually says this, the phrase “it was said” could be substituted. It may actually be the voice of God rather than the voice of the angel, if the angel of chapter 10 is not Christ Himself.

This command to measure the Temple of God makes John the actor as well as the observer. The Temple of God (Gr., naon tou theou) refers to the Holy Place and the Holy of Holies, not the outer court of the Temple. The altar may be a reference to the brazen altar which was in the outer court although the altar in chapter 8 seems to be the altar of incense. Only priests could go into the Temple, but others who were not priests could approach the brazen altar with their sacrifices. Although John is commanded to measure the Temple and the altar and them that worship therein, he is instructed not to measure the court without the Temple. The explanation given is that this is given to the Gentiles and that the outer court as well as the entire holy city will be under Gentile dominion for forty-two months.

A number of questions can be raised concerning this symbolic picture. In Zechariah 2, a man is seen measuring Jerusalem, a scene which evidently portrays God’s divine judgment on the city. Another instance is found in Ezekiel 40, where the Temple of the future kingdom is carefully measured with a reed. Still another instance is Revelation 21, where the new Jerusalem is measured (21:15-17). The act of measuring seems to signify that the area belongs to God in some special way. It is an evaluation of His property.

The Temple here is apparently that which will be in existence during the great tribulation. Originally constructed for the worship of the Jews and the renewal of their ancient sacrifices, during the great tribulation it is desecrated and becomes the home of an idol of the world ruler (cf. 2 Thess. 2:4; Rev. 13:14-15; Dan. 9:27; 12:11). For this reason it is most significant that John is instructed to measure not only the Temple and the altar but also the worshipers. It is saying in effect that God is the judge of man’s worship and man’s character and that all must give an account to Him. It also implies, inasmuch as the reed is ten feet long, that man comes far short of the divine standard. Even a person very tall would fall short of the ten-foot measuring rod. God is therefore not only claiming ownership by this measurement of the Temple and the altar but demonstrating the shortcomings of the worshipers who do not measure up to His standard.

The second verse adds further light to the situation in that instruction is given not to measure the outer court because it is given to the Gentiles along with the holy city for a period of forty-two months. Here again is the familiar three-and-one-half-year period or half of the seven-year period predicted by Daniel the prophet (Dan. 9:27) in which Israel’s history will be consummated with Christ’s returning at its close.

Expositors have differed as to whether the forty-two months are the first half of the seven years or the second half. The decision is complicated by the fact that in verse 3 another reference is made to the three and one-half years as the period during which the two witnesses give their testimony. On the basis of the evidence, it is not possible to be dogmatic. If the point of view is adopted, however, that Revelation is primarily concerned with the latter half of Daniel’s seventieth week, this perspective would seem to give weight to the conclusion that this is the latter half of the week or the last three and one-half years prior to the second coming especially in light of the details of judgments portrayed in the seals, trumpets, and vials.

This conclusion is substantiated in verse 2 by the fact that the Gentiles have control of the outer court and the city. It would seem that under the covenant relationship between the beast and the children of Israel they are given considerable freedom in their worship for the first three and one-half years, and this would probably preclude the Gentiles trampling on the outer court, even though the holy city as such is under Gentile dominion. Since the Gentiles are said to tread the holy city underfoot only forty-two months, this ill treatment better fits the latter half of the week. If the former half were mentioned, Jerusalem would be trodden underfoot for the entire seven-year period rather than for only forty-two months. The passage seems to anticipate freedom from Gentile dominion after the three and one-half years have run their course, which would mean that the second half of the seven-year period is in view.

The statement that the holy city is under Gentile control is borne out by the prophecy of Christ in Luke 21:24 where He predicted of the people of Israel, “They shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down by the Gentiles, until the times of the Gentiles be fulfilled.” The times of the Gentiles end at the second coming of Christ when Gentile dominion is destroyed and Christ establishes His kingdom. This is predicted in the seventh trumpet revealed later in this chapter. The first two verses then signify that while God is permitting Gentile dominion and persecution of Israel, God Himself will be the judge of her persecutors.

The Prophecy of the Two Witnesses (11:3-6)

11:3-6 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

In verse 3, two unusual characters are introduced, described as two witnesses who shall prophesy 1,260 days. This is exactly three and one-half years or forty-two months of thirty days each, and is unquestionably related to either the first three and one-half years or the latter three and one-half years of the seven years of Daniel 9:27. Expositors have differed as to which of the two periods is in view here. From the fact, however, that the two witnesses pour out divine judgments upon the earth and need divine protection lest they be killed, it implies that they are in the latter half of the seven years when awful persecution will afflict the people of God, as this protection would not be necessary in the first three and one-half years. The punishments and judgments the witnesses inflict on the world also seem to fit better in the great tribulation period.

There has been much debate on the identity of these two witnesses.²⁰⁹ Some have suggested that these represent Israel and the church, or Israel and the Word of God, as the two principal instruments of witness in the world. Arno C. Gaebelein regards the two witnesses as representative of witness in the great tribulation: “Perhaps the leaders would be two great instruments, manifesting the spirit of Moses and Elijah, endowed with supernatural power, but a larger number of witnesses is unquestionably in view here.”²¹⁰ Gaebelein implies that the two witnesses are individuals but representative of a larger witness. Others like J. B. Smith are quite sure that they are Moses and Elijah, because of the similarity of judgment inflicted to those pronounced by Elijah and Moses, namely fire from heaven, turning water into blood, and smiting the earth with plagues.²¹¹ Support for the identification of Elijah as one of the two witnesses is found in the prediction that Elijah will come “before the coming of the great and dreadful day of the Lord” (Mal. 4:5). This seems to be at least partially fulfilled by the coming of John the Baptist according to the discussion of Christ with His disciples (Matt. 17:10-13; Mark 9:11-13; cf. Luke 1:17). Evidence for both Moses and Elijah is found in the fact that they are related to the second coming and the transfiguration (Matt. 17:3). The dispute of Michael with the devil over the body of Moses (Jude 9) is mentioned preceding a prophecy of the second coming, but no specific connection is made between the two. All the evidence for the identification, however, is circumstantial and not clear. There are great difficulties in all points of view identifying the two witnesses with historical characters.

