Written by Thomas R. Schreiner |
Monday, September 30, 2024
Believers must ready themselves. Some are destined for captivity, and to captivity they will go. Others are destined to be killed by the sword, and so it will be (cf. Jer. 15:2; 43:11). Such events do not mean God has abandoned or forgotten about them; the power of the beast does not suggest God’s sovereign rule over the world has been surrendered, for the beast exercises authority only by God’s will. Hence, believers are called upon to persevere and remain faithful to their Lord.

Read the Passage
1And I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads. 2 And the beast that I saw was like a leopard; its feet were like a bear’s, and its mouth was like a lion’s mouth. And to it the dragon gave his power and his throne and great authority.
11Then I saw another beast rising out of the earth. It had two horns like a lamb and it spoke like a dragon.12It exercises all the authority of the first beast in its presence, and makes the earth and its inhabitants worship the first beast, whose mortal wound was healed.13It performs great signs, even making fire come down from heaven to earth in front of people,14and by the signs that it is allowed to work in the presence of the beast it deceives those who dwell on earth, telling them to make an image for the beast that was wounded by the sword and yet lived.15And it was allowed to give breath to the image of the beast, so that the image of the beast might even speak and might cause those who would not worship the image of the beast to be slain.16Also it causes all, both small and great, both rich and poor, both free and slave, to be marked on the right hand or the forehead,17so that no one can buy or sell unless he has the mark, that is, the name of the beast or the number of its name.18This calls for wisdom: let the one who has understanding calculate the number of the beast, for it is the number of a man, and his number is 666.—Revelation 13:1, 2; 11–18
A Great Beast
John sees a beast rising out of the sea, summoned by the dragon on the seashore (12:17). The sea was a place of chaos, danger, and evil for the Hebrews (cf. comment on 21:1). The vision draws on Daniel 7:3, where Daniel sees “four great beasts . . . out of the sea.” The beasts in Daniel represent great empires, and a great empire — almost certainly Rome — is in John’s mind as well. The kingdom rising out of the sea is not humane, civil, or supportive of its citizens. Instead, it is like a ravaging and ferocious beast, preying on its citizens.
The beast described here is probably the fourth beast seen by Daniel (Dan. 7:7, 19, 23). The beast in Revelation has extraordinary power, for it has ten horns, with ten diadems (Rev. 17:12; cf. Dan. 7:20, 24)—symbols of ruling authority—on its horns. It has seven heads, also signifying its authority and power. The dragon had seven heads and ten horns (Rev. 12:3), and he clearly has given his authority to the beast. The beast with its horns and diadems parodies the Christ (cf. 5:6; 19:12), just as the dragon does. The seven heads bear blasphemous names, which are perhaps Roman claims to deity, such as “Lord,” “son of God,” and “Savior” (cf. also 17:3), revealing again the divine pretensions of the beast. The beast is not confined to the Roman Empire; it refers to Rome but applies also to every manifestation of evil in all governments throughout history, and also to the final conflict to come at the end.
The beast coming out of the sea is like a leopard, with feet like a bear’s and a mouth like a lion’s. In Daniel’s vision of the four beasts, the first (Babylon) was like a lion with eagles’ wings (Dan. 7:4), the second (Medio-Persia) was like a bear (Dan. 7:5), and the third (probably Greece) was like a leopard (Dan. 7:6). John sees these beasts consummated in Daniel’s fourth beast, which is the beast he describes here (probably Rome; cf. Dan. 7:7, 19, 23). This beast is not autonomous but derives its totalitarian rule from the dragon, and thus its governing authority is demonic (cf. 2 Thess. 2:8–9).
One of the heads of the beast had a mortal wound, from which it recovered (cf. 17:8). Many understand this to refer to an individual, which is certainly possible. After Nero’s death in AD 68, a tradition arose that he would return (perhaps from Parthia) and rule again, and John might have had that tradition in mind. But if John wrote in the 90s, his most plausible date, it is quite unlikely this tradition would be in mind, since Nero was long gone. It is more probable, then, that the reference is to the empire as a whole. The deadly wound signifies the apparent demise of tyrannical rule. Rome’s dominion looks as if it has been dethroned and removed forever. And yet the empire is not destroyed; just when it seems that its tyranny has ended, its power is resumed. The so-called death-blow is ineffective. In response, the world is astonished with the beast and gives its allegiance to him, for the revival of a demonic empire is a kind of resurrection, and so once again the beast parodies the Christ.
