Study Focus: Revelation 13 elaborates on the dragon’s war against God, which was described in Revelation 12.
Introduction: In Revelation 13, the dragon gains two allies: a beast that comes up out of the sea (Rev. 13:1–10) and a beast that comes up out of the earth (Rev. 13:11–18). These three powers work together to deceive the nations and destroy God’s people. Both beasts are described through history (Rev. 13:1–7, 11) before their actions in the end time are portrayed (Rev. 13:8–10, 12–18).
Lesson Themes: The lesson and the focus passage introduce the following themes:
I. Grounds for a Historical Reading of Revelation 13
This section explores the relationship of the two beasts in this chapter with the historical time line of Revelation 12.
II. The Sea Beast as a Counterfeit of Christ
A number of features of the sea beast recall qualities and actions of Jesus.
III. The Symbolic Meaning of “Earth”
“Earth” is an ambiguous symbol in Revelation, sometimes positive and sometimes negative.
IV. The Identity of the Land Beast
Evidence that the land beast represents the United States of America in the final conflict is presented.
V. Revelation 13:14–18 and Daniel 3
Summarizes evidence for a clear allusion
Life Application: The “Life Application” section explores (1) the root issue behind all forms of distorted religion and (2) how believers should relate to Christians in other denominations.
Part II: Commentary
Revelation 13 introduces two new characters into the story of Revelation 12: a beast from the sea (Rev. 13:1–7) and a beast from the earth (Rev. 13:11). After their introductions, both beasts play a major role in the war that is introduced in Revelation 12:17.
Main Themes of Lesson 9 Elaborated:
I. Grounds for a Historicist Interpretation of Revelation 13
In the historical Adventist interpretation of Revelation, the focus of Revelation 13 is on the Middle Ages (papacy) and beyond (rise of the United States of America). Revelation 13 also is an extension of the end-time war of Revelation 12:17.
It is true that the climax of Revelation 13 is on the final battle of earth’s history, with its fiery deceptions, image of the beast, death decree, and mark of the beast (Rev. 13:13–17). But few readers have noticed the verb tenses throughout the chapter. The main sentences of Revelation 13:1–7 and verse 11 are all in past tenses. The main sentences of Revelation 13:8–10 and 12–18 are all present or future tenses. So the chapter itself contains evidence for sequences of history. Each of the two new beasts has an introduction, including a visual description, followed by a summary of its previous history in past tenses (sea beast: Rev. 13:1–7; land beast: Rev. 13:11). See lesson 8, theme I, for the literary principle behind this formal pattern. So the description of Satan’s attacks (Rev. 13:12–18) is preceded by the previous history of the two main characters in that battle.
Revelation 13, then, covers the last two of the historical periods listed in Revelation 12. The past-tense sections of Revelation 13 (Rev. 13:1–7, 11) parallel the middle period of Revelation 12 (Rev. 12:13–16). The present-and future-tense sections of Revelation 13 (Rev. 13:8–10, 12–18) parallel the final period of Revelation 12:17. (This grammatical analysis fits.)
II. The Sea Beast as a Counterfeit of Christ
Sunday’s study suggests that the sea beast is a counterfeit of Jesus Christ. This identification is confirmed by the text of Revelation 13. (1) The sea beast experiences a death and resurrection like that of Christ (Rev. 13:3, compare Rev. 13:8). (2) The cry, “Who is like the beast?” (Rev. 13:4) recalls to the Hebrew mind the name of Christ in the previous chapter, Michael (Rev. 12:7 [means “who is like God?” in the Hebrew]). (3) The 42 prophetic months (Rev. 13:5) echo the three and a half years of Jesus’ earthly ministry. The beast from the sea is a counterfeit of Jesus Christ. This role was fulfilled in multiple ways by the medieval Catholic Church.
