What Happens to Someone Who
Receives the Mark of the Beast?
A Short Study on Rev. 14:9-12
By Jonathan Mitchell
(An Excerpt from: The End of the Old and the Beginning of the New)
9. And another, a third agent (or: messenger), followed them, repeatedly saying in a great voice, "If anyone keeps on worshiping the little animal, and its image, and is progressively receiving an imprinted mark upon his forehead or upon his hand,
Here we see another message, symbolized by another agent coming on stage, and this one ties in with chapter 13: the worship of the little animal, its image and its mark. Those who become involved with such will now have to drink a different wine: "the wine of God's rushing emotion (strong passion; anger)" (vs. 10, below). This also explains the imperative of "worshiping God," in the previous verse, as a direct contrast to worshiping the little wild animal, on this scene.
We should mark well the present tense of the verbs in this warning: keeps on worshiping; progressively receiving. This does not speak of a one-time event, but rather of a lifestyle. We should also consider the setting of this scene: it is a message of warning, such as those given to historical Israel by its prophets. The third agent does not act as a judge, but warns the people of the facts of what will happen if they keep on giving allegiance to the little animal (most likely the first animal of 13:1, above).
By progressively receiving an imprinted mark upon one's mindset or thinking (figured by the forehead), eventually one's character, personality and world-view will be that of the little wild animal. Such folks would come to have a beast's image, instead of bearing the image of God. Corrective measures (therapy; treatment; purification - a burning-off of one's field: cf under vs. 11, below) will have to be undergone in order for this person to be healed and transformed to bear the image of God and reflect His glory (2 Cor. 3:18).
The figure of a mark upon one's hand speaks to what a person does, how he or she performs or the kind of work they do. Jesus gave a similar admonition using hyperbole to describe the situation presented here in vss. 9-11. In Mat. 5 He gave warning regarding what greed, envy or lust (figured by the eye, which is just below the forehead, and directed by one's thinking) would lead a person to, and to what inappropriate or illegal actions (figured by the hand, as here) would lead:
29. "So if your right eye is habitually a bait-stick which entraps you, immediately tear it out and throw it away from you! You see, it constantly brings things together for benefit and advantage in (for; to) you folks that one of your members should loose itself away (may destroy itself; could come to be lost), so that your whole body should not be thrown into the Valley of Hinnom (Greek: Gehenna - the city dump [= to dishonor you by giving no burial; to treat you as a criminal]). [cf Jer. 31:38-40]
30. "Also, if your right hand is habitually a bait-stick which entraps you, at once cut it off and throw it away from you! You see, it constantly brings things together for benefit and advantage in (for; to) you folks that one of your members should loose itself away (may destroy itself; could come to be lost), so that your whole body should not go off into the Valley of Hinnom (Gehenna - the city dump outside Jerusalem)."
While in these two verses Jesus spoke of literal, physical judgment (crucifixion by the Romans and having one's body not buried, but simply dumped in the Valley of Hinnom) that could come upon the lawless or the rebels, our passage here in 14:9-11 speaks of corrective spiritual measures brought about that puts a person in the presence of the little Lamb, His agents, and the transforming, purifying Fire which is God Himself - as seen in the next verse.
10. "he or she will also proceed drinking out of the wine of God's rushing emotion (strong passion; anger) - of the one having been mixed undiluted within the cup of His inherent fervor (natural bent; impulse; indignation; wrath). And he will proceed being examined (scrutinized with the touchstone to test his "mettle") within Fire and Deity (or: in union with Fire, even Divine qualities) in the presence of (before; in the sight of) the set-apart agents (sacred folks with the message; holy messengers), and in the presence of (before) the little Lamb."
Jesus spoke of this time in Mat. 13:
41. "The Son of the Man will progressively send off His agents (messengers; folks with the message) as emissaries, and they will continue gathering together out of His kingdom (collect and cull out of His reign) all the snares and things which entrap, as well as the folks habitually producing (or: doing; constructing; practicing; creating) the lawlessness.
42. "Next they will continue throwing them into the furnace (oven; kiln) of The Fire [note: a figure of being dealt with in, and by, God; cf Mal. 3:2-4]: 'the weeping (crying and lamentation) and the grinding of teeth' will continue being in that situation (or: place).