Worship of the Beast
The staying power of the beast and its empire leads to worship of the dragon and the beast. The dragon is worshiped for giving authority to the beast. The beast is worshiped because of his so-called resurrection. He is considered incomparable and omnipotent, like God (cf. Ex. 15:11; Ps. 89:7). People worship the beast, believing he cannot be resisted or overcome. As has often been observed in history, people support a winner.
Twice in this verse we are told what “was given” to the beast: a mouth to utter proud, blasphemous words, and authority for forty-two months. The clause “it was given” (edothē) appears four other times in this chapter (13:7 [2x], 14, 15). In the comment on 9:1, I defended the notion that God is the implied subject of this passive construction. Although the dragon actively gives (edōken; 13:2, 4) his authority to the beast, God reigns and rules over what the beast carries out, allowing or permitting the beast to exercise his authority. Even though God ordains what the beast does, he does not have the same motivations or intent as Satan. God’s judgment is his “strange” work (Isa. 28:21), and he calls on the wicked to repent and live (Ezek. 18:23, 32), while Satan rejoices when people are destroyed. The “secret things” belong to the Lord (Deut. 29:29), and hence we cannot fully chart or explicate the logical relationship between divine sovereignty and human responsibility.
The Beast’s Opposition to God
The beast is full of himself, uttering “haughty and blasphemous words” against God, just as Antiochus IV Epiphanes did in his day, functioning as a type of the coming beast (cf. Dan. 7:8, 20; 11:36). Such activity fits also with the “man of lawlessness,” who exalts himself as divine (2 Thess. 2:3–4). The beast is allowed to exercise his authority for forty-two months. Some understand this to be a literal three and one-half years before Jesus returns. But John is more likely describing the entire period between Jesus’ first and second coming (cf. comment on Rev. 11:2); John wrote not of days far removed from his readers but of the impact of the Roman Empire on them. All totalitarian governments arrogating to themselves divine authority reveal that they too are the beast.
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There will be times where we must lead our flocks through dark valleys and dangers. Perhaps that danger comes in the form of a cancer diagnosis. Maybe the dark, shadowed valley is the loss of a child – I have been through that valley. Perhaps leading the flock in dark valleys looks like (instead of placating the sheep) calling the comfortable, fat, and lazy sheep to greater investment, obedience, and engagement in Kingdom ministry. Leading in the valley might mean making decisions as leaders that might be hard or challenging for the flock to follow – decisions that might risk offending or upsetting the flock because it calls out their intolerance, arrogance, or disobedience.

The imagery of God as our heavenly Shepherd, contained in Psalm 23, has captivated, and comforted us for thousands of years. It has aided to comfort us through times of loss and has well-reminded us of God’s intimate presence with us in all seasons of life. For many of us, we can join with Jacob and confidently state that God, “has been my shepherd all my life long to this day” (Gen. 48:15).
However, as we consider the shepherding imagery of God’s care in Psalm 23, we often have missed the leadership imagery that is latent in the concept of shepherding. In Ancient Near Eastern cultures, shepherding was often associated with kingly responsibilities and duties. As Timothy S. Laniak explains, “Pastoral images conveyed notions of rulership – both divine and human – in a wide variety of historical periods, geographical regions, and literary contexts in the Ancient Near East. Shepherd language was used in stock titles and epithets to define a king’s role as just ruler, benevolent provider and/or powerful defender. Ancient sources describe a country’s citizenry (or army) as a flock and their experience of plenty as green pastures.”[1]
This shepherd/leadership imagery is found littered throughout the Scriptures. Often, in the OT, to shepherd is also to rule. When David was anointed as King, the tribes of Israel came to him at Hebron and said, “’In times past, when Saul was king over us, it was you who led out and brought in Israel. And the Lord said to you, ‘You shall be shepherd of my people Israel, and you shall be prince over Israel.’” As well, Psalm 77:20 describes God’s leadership with shepherding language, “You led your people like a flock by the hand of Moses and Aaron.” In Isaiah 40:11, the prophet foretells of the perfect Shepherd, Jesus Christ, and describes Him in shepherding language, “He will tend His flock like a shepherd, He will gather the lambs in His arms; He will carry them in His bosom, and gently lead those that are with young.”