III. The Symbolic Meaning of “Earth”
In Revelation 12:16, it is the “earth” that helps the woman by swallowing up the flood of water that the serpent/dragon spews out of its mouth after her. In the book of Revelation “earth” is a somewhat ambiguous concept (Rev. 1:5; Rev. 5:6; Rev. 6:4; Rev. 11:6, 18; Rev. 13:12; Rev. 14:15–19; Rev. 18:1–3; Rev. 19:2). When contrasted with heaven, the concept of earth is negative (Rev. 9:1; Rev. 14:3 [except for 21:1, of course]). “Those who dwell in heaven” (NKJV) are always positive in Revelation (Rev. 13:6; see also Rev. 19:1, 14), whereas those “who dwell on earth” (NKJV) refer to opponents of God and His people (see Rev. 6:10, Rev. 8:13, Rev. 13:8, Rev. 17:8).
On the other hand, when earth is contrasted with sea or flooding waters, the earth is a positive symbol rather than a negative one (Rev. 13:11, Rev. 21:1), and that is the case here. The earth helps the woman, who represents the faithful people of God. The relatively positive history of the beast from the earth (Rev. 13:11) may lie in its contrast with the beast from the sea (Rev. 13:1–7). So Revelation 12:16 and, perhaps, Revelation 11:4 provide a positive setting for the reference to earth in Revelation 13:11.
IV. The Identity of the Land Beast
Adventists have consistently identified the land beast as the United States of America. It rose up as a benevolent power, emphasizing religious liberty, but would, in the end time, speak like a dragon. Let us, therefore, review the textual evidence regarding the land beast. (1) The history of the land beast in the text (Rev. 13:11) is much shorter than the history of the sea beast (Rev. 13:1–7), suggesting a relatively new arrival on the scene of history. (2) Coming out of the earth (Rev. 13:11) recalls the positive actions of the “earth” in Revelation 12:16. (3) The land beast appears in the context of the captivity of the sea beast (Rev. 13:10), which Adventists understand occurred in a.d. 1798. (4) Unlike the sea beast, whose pedigree recalls the empires of Daniel 7, the land beast’s pedigree has no ancient roots. (5) The land beast arises from a different part of the world than the sea beast. (6) In ancient nonbiblical mythology, the land beast (behemoth) lives in an arid, desert space, far from people. (7) The land beast wears no crowns, suggesting it has no king and no pope; instead, it offers political and religious liberty. (8) It speaks like a lamb, at first, wielding a gentler, more Christlike authority. But that gentleness does not last. (9) The land beast eventually becomes dragon-like, like the power that attempted to kill Baby Jesus (Rev. 12:3–5). (10) The land beast is described in very religious terms, not just political ones (Rev. 13:13–15). It is the religious side of the United States of America that is especially in focus because faith—what we believe and practice—greatly matters.
There is no other power in history able to so completely fulfill the specifications of this prophecy than the United States.
V. Revelation 13:14–18 and Daniel 3
This part of Revelation 13 contains one of the clearest allusions to the Old Testament in Revelation. There are multiple parallels to the story of the three Hebrew worthies and Nebuchadnezzar’s worship test on the plain of Dura. (1) People from all over the world are compelled to engage in an act of worship. (2) There is a death decree attached to the command to worship. (3) Both events are associated with the number 6 (dimensions of the image in Daniel 3 and the number 666 in Revelation 13). Revelation 13 indicates that in the final crisis of earth’s history, the scenario of the plain of Dura will be repeated. The experience of Daniel 3 will be visited upon earth’s final generation.
Part III: Life Application
Monday’s study asks: How can we stay faithful to prophecy about church history and, yet, at the same time, be kind and cautious as we present these truths to others? The ultimate challenge with religious distortions is in the picture of God that they portray. What kind of God tortures and burns people for eternity? What kind of God plays fast and loose with the very rules He has made? What kind of God is portrayed by a church that burns people at the stake over doctrinal differences? In confronting distorted religion, it is very important that we not fall into the trap of portraying a God who is angry, judgmental, and severe. We are told that when Jesus confronted the Pharisees, “tears were in His voice.”—Ellen G. White, Steps to Christ, p. 12. In other words, religious criticism is appropriate only when it comes from a heart of love that can see the value God sees in other people. With the help of the Holy Spirit, we can gently invite people to consider the picture of God their religion portrays, making clear that we ourselves are capable of misrepresenting God, as well. They need to know that God is already inclined in their favor—and that He does not need to be bought or persuaded by ritual acts.