43. "At that time, the fair and equitable folks - who live in the pointed-out Way of right relationships, rightwised behavior and justice - will be progressively giving out light, as from lamps (or: will shine forth from out of the midst), in the same way as the sun, in union with the reign, and within the kingdom, of their Father. Let the person having ears to hear continue listening and be constantly hearing!"
Paul may also have been speaking of what is apocalyptically described here, when in 2 Thes. 1 he wrote:
7. and to (or: for; in) you - the folks being continuously pressed - relaxation (ease; a relaxing of a state of constriction; relief), together with us, within the midst of the uncovering (the unveiling; the laying bare; the revelation; the disclosure) of the Lord Jesus from [the] atmosphere (or: sky; heaven), along with agents of His power (or: with His agents of ability) -
8. within a FIRE, of flame [with other MSS: in union with a blaze of fire] continuously giving justice (or: repeatedly imparting the effects of fair and equitable dealings from out of the way pointed out, while maintaining equity from what is right) among (or: for; in; with; to) those not knowing (or: perceiving) God, even among (or: for; in; with; to) those not continuously listening to or paying attention and obeying the message of goodness and well-being, which is our Lord, Jesus (or: which comes from and pertains to our Master and Owner: Jesus).
9. These certain folks who will proceed paying the thing that is right (incur justice, fairness and equity): ruin pertaining to the Age [of Messiah] (or: an unspecified period of ruin or destruction; or: ruin for an age; eonian destruction having the character of the Age; or: life-long ruin) [coming] from the Lord's face [= the Christ's or Yahweh's presence], even from the glory of His strength (or: spreading from the manifestation which calls forth praise regarding, and having the character of, His strength) -
10. whenever He may come and go, to be made glorious within (to be glorified in union with; to have repute centered in) His set-apart folks (holy and sacred people), and to be wondered at (marveled at; admired) within all the folks believing in that day, seeing that our testimony (or: evidence), [being placed] on you, was believed (received with faith) and is trusted. Cf 2 Thes. 2:1-12 for another allusion to our present vision.
Verses 10 and 11 figuratively describe what God's indignation, anger and strong passion are. In a book of symbols and figurative language there is no reason to suddenly assume that this passage is literal. In the books of the prophets in old covenant times, the wrath and anger were expressed literally, and we saw people killed, cities destroyed, God's people judged by heathen nations and taken into captivity. We saw a literal, historical destruction of Jerusalem by the Romans, and the burning of the temple, in AD 70. But those who were killed, died. Unless we want to say that the smoke of their testing arising
"on into ages of the ages"
was really for those 3 and one half years that Jerusalem was under siege, I think that we need to seek the Lord for
"a spirit (or: breath-effect; attitude) of wisdom and revelation (unveiling; uncovering; disclosure) within the midst of a full and accurate experiential and intimate knowledge of Himself (or: in a full realization of Him; or: within and in union with His full, personal knowledge; or: centered and resident within an added insight from Him, and which is Him)" (Eph. 1:17).
So let us examine the words and phrases in these verses.
The figure of
"drinking out of the wine"
speaks of participating in something that has an effect upon you. In vs. 8, it signified participating in the strong passion of her prostitution (idolatry), which effected a departure from God and an entering into her sins. It caused a drunkenness, a stupor, to come upon the peoples - they could not think clearly, and were led astray like the fool. This figure speaks of participating in His corrective judging - which leads to purification and transformation.
The
"mixed undiluted"
signifies a severe dealing. Ps. 75:7-10 describes His judgment as
"a cup full of foaming wine mixed with spices; He pours it out, and all the wicked of the land (or: earth) drink down to its very dregs..."
Isa. 51:1-19 describes this as calamities:
"... ruin and destruction, famine and sword."
But does it end with this destruction? Consider the next verses, 20-23,
"Your sons have fainted.... they are filled with the wrath of Yahweh... therefore hear this, you afflicted one, made drunk - but not with wine: This is what your Sovereign Yahweh says, your God who defends His people, 'See, I HAVE TAKEN OUT OF YOUR HAND the cup that made you stagger; from that cup, THE GOBLET OF MY WRATH, you will NEVER DRINK AGAIN...'"
So, with this example, we see that God's cup of wrath here in chapter 14, also, will not last forever, but there comes an end, never to be repeated. In Jer. 25:15-38, the
"cup filled with the wine of My wrath"
was specified as,
"the sword I will send among them,"
in vs. 16. Jerusalem and the towns of Judah were the first of
"the nations"
who were to drink out of this cup. His wrath was death and captivity (not endless torment!). This was fulfilled, and came to an end.