The use of the article with the expression “two witnesses” in verse 3 seems to signify that they are specific persons. The actions are those of people; and their resultant death and resurrection, including their bodies lying in the streets of Jerusalem for three and one-half days, can hardly refer to Israel, the church, or the Word of God. There are also difficulties, however, in defining them as any two characters such as Elijah and Moses or, as some would have it, Enoch and Elijah. Govett identifies the two witnesses as Enoch and Elijah and cites in support early tradition and apocryphal writing.²¹² The fact that Enoch and Elijah did not die but were translated has been seized upon by some as a violation of the general rule of Hebrews 9:27, “It is appointed unto men once to die.” But this argument is nullified by the fact that the entire living church at the time of the rapture will go to heaven without dying. If Moses is included as one of the two witnesses, there is an added difficulty in that he once died. Could he die a second time? It seems far preferable to regard these two witnesses as two prophets who will be raised up from among those who turn to Christ in the time following the rapture. Ainslie identifies the two witnesses as “two strange men” whose identity cannot now be determined who will literally have prophetic ministry for twelve hundred sixty days and then be slain.²¹³ Many other conservative expositors agree with Easton who takes these two witnesses “to be two men, not two companies of men, nor yet a mere symbol of ‘adequate testimonies.’” He finds this confirmed in verse 10 in the expression “these two prophets.” He adds, “Who they may be, can be but conjecture, and is best left in the obscurity in which God has surrounded them.”²¹⁴

Though the word power in verse 3 is not in the best manuscripts, it is evident that they do have power from God—such power, in fact, that they are able to witness for 1,260 days in spite of the antagonism of the world. Their unusual character as prophets of doom is symbolized in the fact that they are clothed in sackcloth (cf. Isa. 37:1-2; Dan. 9:3).

The two witnesses are described as two olive trees and two lampstands (A.V., “candlesticks”) who stand before the God of the earth. This seems to be a reference to Zechariah 4, where a lampstand and two olive trees are mentioned. In answer to the question in the Zechariah incident, “What are these?” the answer is given to Zerubbabel: “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.” It is evident that a similar meaning is intended in the book of Revelation. The olive oil from the olive trees in Zechariah’s image provided fuel for the two lampstands. The two witnesses of this period of Israel’s history, namely Joshua the high priest and Zerubbabel, were the leaders of Israel in Zechariah’s time. Just as these two witnesses were raised up to be lampstands or witnesses for God and were empowered by olive oil representing the power of the Holy Spirit, so the two witnesses of Revelation 11 will likewise execute their prophetic office. Their ministry does not rise in human ability but in the power of God.

Verses 5 and 6 record the miraculous powers given to the two witnesses. Anyone who attempts to hurt them will be destroyed by fire proceeding out of their mouths. This is at once a judgment of God upon their enemies and a means of protection of the two witnesses, so that no one can lay a hand on them. A parallel is found in the prophetic ministry of Elijah, who on two occasions called fire from heaven upon the company of fifty soldiers sent to arrest him. The third company was delivered from this judgment only because they besought Elijah for then-lives (2 Kings 1). In a similar way, the enemies of Moses were destroyed (Num. 16:35).

Like the Prophet Elijah, the two witnesses also have power to shut up the heavens that it cannot rain. This is reminiscent of the judgment of God imposed on Israel when in answer to Elijah’s prayer it did not rain for three and one-half years, curiously the same length of time as the ministry of these two witnesses in Revelation. Like Moses, they have power to turn water into blood and to bring plagues upon the earth as often as they will (cf. Exodus 7:17-19). Taking all the facts furnished, it is evident that these two witnesses have a combination of the greatest powers ever given prophets on earth, and this accounts for their ability to withstand their enemies for the entire period of 1,260 days.²¹⁵ It is only at the end of the great tribulation when their ministry has been accomplished that their enemies temporarily have the upper hand, and this is allowed by sovereign appointment of God.

The Death of the Two Witnesses (11:7-10)

11:7-10 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.

As in the case of many other great prophets of God, when their ministry is finished, God permits their enemies to overcome them. According to verse 7, the beast from the bottomless pit, which is none other than Satan himself, makes war against them and overcomes them and kills them. Of interest is the fact that this is the first of thirty-six references in Revelation to the beast (Gr., the„rion), not to be confused with the living creatures of chapter 4. The beast out of the pit is Satan. The beast out of the sea is the world dictator (13:1). The beast out of the land is the false religious leader of that day (13:11). This unholy trinity is the satanic counterfeit of the divine Trinity, the Father, the Son, and the Holy Spirit. (For further discussion see exposition of 13:1-4; 17:7-8.)

So great is the victory over the two witnesses and so significant to their enemies that their dead bodies are allowed to lie in the street of the city described as “the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.” It is unquestionably the city of Jerusalem in which these two witnesses have their prophetic ministry as well as their martyrdom. In the effort to capitalize as much as possible on their death, their bodies are exhibited in the streets for three and one-half days contrary to all reasonable laws of humanity. Apparently great throngs of people come to witness the bodies of the two witnesses whom they so greatly feared in life.

According to verse 10, their death is the occasion for great rejoicing. The expression “they that dwell upon the earth” seems to refer to those who are not only dwelling on the earth in their physical bodies but whose hope is limited to the present life. The phrase is repeated a dozen times or more in Revelation. Apparently the celebration is worldwide. By means of television and the transmission of pictures throughout the world by communication satellites and other means, the entire earth will see graphically the dead bodies of the two witnesses, a symbol of victory for the beast and those who oppose God. They will have merry feasts and send gifts one to another, certain that their fear of God’s wrath and power is no longer justified.

A righteous prophet is always a torment to a wicked generation. The two witnesses are an obstacle to wickedness, unbelief, and satanic power prevalent in that time. If their ministry is in the time of great tribulation, it is all the more a thorn in the side of the world rulers of that day; and their death symbolizes the silencing of the prophets who announce the doom of those who will not believe in God. The Word of God makes it clear that it is often possible to silence a witness to the truth by death, but such action does not destroy the truth that has been announced. The power of God will be ultimately revealed. If this is at the end of the great tribulation, only a few days remain before Christ comes back in power and great glory.

The Two Witnesses Restored to Life and Caught up to Heaven (11:11-12)

11:11-12 And after three days and an half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.

The merrymaking of those who rejoice in the death of the two witnesses is cut short after three and one-half days by the witnesses’ restoration to life. As they stand on their feet before the startled gaze of those who watch, it is recorded that great fear falls upon those who see them. Their amazement increases as they hear a voice from heaven saying to the witnesses, “Come up hither.” As they watch, the two witnesses ascend up into heaven.

Though there are similarities between this event and the rapture of the church, the contrast is also evident. The rapture will take place in a moment, and apparently will not be gradual enough for people to observe. The parallel here is to the ascension of Christ on the Mount of Olives, when the disciples beheld Him ascending into heaven, and, like the two witnesses, He was received by a cloud. This is a special act of God addressed to those who reject His grace and designed as a final warning of the supreme power of God over man whether in life or in death. This act of resurrection and catching up into heaven is distinct from any other mentioned in the Bible in that it occurs after the rapture and before the resurrection in chapter 20.

