What is the “mark of the beast” (vv. 16–17)? There have been many colorful speculations. Credit cards and Social Security numbers have been suggested. As science has advanced, more sophisticated technologies have been put forward as candidates, including bar codes, implanted microchips, smartphones, bitcoin, and more recently, artificial intelligence.

Whatever it turns out to be, the “mark of the beast” is the work of a second beast “from the earth” who functions as a false prophet or religious leader in tandem with yesterday’s beast, who is more of a political leader. Both are satanically empowered and oppose God. The two beasts and the dragon form an unholy false trinity.

This beast is a deceiver (vv. 11–15; compare the “Man of Lawlessness” in 2 Thess. 2:9–11). It looks like a lamb but speaks like a dragon. It performs signs such as fire from heaven that lead people to worship the first beast and the dragon. It sets up an idolatrous image for this purpose and makes it appear that the image can speak.

This beast also implements the “mark” system for buying and selling (vv. 16–18). This seems to be a counterfeit contrast to God’s sealing of the 144,000 in Revelation 7. Its placement on people’s right hands and foreheads is also the opposite of Deuteronomy 6:8, which calls for God’s people to place His Word on their right hands and foreheads. In either direction, this is a symbol of faith and commitment. Anyone who does not have the beast’s mark is excluded from economic activity and would thus struggle to meet basic needs such as food and housing. The “number of the beast” is 666, that is, “humanity’s number” (NIV note), likely symbolizing imperfection or failure. The proper Christian response is wisdom or discernment (v. 18).

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Pastor Justin Dillehay has pointed out that the beast in Revelation 13 bears a striking resemblance to the beasts in Daniel 7. Daniel saw four different beasts, while John saw only one, but “it reads like a mashup of Daniel’s four.” Since the beasts in Daniel’s dream are explicitly identified as kings or nations (Dan. 7:15–28; 11:36–39), it seems best to interpret the beast in Revelation 13 in a similar way, especially the “ten horns and seven heads” (v. 1).

Though he’s doomed to lose, the enraged dragon (Rev. 12:17) is waging war against God. To do this, he summons a beast from the sea (vv. 1–4). The imagery indicates some combination of demonic forces and human political or military forces. People worship the beast, in part because of an apparently “fatal wound” that had been healed, and they worship the dragon, as the one empowering the beast. The question “Who is like the beast?” echoes biblical language (for example, Ex. 15:11) and is a direct challenge to God’s glory.

This beast, whom we also call the Antichrist, is given temporary authority to speak and act blasphemously and pridefully for 42 months, that is, the second half of the Tribulation (vv. 5–8). God’s people are specially targeted and suffer greatly. For those living at this time, it becomes increasingly apparent that nothing is neutral. There are only two paths to follow, with two very different eternal destinies. One is worship of the beast and the dragon, leading to hell. The other is worship of God and of “the Lamb who was slain from the creation of the world,” leading to heaven.

The proper Christian response is “patient endurance and faithfulness” (vv. 9–10). John quotes Jeremiah 15:2, indicating that God’s plan is inexorable and inevitable. He remains in control during the most difficult of times!

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Consistency is a good principle to follow when interpreting symbolic stories in the Bible. In Jesus’s Parable of the Sower, the “seed” is the “message of the kingdom” even when the results differ (Matt. 13:1–23). In Ezekiel’s allegory of an abandoned baby, the girl (later woman) is Jerusalem or Judah no matter her age, circumstances, or actions (Ezekiel 16).

Similarly, it’s probably best to consistently identify each of the individual characters in Revelation 12 in collective terms (vv. 1–6). Most interpreters agree that the woman is Israel, the symbolism is similar to Joseph’s dreams in Genesis 37, and the twelve stars represent the twelve tribes. Her child is often identified as Christ, given the Messianic reference to Psalm 2:9. But if we’re consistent, the child should also be a group and is better interpreted as the body of Christ in union with Him. That accounts for both the Messianic reference and for the “snatching up” to heaven, that is, the Rapture of the church (1 Thess. 4:17). The dragon is similarly to be interpreted not individually as Satan, but collectively as Satan and his demonic allies and all enemies of God.

