Enmity is not a nice term. It reminds us of division and of conflict. It brings along a lot of trouble, sadness, and suffering. Division causes wounds and victims. You would want to flee enmity. Don’t you rather want to help get rid of it? Isn’t it a blessing when there is peace? Still, I introduce enmity. Lately I missed it talks and in life around me. There have been conferences and information about the place and message of the church. More has been said and written about it than I have read. A lot has been said about the church, but was there also a place for enmity?

Chasm⤒🔗

Recently again there was a discussion about the message and the chasm. What chasm was meant? That was not always evident. Is there a chasm between church and society? Whoever believes that will say that the church does not belong to society and does not belong there. Is it about the chasm between faith and unbelief? That chasm has always been there and will always be there. Is it a matter of the chasm between Christians and the culture in which we live? That chasm is there as well! Does not God’s word call us strangers? Or is it the chasm between the gospel and our own heart? That chasm exists as well because we all share in original sin. Is it the chasm between doctrine and life? That is a daily struggle for every Christian, to live as the gospel teaches us.

In this way there are a lot of contrasts that the church has to deal with during its life on earth. If you are talking about “the chasm”, then it is by no means clear what you mean by it. The only thing clear is that a chasm has two sides and that the only way to get at the other side is via a bridge. How do you get across the chasm?

The picture of the chasm is very static though. A chasm is fixed. Does that properly picture the situation of the life of the church toward the world, culture, society? Are we faced with a static chasm, or does the church position itself opposite adversaries? We live in this world in a dynamic enmity that divides humanity.

Sign and Anti-Sign←⤒🔗

In Revelation 12 and 13 we read about three beasts. There is a dragon that persecutes the woman. Out of the sea a beast emerges that wields the power of the dragon. A third beast emerges out of the earth. It exercises the power of the beast from the sea by seducing the people to worship that beast. A sinister trio! It empowers itself against the Lord God. The dragon wages war against the woman and her descendants who keep the commandments of God and have the testimony of Jesus (12:17). The beast from the sea amazes mankind by his miracles and accepts the praise that competes with the praise of God. The church sings, “Who is like our God?” (Psalm 113), to this beast is sung, “Who is like the beast?” The third beast takes care of the worship of the second beast. These beasts make up an anti-godly trio, a mockery of the triune God who lives forever.

The anti-godly character of these beasts expresses itself in the war against God’s people. The dragon wages war against the descendants of the woman who have the commandments of God and the testimony of Christ. The second beast receives the power to wage war against the saints and to conquer them. In this battle he gives all people a sign: small and great, rich and poor, free and slaves receive the sign of the beast (vs. 16ff.).

This sign too shows the anti-godly character of this sinister trio. In Revelation 7:3 we read about the seal that the angels put on the forehead of the children of God. In Revelation 14 we read of God’s children who bear the name of God and the Lamb on their forehead. This name, this sign is given as protection against the judgments of God (Rev. 9:4; Ezek. 9:4). Over against this sign, the beast places his mark as an anti-sign that identifies his followers in the war against the people of God.

It is tempting to think – with this sign that God’s children receive on their foreheads – of Christian baptism. Don’t we call that a sign and seal and don’t we receive that on our foreheads? It is questionable whether in the days of John the Baptist, baptism was administered that way. More likely it is to be compared with the mark slaves would receive, by which it would be clear to everyone whose property they were. But it may also be possible that it refers to the command the Lord gave in the old dispensation to his people at the redemption from Egypt: “It shall be as a sign on your hand and as a memorial between your eyes, so that the law of the Lord may be in your mouth” (Ex. 13:9). The same he says about his commandments (Deut. 6:8; 11:18). By that the Lord indicates that his deliverance and his commandments have to fill the hearts and lives of his people. That makes his people known to him, to his angels, and to the world.

Over against this mark of the believers an anti-sign is given according to the character of the beast. It shows openly that these signed ones are not governed by the living God and his salvation, but by the worship of the second beast. It is the sign of enmity towards God.