From the fact that the resurrection takes place three and one-half days after the martyrdom some have attempted to construct an interpretation that the three and one-half days represent three and one-half years as in Daniel’s seventieth week (Dan. 9:27) where each unit does represent a year. Under this interpretation, those who minister on the earth as the two witnesses are on earth the first three and one-half years of the seven-year period, are dead for the next three and one-half years, and then are raised at the end. Though this is a possible interpretation, it is unlikely. If the 1,260 days of verse 3 are literal days, it would seem strange to have days mentioned immediately thereafter which are to be taken in another way. It is preferable to understand the word day here to refer to a twenty-four-hour day. It does not seem possible to allow the bodies of the two witnesses to lie in the streets of Jerusalem for three and one-half years. The Scriptures seem to imply that it is a short period and that the people are still in the process of rejoicing when the witnesses are restored to life and caught up to be with the Lord. Just as their ministry on earth is a literal 1,260 days, so their period of experiencing death is a literal three and one-half days. Likewise also their resurrection from the dead and their being caught up to heaven are literal events.

Announcement of the Third Woe (11:13-14)

11:13-14 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly.

As an aftermath to the resurrection of the two witnesses, the Scriptures record that a great earthquake occurs in which a tenth part of the city of Jerusalem falls and seven thousand men are killed. These dramatic events bring great fear to those who remain, and it is recorded that they “gave glory to the God of heaven.” The reference to “the God of heaven” is one of two in the New Testament (cf. Rev. 16:11). It is a familiar phrase in the Old Testament where it is used to distinguish the true God from pagan deities. Here the significance is that they recognize the true God to the extent indicated as in contrast to their worship of the beast. Even though they recognize the power of the God of heaven, it does not seem to indicate that they have come to the point of true faith in Christ.

With this event, the second woe is brought to its completion and is evidently regarded as the final phase of the sixth trumpet. The third woe contained in the seventh trumpet is announced as coming quickly. The end of the age is rapidly approaching.

The Seventh Trumpet Sounds (11:15)

11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

When the seventh trumpet sounds, John hears great voices in heaven announcing that the kingdoms have become the kingdoms of Christ and that henceforth He shall reign forever and ever. In contrast to previous instances where a single voice makes the announcement, here there is a great symphony of voices chanting the triumph of Christ. The expression “the kingdoms of this world” in the best manuscripts is in the singular, but the meaning is much the same. The fact that earthly rule will pass into the hands of God is frequently mentioned in Old Testament prophecy (cf. Ezek. 21:26-27; Dan. 2:35, 44; 4:3; 6:26; 7:14, 26-27; Zech. 14:9). The question that remains, however, is how can the kingdoms of the world become at this point the kingdoms of Christ when, as a matter of fact, the seven vials seemingly are still to be poured out?²¹⁶ The answer as indicated previously seems to be that just as the seven trumpets are comprehended in the seventh seal so the seven vials are comprehended in the seventh trumpet. The process of destruction of earthly power is therefore already under way.²¹⁷

A further problem is presented in the fact that Christ is declared to reign “for ever and ever.” This is more than simply announcing His kingdom over the earth. The millennial reign, while it extends for only one thousand years, is in some sense continued in the new heaven and the new earth. Never again will the earth be under the control and over-lordship of man. Even the brief rebellion recorded in Revelation 20 at the close of the millennium is unsuccessful.

The Worship of the Twenty-four Elders (11:16-17)

11:16-17 And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.

The twenty-four elders, who here fall down to worship God, have previously appeared seven times in the book of Revelation in a similar context. Here they give thanks to God as the eternal One “which art, and wast, and art to come,” because He has manifested His power and assumed authority over the earth. The event for which they give thanks is of course the fulfillment of Psalm 2:9, where Christ the Anointed of God reigns supreme over the earth. Twice in verse 17 mention is directed to the power of God in the word almighty (Gr., pantokra„tor) and the word power (Gr., dynamin). God’s power here is demonstrated in the sense of authority as well as in the sense of ability to accomplish His will as reflected in dynamin.

Events Marking the Reign of Christ (11:18)

11:18 And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.

This comprehensive statement of the main features of the transition from the kingdom of earth to the kingdom of God begins with the fact that the nations are angry at the time when the wrath of God comes. There is a play on words in the Greek which is not indicated in the Authorized Version, the same word (Gr. verb form of orge„) being used for “angry” as for “wrath” referring to the righteous judgment of God. The wrath of men is impotent; the wrath of God is omnipotent. The wrath of men is wicked; the wrath of God is holy. That which was anticipated in Revelation 6:16-17 as well as in Psalm 2:4 is here being fulfilled.

It is not clear from the text whether verse 18 is a continuation of the thanksgiving of the twenty-four elders or an observation made by John and given by direct revelation to him. In either case, other important events related to the judgment of God are mentioned. The dead are judged at this time. The context seems to indicate that the resurrection of the righteous dead is especially in view rather than that of the wicked dead, who are not raised until after the millennium. The comment, which follows immediately, speaks of the reward given to the prophets who are servants of God, to saints in general, and to those who fear the name of God whether small or great. The time has also come when God destroys those who destroy the earth, referring to those living on the earth at that time who rebel against God.

Another approach to the exegesis of this verse is suggested by J. B. Smith, namely, that in the first part of verse 18, three statements are made concerning the wicked: (1) the nations are angry, (2) the time of their wrath is come, and (3) the time of the judgments of the wicked dead is come. This is repeated in the threefold description of the reward to the prophets, to the saints, and to all who fear the name of God.²¹⁸ The passage itself, however, does not indicate whether the dead include the wicked dead, much less that it is restricted to them. The return to the divine judgment upon those on the earth in the latter part of verse 18 seems to destroy a strict antithesis of the wicked versus the righteous. Rather the verse teaches that in general it is a time of divine wrath, a time of resurrection of the dead and their reward, and a time of special dealing with those living on the earth. All of these aspects of the second coming of Christ are borne out in later prophecies in the book of Revelation.

The Opening of the Temple of God in Heaven (11:19)

11:19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

The opening of the temple of God in heaven seems to be related to the revelation given in chapter 12 rather than to the seventh trumpet specifically. There may be an antithesis between the temple of God in heaven (v. 19) and the temple of God in Jerusalem during the great tribulation (vv. 1-2). Though the earthly temple may have been desecrated by the beast, its counterpart in heaven reflects the righteousness and majesty of God. The heavenly ark of the covenant, which in its earthly equivalent originally contained the law, speaks of God’s righteousness. Aaron’s rod that budded typifies resurrection, and the golden pot that had manna represents Christ as the basis of the shed blood of the sacrifice.

With the opening of the temple in heaven, there are accompanying lightnings, voices, and thunderings, apparently in the earthly scene, as well as an earthquake and a great hail. The plain implication is that now God is going to deal in summary judgment with the earth. J. N. Darby believes what precedes verse 19 “brings the general history of the ways of God to a termination.” He outlines the material which follows under three headings:

first, the causes of evil, and what proceeds from those causes; secondly, the development of Satan’s power and of the moving springs of evil in the instruments he used, and which manifests itself under a very decided form; and thirdly, what God does in order to destroy the evil.²¹⁹

Before the details of the judgment to follow are unfolded in the seven vials in chapter 16, the divine revelation turns to other important aspects which relate to this period and which chronologically precede the consummation. Apart from the outpourings of the vials, which occur in rapid succession, there is little chronological movement from this point until chapter 19 and the second coming of Christ. Events and situations are now introduced which are concurrent with the seals and the trumpets. These serve to emphasize the dramatic climax of this period in the second coming of our Lord and Saviour, Jesus Christ.