The Perfect Shepherd is also a Perfect King, and the Shepherd King leads His flock.
This means that biblical leadership shares similar principles with shepherding. It is no surprise, then, that the tasks of shepherding and leading are tied to the role of Pastor and Elder in the New Testament. Listen to what the Apostle Peter says to the elders in the churches of Asia, “So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you…” (1 Pet. 5:1-2). To be an elder of a church is to also be a shepherd!
As elders, then, we ought to look at how the scriptures describe our Shepherd King for guidance on how we ought to be shepherd leaders. As Psalm 23 describes (in vivid detail) how the Good Shepherd leads us, we, as elders and shepherds, therefore ought to emulate His leadership.
If Psalm 23 presents a picture of how God shepherds His people, what might Psalm 23 teach elders how to shepherd the flock of Christ? I want to suggest a few key pastoral lessons that we might take away from this famous Psalm.
1. Elders Lead the Flock to Contentment in Christ
The Psalm begins by saying, “The Lord is my shepherd, I shall not want. He makes me lie down in green pastures. He leads me by still waters. He restores my soul.”
Many commentators of this Psalm have suggested “I shall not want” might be also translated, “I lack nothing” or “I do not lack”.[2] The idea here is simple yet profound – if the Lord is my shepherd, all my needs are met. True contentment is found alone in the Shepherd King. This lack of wanting is not found simply in participating in the practices of Christianity – in bible reading, church attendance, prayer, family devotions or good deeds – but rather is found in and from the person, work, will, and fellowship of Christ. The Shepherd is the source of our satisfaction.
Our desires vanish in the face of the provision that being in Christ offer us. It leads the porn-addict to see how their deepest desires are met in the grace, forgiveness, Holy-Spirit-empowered-resistance, and affections-resetting power of the presence of Jesus. It leads the social-media scouring teenage girl – who looks for affirmation from peers, boys, and strangers – to understand that the world’s shallow definition of value only leaves her empty and hungry in comparison to the dignity and worth she has in Christ.
Elders and pastors lead in this way. They enjoy Christ in such as a way that there is powerful authority when they point to Jesus and say, “THERE is life! THERE is peace! THERE is contentment! Oh, taste and see that the Lord is good! Turn away from your sins and come find rest in Jesus!” Elders know this lack of want, and they call others to be satisfied and restored in Christ alone.
2. Elders Lead the Flock in Christ’s Paths
The Psalm continues, “He leads me in the paths of righteousness….”
As God leads us as our Shepherd, He directs us in good ways. The paths He leads us on lead to fruitfulness, to godliness, and shape us into the image of Christ along the ways. The paths of righteousness are not filled with jealousy, anger, lust, selfish ambition, greed but rather are filled with love, joy, peace, patience, kindness, gentleness, goodness, faithfulness, and self-control. The paths lead us to the cross of Jesus Christ, where our sins were atoned for, and to the tomb of Jesus, where we died in His death and rose in His resurrection. The paths lead us to love God and love our neighbors. God leads us to Himself, on paths that conform us into His image.
There are other paths that we could go down, paths we think can lead to satisfaction or contentment. We could chase after satisfaction through individualism, indulgence, innovation, and immorality. There are some who claim to follow the Shepherd who seek the path of self-righteousness and think their own good deeds justify them. But our Shepherd says, and His under-shepherds both model and say, “Don’t forge new paths in the wilderness. Seek first the Kingdom of God and HIS righteousness, and all these things will be added unto you.”
As elders and pastors, we lead our people in these paths as those who have traversed them first, and the paths lead them to look more like Jesus (Eph. 4:11-13).