It happened again, to another generation, with the fall of Jerusalem in AD 70. His judgments have always happened in this life. Recall John 3:36, regarding the person disobedient (or: unpersuaded; incompliant) to the Son:
"the WRATH of God is presently and continuously remaining (abiding; dwelling) upon him."
That means it is right here, and right now. We can look around us at those not yet persuaded or obedient to the Son, and observe how His wrath (really, a swelling passion of His love) is continuously dwelling upon them, and they do not see His Life, at this time. Is it now the sword? Sometimes. Sometimes it is the bondage to drugs, alcohol, abuse, inward strongholds, etc. But this is not that last that we will see of these folks who experience the scrutiny and examination in His Fire and Deity. We find them again in 15:2, below, after they have progressively overcome from having been in the midst of the power of the little animal (the beast-like creature), having come out from under the character of its image, and from out of the influence and identity of the number of its name. It takes the purging Fire of God's character and influence to remove the dross in the smelting process (Mal. 3:2-3).
So just what is this picture of being
"examined (scrutinized with the touchstone to test his 'mettle')"?
This is a word which the common translations render "tormented." The Greek word is basanidzo:
"to apply the lapis Lydius, or touchstone; thus: to test, examine closely, scrutinize; to try the genuineness of a thing; to rub metal on the touchstone."
The idea of examination by torture is an invention of man, not God. But the most accurate determination of the meaning of a word is from it use, so let us examine some NT contexts: Matt. 8:6,
"Lord, my boy is prostrate in the house, a paralytic, terribly suffering (basanidzo)."
The boy was discomforted by the ailment. Here, the KJV renders this word "tormented."
Matt. 14:24,
"... in the midst of the sea, being slammed (NIV: buffeted; KJV: tossed - basanidzo) by the waves, for the wind was contrary."
Here the disciples are being put to the proof by a contrary storm, and it is within this trying situation that Jesus comes to them, walking upon and being an overcomer over, the lake. The Lamb is in our situation, here, as well, presenting Himself to those within this hard situation. The same situation is recorded in Mark 6:48 where the KJV says that they were "toiling" (basanidzo) in rowing.
2 Pet. 2:8, speaking of Lot being distressed by the filthy lives of lawless people, it
"tormented (basanidzo) his righteous soul"
(NIV; KJV reads "vexed"). This was a mental and an emotional stress and discomfort, not what we would call torture, as folks often paint the picture here in Rev. 14:10-11.
In 9:5, above, we saw that this word was used of the pain of a scorpion sting. In 11:10, above, the preaching of the two prophets brought irritation (basanidzo) to those hearing them. Then in 12:2, above, we saw the pregnant woman "tormented" (basanidzo) by the pain of childbirth - and as with the disciples, it is a Godly one that is being tried and tested.
In all of these instances, it is the ordinary hassles and discomforts or pains of our daily lives that are used to try, test, examine and scrutinize our "mettle." Why do we imagine it to be more for those in this situation which is symbolically described, here? It will be severe, but will it necessarily be more severe than how God's wrath was poured out in the past? In the late first century Christian writing, The Didache, we read a teaching that speaks of "examination" (although using a Greek synonym) that is a "woe" for someone who accepts alms or charity when pretending to be in need:
"Habitually give to everyone that asks anything of you, and do not demand [it] back (or: = do not make any counter-demands), for it follows that the Father constantly wills and intends to repeatedly give to all from out of His own grace-effects (= that His goods be shared with everyone). Happy and blessed is the person habitually giving according to (along the lines of) this imparted directive and implanted goal; for it follows that he or she is guiltless (or: blameless).
Now alas (or: A woe): to and for the person receiving something, he or she will continue guiltless; yet the person not habitually having [real] need [yet] having constantly [received; taken] will proceed giving a cause or paying the penalty (or: = called to account) as to why he took (or: received [it]) and for what (= with what results).
Now coming to be in confinement, he or she will continue being scrutinized and examined concerning which he or she performed (or: practiced), and 'he shall not leave from there until he has paid back the last penny [of illegitimately received alms]'" (1:5, parenthetical paraphrases: Aaron Milavec, 1989). Cf Mat. 5:26
This teaching, from the Didache, gives an example - in the negative part - of a person who is living and acting with the character and identity of a little animal, instead of the Human (the first Adam, instead of the Last Adam). All of us must stand under the scrutiny of Christ's corrective, or rewarding, judgment.