²⁰⁸ Henry Alford, The Greek New Testament, IV, 655.

²⁰⁹ For various view on the two witnesses, see John Peter Lange, Commentary on the Holy Scriptures, XXIV, 230-33.

²¹⁰ The Revelation, p. 70.

²¹¹ A Revelation of Jesus Christ, pp. 169, 70; also L M. Haldeman identifies the two witnesses as Moses and Elias who were seen together on the Mount of Transfiguration (Synopsis of the Book of Revelation, p. 13). This view has real problems, however, as Moses died.

²¹² Robert Govett, The Apocalypse, pp. 225-50.

²¹³ Edgar Ainslie, The Dawn of the Scarlet Age, pp. 93-94.

²¹⁴ William Easton, Gleanings in the Book of Revelation, p. 83.

²¹⁵ British Israelites interpret the 1,260 days (11:3) as so many years of Roman power. The three and one-half days the witnesses remain dead are the three and one-half years of the persecutions by Queen Mary (Feb. 1555—Nov. 1558). This ridiculous interpretation illustrates the problems of the historical interpretation of Revelation (cf. Augusta Cook, Light from Patmos, p. 85).

²¹⁶ Tacy W. Atkinson like Scofield begins the great tribulation with the seventh trumpet but like most others offers no evidence whatever for this conclusion (A Guide to the Study of Revelation, p. 44).

²¹⁷ Norman B. Harrison identifies the seventh trumpet with the last trump, that is, the rapture, anticipated in the rapture of the two witnesses in 11:12. He holds that the rapture occurs three and one-half years before the coming of Christ in Revelation 19. This viewpoint confuses the trumps of judgment of the angels with the trump calling for the resurrection and rapture of the church. It further requires that there be no wrath prior to the seventh trumpet which is contradicted by Revelation 6:17 as well as the content of the preceding sixth trumpet (cf. The End, pp. 116 ff).

²¹⁸ Cf. Smith, A Revelation of Jesus Christ, p. 181.

²¹⁹ J. N. Darby, Notes on the Apocalypse, p. 55.

The Emergence of the Beast out of the Sea (13:1-2)

13:1-2 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.

In the first ten verses of chapter 13, a character is introduced of central importance to the events of the great tribulation. This passage is first of all a revelation of the revived Roman Empire in its period of worldwide dominion, but more especially this paragraph directs attention to the evil character who exercises satanic power as the world dictator. The revelation is introduced by the expression “And I stood upon the sand of the sea,” which in some versions is included in the last verse of chapter 12, instead of the first verse of chapter 13.

A textual difficulty also appears in the expression “I stood.” Some manuscripts read, “he stood,” the change being effected by the dropping of one letter nun from the end of the verb estathe„. If the letter is properly dropped, it indicates that the dragon himself stood upon the sand of the sea. If the letter is added, it means that John stood upon the sand of the sea. The difference is not of great moment, but inasmuch as it is more likely that a letter be dropped than a letter added to the text, some scholars continue to feel that the Authorized Version is correct and that John stood upon the sand of the sea. The reading supporting the translation “he stood,” that is, the dragon himself contemplates the scene, has better manuscript testimony and seems to fit well into the context. Chapter 13 would then be the next action following the act of the dragon in chapter 12.

As John watches the scene, he sees a beast coming up out of the sea having seven heads and ten horns. Ten crowns are seen on the horns, and on the seven heads names of blasphemy are written. The identity of this beast is quite clear in its reference to the revived Roman Empire, as the description is similar to that found in Daniel 7:7-8 and in Revelation 12:3 and 17:3, 7. The stage of the empire depicted by the beast is the period after the emergence of the little horn, the future world ruler, displacing three of the horns (Dan. 7:8). The description fits the time of the empire during the great tribulation. The fact that the beast rises out of the sea is taken by many to indicate that he comes from the great mass of humanity, namely the Gentile powers of the world. Others take it as a reference to the Mediterranean, namely, that the beast will arise from the Mediterranean area. Probably both are true in that the beast is a Gentile and does come from the Mediterranean scene.

E. B. Elliott, in keeping with his historical view of Revelation, identifies the beast out of the sea and his associate, the beast out of the land, as Roman popes and the papal empire. The reference to the sea portrays the invading Goths descending on the Roman Empire.²³¹ The difficulty with this historical view as with other historical interpretations of the book of Revelation is its lack of uniformity, with literally dozens of explanations on a given symbol depending on the time and circumstances of the expositor.

The monstrosity of seven heads and ten horns probably refers to the remnants of the confederacy which formed the Roman Empire in the beginning, namely, the ten nations of which three were overthrown by the little horn of Daniel 7:8. The ten crowns, therefore, refer to the diadems or symbols of governmental authority. The fact that they have the names of blasphemy (“names” is properly plural) indicates their blasphemous opposition to God and to Christ.

Some consider the seven heads as successive phases of governmental and political history during this period. Others believe that they are simultaneous kings who are subrulers under the beast. The successive idea seems to be borne out by Revelation 17:10-12 where the heads are indicated to be successive rulers. The difficulty can be resolved by regarding the heads as successive, referring to kings or emperors, and the horns as kings who will reign simultaneously receiving their power from the beast (cf. Rev. 17:12). John may be seeing the beast in both its historic and prophetic characters.

The beast is further described as being comparable to a leopard with the feet of a bear and the mouth of a lion, and as receiving his power, throne, and authority from the dragon, that is, from Satan. The selection of these three animals is related to the similar revelation given in Daniel 7, where the successive world empires are described by the lion, referring to Babylon, the bear, referring to Medo-Persia, and the leopard, referring to the Alexandrian Empire. The fourth empire gathers all these elements and characteristics in itself and is far more dreadful in its power and blasphemy than the preceding empires. The beasts selected, as many have pointed out, are typical of the revived Roman Empire in the great tribulation, having the majesty and power of the lion, the strength and tenacity of a bear, and the swiftness of the leopard, so well illustrated in the conquest of Alexander the Great. In addition to these natural symbols of strength is the added factor of satanic power coming from the dragon, Satan himself.

The Deadly Wound of the Beast (13:3)

13:3 And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.

John in his vision sees one of the heads of the beast as wounded unto death, and the apparent parallelism is to the slain Lamb, described in 5:6. John further observes that the deadly wound (literally “plague”) is healed and that the entire earth marvels at the beast. Countless views have been offered in the interpretation of this verse, one of the very common ones being to identify the person wounded to death and healed as some historic character. Among the more common suggestions are Nero, Judas Iscariot, and in modern times such personages as Mussolini, Hitler, and Stalin. The multiplicity of suggestions seems to be evidence in itself that these explanations are not the meaning of the passage.