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The church needs a Christlikeness which is modeled on Christ himself, and on every aspect of His character and teaching. When the church once again looks like Jesus, then—if history is any indication—more seekers than ever will say, as I once did, that “there must be something in this idea that gives it power.”

In part 1 of this article, I argued that a temperament of “Christian passivity” is a problem in the contemporary church. In part II, I argue that the Bible warns us against sins of passivity and calls us to boldness. I also offer some suggestions for promoting a Christian culture that can cultivate the virtue of boldness. 
A second argument—one less outwardly vapid—urges that “while Christ’s harsh language is always righteous, ours is tainted by sin.” Like the previous argument, the statement is entirely factually correct, but does nothing to justify the implied conclusion.
The problem with this argument it is not that it observes that human anger is usually sinful, which is obviously true. Instead, the problem is that it assumes that human passivity is not sinful—or, at least, that it is less sinful than anger. But this is simply begging the question: the argument commits the very practice it is trying to defend, assuming a standard of passivity and then reading the Bible according to that standard.
What, then, do biblical ethics teach us about passivity? To begin with, if passivity is good, or even preferable by comparison to anger, we would not expect Jesus to single out sins of inaction as particularly egregious. Yet this is precisely what Jesus does, such as in the Parable of the Sheep and the Goats.
The Bible presents passivity as sinful in direct terms. To take the most well-known example first, consider Peter’s denial of Christ. When Jesus asked Peter “Do you love me?” three times in John 21, this seems to have wounded Peter far more than when Jesus called Peter “Satan” in Mark 8. Yet Christ delivered the rebuke, not because Peter was sometimes abrasive—which he was—but because Peter had been a coward. Peter’s denial of Jesus—a sin committed specifically to avoid conflict and its consequences—is presented as a profound betrayal of Jesus, not a minor offense. This fact, by itself, refutes the idea that conflict-avoidant meekness is somehow the standard of goodness.
Likewise, when God warned Ezekiel about what would happen if Ezekiel did not “speak to warn the wicked from his wicked way,” He was not warning Ezekiel away from being overzealous, but from being too passive. This verse—Ezekiel 3:18—has been cited throughout church history by Christians who have taken bold positions, such as Ambrose of Milan when he barred the Emperor Theodosius from communion in 390, or by Gregory VII when he excommunicated Henry IV in 1076.
The reason the Bible condemns passivity is because it leads to hellish suffering and hell. In some of the most grotesque passages in the Old Testament, the authors condemn cowardice using the motif of a man who will not risk his safety to defend his wife or concubine from sexual abuse. This occurs in Judges 19, in Genesis 12, 20, and 26, and in 1 Kings 20. One striking aspect of these stories is that they present pure inversions of the Gospel. Christ loved the church as His bride, and therefore gave Himself up for her sake. In contrast, the man in each of these stories loved his own bride so little that he was willing to give her over to be raped for his own sake. He committed, in other words, an act of pure evil.
Appropriately, then, Revelation 21 lists “the cowardly” first among those who “will be consigned to the fiery lake of burning sulfur,” together with “the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars.” The Greek word translated as “cowardly” connotes—among other things—being agreeable in order to avoid conflict. In the Iliad, for example, Achilles uses the same word when he tells Agamemnon “Surely I would be called cowardly and of no account, if I am to yield to you in every matter that you say.”
I note with some hesitation that, while the Bible also condemns sinful anger—in Greek, “Ὀργίζεσθε”—this word does not appear in Revelation 21’s pantheon of evil. I mention this not to make light of sins of anger—which I know firsthand can be ruinous—but because Christians have committed the opposite error. We assume that sins of passivity are less deadly than sins of zeal but, if anything, the inverse is true. When Simeon and Levi defend their sister by massacring the entire male population of Shechem, there may be a suggestion of moral judgment from the author. But this judgment pales in comparison to the nihilistic abyss of Judges 19. By the end of the story, the Levite protagonist seems like Tolkien’s Gollum: a withered creature barely recognizable as a human being. This is cowardice, one of the fathers of all sin, in all its wretchedness.
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