Now let us examine the phrase "Fire and Deity." God manifested Himself as fire to Moses in the burning bush (note: the bush was not destroyed, but the ground was MADE HOLY - Ex. 3:5). He was a pillar of fire to lead Israel by night in the wilderness (Ex. 13:21, 22, et al). He appeared as tongues of fire on the Day of Pentecost (Acts 2:3). Consider these other witnesses:
"For even OUR GOD [is] a continuously (or: progressively) all-consuming FIRE" (Heb. 12:29).
"He will proceed immersing (baptizing) you folks within Holy Spirit and FIRE!" (Matt. 3:11).
We suggest that the figure of fire in this verse is a symbol for God Himself. But what about the word, Deity? The Greek word is theion, the neuter form of theios, which means "Divine, Deity, the Divine Nature, or of and from God." Now the physical element is sulphur, "that is, divine incense, since burning brimstone was regarded as having power to purify and to avert contagion" (Vincent). But here we see an immersion into God's Nature and His Character. It is the second death that will end with resurrection Life: a transformed existence in Him.
The picture is one of Divine cleansing and purification. This is judgment, a decision regarding those who need the cleansing from the mark, the character and identity of the beast system, in all its manifestations. Some tie this in with the judgment of Sodom and Gomorrah in Gen. 19:28, or like Edom in Isa. 34:8-10, but neither of these areas are still burning, and Jude 7 uses the former as an example of eonian judgment (or: "fire pertaining to the Age [i.e., the Age of Messiah]).
In Ezk. 16:53 God speaks of
"[bringing] back their captivity, the captivity of Sodom and her daughters,"
and in vs. 55, speaking to Jerusalem,
"When your sisters Sodom and her daughters shall return to their former estate, then you and your daughters shall return to your former estate."
Jerusalem was restored after her Babylonian captivity. She stands as a witness for others.
Returning to the Unveiling, here in 14:10, note the environment of this examination -
"in the presence of (before; in the sight of) the set-apart agents (sacred folks with the message; holy messengers), and in the presence of (before) the little Lamb."
This picture calls to mind Jn. 5:
22. "for neither is the Father presently (progressively; constantly) separating and making a decision about (evaluating; judging) anyone, but rather, He has given all sifting and decision-making in the Son (or: has granted all judging by the Son; has handed over all evaluating of issues to the Son),
23. "to the end that everyone (or: all mankind) may continuously be honoring the Son (or: would habitually value, and constantly find worth in, the Son), correspondingly as they may be continually honoring the Father... Cf Mat. 16:27
Who do these "agents" represent? Notice that the phrase "set-apart agents" can also be rendered:
I suggest that this is speaking of the called-out communities who have been seated together with Christ in the heavenlies (Eph. 2:6), right here on earth. Notice my comment that is inserted in vs. 11: day and night are representations of time elapsing on earth, as the earth turns. The setting was described in vss. 6-7,
"those situated (or: habitually sitting down) upon the Land (or: earth), and upon every multitude (nation; ethnic group), tribe, tongue, and people.... must worship the One making (the Maker; the One constructing and forming) the atmosphere (or: sky; heaven) and the earth (or: land; ground) and the sea and springs of water."
Both idolatry (worship of the little animal and its image) and true worship were happening in the same place and at the same time: here on earth. In this book of visions, it was specifically the Land of Palestine/Israel.
Recall that fire proceeds out of the mouths of the two witnesses in 11:5, above. Then Obadiah 17 speaks of deliverance on Mt. Zion, and in vs. 18 says that
"the house of Jacob SHALL BE A FIRE, and the house of Joseph A FLAME, and the house of Esau [figure of the flesh] for stubble, and they shall kindle in them and devour them" (cf 1 Cor. 3:12b).
This is a figure of the work of the set-apart agents here in 14:10. We see them spoken of again in Jude 23,
"be continuously delivering (or: repeatedly rescuing and saving, restoring to health and wholeness) others, snatching them from out of the midst of the Fire; be repeatedly extending compassionate mercy in reverent fear, while hating and radically detaching from even the garment having been stained (or: spotted) from the flesh (= the alienated human nature; = the self that was formed and controlled by the System)."