The wounding of one of the heads seems instead to be a reference to the fact that the Roman Empire as such seemingly died and is now going to be revived. It is significant that one of the heads is wounded to death but that the beast itself is not said to be dead. It is questionable whether Satan has the power to restore to life one who has died, even though his power is great. Far more probable is the explanation that this is the revived Roman Empire in view. As Alford states, “This seems to represent the Roman pagan Empire, which having long been a head of the beast, was crushed and to all appearance exterminated.”²³² It is questionable, however, whether Alford is right in saying that “the establishment of the Christian Roman Empire” was the stroke which caused the death.²³³

The identification of a head with the government over which he has authority is not a strange situation. The person is often the symbol of the government, and what is said of the government can be said of him. Although verse 3 will continue to be a subject of controversy, the theological reasons for resisting an actual resurrection of a historical character to head the revived Roman Empire are so great as to render it improbable even though such personages as Nero and Judas Iscariot will continue to attract the attention of modern students of the book of Revelation. The beast is both personal and the empire itself; so also is the head. The revival of the future empire is considered a miracle and a demonstration of the power of Satan.

The Worship of Satan by All the World (13:4)

13:4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?

The final form of apostasy is not simply the worship of some pagan deity but the worship of Satan himself who in his whole program seeks to be “like God” (Isa. 14:14). Because men worship Satan, they also worship the beast, that is, the man who rules over the revived Roman Empire. He is Satan’s substitute for Christ as King of kings and Lord of lords, and to him the world as a whole flocks to give homage, indicated in the questions “Who is like unto the beast? who is able to make war with him?” The point in history where this takes place is apparently at the beginning of the great tribulation when the head of the revived Roman Empire, described here as the beast, is able to assume authority over the entire world. The basis for this authority is undoubtedly power given to him by Satan himself which is aided by a world situation in which there is no serious contender for his office. It may be that the battle of Ezekiel 38 and 39, predicting the destruction of the northern confederacy, takes place just before this, thereby removing the threat of eastern and northern powers to his authority and reign. The answer to the question, however, is to be Christ Himself manifested in His power at His second coming, who will cast the beast into the lake of fire. Until that time the beast is allowed to reign and fulfill his place in human destiny.

The Blasphemous Character of the Beast as World Ruler (13:5-6)

13:5-6 And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

The evil character of the world ruler of that day is shown in his boasting and blasphemy. A similar description of the same character is given in Daniel 7:8, 11, 25. His authority continues for forty-two months, again the familiar three and one-half years of the great tribulation. It is probable that the person who heads the revived Roman Empire comes into power before the beginning of the entire seven-year period of Daniel 9:27, and as such enters into covenant with the Jewish people. His role as world ruler over all nations, however, does not begin until the time of the great tribulation. From that point, he continues forty-two months until the second coming of Christ terminates his reign. It is evident that blasphemy is not an incidental feature of his kingdom but one of its main features, and he is described in verse 6 as blaspheming against God, against the name of God, and against the Tabernacle of God, as well as against them that dwell in heaven. As Satan’s mouthpiece he utters the ultimate in unbelief and irreverence in relation to God. If the king of Daniel 11:36-45 is the same individual, as some believe, he does so in total disregard of any god because he magnifies himself above all (Dan. 11:37).

The Universal Dominion of the Beast (13:7)

13:7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

As is anticipated in Daniel 7:23, where the beast devours “the whole earth,” here the worldwide extent of his power is indicated. The expression “it was given to him” refers to the satanic origin of his power. Acting as Satan’s tool, the beast is able to wage war against the saints throughout the entire globe and to overcome them. (Cf. Dan. 7:25; 9:27; 12:10; Rev. 7:9-17.) In the will of God, many believers in Christ among both Jews and Gentiles perish as martyrs during this awful time of trial, while others are preserved in spite of all the beast can do. The ultimate in worldwide authority is indicated in verse 7, in that “power was given him over all kindreds, and tongues, and nations.” The dream of countless rulers in the past of conquering the entire world is here finally achieved by this last Gentile ruler.

The universal authority of the beast over the entire earth is stated specifically in the latter part of the verse. The word peoples should be inserted after the word kindred as in the best texts, making the verse read “power was given him over all kindreds, peoples, and tongues, and nations.” As the nouns are properly singular, the clause is better rendered “and authority was given to him over every tribe and people and tongue and nation.” Such authority was anticipated by Daniel (Dan. 7:23) where it is stated that the fourth beast “shall devour the whole earth, and tread it down, and break it in pieces.” The dream of world conquest achieved in part by the Babylonian, Medo-Persian, Macedonian, and Roman empires is now for the first time realized completely and is the satanic counterfeit of Christ’s millennial reign permitted by God in this final display of the evil of Satan and wicked humanity.

The time of this universal sway is clearly indicated in verse 5 as being forty-two months, namely the last three and one-half years preceding the return of Christ. This period is otherwise described as the great tribulation. It is apparent, however, that as the period moves on to its end a gigantic world war is under way continuing to the time of the return of Christ. This war is in the form of a rebellion against the universal sway of the beast and comes at the very end of the tribulation time. A universal kingdom and a world war could not coexist, since one is the contradiction of the other. The alternative view of J. B. Smith, that all passages speaking of conflicts between the nations must precede the time of tribulation, that is, refer to the first half of the seven-year period, is without proper justification.²³⁴ This would put the natural development of the end of the age in an unwarranted stricture.

The Universal Worship of the Beast (13:8)

13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

Just as the entire world is under the political domination of the beast, so all the world except the saints will worship him. Some like J. B. Smith have read into the phrase “dwell upon the earth” a particular class of people.²³⁵ It may be that they are contrasted to those who worship the true God in heaven. Rather than designating a particular class of people, however, the intention is to include everyone dwelling upon the earth, excluding only those who are saints. Walter Scott defines the term as meaning that “all save the elect are referred to.”²³⁶ These who thus worship the beast are described as not having their names written in the book of life, a book frequently mentioned in the Revelation (3:5; 17:8; 20:12, 15; 21:27; 22:19; cf. Luke 10:20; Phil. 4:3). Those worshiping the beast are the unsaved of both Jews and Gentiles in contrast to saved Jews and Gentiles whose names are written in the book of life.

A further description of the book of life is given as belonging to the “Lamb slain from the foundation of the world.” The translation here follows the order of the Greek. Most expositors have taken the expression “from the foundation of the world” to refer to the writing of the names in the book, rather than to the slaying of the Lamb which occurred on Calvary. This verse presents a number of problems.

