Revelation 13:1

The Beast from the Sea. Chap. 13 Rev_13:1-10

1. And I stood] We should probably read “and he [the Dragon] stood”—the clause being connected with the preceding chapter.

and [I] saw … out of the sea] Dan_7:3.

seven heads and ten horns] Read, ten horns and seven heads. The ten horns are from Dan_7:7. But the beast seen by Daniel seems to have only one head, Dan_7:20 : and hence some have supposed that this beast is not the same as that, but a combination of all Daniel’s four—and that the seven heads are obtained by adding together the four heads of the leopard with the single ones of the other three beasts. But this seems far-fetched: it is better to remember (see on Rev_4:7) that God is not obliged always to reveal the same truth under the same image. St John’s vision was like enough to Daniel’s to indicate that it applied to the same thing, but it supplied details which Daniel’s did not. For one thing, comparing this description with Rev_12:3, we learn that this beast has a special likeness to the Devil.

the name] Read, names, as in the margin. Cf. Rev_17:3. The reference perhaps is to the blasphemous assumption of divine honours by the Roman emperors—most markedly (at least up to St John’s time) by Gaius.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I stood upon the sand of the sea,.... The Vulgate Latin, Syriac, and Ethiopic versions read, "and he stood", &c. and so the Alexandrian copy; meaning the dragon, said to be wroth with the woman, and to go forth to make war with her seed, in the latter part of the preceding chapter, where some versions place this clause; and the Arabic version reads expressly, "and the serpent stood", &c. And this is thought by some to be the better reading, because of the connection with what goes before, and because there is no mention of the name of John, nor of his being called or removed from heaven, where he was beholding sights, and continuing the account of them, Rev 4:1, as there is when he is shown sights elsewhere; see Rev 17:3. And besides, as the dragon was contriving a new way of persecuting the saints, and about to raise up a beast out of the sea, by which he might do it, to whom he would give his power, seat, and authority, he is represented as standing in a proper place for this purpose; it was upon the sand, which may signify a multitude of people employed by him, and also may denote the weakness and failure of his efforts in the issue; yet the Greek copies in general agree in the common reading, and refer it to John, who stood on the shore of the isle of Patmos, and in a fit place, in a visionary way, to behold the following sight: for that the next clause belongs to him is without doubt,

and saw a beast rise up out of the sea: by which is meant, not the devil, because it is in Rev 13:2, distinguished from the dragon, who is the devil and Satan, as also elsewhere, Rev 16:13, nor the old Roman empire, though there are many things which seem to agree; the Roman monarchy is called a beast it is one of the four beasts in Dan 7:2; which rose up out of the sea, from a multitude of people and nations, which were gathered to it and composed it. Rome Pagan had, as this beast has, seven heads and ten horns, Rev 12:3; and had power over all nations, and is therefore sometimes called the whole world, and exercised great cruelty upon the Christians; but then this is signified by the red dragon itself, in the preceding chapter, and, besides, had risen up before the times of John, whereas this is one of the things shown him, which should be hereafter: this beast then was not, but was to come, Rev 4:1; and was not to arise, nor did it arise till after the downfall of Rome Pagan, and after the Arian persecution, after the woman's flight into the wilderness, and after, and upon the inundation of the barbarous nations into the empire, as appears from the preceding chapter; nor will the time of this beast's duration agree with the old Roman empire, for this beast is to continue forty two months, Rev 13:5; which is the whole time of the holy city being trodden under foot, and of the church's being in the wilderness, and of the witnesses prophesying in sackcloth; whereas the Roman monarchy, governed by emperors, did not last four hundred years. Moreover, as this beast is distinguished from the dragon, so it is said to have its power from him; whereas the Roman empire was of God, and obedience and subjection to it are always recommended to the saints in the Scriptures, Rom 13:1, much less can the empire, as become truly Christian, be intended; nor are either the eastern or the Turkish empires designed, for neither of these had their seat at Rome, which the dragon save to this beast, but at Constantinople: it remains then, that by it meant the Roman empire, when divided into ten kingdoms, and united in the Papacy; or it designs Christ in his secular power, with the ten kings, that receive power with him as such one hour, and give their kingdom to him: now this beast is said to "rise up out of the sea"; either out of the abyss, the bottomless pit of hell, see Rev 11:7; or out of the sea of this world, and the wicked in it, who are like a troubled sea that cannot rest; or out of the floods of errors and heresies, by which this man of sin was conceived and cherished, and a way was paved for his open rising and appearance in the world; or rather, since waters design, in this book, nations, people, and tongues, see Rev 17:15; and the four beasts in Daniel are said to rise out of the sea, Rev 7:2; and a multitude of people are compared to the waves of the sea, Eze 26:3; see also Isa 17:12, where the Jewish writers say (b), the nations are compared to the sea, as Israel to the sand, the inundation of the barbarous nations, the Goths, Huns, and Vandals, into the empire, seem to be intended, which made great commotions and changes in it: these set up ten kingdoms in it, upon which antichrist arose, and placed himself at the head of them; these gave their kingdoms to the beast; and so may be said to give rise unto him, especially as to his secular power.