Totalitarian←⤒🔗

The sign of the beast is the sign of a totalitarian regime. It is given with the aim to boycott: any person who does not bear this sign cannot sell or buy anymore. They are excluded from the economical interaction.

The worship of the beast is not realized in the inner room of private life. It is public and saturates the entire society. “All industry, traffic, business community is connected to it.” Anyone who does not bear the sign of the beast, stands out right away. And he “cannot do business, not buy or sell. All work in society, the total interaction of people in labour and trade, is bound to the idolatrous worship of the antichrist.” (S. Greijdanus, The Revelation of the Lord to John, p 211).

It is a totalitarian sign that governs everyone. We read that the whole earth followed the beast (Rev. 13:3), all who dwell on the earth will worship the beast (v. 8), the earth and those who live on it shall worship (v. 12) and all receive the anti-sign (v. 17). It is the sign of intolerance that does not leave room for those who bear God’s sign. It has a deadly clarity: those who are shunned from public and economical life by all people have no possibility of life.

This sign serves in the war against God’s people. Thus, the saints are not only attacked. They are also conquered (13:7). We don’t read that only here. Also the two witnesses in Revelation 11 are killed, and the world celebrates, as thus their witnessing has been silenced (Rev. 11:10). Already the prophet Daniel saw this happen (Dan. 7). The congregation of Christ is summoned to go to Christ outside the camp and bear his reproach (Heb. 13:13). Following Christ takes us outside the society of this world. When this is ruled by the spirit of the beast in such a way, there is no place for those “sealed” by the Lord God. The totalitarian regime does not tolerate dissidents. “It will be a very scary time for the lovers and servants of the Lord!” (S. Greijdanus, The Revelation of the Lord to John, p 211).

Fundamental←⤒🔗

Scripture gives little reason to think that this scary time will be incidental and that we can escape it. Paul writes in Timothy about the persecution he has endured and in which the Lord has sustained him. Then he comments, “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Tim. 3:12). So it will not be for Paul or Timothy only, but for all! Anyone who serves the Lord from the heart will not be able to escape this! The Lord Jesus himself said that the servant is not more than his master. They have hated the master so they will also hate his followers.

There is, therefore, reason to listen to the prayers of the souls under the altar of those who have been slain for the word of God. They are not just the ones who have lived during a time of severe persecution, but are all who have lived in faith and have died in it. All share in the persecution – in whatever form that persecution also comes about in the life of God’s children. The enmity, hatred, persecution, boycott is not incidental, but fundamental. It belongs to the church as long as she is in this world.

This enmity is also fundamental in the sense that the foundation of human life is at stake. From where do you expect life? From the worship of the living God or the worship of the beast? The enmity that threatens our possibility of life will fight us in the worship of the living God and persuade us to pray along for the beast.

This enmity is also fundamental because the enmity that God has set (Gen 3:15), is worked out in this way. The war of the dragon and its two animals is not separate from the war in the beginning. Not without reason the dragon is called the ancient serpent. The ancient serpent, the devil, Satan, who deceives the whole world (Rev. 12:9). It is the same enemy who tempted Adam and Eve and thus got a hold of the world. Against that serpent the Lord God called out the battle. A “saving enmity” between the serpent and the woman and between their offspring. With that the Lord rescued man from the grasp of the serpent and returned him to his saving rule.

Not only those first two people – their offspring as well. The rescuing salvation the Lord gives to the parents holds true for their children as well. That is how it was, not only in the covenant the Lord God made with Abraham. It was so already when the Lord set the battle between the serpent and the seed of the woman. Adam and Eve and their seed, which had not yet been born, were rescued by God from the devil through grace and again adopted as his children. That means: enmity. Not only for Adam and Eve – also for their offspring Enmity for all eternity.

That is how the Lord God fundamentally determined the relationships in this world, till the last day. He declared the earth to be the battle ground through a “saving enmity”. He gave in this war the prospect of the victory: the defeat of the devil and the destruction of his kingdom through Christ, the seed of the woman. This victory will be reached under the sign of the cross: the serpent will crush the heel of the seed of the woman.