Some references to the book of life seem to indicate it is the book of the living, namely, of all born in the world, and that those who do not trust in Christ are blotted from it leaving only those who are saved (cf. Rev. 3:5; 22:19). The reference to 22:19, however, in the best texts, concerns the tree of life rather than the book of life, and it seems preferable not to distinguish between the book of life belonging to the Lamb and the book mentioned in 3:5, as Walter Scott does, referring to the latter as the book of profession.²³⁷ The simplest explanation here seems the best, namely, that their names were written in the book of life from eternity past. This was made possible by anticipation of the future dying of the Lamb on their behalf. Though somewhat involved, the ultimate meaning is simply that all who are not saved will worship the beast and that those who are saved will not worship him. The reference to “the foundation of the world” cannot be limited, as J. B. Smith does, to the beginning of the Old Testament,²³⁸ but rather, as the Greek indicates, to the beginning of the “cosmos,” that is, the ordered events which predate human history.

Exhortation to Hear (13:9-10)

13:9-10 If any man have an ear, let him hear. He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.

It is clear from verse 8 that the universal worship of the beast will achieve at long last the characteristics of a world religion in that it will be ecumenical. The desire to have all Christian churches unite, or to even go one step further and unite all religions of the world, has been advanced as a desired goal. It is questionable whether this will be achieved prior to the end of the church age. However, in the great tribulation as here described, a world religion will be advanced which will have as its focal point the worship of a man chosen and empowered by Satan himself. In that day, true believers on Christ will be separated from this world religion and will be the objects of its fearful persecution. From a biblical point of view, the concept of a world religion prior to the second coming of Christ will be far removed from a true recognition of God.

The invitation “If any man have an ear, let him hear” emphasizes the preceding relation as a matter of great moment to which any man should give attention. Here, as in the Gospels where a similar expression is found frequently (Matt. 11:15; 13:9, 43; Mark 4:9, 23; 7:16; Luke 8:8; 14:35), the invitation concludes the revelation on which the exhortation is based. A close parallel as well as a contrast is also observable between this invitation and the invitation to the seven churches of Revelation 2 and 3 where the exhortation is to “hear what the Spirit says unto the churches.” The omission of the phrase “unto the churches” in 13:9 is most significant and tends to support the teaching that the church, the body of Christ, has previously been raptured and is not in this period. This instruction is not addressed to the churches. The exhortation in Revelation 13 is much wider. It is to anyone who will listen, and the message is not addressed to the church as such but to the entire world.

Reinforcing the exhortation is the warning of the ultimate sovereign justice of God which will be brought to bear upon this scene of wickedness. A number of variations occur in the text of verse 10, but the general meaning is clear. The best texts seem to read, “If any man is for captivity, into captivity he goes. If any man is to be killed by the sword, he must be killed by the sword.” In a word, it is the law of divine retribution. Those who persecute the saints and lead them into captivity must in turn suffer the righteous wrath of God. In this ultimate triumph and judgment upon wicked men lie the patience and faith of the saints in their hour of trial. The Scriptures frequently mention this final vindication (Gen. 9:6; Matt. 5:38; 26:52; Rom. 12:19; Gal. 6:7). The same truth which serves as an encouragement to the saints acts as a warning to their persecutors. Their ultimate doom is assured as in this case at the end of their brief period of power (Rev. 13:5; 16:6; 18:2-3, 5-8, 20; 19:20).

Taken as a whole, the first ten verses of Revelation 13 predict a future world government which from God’s point of view will be a continuation of the ancient Roman Empire expanded ultimately to cover not only the area of the ancient empire but the entire world. This government will be empowered by Satan, and its primary objective will be forcing the whole world to worship Satan and his human representative, the world dictator.

The purpose of Satan to take the place of God in this future great tribulation is the motivating power behind Satan’s activities today. Satan’s desire to be like God originally plunged the universe into sin (Isa. 14:14). His program has never changed, and he is seeking today as throughout his career to lure men to obey him instead of God. In the great tribulation this purpose will be transparently clear, and after its manifestation it will be brought into divine judgment.

The Second Beast (13:11-12)

13:11-12 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

After the revelation of the first beast, John now beholds another beast coming up out of the earth and occupying a secondary role supporting the activities of the first beast. In contrast to the first beast which comes out of the sea, the second beast is said to come out of the earth. He is of similar nature to the first beast. The same word for beast (Gr., the„rion) is used as well as the word “another” (Gr., allo) meaning “one like in kind.” Though some have interpreted the word earth as referring to the Holy Land, it is the general word for the earth (Gr., ge„). If the sea, mentioned as the source of the first beast, represents the mass of humanity indicating the racial background of the first beast as a Gentile, the reference to the second beast as coming out of the earth indicates that this character, who is later described as a false prophet (Rev. 19:20), is a creature of earth rather than heaven. To argue that the earth means Palestine and that therefore this character is a Jew is reading into the passage more than it says. His geographic origin and his racial connection are not mentioned. He is pictured, however, as having two horns like a lamb and as speaking like a dragon. The description of him as a lamb seems to indicate that he has a religious character, a conclusion supported by his being named a prophet. His speaking as a dragon indicates that he is motivated by the power of Satan who is “the dragon.”

As a supporting character to the first beast, he is active on behalf of the first beast and exercises his authority. Verse 12 translated literally reads, “He exerts [Gr., poieo„, ‘to do’] all the authority of the first beast in his presence.” Using his satanic power, he causes (Gr., poieo„) the earth, that is, those who dwell in the earth, to worship the first beast whose wound unto death was healed according to verse 3. There is some evidence pointing to the conclusion that the second beast is the head of the apostate church during the first half of Daniel’s seventieth week. With the rise of the first beast to a place of worldwide dominion, the apostate church is destroyed according to Revelation 17:16, and the worship of the whole world is directed to the beast out of the sea. The second beast, however, survives the destruction of the church which had been under his control, and he assists the beast in making the transition. Facilitating this change into the final form of apostate religion, the beast out of the earth causes men to worship the first beast.

The identification of the second beast as the head of the apostate church is indicated in many ways in the book of Revelation. It is obvious that he is associated with the first beast in a religious way in that his miracles and activities tend to cause men to worship the image of the first beast (cf. 13:13-17). It is also clear that he shares prominence and leadership with the first beast throughout the great tribulation as they both are cast alive into the lake of fire at its close (19:20).

