Reason #6 – Theological Bias

Seventh-day Adventist (SDA) interpretation of the Mark of the Beast and related eschatological themes reflect the denomination’s theological emphasis on Sabbath observance, projecting this belief onto the text of Revelation rather than deriving it organically from the biblical narrative. This insight raises important questions about the balance between upholding denominational distinctives and adhering to sound exegetical principles. As an apocalyptic book, Revelation demands careful interpretation to avoid imposing external frameworks that may obscure its original message to its first-century audience.

It would seem abundantly clear that the Mark of the Beast cannot be simplified down to all those who worship on Sunday once a National (gone Global) Sunday Law is enforced, making those who have this ‘mark’ seek out and kill those who worship on Sabbath, aka Seventh-day Adventist’s. Matthew Halsted rightly points out in his book The End of the World as You Know It:

“Whatever the mark of the Beast is, it seems to be connected with overt worship of the Beast. There is no hint that the mark is something people can accidentally accept. Revelation doesn’t teach a person can take the mark without knowing what they are doing. To the contrary, accepting the mark of the Beast is tantamount to worshiping the Beast—which is something you do on purpose. Again, the mark of the Beast is a mark of identification: it marks out those who worship the Beast. Similarly, the mark of the Lamb marks out those who reject the ways of the world and accept Christ. The wicked are marked for destruction, and the righteous are marked for protection from destruction. At the end of the day, both marks are all about worship.” ^[1]

I’d like to point out a specific method through which the Beast is worshiped: through the image. Notice in Revelation 14:11, 16:2, and 19:20 the reference to worshiping the Beast “and its image.” Notice that the second Beast instructs people to create “an image for the beast that was wounded by the sword and yet lived,” and then gives life to this image so that it can speak and command the execution of those who refuse to worship it (Rev. 13:14–15; see also Rev. 16:2; 19:20). In the context of John’s time, the use of images in worship was a common practice. The seven cities to which Revelation was addressed were filled with pagan temples and statues dedicated to gods and goddesses. Additionally, images of the Roman emperor were prominently displayed throughout these cities, reinforcing the imperial cult. When John refers to the image of the Beast, his original audience would have naturally associated it with the widespread worship of the Roman emperor and the pervasive idolatry in their society.

In the Roman world, it was common to find coins bearing the image of the emperor, much like modern nations—including the United States—stamp images of past leaders on their currency. Such images serve to remind citizens of shared history and values. However, ancient Rome took this practice a step further, striking coins that Christians and Jews found blasphemous due to their references to the emperor’s divinity. For instance, during the reign of Tiberius, Roman coins often included the phrase “son of the divine Augustus,” alluding to the deification of Caesar Augustus. This trend continued with emperors like Nero and Domitian, who ruled when Revelation was written. [2] Domitian’s coins frequently carried inscriptions associating him with divinity, reinforcing the connection between imperial imagery and claims to worship.

The association between the emperor’s image and worship extended beyond coins. Statues of Caesar were prominent and often used in acts of worship. John’s depiction of the Beast’s image in Revelation aligns with this cultural context, as his readers would have recognized the parallels between Caesar’s image and the enforced worship it symbolized. Historical records confirm that this form of idolatry was not just symbolic. For example, in AD 112, the Roman governor Pliny the Younger described his interrogation of Christians in Bithynia. He required them to recant their faith by paying homage to Trajan’s statue. Those who refused were executed for their “obstinacy,” illustrating how allegiance to the emperor’s image was a literal and enforced act of worship. Pliny goes on to describe the test that he used for the Christian cursed, which determined if Christians would honor a Trajan Statue or not.

“These accusations spread (as is usually the case) from the mere fact of the matter being investigated and several forms of the mischief came to light. A placard was put up, without any signature, accusing a large number of persons by name. Those who denied they were, or had ever been, Christians, who repeated after me an invocation to the Gods, and offered adoration, with wine and frankincense, to your image, which I had ordered to be brought for that purpose, together with those of the Gods, and who finally cursed Christ—none of which acts, it is said, those who are really Christians can be forced into performing—these I thought it proper to discharge. Others who were named by that informer at first confessed themselves Christians, and then denied it; true, they had been of that persuasion but they had quitted it, some three years, others many years, and a few as much as twenty-five years ago. They all worshipped your statue and the images of the Gods, and cursed Christ.” ^[3]

This integration of political and religious imagery finds echoes even in modern times. While not as overt, national monuments sometimes blend political leadership with quasi-religious reverence. For instance, the Lincoln Memorial in Washington, DC, is modeled after a Greek temple, with an imposing statue of Lincoln seated on what resembles a throne. The inscription behind the statue refers to the structure as a “temple” and speaks of enshrining Lincoln’s memory “forever,” blending elements of political honor with religious undertones. Such examples highlight the enduring power of imagery in connecting political authority with a deeper, almost sacred significance, a theme deeply resonant with Revelation’s warnings about idolatry and misplaced allegiance.

As we close out this series, while it hasn’t dealt with all the different nuances of the mark of the Beast, we have shown enough evidence to assure the reader of one thing.  The only way one would choose to interpret the mark of the Beast as a National Sunday Law and the Seal of God to be the Sabbath is if you impose your 19th-century Ellen White narcigesis interpretation into the text and altogether avoid the historical-grammatical method of interpretation.  And let’s not forget, this is the ONLY method of interpretation approved by the SDA Church.  Thanks, Ted Wilson, for reminding us of this method that the SDA Church doesn’t even follow!

Alternative Interpretations for Research and Thought

1. 1. Symbol of Allegiance: Many scholars see the Mark of the Beast as a metaphor for loyalty to oppressive systems or idolatrous practices, contrasting with the “seal of God” that represents fidelity to divine principles.
   2. Economic Oppression: The Mark of the Beast may symbolize corrupt powers’ control of economic systems, forcing people to compromise their faith to participate in society.
   3. Universal Principle: The mark could represent any system or practice prioritizing human authority over God’s sovereignty rather than a specific religious observance.

While the Sabbath does hold importance in the Jewish Culture and biblical context, there is insufficient evidence to equate it with the mark of the Beast. The text of Revelation does not directly associate the mark with a particular day of worship but instead emphasizes loyalty and allegiance in the context of global oppression and idolatry. A more balanced interpretation considers Revelation’s message’s historical, symbolic, and spiritual dimensions without narrowing its scope to specific denominational teachings. But then again, if you have to align your teachings with the statements of your denominational prophetess, well, you must keep going on claiming false and erroneous beliefs.  And as a result of this, the Adventist Church persecutes and defames the whole of Christianity by teaching that Christians will be the ones to persecute them for their desire to worship on the Sabbath.

^[1] Matthew L. Halsted, The End of the World as You Know It: What the Bible Really Says about the End Times (And Why It’s Good News) (Bellingham, WA: Lexham Press, 2023), 69.

[2] “Many first-century Roman coins bore legends such as ‘Emperor Caesar Domitian Augustus, Son of the Divine Vespasian, Pontifex Maximus [Chief Priest].’ Coins of Nero and Domitian sometimes portrayed those emperors with the spiked crown associated with divinity. Jewish rebels, known as Zealots for their claim of radical obedience to God, refused to carry or even look at such money” (Kraybill, Apocalypse and Allegiance: Worship, Politics, and Devotion in the Book of Revelation, pg. 149 – 150).

^[3] Pliny, Letters, Vols. 1 & 2, ed. T. E. Page et al., trans. William Melmoth, vol. 2, The Loeb Classical Library (London; New York: William Heinemann; The Macmillan Co., 1931), 403.