Having seven heads: which some understand the seat of knowledge, and seven a number of perfection; and so may refer to those boasted treasures of wisdom and knowledge which antichrist pretends to have, as being the judge of controversies, and the infallible interpreter of the Scriptures; or else the seven fold form of government among the Romans is intended, as in Rev 12:3; or rather as it is interpreted in Rev 17:9; the seven mountains on which Rome was built, and so design the city itself built on them, that being the metropolis of the empire; or the seven capital cities of the empire, as Mr. Daubuz thinks; the whole is meant, for it is the same Roman monarchy as before, only in a different form:

and ten horns; the ten kingdoms, into which the empire was divide it upon its being wasted and vanquished by the Goths, and the ten kings of them, which reigned with the beast, and gave their kingdoms to him; so horns signify kingdoms in Zac 1:18.

And upon his horns ten crowns; which distinguishes Rome Papal from Rome Pagan; the crowns in Rome Pagan were upon the heads, or the emperors, that resided at Rome; and though it had ten horns, as here, and was divided into so many provinces, which were governed by deputies, proconsuls, &c. yet they were not kings, they had no crowns; but here the horns have crowns on them because the governors of these ten kingdoms are crowned kings:

and upon his heads the name of blasphemy; which refers not to Rome Pagan being called the eternal city, and Rome the goddess, and the like; but to Rome Papal, or antichrist, who elsewhere is said to have the name "Mystery" written upon the forehead, and to have blasphemy on his heads; and is called blasphemy in the abstract, as being a most blasphemous creature against God, Christ, and his people, and so his name is suitable to his character, mouth, and language, Rev 13:5; assuming that to himself which only belongs to God and Christ, as power over the conscience, to forgive sin, &c. and even deity itself; see Th2 1:4. The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin, Syriac, and Arabic versions, read, "names of blasphemy".

(b) Yalkut Simeoni, par. 2. fol. 41. 4. & 55. 2. & 63. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And I stood upon the sand of the sea - The sand upon the shore of the sea. That is, he seemed to stand there, and then had a vision of a beast rising out of the waters. The reason of this representation may, perhaps, have been that among the ancients the sea was regarded as the appropriate place for the origin of huge and terrible monsters (Prof. Stuart, in loco). This vision strongly resembles that in Dan 7:2 ff, where the prophet saw four beasts coming up in succession from the sea. See the notes on that place. In Daniel, the four winds of heaven are described as striving upon the great sea Dan 13:2, and the agitated ocean represents the nations in commotion, or in a state of disorder and anarchy, and the four beasts represent four successive kingdoms that would spring up. See the notes on Dan 7:2. In the passage before us, John indeed describes no storm or tempest; but the sea itself, as compared with the land (see the notes on Rev 13:11), represents an agitated or unsettled state of things, and we should naturally. look for that in the rise of the power here referred to. If the reference be to the civil or secular Roman power that has always appeared in connection with the papacy, and that has always followed its designs, then it is true that it rose amidst the agitations of the world, and from a state of commotion that might well be represented by the restless ocean. The sea in either case naturally describes a nation or people, for this image is frequently so employed in the Scriptures. Compare, as above, Dan 7:2, and Psa 65:7; Jer 51:42; Isa 60:5; Rev 10:2. The natural idea, therefore, in this passage, would be that the power that was represented by the “beast” would spring up among the nations, when restless or unsettled, like the waves of the ocean.