Alford’s extended remarks on the character of the second beast are worthy of mention:

It may be well to premise a few remarks, tending to the right understanding of this portion of the prophecy. 1) These two beasts are identical as to genus: they are both the„ria, ravaging powers, hostile to God’s flock and fold. 2) They are diverse in origin. The former came up out of the sea, that is, if we go back to the symbolism of Daniel, was an empire, rising up out of confusion into order and life: the latter comes out of the earth: i.e., we may not unreasonably say, arises out of human society and its progress: which as interpreted by the context, will import its origin and gradual development during the reign and progress of the secular empire denoted by the former beast. 3) The second beast is, in its zeal and action, entirely subsidiary to the first. It wields its authority, works miracles in its support, causes men to make and to worship its image; nay, itself is lost in the splendour and importance of the other. 4) An important distinction exists between the two beasts, in that this second one has two horns like a lamb. In other words, this second beast puts on a mild and lamb-like appearance, which the other did not. But it speaks as a dragon: its words, which carry its real character, are fierce and unrelenting: while it professes that which is gentle, its behests are cruel. And now I may appeal to the reader, whether all these requisites do not meet in that great wasting Power which arose, not out of anarchy and conquest, but out of men’s daily life and habits, out of and in the presence of the last form of the secular power, which was the Empire of Pagan Rome; I mean, the sacerdotal persecuting power, which, gentle in its aspect and professions, was yet cruel in its actions; which did all the deeds of the Empire, in its presence, which kept up its image, its laws, its formulae, its privileges; which, coming in as it did by a corrupt and ambitious priesthood, deceived by its miracles the dwellers on earth, and by them maintained the image of the despotic secular power? Surely it is this Latin Christianity, in its ecclesiastico-secular form, not identical with, but as preparing the way for, the great apostasy, helping, so to speak, to place the woman on the beast, as in chapter XVII, that is here depicted before us. It is this which, owing its power in the main to imposture and unwarrantably assumed spiritual authority, deserves best the name of the false prophet, expressly given to this second beast in chapter 19:20.²³⁹

Although the primary reference of this passage is to the period just prior to the second advent, it is foreshadowed undoubtedly in history as Alford indicates. While resisting the historical school of interpretation, Alford is nevertheless unduly influenced by it.

The Deceptive Miracles of the False Prophet (13:13-14)

13:13-14 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.

The first miracle accomplished by the false prophet is described as a great wonder, literally, one of many “great signs.” The frequent use of poieo„ in the present tense seems to indicate repeated action, of which fire coming down from heaven in the sight of men is an illustration. The miracle may be an imitation of Pentecost (Acts 2:3), or it may be regarded as similar to Elijah’s miracles (2 Kings 1:10-12), or to the destructive fire coming out of the mouths of the two witnesses (Rev. 11:5). The Scriptures indicate that the devil does have power to do miracles and that by their use he deceives people into worshiping the beast.

The deceptive power of the beast is mentioned specifically in verse 14. By means of this power he performs miracles in the sight of the first beast. On the basis of this power and the impression it makes upon men described as “them that dwell on the earth,” the second beast urges them to make an image of the first beast, described for the third time in this chapter as one which had the wound by a sword and did live. The beast is both the empire and its ruler. As ruler he is the symbol of the empire and the executor of its power. Though the wound by the sword apparently refers to the decline of the historic Roman .Empire and its revival is indicated by the expression “did live,” the man who serves at the head of the empire is the symbol of this miraculous restoration. The image made to the beast is not necessarily an image of the beast but, like the image of Nebuchadnezzar in Daniel 3, is the symbol of his power and majesty. Though the Scriptures do not say so, it is apparent that this suggestion is followed through, and the image, whatever its character, becomes the center of the false worship of the world ruler. This image, referred to three times in the chapter, is mentioned seven more times in the book of Revelation (14:9, 11; 15:2; 16:2; 19:20; 20:4). The image is the center of the false worship and the focal point of the final state of apostasy, the acme of the idolatry which has been the false religion of so many generations.

All Required to Worship the Beast (13:15-17)

13:15-17 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

Translated literally, the expression “he had power to give life unto the image of the beast” is properly rendered “It was given to him to give spirit to the image of the beast.” The word translated “life” (Gr., pneuma) as in the Authorized Version, is obviously an incorrect translation, as pneuma, commonly translated “spirit” or “breath,” is quite different from zo„e„, which means “life.” Expositors usually hold that the extraordinary powers given by Satan to the false prophet do not extend to giving life to that which does not possess life, because this is a prerogative of God alone. The intent of the passage seems to be that the image has the appearance of life manifested in breathing, but actually it may be no more than a robot. The image is further described as being able to speak, a faculty easily accomplished by mechanical means. In ancient times religious ventriloquism was sometimes used to give the impression of supernatural speech, a practice confirmed by archaeological excavations in Corinth. In Acts 16:16 the slave girl possessed of a demon was able to bring gain to her masters by soothsaying. She also supernaturally recognized Paul and his companions as “servants of the most high God, which shew unto us the way of salvation” (Acts 16:17). Her power of speech was under demonic control. Whether completely natural in its explanation, or whether some supernatural power is used to create the impression of life, the image apparently is quite convincing to the mass of humanity and helps to turn them to a worship of the first beast as their god.

The absolute authority of both the first and second beasts is such that those who will not worship the image of the beast are sentenced to be killed. J. B. Smith attempts to ridicule the interpretation that this verse means what it actually says because some saints obviously survive the period of the great tribulation.²⁴⁰ This is a needless objection, however, as a decree that all who fail to worship the beast should be killed is one thing, and its execution another. Even in Germany under Hitler, it took many months to execute condemned Jews, and the task was never completed. How much greater the difficulty to extend a decree of this sort to the entire world. A countless multitude will undoubtedly be martyred according to Revelation 7:9-17, but the disorder which attends the latter half of the great tribulation as the world empire begins to break up makes it impossible for full execution of this decree. Swete goes so far as to suggest that no decree to kill nonworshipers of the beast is actually issued, but that the beast only causes the image to suggest that this be done. Swete says,

As they stand, the words can only mean that the ventriloquist used his opportunity to make the image suggest that all who refused to worship to the image of Caesar should be put to death.²⁴¹

If the latter part of verse 15 records the words of the image, it would appear that verse 16 refers to the false prophet himself. The regulation is issued that all classes of people who worship the beast are to receive a mark in their right hands or in their foreheads and that possession of this identification is necessary to buy or sell. All classes are included in three contrasting pairs: the small and the great, referring to status; the rich and the poor, alluding to possessions; and the free and bond, referring to their state in society. To try to read into this an evil trinity or significance from the fact that six classes are mentioned is to read more into the passage than it intends.²⁴² There has been much speculation concerning the mark (Gr., charagma) which is affixed to the right hand or to the forehead. George W. Davis observes that the mark of the beast is in mimicry of the seal of the Holy Spirit on the true believer.²⁴³ The mark itself seems to vary according to verse 17 as in some cases being the name of the beast and in others the number of his name. There is no need for a complicated explanation. The mark is simply a token that they are beast worshipers, and it serves as an identification necessary to conduct business and to purchase the necessities of life. It is another device to force all people to worship the beast.

The Number of the Beast (13:18)

13:18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred three score and six.

Special attention is given in verse 18 to the number of the beast, 666. The number is introduced by the phrase “Here is wisdom,” and the appeal is made to those of understanding to count the number of the beast which is the number of a man. There has been endless speculation concerning the meaning of this number. In attempting to solve the riddle of this verse, some have considered the phrase to represent Caesar, others Nero or Caligula.