Yes, when the Spirit indicates that the work of the Fire is complete, we snatch them out of their situations and in compassion extend love, grace and mercy (Rom. 11:32b).
We see another picture of these folks in Heb. 1:7, where we have a quote from the Psalms:
"He is the One making His agents (messengers; folks with the message) spirits (or: Breath-effects), and His public servants a flame of fire." [Ps. 104:4]
This is an example of Hebrew parallelism - the second line being a restatement of the first, but in a different figure; the figure is a reference both to the priests, as "public servants," and to the called-out community, figured as the lampstand in the Tabernacle, in 1:20 above, and referencing Acts 2:3 - there being "tongues as if of fire" burning on the lamps in the one case, and upon the people in the second case; the agents speak a message of words that are "spirit," the effect of the Breath.
Then, in Heb. 1:14,
"Are not all people public-serving Breath-effects (or: spirits; winds), being sent forth unto attending service because of those folks being about to progressively inherit deliverance (or: receive the allotment of salvation, health and wholeness)?"
So we, being one spirit with the Lord (1 Cor.6:17) we are His
"public-serving Breath-effects"
being sent forth to serve others with the life of Christ, the fruit of love. We are characterized as His
"flame of fire."
But some of these agents will,
"hand over such a man, with the adversarial [spirit] (or: by the opponent; or: to satan), into a loss of the flesh (or: an undoing and destruction of this [estranged human nature]; a loss of [his "dominated existence" - Walter Wink]) - to the end that the spirit may be saved (rescued; delivered; restored to health, wholeness and its original state and condition): within the midst of and in union with the Day of (or: in this day from, or, which is) the Lord" (1 Cor. 5:5).
Another example is 1 Cor. 3:13-15 where we see that God's fire does not destroy a person,
14. If anyone's work which he built upon [it] will remain, he will receive wages (pay; compensation).
15. If anyone's work will be burned down, he will incur a loss (sustain the damage; forfeit [it]), yet he himself will be saved (rescued and delivered; healed and restored to health; returned to his original state and condition), and as in this way - through Fire!
Peter admonishes us, in 1 Pet. 4:
12. Beloved ones, do not repeatedly feel like strangers to the burning (= the action of the Fire) within and among you folks, which is habitually happening to you with a view toward your being put to the test (or: which is repeatedly coming into being in the face of a proving trial for you; which is progressively birthing itself to an examination in you), as though a strange thing or a foreign occurrence is repeatedly walking with you folks.
Another aspect of the environment of the "Fire and Deity" (later seen as the "lake or pond of Fire and Deity" in 20:10, below) is the presence of the little Lamb (Who is the Anointed Savior,
"Jesus Christ: the same yesterday and today and on into the ages" - Heb. 13:8).
Consider that it does not say that they are before "the judge," or in the presence of "the king," but that they are with the little Lamb. As with the serpent on the pole in the wilderness (Num. 21:9; Jn. 3:14), all they will have to do is look to the Lamb that paid the price for their sins, and they will be healed. In Isa. 45:22, Yahweh gave the command:
"Turn toward Me and be saved."
Arthur Eedle instructs us concerning this verse,
"The Hebrew text shows a double imperative. In other words we are presented with a double command" (The Wellspring #23, 5 June 2017).
This experience in the Fire and Deity is Christ dragging them to Himself (Jn. 12:32). We should also remember what Jesus said of Himself and of His purpose, in Jn. 3:17,
"For God does not send forth His [other MSS: the] Son as an Emissary, or Representative, into the world (or: System; aggregate of humanity) to the end that He should continuously separate and make decisions about the world (or: would at some point sift and judge the System, or the aggregate of humanity), but to the contrary, to the end that the world would be delivered (or: that the System could be healed and made whole; that the ordered arrangement should be restored to health; that the aggregate of mankind may be saved - rescued and re-established in its original state): through Him!"
We see another application to the Nu. 21/Jn. 3:14 connection in 2 Cor. 3:18, as WE behold Him and are being transformed:
Considering the context of 2 Cor. 3, this may refer to the transformation from the glory of Moses, into the glory of Christ; or, it may be speaking of a from-time-to-time transfiguration from the glory of humanity into the glory of the Anointing, on an individual basis.
11. And so the smoke of (or: from) their examination and testing by the touchstone continually ascends on into ages of the ages (or: indefinite time-periods which comprise the ages). And those continually worshiping the little animal and its image - and if any one continually receives the imprinted mark (carve-effect; emblem) of its name - they, continually, are not having rest day and night [comment: day and night are representations of time elapsing on earth; cf Heb. 4:1-16].