And saw a beast - Daniel saw four in succession Dan 7:3-7, all different, yet succeeding each other; John saw two in succession, yet strongly resembling each other, Rev 13:1, Rev 13:11. On the general meaning of the word “beast” - θηρίον thērion - see the notes on Rev 11:7. The beast here is evidently a symbol of some power or kingdom that would arise in future times. See the notes on Dan 7:3.

Having seven heads - So also the dragon is represented in Rev 12:3. See the notes on that passage. The representation there is of Satan, as the source of all the power lodged in the two beasts that John subsequently saw. In Rev 17:9, referring substantially to the same vision, it is said that “the seven heads are seven mountains”; and there can be no difficulty, therefore, in referring this to the seven hills on which the city of Rome was built (compare the notes on Rev 12:3), and consequently this must be regarded as designed, in some way, to be a representation of Rome.

And ten horns - See this also explained in the notes on Rev 12:3; compare also the more extended illustration in the notes on Dan 7:25, following The reference here is to Rome, or the one Roman power, contemplated as made up of ten subordinate kingdoms, and therefore subsequently to the invasion of the Northern hordes, and to the time when the papacy was about to rise. Compare Rev 17:12; “And the ten horns which thou sawest are ten kings (marg. “kingdoms”), which have received no kingdom as yet, but receive power as kings with the beast.” For a full illustration of this, see the copious notes at the close of the seventh chapter of Daniel.

And upon his horns ten crowns - Greek, “ten diadems.” See the notes on Rev 12:3. These indicated dominion or authority. In Rev 12:3, the “dragon is represented as having seven diadems on his head”; here, the beast is represented as having ten. The dragon there represents the Roman domination, as such, the seven-hilled, or seven-headed power, and, therefore, properly described as having seven diadems; the beast here represents the Roman power, as now broken up into the ten dominations which sprung up (see the notes on Daniel as above) from the one original Roman power, and that became henceforward the supporters of the papacy, and, therefore, properly represented here as having ten diadems.

And upon his heads the name of blasphemy - That is, the whole power was blasphemous in its claims and pretensions. The word “blasphemy” here seems to be used in the sense that titles and attributes were claimed by it which belonged only to God. On the meaning of the word “blasphemy,” see the notes on Mat 9:3; Mat 26:65. The meaning here is, that each one of these heads appeared to have a frontlet, with an inscription that was blasphemous, or that ascribed some attribute to this power that properly belonged to God; and that the whole power thus assumed was in derogation of the attributes and claims of God. In regard to the propriety of this description considered as applicable to the papacy, see the notes on 2Th 2:4.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Rev_13:1-18

A beast rise up out of the sea.

The domain of antichrist

I. It has a manifold development. In the commerce of the world, in the government of the world, in the campaigns of the world, in the literature of the world, in the religions of the world, antichrist appears in aspects as hideous, and in a spirit as savage and blasphemous as the monsters depicted in this vision.

II. It has one master-spirit.

1. He is endowed with tremendous power.

2. His grand pursuit is moral mischief. He promotes--

(1) Blasphemy;

(2) Deception;

(3) Destruction. He has no fight with fiends, but with saints.

3. His sphere is co-extensive with the world. Wherever falsehood, dishonesty, impurity, revenge are, there he is. And where are they not?

4. However great his influence, he is under a restraining law.

5. His mission will ultimately prove self-ruinous. In every act the devil performs, he is forming a link in that adamantine chain that shall bind him, not merely for a thousand years, but for ever. (D. Thomas, D. D.)

The two wild beasts; or, the world and its wisdom

I. The antichristian world answers to the first of the wild beasts of which we here read. See the resemblance. Rome and Neros were not more exact.