These events are followed by war in heaven (vv. 7–9). Michael, seen in Scripture as a special protector of Israel (Dan. 12:1), leads the heavenly angels against the fallen ones and defeats them. The kingdom of God has now arrived in force (vv. 10–12), as previously announced (Rev. 11:15). The dragon, confined to earth and knowing that his time is short, is enraged and makes war against Israel, but Israel is divinely protected, just as it was during the Exodus (vv. 13–17). The forces of evil then attack the “rest of her offspring,” possibly meaning Jews worldwide or new Christian believers.

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According to legend, King Arthur and his knights of the Round Table established a society called Camelot and tried to make it a utopia. They fought for righteousness and justice instead of mere wealth or fame. Of course, this dream fell apart due to sin. Yet some of the legends say that Arthur did not die and one day, when the time is right, the king will return from the isle of Avalon to rescue England and try again.

The story of Revelation is the story of the return of the one true King. In today’s reading, the seventh trumpet finally sounds, bringing to conclusion the second cycle of judgments. One more cycle remains—the seven bowl judgments (see Revelation 16). But the story of Revelation is not only one of apocalyptic chaos, judgment, and death. It also records ongoing opportunities for people to repent, marked by God’s love, redemption, and justice. He is being glorified in all that is happening.

This is why a cosmic announcement is made: “The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever” (v. 15). The battle is over. The King has returned!

This is also why the 24 elders fall on their faces in worship and sing a special hymn (vv. 16–18). They praise the Son because He’s begun to reign. Worldliness and evil will no longer be tolerated. He is “the One who is and who was”—“who is to come” is omitted because the future is now! Now is the time of judgment for unbelievers. The wrath of God will be justly poured out. Now is also the time of rewards for believers. Obedient reverence and faithfulness will be recognized. Jesus had promised that it would be so (Matt. 19:28–30).

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One day, Jesus took Peter, James, and John up a mountain to pray (Luke 9:28–36). There He was transfigured, and His divine glory revealed. Moses and Elijah appeared and talked with Jesus about what would soon happen to Him in Jerusalem. An awed and nervous Peter wanted to put up three shelters, one for each of them.

This is one reason why some believe that the “two witnesses” in today’s reading are Moses and Elijah (vv. 3–6). The text doesn’t say so, but it does assign these two men powers notably similar to those wielded by Moses and Elijah. For example, they can turn water to blood (like Moses) and stop it from raining (like Elijah). They wear sackcloth, signifying mourning, and call people to repentance. Their coming had been prophesied by Zechariah (Zech. 4). Amazingly, this late in the game, God is still making sure the gospel is proclaimed, and salvation is offered! The two witnesses are divinely empowered and protected to do so until their work is done.

When that time comes, the beast from the Abyss attacks and kills them (vv. 7–13). The world celebrates their death and gives gifts as if it’s a holiday while the bodies of the two witnesses lie unburied. Why? Unrepentant people had been “tormented” by the witnesses’ message. Miraculously, after three-and-a-half days the Spirit raises them to life, showing that the “breath of life” is entirely God’s to control. His enemies are understandably terrified, especially when the two witnesses ascend to heaven (like Christ), and an earthquake hits. “They gave glory to the God of heaven” even though their hearts remained hard. No believer dies until their work is done. Believers facing persecution and martyrdom can take heart from this end times narrative!

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So many wrong predictions have been made about Christ’s Second Coming that there is a Wikipedia page devoted to the topic. Hippolytus of Rome, for example, predicted that Christ would return in AD 500. More recently, a cult leader predicted He would come back on Pentecost in 2019. They are only two examples of many who have been proven wrong!