2. Similarly, Friday’s study asks: As we await the end, what should be our attitude toward Christians in other denominations? It helps to recognize that many Catholics, Muslims, and those of other religious persuasions love God deeply and seek to please Him in every way possible. We need to approach such people with the understanding that the line between good and evil is not between “us” and “them”; rather, it runs right down the middle of our experience (1 Tim. 1:15). If we take on an attitude of moral superiority, we may unwittingly convince them that God is not with us. On the other hand, people are drawn to those who are authentically aware of their own weakness and, like Jesus, show love and humility. It is with this attitude that confrontation can most often succeed in winning another.
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Key Text: Revelation 12:17
Study Focus: Revelation 13 elaborates on the dragon’s war against God, which was described in Revelation 12.
Introduction: In Revelation 13, the dragon gains two allies: a beast that comes up out of the sea (Rev. 13:1–10) and a beast that comes up out of the earth (Rev. 13:11–18). These three powers work together to deceive the nations and destroy God’s people. Both beasts are described through history (Rev. 13:1–7, 11) before their actions in the end time are portrayed (Rev. 13:8–10, 12–18).
Lesson Themes: The lesson and the focus passage introduce the following themes:
I. Grounds for a Historical Reading of Revelation 13
This section explores the relationship of the two beasts in this chapter with the historical time line of Revelation 12.
II. The Sea Beast as a Counterfeit of Christ
A number of features of the sea beast recall qualities and actions of Jesus.
III. The Symbolic Meaning of “Earth”
“Earth” is an ambiguous symbol in Revelation, sometimes positive and sometimes negative.
IV. The Identity of the Land Beast
Evidence that the land beast represents the United States of America in the final conflict is presented.
V. Revelation 13:14–18 and Daniel 3
Summarizes evidence for a clear allusion
Life Application: The “Life Application” section explores (1) the root issue behind all forms of distorted religion and (2) how believers should relate to Christians in other denominations.
Part II: Commentary
Revelation 13 introduces two new characters into the story of Revelation 12: a beast from the sea (Rev. 13:1–7) and a beast from the earth (Rev. 13:11). After their introductions, both beasts play a major role in the war that is introduced in Revelation 12:17.
Main Themes of Lesson 9 Elaborated:
I. Grounds for a Historicist Interpretation of Revelation 13
In the historical Adventist interpretation of Revelation, the focus of Revelation 13 is on the Middle Ages (papacy) and beyond (rise of the United States of America). Revelation 13 also is an extension of the end-time war of Revelation 12:17.
It is true that the climax of Revelation 13 is on the final battle of earth’s history, with its fiery deceptions, image of the beast, death decree, and mark of the beast (Rev. 13:13–17). But few readers have noticed the verb tenses throughout the chapter. The main sentences of Revelation 13:1–7 and verse 11 are all in past tenses. The main sentences of Revelation 13:8–10 and 12–18 are all present or future tenses. So the chapter itself contains evidence for sequences of history. Each of the two new beasts has an introduction, including a visual description, followed by a summary of its previous history in past tenses (sea beast: Rev. 13:1–7; land beast: Rev. 13:11). See lesson 8, theme I, for the literary principle behind this formal pattern. So the description of Satan’s attacks (Rev. 13:12–18) is preceded by the previous history of the two main characters in that battle.
Revelation 13, then, covers the last two of the historical periods listed in Revelation 12. The past-tense sections of Revelation 13 (Rev. 13:1–7, 11) parallel the middle period of Revelation 12 (Rev. 12:13–16). The present-and future-tense sections of Revelation 13 (Rev. 13:8–10, 12–18) parallel the final period of Revelation 12:17. (This grammatical analysis fits.)