1. It has assumed successive forms. Seven heads we read of, and they denote the multiplication and succession of hostile powers arrayed against the Church of God.

2. And it has ever had immense strength. Ten horns, and these encircled with diadems, telling how the world spirit has ever made use of the princes and potentates of earth to work his will.

3. And it has ever raged against the Church as a wild beast. Under all its forms it has hated the people of God. From Pharaoh even to the last of the persecutors it has been the Same.

4. And its deadly wounds heal (Rev_13:3). If its dominion be overthrown in a given locality, or in your heart, do we not know how the evil spirit, who has left for a while, comes back?

5. It is popular. All the world wondered after, and worshipped.

6. And it blasphemes still, It claims Divine power.

7. And it wages war and wins (Rev_13:7). Let families, Churches, congregations, tell how this war has been waged in their midst, and how some, often many, of their most hopeful members have fallen.

8. And none but those who are really Christs withstand (Rev_13:6). Yes, we are sent forth as sheep amid wolves.

II. The wisdom of this world answers to the second beast. St. James tells us that this wisdom descendeth not from above, but is earthly, sensual, devilish. This monster (verse 11) is seen to ascend from the earth, as St. James tells. In Rev_19:20 it is called the false prophet.

1. It is said to have deceived. It deceives--

(1) By its innocent appearance, its lamb-like look. True, it had ten horns, but they meant nothing, so small, so slight, so incapable of injury. So this wisdom. No one would ever suspect it of being a fierce beast. It is known as modern thought, science, philosophy, liberal culture--lamb-like words whom none would suspect to harbour ill.

(2) By its words, so subtle and serpentine. He spake as a dragon, that is, as a serpent, as did the old serpent. So this wisdom of the world is plausible, popular, prevalent. But it further deceives--

(3) By its lying wonders (Rev_19:14). The juggleries and tricks of heathenism, its magic and sorcery, explain St. Johns words. Have not most eminent names, most wonderful discoveries, most famous reputations, been amongst the rewards it has given?

2. Its falsity may be detected. See, then--

(1) It is an alliance with the God-defying world (cf. verses 12-15). Mere brute force could not get on without the tricks and frauds which this lamb-like, lying thing concocts and displays. The first beast would be powerless without the cunning of the second. And here is a test for us. Do we find that any set of opinions, any new beliefs and maxims we may have adopted, are such as the godless and antichristian world choose and cherish as of great advantage to them? Can they claim them as on their side? If so, that is a very suspicious fact.

(2) It transforms you into the worlds likeness (see verse 16). On the forehead or on the right hand the mark of this beast was to be. (S. Conway, B. A.)

His deadly wound was healed.--

His deadly wound was healed

Who would have suspected this inference from these premises? But is not this the lively emblem of my natural corruption? Sometimes I conceive that, by Gods grace, I have conquered and killed, subdued and slain, maimed and mortified the deeds of the flesh: never more shall I be molested or buffeted with such a bosom sin: when, alas! by the next return the news is, it is revived and recovered. Thus tenches, though grievously gashed, presently plaster themselves whole by that slimy and unctuous humour they have in them; and thus the inherent balsam of badness quickly cures my corruption--not a scar to be seen. I perceive I shall never finally kill it, till first I be dead myself. (Thomas Fuller, D. D.)