It speaks here of this going on "DAY and NIGHT." In other words, since it also happens at night they will have no rest from the dealing of God, in this situation. This phrase speaks of the situation on earth, and the ages speak of time. The rotation of the earth also creates the sense of time. It is the earth itself that is the location and the environment of their judgment. In Mal. 3:1 we see that
"the Lord, Whom you seek, shall suddenly come to His temple."
Remember that these visions in the Unveiling have corresponded to the Tabernacle/Temple shadow. Mal. 3:2, 3 says,
"for He is like A REFINER'S FIRE, and like fuller's soap; and He shall sit AS A REFINER and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.... And I will come near to you to (for) judgment" (vs. 5).
The point of the fire is purification and refining. He will burn out our pride and our wickedness; they "shall be stubble: and the Day that comes shall burn them up" (Mal. 4:1).
That
"the smoke... ascends on into ages of the ages (or: indefinite time-periods which comprise the ages)"
shows that this is an ongoing process for all humans that continue being born during the ages to come (cf Isa. 34:9-10,
"night and day... unto an age-time... unto generations... unto a long time...").
Everyone needs this process, and it has been happening ever since God came to dwell among us. Humanity is God's great opus, and His testing of His work continues on until all are in His image.
Verses 10 and 11 may also be allusions to Heb. 6:4-8, and thus be applied to believers or followers of Christ that turned back to Judaism or to some other religion (vs. 6). Note that the ground was very fertile, and had been producing good crops (vs. 7):
7. For you see, a piece of land (or: ground; soil; = a field; or: a territory) which is drinking (= soaking in) the rain often coming upon it, and producing vegetation (pasture; produce) fit for and useful to them through whom it is habitually being cultivated, [is] also continuously sharing in and partaking of a blessing from God;
8. but when repeatedly and progressively bearing forth thorns and thistles [it is] disqualified (worthless; unable to stand the test [for planting a new crop]) and [is] close to (or: near) [the] curse (or: a down-prayer and a corresponding wish against [the situation] is at hand), the end (the resultant situation) of which [the thorns, briars, thistles and the field is] into [a time of] burning (or: = the field ends up being burned off).
Here we will quote from my comments on these verses, in John, Judah, Paul and ?,"The first thing to keep in mind is that the subject of this metaphor is "a piece of land," or, a field, Greek: ge. The present crop of thorns and thistles - which will be burned off - is not the subject.
"It is the ground, the land, which correlates to the people of vss. 4-6. This field (= these people) had drunk in "a blessing from God." It (= this group) was good soil and had produced crops "fit and useful" to the Farmer (a figure of God; cf John 15:1; Jacob [James] 5:7). However, it is now bringing forth useless crops. What is to be done?
To sow seeds in among all those thorns and thistles would be to waste the seeds, the effort, and the time (a whole season of potential growth). The time-honored agricultural practice is to burn off an area of land to clear it of weeds, grasses, etc. that would be competition to the crop that folks wanted to grow. The ash from the burned plants adds both nutrients and mulch to the soil, and an ideal situation is the result.
"The word curse is kat-ara. Ara is a prayer, or a wish. Kata has the basic meaning of "down," and the extended meanings of "corresponding," or "against," (among others). My parenthetical expansion presents optional renderings that help to give insight to this word that is ordinarily rendered just "curse." Our author may be referencing the situation described in Gen. 3:17-19. There, in the LXX, the same word ge (soil; ground; land; territory) is used to describe Adam, and a strengthened form of the same word is used for "curse." Furthermore, we have the identical phrase "thorns and thistles" given as the resulting produce of the soil/land in that judgment. So the folks who are "falling aside along the way" (vs. 6) have returned to the situation and condition from which they had been rescued. They were living as though the Messiah had not yet come - even as those who were of the ethnic multitudes (the Gentiles) and did not know Yahweh. Their condition was the same situation as the plight of humanity: ugly and worthless "fruit."
