Tag Archives: mark of the beast

Sunday Laws and Bible Prophecy (8): The Mark and the Seal

How shall we understand the “mark of the beast” in the context of Revelation 13? The most obvious parallel to the mark is the seal of God. The seal is placed on the foreheads of God’s servants (the 144,000) to protect them from Satan’s destructive efforts when the four winds of the earth are released (Rev 7:1-3). An evident parallel to the seal of God is the 144,000 having the Lamb’s name and His Father’s name written on their foreheads. In the Hebrew context names are associated with a person’s character. So the seal of God seems to have something to do with the character of those being sealed.

This is supported by the wider use of sealing in the New Testament. In Ephesians 1:13, sealing by the Holy Spirit is the consequence of a faith response to the gospel. It represents the sanctifying work of the Holy Spirit in a person’s life. This sealing is a lifelong experience of the Spirit after conversion (Eph 4:30). It is the evidence that a person truly is known by God and belongs to Him (2 Tim 2:19). In the Second Christian Century, sealing was associated with baptism. So the seal of God has to do with the character transformation that happens as a consequence of a genuine relationship with God.

Revelation 7 and 14 place this sealing in an end-time context, as does Ellen White: ““(The seal of God) is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved.” SDABC, vol. 4, 1161, Last-Day Events, 219-220. Ellen White understands the last-day sealing to be deepening of commitment and a completion of Christian maturity. Those who have to pass through the trials of the end-time cannot be the kind of believers Paul talks about in Ephesians 4:14, “Tossed to and fro by the waves and carried about by every wind of doctrine. . . .” Likewise, at the End, Satan is forming his image into those committed to his side of the conflict. That makes the mark of the beast the mirror counterpart of the seal of God. The three angels (Rev 14:6-12) and the three frogs (Rev 16:13-14) both go out to the nations of the world. The end result is three types of people, as mentioned earlier. Those fully committed to God (the sealed), those fully committed in opposition to God (marked on the forehead), and those who go along with the beast and its image in order to preserve their lives and economic opportunities. Just as the seal of God provides protection to God’s people at the End (Rev 7:1-3, cf. Ezek 9:1-7), so the mark of the beast provides “protection” against the death decree and economic boycott of Revelation 13:15-17.

There is one further element to the mark of the beast. It is part of the beast’s counterfeit of the first four commandments of the Decalogue. The forehead and the hand echoes Moses’ call for Israel’s complete commitment to the commandments of God (Deut 6:4-8). In contrast, the beast and his image violate the first four commandments. The first commandment says to have no other gods before Yahweh. The dragon and the beast seek to be worshiped as gods (Rev 13:4, 8). The second commandment forbids the worship of images, the beast sets up an image to be worshiped (Rev 13:15). The third commandment forbids taking the Lord’s name in vain, the beast is full of blasphemy (Rev 13:1, 5-6). The mark of the beast is in defiance of the Sabbath, which is brought in on God’s side in Rev 14:7 (cf. Exod 20:11). If the law of God is a transcript of His character, you can see what is happening here, a rejection of God’s character and an affirmation of Satan’s. Satan’s character, in contrast with God’s, will be fully revealed in the final conflict.

The previous paragraph underlines that the Sabbath is a crucial issue in the final conflict. It also suggests that some counterfeit of the Sabbath will be central to the beast’s actions in the same conflict. What is less clear in the text is exactly what form that counterfeit will take. I can think of four options: 1) Another day (as in Sunday), 2) no day is a Sabbath (abolished), 3) every day is a Sabbath (not much different than two), and 4) force work or forbid worship on Sabbath. When dealing with Revelation 13 Ellen White normally works from number 1) above, but on at least one occasion mentions number 4). In the blogs that follow we will look at the evidence of Ellen White herself in the context of American religious history.

Sunday Laws and Bible Prophecy (7): The Forehead and the Hand

The text of Revelation 13 continues with verse 16: “And he [the land beast] controls everyone . . . so that he might place a mark upon their right hands or upon their foreheads. . . .” In the biblical world the forehead represents the mind, the will, the personality. The hand is representative of action. So these symbols represent two kinds of response to the call to worship the image of the beast. There are those who are fully committed to the agenda of Satan and his allies and there are others who don’t really care, but they go along in order to preserve their jobs and their lives (Rev 13:16-17).

The central theme of Revelation, chapters 13 and 14, is worship. Revelation 13:14 alludes to the showdown over worship at Mount Carmel. This portion of the book makes reference to worship of the dragon (Rev 13:4), the beast from the sea (Rev 13:4, 8, 12; 14:9, 11) and the image of the beast (Rev 13:15; 14:9, 11). In all, there are exactly seven occurrences of the word “worship” in the central part of Revelation. In contrast is the single call to worship “Him who made the heaven, and the earth, and the sea, and the fountains of water.” Rev 14:7. The call to worship the image of the beast is a universal one, it goes out to the full range of social classes. “And he [the land beast] controls everyone; the small and the great, the rich and the poor, the free and the slave; so that he might place a mark upon their right hands or upon their foreheads. . . .” Rev 13:17.

Along with a willingness to worship the image of the beast, a new element is introduced. A mark is placed on all who are willing to worship the image of the beast. The mark is defined as the name of the beast or the number of his name. These likely correspond to the forehead and the hand. Names in the Hebrew context represent character. Some are marked because of their heart and soul commitment to Satan’s agenda to mold human beings in his own image (name on forehead). Others are marked because they are willing to go along with that agenda to preserve their own lives and prosperity in this world (hand and number).

These texts reflect a sharp polarization in the world as we approach the End-time. Revelation projects three types of people in the world at the end. One group is the saints who are called by many names (the remnant, the 144,000, the great multitude, the kings of the east, the called, chosen and faithful followers of the Lamb). The second group is a worldwide alliance of religion, called Babylon, the Great City, the Great Prostitute, the woman who rides the beast, and is represented by the unholy trinity; the dragon, the beast and the false prophet (Rev 16:13). The third group are whose without a heart and soul commitment to either camp. These are the secular, political and military powers of the world, also named by many names and symbols (Euphrates River, kings of the world, many waters, kings of the earth, the beast of Rev 17, the ten horns, the cities of the nations, seven mountains and seven kings). When these secular powers agree to enforce the death decree of Revelation 13:15, they make a “hand” commitment to the beast and his image. Satan desires worship from all, but he is willing to settle for a forced worship, a self-centered worship. The contrast between his character and God’s could not be more stark. This contrast is further underlined as we explore the meaning of the mark of the beast in Revelation.