All the world wondered after the beast.--

Admiration of the beast

Can you not hear the words coming across all these centuries from the lips of two Roman youths, talking with each other, as they lounge together in the Forum? They had noble thoughts once; they had heard of the deeds of their fathers; they had dreamed that there might be some possible good for their age. But they had become sottish, licentious, gamblers. And one more gigantically sottish, licentious, gambling than themselves has become their ideal of what is desirable and possible. Who is like to him? Who can make war with him? These two youths fairly represent the age on which they have fallen. There is no originality in them. They think what every one else thinks., Their private opinion is the public opinion of the city and of the world. (F. D. Maurice, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rev 13:1-4. And I stood upon the sand of the sea, &c. — Here the beast is described at large, who was only mentioned before, Rev 11:7; and a beast, in the prophetic style, is a tyrannical idolatrous empire. The kingdom of God and of Christ is never represented under the image of a beast. As Daniel (Dan 7:2-3) beheld four great beasts, representing the four great empires, come up from a stormy sea, that is, from the commotions of the world; so St. John (Rev 13:1) saw this beast in like manner rise up out of the sea. He was said before (Rev 11:7) to ascend out of the abyss, or bottomless pit; and it is said afterward, (Rev 17:8,) that he shall ascend out of the abyss, or bottomless pit; and here he is said to ascend out of the sea; so that the sea and abyss, or bottomless pit, are in these passages the same. No doubt is to be made that this beast was designed to represent the Roman empire; for thus far both ancients and moderns, Papists and Protestants, are agreed: the only controversy is, whether it was Rome, pagan or Christian, imperial or papal.

St. John saw this beast rising out of the sea, but the Roman empire was risen and established long before St. John’s time; and therefore this must be the Roman empire, not in its then present, but in some future shape and form; and it arose in another shape and form after it was broken to pieces by the incursions of the northern nations. The beast hath seven heads and ten horns — Which are the well-known marks of the Roman empire, the seven heads alluding to the seven mountains whereon Rome was seated, and to the seven forms of government which successively prevailed there; and the ten horns signifying the ten kingdoms into which the Roman empire was divided. It is remarkable that the dragon had seven crowns upon his heads, but the beast hath upon his horns ten crowns — So that there had been, in the mean while, a revolution of power from the heads of the dragon to the horns of the beast, and the sovereignty, which before was exercised by Rome alone, was now transferred and divided among ten kingdoms; but the Roman empire was not divided into ten kingdoms till after it was become Christian. Although the heads had lost their crowns, yet still they retained the names of blasphemy — In all its heads, in all its forms of government, Rome was still guilty of idolatry and blasphemy. Imperial Rome was called, and delighted to be called, The eternal city; the heavenly city; the goddess of the earth; the goddess: and had her temples and altars, with incense and sacrifices offered up to her: and how the papal Rome likewise hath arrogated to herself divine titles and honours will be shown hereafter.

As Daniel’s fourth beast (Dan 7:6) was without a name, and devoured and brake in pieces the three former; so this beast (Rev 13:2) is also without a name, and partakes of the nature and qualities of the three former; having the body of a leopard — Which was the third beast, or Grecian empire; and the feet of a bear — Which was the second beast, or Persian empire; and the mouth of a lion — Which was the first beast, or Babylonian empire: and consequently this must be the same as Daniel’s fourth beast, or the Roman empire. But still it is not the same beast, the same empire entirely, but with some variation. And the dragon gave him his power — Δυναμιν, or his armies; and his seat — Ορονον, or his imperial throne; and great authority — Or jurisdiction over all the parts of his empire. The beast, therefore, is the successor and substitute of the dragon, or of the idolatrous heathen Roman empire: and what other idolatrous power hath succeeded to the heathen emperors in Rome, all the world is a judge and a witness. The dragon, having failed in his purpose of restoring the old heathen idolatry, delegates his power to the beast, and thereby introduces a new species of idolatry, nominally different, but essentially the same, the worship of angels and saints, instead of the gods and demigods of antiquity.