Jesus said that only God the Father knows the day or the hour (Matt. 24:36). Just as there was an interlude before the seventh seal, so now there is an interlude before the seventh trumpet. A “mighty angel” appears, straddling land and sea and holding a “little scroll” (vv. 1–4). He’s met by “seven thunders,” but John is forbidden to write down what they said. What they said, and even why it was hidden, remains a mystery. No one should ever be able to think that they have God’s plans all figured out!

The angel raises his right hand—just as we do in a modern court when promising to tell the truth—and swears by the Creator that there will be no more delay (vv. 5–6). “The mystery of God will be accomplished” (v. 7). Our redemption will soon be completed. The end of history is nearly here. All prophecies are about to be fulfilled. This oath would have been a tremendous encouragement to John’s original readers.

John is told to go and take the “little scroll” from the angel’s hand (vv. 8–11). He eats it, and as he was told, it tastes sweet, though it sours in his stomach. Ezekiel had had a similar experience (Ezek. 3:1–4). This means that John’s vision is not yet over. He must continue to watch and write down the end times prophecies he sees.

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We’ve all experienced times in our lives we might label as a crisis, either personal or in our community, our nation, or even the world. The word permacrisis is defined as “an extended period of instability and insecurity, especially one resulting from a series of catastrophic events.”

At this point in Revelation, we see what qualifies as a “permacrisis.” The second round of judgments in Revelation 8 is marked by an increase in their severity. As with the seal judgments, the first six trumpets are sounded, followed by an interlude. The first trumpet leads to natural destruction (8:7). It becomes increasingly difficult to understand what is happening. Is it a volcano erupting? Or is it a worldwide epidemic? Is an asteroid falling into the sea? Or are the events purely symbolic? In any case, the consequences are horrifying.

The second trumpet brings oceanic destruction, including both sea creatures and ships (8:8–9). The third trumpet affects water, but this time, freshwater as a blazing star falls on rivers and springs and turns them bitter (8:10–11). With the fourth trumpet, the scope of disaster becomes astronomical, as the sun, moon, and stars are “struck” (8:12).

The fifth trumpet introduces demonic affliction (9:1–11). Satan or perhaps another powerful demon is allowed to open the “Abyss” and loose a swarm of “locusts.” These demons are given the power to torture unbelievers with painful bites. The sixth trumpet unleashes large-scale death in war (9:13–19). Natural, human, and supernatural causes blend in the apocalyptic imagery. The people experiencing these judgments do not repent but actively pursue idolatry, sexual immorality, and other sins (9:20–21).

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William Blake, an English poet and artist, drew a well-known picture titled “Angel of the Revelation.” In it, a tall, powerful angelic being towers over John, who is recording his apocalyptic vision. The angel holds a book in one hand and is making a commanding gesture with the other. His feet are burning (like Christ’s in Revelation 1). This is how Blake imagined the significant role that angels play throughout the book (especially chapter 10).

In chapter 8 of Revelation, the seventh seal is opened and there is a half-hour of silence in heaven (v. 1). What is the purpose of this? One reason is preparation. After the seven seal judgments, there will be a second round of seven trumpet judgments (v. 2). Some see the silence as dramatic, increasing the suspense and anticipation. The silence also likely signifies the momentousness of what is about to occur. Finally, silence in the Bible also often indicates another form of respect and worship. For example: “Let all the earth be silent before him [God]” (Hab. 2:20). “Be silent . . . the day of the LORD is near” (Zeph. 1:7).

Next, an angel takes a golden censer or firepan containing incense, representing “the prayers of God’s people,” and offers these prayers as worship to the Lord (vv. 3–5; compare Ex. 30:1–10). Then he fills that same censer with fire from the altar and hurls it upon the earth. The resulting “peals of thunder, rumblings, flashes of lightning and an earthquake” symbolize God’s wrath and judgment. This is a kind of poetic justice: The same golden censer that held the prayers of the saints also delivers justice from God’s throne.

The seventh seal, then, mainly introduces the next sequence of seven judgments and reminds us of the book’s central themes of worship and justice.

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