II. The Sea Beast as a Counterfeit of Christ
Sunday’s study suggests that the sea beast is a counterfeit of Jesus Christ. This identification is confirmed by the text of Revelation 13. (1) The sea beast experiences a death and resurrection like that of Christ (Rev. 13:3, compare Rev. 13:8). (2) The cry, “Who is like the beast?” (Rev. 13:4) recalls to the Hebrew mind the name of Christ in the previous chapter, Michael (Rev. 12:7 [means “who is like God?” in the Hebrew]). (3) The 42 prophetic months (Rev. 13:5) echo the three and a half years of Jesus’ earthly ministry. The beast from the sea is a counterfeit of Jesus Christ. This role was fulfilled in multiple ways by the medieval Catholic Church.
III. The Symbolic Meaning of “Earth”
In Revelation 12:16, it is the “earth” that helps the woman by swallowing up the flood of water that the serpent/dragon spews out of its mouth after her. In the book of Revelation “earth” is a somewhat ambiguous concept (Rev. 1:5; Rev. 5:6; Rev. 6:4; Rev. 11:6, 18; Rev. 13:12; Rev. 14:15–19; Rev. 18:1–3; Rev. 19:2). When contrasted with heaven, the concept of earth is negative (Rev. 9:1; Rev. 14:3 [except for 21:1, of course]). “Those who dwell in heaven” (NKJV) are always positive in Revelation (Rev. 13:6; see also Rev. 19:1, 14), whereas those “who dwell on earth” (NKJV) refer to opponents of God and His people (see Rev. 6:10, Rev. 8:13, Rev. 13:8, Rev. 17:8).
On the other hand, when earth is contrasted with sea or flooding waters, the earth is a positive symbol rather than a negative one (Rev. 13:11, Rev. 21:1), and that is the case here. The earth helps the woman, who represents the faithful people of God. The relatively positive history of the beast from the earth (Rev. 13:11) may lie in its contrast with the beast from the sea (Rev. 13:1–7). So Revelation 12:16 and, perhaps, Revelation 11:4 provide a positive setting for the reference to earth in Revelation 13:11.
IV. The Identity of the Land Beast
Adventists have consistently identified the land beast as the United States of America. It rose up as a benevolent power, emphasizing religious liberty, but would, in the end time, speak like a dragon. Let us, therefore, review the textual evidence regarding the land beast. (1) The history of the land beast in the text (Rev. 13:11) is much shorter than the history of the sea beast (Rev. 13:1–7), suggesting a relatively new arrival on the scene of history. (2) Coming out of the earth (Rev. 13:11) recalls the positive actions of the “earth” in Revelation 12:16. (3) The land beast appears in the context of the captivity of the sea beast (Rev. 13:10), which Adventists understand occurred in a.d. 1798. (4) Unlike the sea beast, whose pedigree recalls the empires of Daniel 7, the land beast’s pedigree has no ancient roots. (5) The land beast arises from a different part of the world than the sea beast. (6) In ancient nonbiblical mythology, the land beast (behemoth) lives in an arid, desert space, far from people. (7) The land beast wears no crowns, suggesting it has no king and no pope; instead, it offers political and religious liberty. (8) It speaks like a lamb, at first, wielding a gentler, more Christlike authority. But that gentleness does not last. (9) The land beast eventually becomes dragon-like, like the power that attempted to kill Baby Jesus (Rev. 12:3–5). (10) The land beast is described in very religious terms, not just political ones (Rev. 13:13–15). It is the religious side of the United States of America that is especially in focus because faith—what we believe and practice—greatly matters.
There is no other power in history able to so completely fulfill the specifications of this prophecy than the United States.
V. Revelation 13:14–18 and Daniel 3
This part of Revelation 13 contains one of the clearest allusions to the Old Testament in Revelation. There are multiple parallels to the story of the three Hebrew worthies and Nebuchadnezzar’s worship test on the plain of Dura. (1) People from all over the world are compelled to engage in an act of worship. (2) There is a death decree attached to the command to worship. (3) Both events are associated with the number 6 (dimensions of the image in Daniel 3 and the number 666 in Revelation 13). Revelation 13 indicates that in the final crisis of earth’s history, the scenario of the plain of Dura will be repeated. The experience of Daniel 3 will be visited upon earth’s final generation.
Part III: Life Application