Another mark, whereby the beast is peculiarly distinguished, is, (Rev 13:3,) one of his heads as it were wounded to death — It will appear hereafter, that this head was the sixth head, for five were fallen (Rev 17:10) before St. John’s time: and the sixth head was that of the Cesars, or emperors, there having been before, kings, and consuls, and dictators, and decemvirs, and military tribunes, with consular authority. The sixth head was as it were wounded to death, when the Roman empire was overturned by the northern nations, and an end was put to the very name of emperor in Momyllus Augustulus; or rather, as the government of the Gothic kings was much the same as that of the emperors, with only a change of the name, this head was more effectually wounded to death, when Rome was reduced to a poor dukedom, and made tributary to the exarchate of Ravenna. But not only one of his heads was, as it were, wounded to death, but his deadly wound was healed — If it was the sixth head which was wounded, that wound could not be healed by the rising of the seventh head; the same head which was wounded must be healed: and this was effected by the pope and people of Rome revolting from the exarch of Ravenna, and proclaiming Charles the Great Augustus and emperor of the Romans. Here the wounded imperial head was healed again, and hath subsisted ever since. At this time, partly through the pope, and partly through the emperor, supporting and strengthening each other, the Roman name again became formidable: and all the world wondered after the beast; and (Rev 13:4) they worshipped the dragon, which gave power unto the beast; and they worshipped the beast, saying, Who is like unto the beast? Who is able to make war with him? — No kingdom or empire was like that of the beast; it had no parallel upon earth; and it was in vain for any to resist or oppose it; it prevailed and triumphed over all; and all the world, in submitting thus to the religion of the beast, did in effect submit again to the religion of the dragon, it being the old idolatry with new names. For the worshipping of demons and idols is in effect the worshipping of devils.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The Two Beasts

Personification of the two powers inspired by the devil to persecute the Church.

1-10. The dragon stands by the sea (i.e. the Ægean Sea), from which there rises to meet him a 'beast,' i.e. something inhuman: signifying the Roman empire, which came to the Province of Asia, in which were the Churches addressed in Rev., from the sea. The beast has ten horns and seven heads: cp. Daniel 7. On the horns are diadems and on the heads 'names of blasphemy,' i.e. blasphemous titles: cp. Rev_17:3. The ten horns (see on Rev_12:3) are the ten emperors from Augustus to Titus. The seven horns are those of the ten who had reigned long enough for worship to be paid to them, i.e. omitting Galba, Otho, and Vitellius. The 'names' were, probably, 'Augustus' or 'Sebastos,' i.e. 'reverenced,' under which the emperors were worshipped: cp. Rev_13:12., Rev_2:13 note (Rev_13:1).

'The emperor represented the majesty, the wisdom, and the beneficent power of Rome: he was in many cases actually represented in different parts of the empire as an incarnation of the god worshipped in that district.. Domitian.. delighted.. to be idolised as the Divine Providence in human form; and it is recorded that Caligula, Domitian, and Diocletian were the three emperors who delighted to be styled dominus et deus' (Ramsay, 'Church in Rom. Empire,' pp. 191, 275).

The monster combines the powers of the four beasts in Daniel 7 (Rev_13:2). One head is smitten unto death, but the death stroke is healed. This head probably represents Nero (54-68 a.d.), of whom popular report said that he was not dead, or that if dead he would return to life (Tacitus, 'Hist.' ii. 8, Suetonius, 'Nero,' 57): cp. Rev_17:8. The word translated wounded, RV 'smitten,' is that translated 'slain,' of the Lamb, Rev_5:6. It is implied that Nero, both as the head of the world kingdom, and in his death and return to life, was the counterpart of Christ in God's kingdom. St. John took this Nero superstition, and used it to symbolise the breaking out again of Nero's persecuting spirit in Domitian, 81-96 a.d. (Rev_13:3). As Nero is represented as the counterpart of Christ, so the worship of the dragon and the beast is the evil counterpart of the worship of God: cp. 'who is like,' etc., with Exo_15:11; (Rev_13:4). The beast blasphemes God and His tabernacle (i.e. the Church, the dwelling-place of God) by the assumption of divine honour and by imputing evil practices to Christianity: cp. 1Pe_2:12; (Rev_13:5.). He is appointed (i.e. by God, who overrules the work of evil men to His glory) to war against the 'saints' in world-wide power (Rev_13:7), and worship is offered to him by the ungodly (Rev_13:8.). The description of the beast ends with an injunction to the saints to submit to God's will in unresisting patience (Rev_13:10).

1. I stood] RV 'he stood.' Saw] RV 'I saw.' Crowns] RV 'diadems,' i.e. kingly crowns. The name] RV 'names,'

4. Which gave power] RV 'because he gave his authority.'

5. Forty and two months] see on Rev_11:2.

6. And them, etc.] RV 'even them.' Christians are themselves God's 'tabernacle,' because He is 'in the midst of' them: cp. Rev_21:3.