"During the ministry of Jesus to Israel, many folks came to Him and partook of His teachings, healings and miracles, and then later fell away and returned to their former way of life. John the baptizer spoke of the Holy Spirit baptizing folks with fire, garnering the grain but burning up the worthless part of the dead plant (Lu. 3:16-17). The dead plant (chaff) was a figure of the old covenant religion and existence which brought forth the Seed (the Messiah). But this metaphor by John was also a prophecy that would be fulfilled with the Romans burning Jerusalem in AD 70. Our author here (writing before AD 70) may have had this prophecy in mind, or the prophecy given in the figure of the destruction of Jerusalem as the burning of Babylon (Rev. 17:16).
"But during that first century generation, many were allured by the Judaizers and the Gnostics. These folks would also fit the descriptions given here in our text. With all of these possible applications, we need to keep in mind that this "judgment" has a positive end in view for the subject of the metaphor: the piece of land (a time-honored figure for Israel in the OT), the field, the territory. These folks would receive a new planting of the Word, and would again produce good fruit by the Spirit of God. Isa. 26:9b makes a profound statement:
"For when Your judgments are in the earth, the inhabitants of the world learn righteousness" (NRSV)
"For Thy judgments bring men light, till very pagans learn the right" (Moffatt)
"For as a light will Your judgments be to the earth; the dwellers of the habitance will learn righteousness" (CVOT)
"When your judgment dawns upon the earth, the world's inhabitants learn justice" (The New American Bible).
The Hebrew word for "earth" used in this Isaiah verse is erets, which also means "land." So this verse can be either specific as referring to Israel as the land, or general, as a matter of principle. In the first clause, both Moffatt and the CVOT draw upon the LXX" (Harper Brown Pub., 2013, p 130-40).
Another allusion, here, may be to Ps. 17:
3. You assay (test, so as to find proof concerning) my heart (the core of me); You visit and watch over, to inspect and to guard, by night; You burn and purge me (or: set me on Fire), and thus, injustice (lack of right; absence of what has been pointed-to) is not found within me - so that my mouth would not speak of or babble about the works of the people (the actions from humans; the deeds pertaining to the peoples). (LXX, JM)
12. In this place is (or: Here exists) the persistent and patient endurance (the steadfast, humble remaining-under for support) of the set-apart folks (or: from the saints) - the people continually keeping watch upon (guarding, observing, having custody over) God's implanted goals (impartations of the finished product within; inward purposed directives and inner destiny) and the faith of Jesus (or: the trust pertaining to Jesus; the loyalty belonging to Jesus; the faith which belongs to and comes from Jesus; the conviction which is Jesus; the reliability of and from Jesus).
So in this environment of Fire and Deity is the place for the persistent and patient endurance of His saints - as we deal with these folks and rescue them, when the work is done. Peter refers to these situations and says that we should not be surprised
"at the burning within and among you..." (1 Pet. 4:12),
and Paul says that no trial comes to us
"except those which are part of the human situation" (1 Cor. 10:13, Barclay translation).
We are all the same - none are righteous, no, not one - all have gone astray. We all need the same purifications. All souls (= people) are God's (Ezk. 18:4); Christ covered (1 Pet. 4:8) and washed away the sins of the whole world (1:5, above; Ezk. 16:9; 1 Cor. 6:11; 1 Jn. 1:7; 2:2). Therefore, we must be baptized in Holy Spirit and Fire now (Mat. 3:11), or be tried with Fire and Deity, later.
Traditionally, vs. 12 has been separated off from vss. 9-11 and thus it has been made to be an enigmatic, stand-alone statement that left the reader wondering what John meant. Various attempts to solve that seeming enigma have been offered, over the centuries since John penned this vision, but by including it within the context of the previous three verses it eliminates the supposed "enigma," and enlightens the whole passage.
The purpose of this observation is not to explain the setting, context or purpose of these four verses, but is to simply point out that vs. 12 points back to vss. 9-11, instructing us that "In this place" - i.e., the place of the examination and testing of the person who is
"continuously worshiping the little wild animal and its image"
(vs. 9, and note the present tense of the verb) -
"is [the very place of] the persistent and patient endurance (the steadfast, humble remaining-under for support) of the set-apart folks, and from the saints."
We can also observe that
"this place"
is
"in the presence of the set-apart agents and in the presence of the little Lamb" (i.e., Christ),
in vs. 10.
Said another way,
"this place" is a place of "Fire and Deity (or: Divine qualities; Greek: theion),"
and it is where the set-apart folks do their work - which takes persistent and patient endurance.
Now let's look at these people described as,
"the people continually keeping watch upon, guarding, observing and having custody over God's implanted goals, His impartations of the finished product within, as well as His inward purposed directives and inner destiny."