The explanation is rather complicated. Letters in Hebrew, Latin, and Greek had numerical equivalents. The name Caesar Nero spelled Kaisar Neron if written with Hebrew endings (as John does in some other proper names such as Abaddon, Apollyon, Armageddon) has a corresponding numerical value in that K equals 100, S equals 60, R equals 200, N equals 50, R equals 200, O equals 6, and N equals 50. Using the letters that would be Hebrew consonants in their numerical value it would add up to 666. Accordingly, J. B. Smith concludes that Nero is the one who is intended, with the reference purposely obscure to avoid persecution.²⁴⁴

A number of other suggestions are made in that the six Roman numerals, that is, I, V, X, L, C, D, add up to 666. J. B. Smith says, “This alludes to the possibility of a Roman being the antichrist.”²⁴⁵ Smith also adds, “All the numerals from 1 to 36 total 666. Beast in the evil sense occurs exactly 36 times (6x6) in Revelation.”²⁴⁶ Speculation continues ad infinitum using the letter equivalents for numbers in Hebrew, Greek, or Roman numerals. The very variety of the suggestions, however, and the unlikely and unprecedented supposition that someone would rise from the dead to take active part in earthly affairs leaves serious question as to all these imaginative explanations.

Reading the number as 616 instead of 666, others find it referring specifically to Caligula (Gaius Caesar) as the Antichrist. The 616 is derived from the numerical equivalents of the Greek letters for Gaius Caesar written in the style of Caligula. Or if the Latin equivalents are used, the number 616 is reached by dropping the final n.²⁴⁷ The connection is made with Antichrist on the similarity of these Roman rulers to the future Antichrist.

Beckwith holds that the number 666 refers to Nero and to the first century tradition that he would be raised from the dead. He holds, “No valid objection can be found here to the Neronic explanation of the number.” Whether or not the final Antichrist is actually Nero or not, he will in effect be a Nero reincarnate.²⁴⁸ All of these interpretations are based on speculation which reduces the numbers to their equivalents, either in Hebrew or Greek letters or in Roman numerals.²⁴⁹ Regarding the number 666, J. N. Darby writes,

I confess my ignorance as to the number six hundred and sixty-six. I cannot present you with anything satisfactory to myself. We find, answering to the number six hundred and sixty-six, the words apostasy and tradition; but I cannot say anything positive on the point.²⁵⁰

Probably the simplest explanation here is the best, that the triple six is the number of a man, each digit falling short of the perfect number seven. Six in the Scripture is man’s number. He was to work six days and rest the seventh. The image of Nebuchadnezzar was sixty cubits high and six cubits broad. Whatever may be the deeper meaning of the number, it implies that this title referring to the first beast, Satan’s masterpiece, limits him to man’s level which is far short of the deity of Jesus Christ.

Chapter 13, taken as a whole, is one of the great prophetic chapters of Scripture and is the only passage which presents in any detail the two principal evil characters of the end of the age who form with Satan an unholy trinity. Here is clearly presented the fact that the head of the revived Roman Empire ultimately becomes the ruler of the entire world. Dominated by Satan, he is Satan’s masterpiece and substitute for Christ, and is aided and supported by the second beast called the false prophet. Many have alluded to the contrast of this evil trinity with the heavenly Trinity, Satan corresponding to God the Father, the first beast corresponding to Christ, and the second beast corresponding to the Holy Spirit. George W. Davis expresses a common view that this is a false trinity: “This trinity will consist of Satan as God, Antichrist, the counterfeit of Christ, as Christ, and the false prophet, a travesty on the Holy Spirit.”²⁵¹

Expositors have not agreed entirely as to the identity of these two characters as revealed in other passages of Scripture. The preferable view seems to be that the first beast in Revelation 13 is the “little horn” of Daniel 7:8, “the prince that shall come” of Daniel 9:26, the willful king of Daniel 11:36-45, and the man of sin, or the lawless one, of 2 Thessalonians 2:3. Some prefer to identify the willful king of Daniel 11 and the man of sin in 2 Thessalonians 2 as the second beast of Revelation 13. The term “antichrist” is variously assigned either to the first or second beast or by some to neither. Among premillennial expositors, the trend seems to be to identify all of these terms with the first beast and relegate the second beast to a subordinate role as a religious rather than a political ruler.

There is no evidence that either of the beasts is a Jew. The expression “the God of his fathers” in Daniel 11:37 which would seem to make the king in that passage a Jew is better translated “gods” in keeping with the Hebrew elohim which removes any specific Jewish character from the phrase. The Hebrew elohim is in many places properly translated in the singular, but it is not specifically singular and therefore could be translated plural. The appeal often made to the phrase “his fathers,” while it is a familiar one in reference to Israel, obviously cannot be limited to the Israelite race, as others have predecessors also; and in the case of the heathen their gods could be referred to as “the gods of their fathers.” It is significant that in many cases where the God of Israel is referred to, “Lord” is added to make clear that the God of their fathers is Jehovah. For instance in Exodus 3:15 the expression is found “the Lord God of your fathers.” Similar expressions are found frequently (cf. Deut. 1:11, 21; 4:1; 6:3; 12:1; 26:7; 27:3; 29:25; Joshua 18:3; Judges 2:12; etc.). The customary form of reference included the name “Lord,” and its omission in Daniel 11:37 is most significant and points to the conclusion that this is not the God of Israel, and hence, that the king is not a Jew. It would seem quite unlikely that either of the two beasts of Revelation 13 will be a Jew inasmuch as they both persecute the Jewish people and are the final Roman rulers of the times of the Gentiles. The general character of the great tribulation, however, is graphically portrayed in this chapter. It will be a time of absolute rule, and Satan will have his way. The ultimate in false religion will sweep the entire world in a manifestation of evil never before seen on the earth. The fact will be demonstrated beyond question that man is not able to solve his own problems and only God can bring righteousness and peace to the earth. The present attempts at unification of ecclesiastical and political power seem to be the forerunner and preparation for this end-time situation.

²³¹ Horae Apocalypticae, III, 92-93.

²³² Henry Alford, The Greek New Testament, IV, 675.

²³³ Ibid.

²³⁴ A Revelation of Jesus Christ, p. 119.

²³⁵ Ibid., p. 199.

²³⁶ Exposition of the Book of the Revelation of Jesus Christ, p. 277.

²³⁷ Ibid., p. 277.

²³⁸ Smith, p. 200.

²³⁹ Alford, IV, 678-79.

²⁴⁰ Smith, p. 205.

²⁴¹ Henry B. Swete, The Apocalypse of St. John, p. 172.

²⁴² Cf. Smith, p. 205.

²⁴³ The Patmos Vision, p. 209.

²⁴⁴ Smith, p. 207.

²⁴⁵ Ibid.

²⁴⁶ Ibid.

²⁴⁷ Swete, p. 176.

²⁴⁸ Isbon T. Beckwith, The Apocalypse of John, pp. 400-408.

²⁴⁹ Cf. Smith, pp. 226-67; Swete, pp. 174-76; Scott, pp. 285-87.

²⁵⁰ Notes on the Apocalypse, p. 68.

²⁵¹ Davis, pp. 205-6.