Dwell] Gk. 'tabernacle.' In heaven] Christians are here said to dwell in heaven, because they belong to the kingdom of heaven on earth and because in Christ they have begun to live the heavenly life: cp. Eph_2:6.

7. All kindreds, etc.] The Roman empire was world-wide.

8. Book of Life] see on Rev_3:5.

From the foundation, etc.] i.e. in God's eternal counsel: cp. 1Pe_1:19.

10. RV 'If any man is for captivity, into captivity he goeth' (i.e. his captivity is by God's will): 'if any man shall kill with the sword, with the sword must he be killed,' i.e. Christians are not to fight against the persecutors, but are to submit to God's will: cp. Mat_26:52.

A second beast is seen. It comes out of the earth (contrast Rev_13:1), because it belongs to the Province of Asia, the land of the writer and first readers of this book. This beast represented 'the Province of Asia, in its double aspect of civil and religious administration, the Proconsul and the Commune. It had two horns, corresponding to this double aspect, and was like a lamb, for Asia was a peaceful country where no army was needed' (Ramsay). Yet it spake as a dragon, i.e. it made the same blasphemous assertions and demands as those which the first beast had learnt from the dragon: cp. Rev_13:5. (Rev_13:11). The authority of the Imperial Government had been delegated to the Provincial Government, which used its authority in enforcing the worship of the emperor. As the persecuting spirit of the empire was incarnate in Nero, the Imperial Government is identified with Nero himself, restored to life; i.e. the succeeding emperors will act in the spirit of Nero (Rev_13:12). The worship of the emperor's image is recommended to the credulous populace by the aid of trickery and conjuring (Rev_13:13.), and by ventriloquism, (Hence the beast is also called the 'false prophet,' cp. Rev_16:13; Rev_19:20; Rev_20:10.) The punishment for refusing to worship the image is death (Rev_13:15). No one in the Province is allowed to buy or sell, who cannot produce a certificate, under Imperial seal ('the mark, even the name of the beast,' RV), showing that he has joined in the worship of the emperor. Or the meaning may be that all must offer incense with the hand, or bow the head, to the image, before they are allowed to trade (Rev_13:16.). The name of the beast, i.e, of the smitten head, is given as 666 (Rev_13:18), The reference is to the numerical value of letters. In both Greek and Hebrew, letters of the alphabet were used as numbers. It has been found that if 'Neron Cæsar' be written in Hebrew letters, the sum of the letters is 666. This is generally accepted at present, although, to get 666, 'Cæsar' has to be written defectively. If spelt 'Nero Cæsar,' the sum of the letters is 616, which is the reading of some MSS. Some hold that 616 is the original reading, and that it represents 'Gaios Cæsar,' i.e. Caligula. Irenæus took the number as standing for 'Lateinos,' i.e. 'the Latin.' Another interpretation sees in the number simply a continuation of the contrast with Christ of Rev_13:11. The number of the name 'Jesus' in Gk. is 888 and, according to this interpretation, the meaning is that the beast falls as far short of 'seven' (i.e. perfection and holiness) as Jesus goes beyond it.

13. Wonders] RV 'signs': cp. Rev_12:1. Fire] The false prophet is a travesty of Elijah: cp. 1Ki_18:38; 2Ki_1:10.

14. Miracles] RV 'signs.'

15. Life] RV 'breath,' i.e. apparently; perhaps by ventriloquism.

18. Here is wisdom] i.e. wisdom is needed to interpret that which follows: cp. Rev_17:9.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