These are the folks that "have the message" (vs. 10b, above) and are in the presence of those who bear an animal's image (vs. 9, above) instead of God's image. The set-apart folks in this verse are the set-apart agents of 10b, above. As God's transforming Fire (God Himself) and His Divine qualities do their work on the folks bearing the mark and image of the little animal, the sacred messengers (the called-out, covenant communities) are there to inform them about God's goals and inner destiny for them that He is presently writing upon their hearts. Their work is to instruct them about the impartation of the finished product (Christ in them, so that they will bear God's image) which is the result of God's Fire. The listeners and viewers, by the message of the sacred folks in their presence, are in the process of being transformed by the renewing of their minds so that they, too, will have their Father's name written in their foreheads (Rev. 14:1).
This whole picture which John was observing is a reflection from Mal. 3 where Yahweh is described as being
"like a refiner's fire" (vs. 2b).
There, Malachi is instructed that Yahweh will
"sit as a refiner and purifier of silver [note: the touchstone - vs. 10, above - was used to grade precious metals]: and He shall purify the sons of Levi, and purge them as gold and silver that they may offer unto Yahweh an offering in righteousness" (vs. 3).
The setting in Mal. 3 was Judah and Jerusalem (vs. 4), just as it is in this book of Unveiling. See my article, "The Location of the Lake of Fire".
Our calling is to offer "persistent and patient endurance" while giving "steadfast, humble remaining-under [the situations which, and the people whom, we encounter] for SUPPORT" of their needs. We are His agents (or, vessels) of mercy (Rom. 9:23). It is in the very place of their experiencing the fire of His love. But people do not usually recognize it as an expression of His love. All they know is the pain, the sorrow, the regret, the loss, etc. So this is why our Father has brought them into our presence: to be tended and informed by us, His agents.
Heb. 12 ends with the reminder that
"our God is a consuming Fire" (vs. 29).
When we understand that He sends the burning into our field with the purpose of cleansing it of competing weeds (Heb. 6:7-8), we should also realize that a farmer does not then throw away a field that he has just burned off. No, he now plants a new crop of Good Seed into it. All of the pictures and metaphors are given to us to teach us His ways for this life. It is here that we need His "course adjustments" and "dross removal." But of course, if it doesn't happen in this life, He is the same for the ages as He was yesterday and is today (Heb. 13:8). He will always be "the Anointed Savior (Christ Jesus)," and in the ages to come we will be there for folks, exhibiting His grace and mercy to them and informing them to "just look at the little Lamb, and be healed."
If we can imagine the scene in Jerusalem on that historic Day of Pentecost that is described in Acts 2, we will see 120 people gathered together and it will look like a lake of fire. Verse 3 instructs us that,
"progressively dividing and self-distributing tongues - as if of fire - were seen by them, and He (or: it; or: [one]) sat down upon each one of them."
They had become human lampstands: the light of the world. Above, 1:20 figuratively pictured the called-out, covenant communities as lampstands, and then 2:1 informs us that the resurrected Christ is
"continuously walking about within the midst of the seven golden lampstands,"
i.e., within the communities of His body. This visionary scene in the Unveiling is an allusion to Dan. 3:25 where One like the Son of God was seen
"walking in the midst of the fire"
with the three Hebrew men. My wife, Lynda, added this observation:
"When they were thrown into the fire, it didn't destroy them, it DELIVERED them! The fire burned off their bonds and set them free.... This is a manifestation of sons with THE SON. There was no smell of smoke or burning... the Word says that when we lose our life, we actually FIND IT. God would have us see the whole; His all-embracing beauty that leads us into a radiant Hope! His intent is not to destroy, but to save. This is the liberty that sets all of creation free. It is the Anointing (Christ) fire of His HOLY Spirit, burning away the dross of those things which have 'fallen short' of HIS GLORY!" (emphasis original)
She then recalled Ps. 12:6,
"The little thoughts and messages (logia) of and from [the] Lord [= Yahweh] are harmless, acceptable and pure thoughts (messages; ideas; little Words): [they are] silver having been purified and refined by fire, tested and put to the proof (and thus, approved) in the Land and for the earth - one having been, and being, cleansed and purified seven times" (LXX, JM).
Note that the perfect participle in the final clause of this verse is singular, and so it is referring to the Land and the earth.
Jonathan
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