Actual←⤒🔗

This enmity is fundamental. It remains essential, therefore, for our reflection on the position of the church in the world, society, and culture. This enmity has little reason to expect that the church will conquer the world gloriously. The evangelical movement has forever been enchanted by the glorious victory over the world. The large numbers appeal. Large projects are being set up. We want to see the multitude converted. Throughout the years a lot has been expected from this for the expansion of God’s kingdom.

It certainly is true that Scripture speaks about the victory. We read about kings who bow before the Lord, nations that seek Jerusalem, nations that will enter the new Jerusalem. The mission perspective is large and wide. But doesn’t Scripture say more than that?

In the book of Acts we read about large numbers that were brought to faith. Huge numbers joined the congregation of Christ. Many Jews had been looking forward to the Messiah for years. And among the Greeks there were also many who worshipped God (many even in Thessalonica). The market for the gospel had been prepared in many places. The large numbers of those days do not mean that the fruit of the gospel is being harvested so abundantly everywhere and in all times. You cannot simply see it as a blueprint for today.

Scripture itself shows us different examples as well. In Philippi Paul did not have much success. We read about Lydia, the jailer, their households and a number of brothers (Acts 16). In Athens too, there were only a few men who joined Paul (Acts 17:34). We don’t get the impression from Peter’s letters of large and numerous congregations, but rather of congregations under oppression (1 Peter 1:1; 3:13-4:6). He writes a lot about the suffering of the congregation. The church lives under the cross. Do the letters from Christ to the seven churches not give the same impression? The church in Philadelphia has but little power (Rev. 3:8).

Scripture speaks of the church that conquers the world, but it is a victory achieved under the cross. It is a victory by faith (1 John 5:4). It is a victory by Christ, which we receive through faith. And this victory through faith means: against all worldly and public glory. It is “the assurance of things hoped for, the conviction of things not seen” (Heb. 11:1). Through faith we see him who is invisible (v. 27), despite all suffering, oppression, and persecution. How they have suffered, our brothers and sisters from Hebrews 11!

When today we speak of the position of the church, we must not forget the fundamental enmity. Especially now that we live in an age where our society and culture more and more show the anti-sign of the beast. The church does not have the guarantee that her message will bridge the chasm! The more that Christ leads the church further on her way, the sooner it is to be expected that there will be no place allowed for her anymore in society and culture.

Risk←⤒🔗

It makes sense of course to reflect on your place as church in today’s society. It is good to discuss methods. An analysis of the time and the culture – how could you determine your position without that? There is nothing wrong with reflection on the position and task of the church! But that is then not without risk if you skip the discussion about the enmity. How can you then speak about “the chasm” that the church has to deal with? If you expect the church will always bridge the chasm, you will blame her too when there is no success. The solution will then almost always be that the church changes. The church is not modern enough. The church does not speak clearly enough. She does not fit modern man. The 21^st century suddenly requires a different church than the previous century did.

A chasm is a static fact. If you see this as the problem, then the solution must be dynamic, just as our age is dynamic.

But the church does not live on the edge of a static chasm, but at the front of a war in which the place of the church is being contested and where she also sometimes will be conquered. The enemy calls her not of this age. He calls her old-fashioned. If you don’t have an eye for the enmity God has set, you easily take over the agenda and definition of the problem as defined by the enemy and thus also the solution for it. The church may try in thousands of ways to stay in touch with the anti-culture. But in the mean time she loses sight of the fundamental enmity. That makes her lose her piety. There is the realistic threat for the church: that she becomes identical to the world and with that denies her godliness. In the world full of enmity, what matters is our own heart, the inner struggle we have to wage against the devil, the world and our own flesh. There is much more to be said about that, but that would take too much time now.

The Cross←⤒🔗

At the start I said that enmity is not a nice term. Who would not rather miss the battle? It is tempting to look for the glory and to be the victor. And we may be the victors. The glory we share – through faith. That is: under the cross that we take up to follow Christ. Over against the anti-sign stands the cross .Unbelief that mocks the church. Unwillingness to listen. Hate and boycott. And on that way of the cross the perseverance of the saints is shown. It is the way of the glorious victory.

This article was translated by Bert Stulp.