THE FIRST BEAST

CRITICAL AND EXEGETICAL NOTES

IN this and the preceding chapter the three chief adversaries of the real kingdom of God in the world are described. The first is the dragon, or Satan. The second is the power of the world striving to withdraw our thoughts from the unseen and eternal, and to confine them to the seen and temporal. The third is the spirit of carnal religiousness, like that which so bitterly opposed Jesus in the days of His flesh, and sought to substitute its superficial and hollow forms for the depth, the sincerity, and the freedom, of a true life with God. These two last agencies always work together, and help one another against Christian truth. Nothing so welcome to the mere politicians of this world as a faithless Church which will help them to use men for their own selfish ends. Nothing so welcome to a faithless Church as the honours, the riches, and the spoils which the mere politicians of the world have to bestow. In this part of the Apocalypse, therefore, the passion of the seer burns with its intensest flame. The degenerate Church is represented under the figure of Babylon. In quick succession the contents of the bowls are poured out upon her, until she is cast, like a great mill-stone, into the sea; and company after company of those who had been enriched with the abundance of her dainties lament, with piercing cries, her disastrous and irremediable fate? (W. Milligan, D.D.).

Rev_13:1. Beast.—Stuart says this beast rising out of the sea is a symbol of the Roman imperial and persecuting power; the beast which rises out of the earth (Rev_13:11) is an emblem of the domination and persecution of the Pagan priesthood, or religious power; and these two united, with Satan at their head, use all their efforts to crush the Church, wherever and whenever they can attack it. The first sentence of this verse should read, “and he” (i.e., the dragon) “stood upon the sand of the sea.” Two monsters, one more brutal, the other more subtle, seem to rise at his bidding. Compare Daniel

7. Name.—Should be “names.”

Rev_13:2. The special features of three wild beasts are combined, as in Dan_7:4. “The leopard (panther), lion, and wolf (bear), were symbols of luxuriousness, cruel ambition, and hungry and heartless avarice, which oppose men and nations when they seek the Holy Hill, where the light of God ever rests.” We need not find either imperial or papal Rome in the beast, or the false prophet. The beast represents the civil power, whenever it is used for the persecution of the Church. The second beast, or false prophet, represents the religious power whenever it is antagonistic to the spiritual life of the Church. They typify the civil and sacerdotal powers. “Antichrist represents political despotism, and the false prophet spiritual error.”

Rev_13:3. Wounded to death.—Some refer this to the death of Nero, and to a popular notion of the day that he would reappear. Godet says: “We see here one of the earlier forms of anti-Divine power on the earth, which, after having been put down by an act of the Divine power, reappears suddenly in the person of the Antichrist himself, in such a manner that the kingdom of the latter seems to be only the restoration of that ancient power.” “The spirit of the wild beast is adored wherever worldliness prevails. There is nothing so successful as success, and the homage of men is more often paid to power than to principle.”

Rev_13:6. And them.—Omit “and.” “Even them” would be better.

Rev_13:7. Overcome them.—In the sense of crushing them, not in the sense of making them give up their allegiance to God.

Rev_13:8. Book of Life.—Rev_21:27.

Rev_13:10. Read, “if any one (is) for captivity, into captivity he goeth. The patience and faith of the saints are to be shown by their submitting to death or captivity’.

Rev_13:11. Another beast.—See on Rev_13:1. Like a lamb, etc.—The idea of hypocrisy to serve base ends is suggested. He looks like Christ, and speaks like Satan.

Rev_13:13. Great wonders.—Mat_24:24; 2Th_2:9. The figures of this and the following verses are taken from the demand to worship the image of the Emperor.

Rev_13:17. Number of his name.—There have been hopeless disputings in the endeavour to identify this beast with a person; he really stands for a principle or polity, but the principle has been embodied and represented, over and over again, in the Christian ages. Some read six hundred and sixteen, but the number cannot be made to answer to any known name without considerable manipulation. It is enough to say that the Roman power is a supreme representation of the principle.

MAIN HOMILETICS OF THE PARAGRAPH.—Rev_13:1-18

The Two Beasts.—The first beast is the great force of the world-power, which, in every age, has been antagonistic to the power of right. The wild beast is always the figure of the kingdoms of this world; i.e., the kingdoms which are founded on passion or selfishness. The spirit of arrogant self-sufficiency characterised all the world-powers. The second beast is less monstrous in appearance. He somewhat resembles a lamb; he rises from the earth, and not from the sea; his power lies in deception (Rev_13:13-14), as well as violence; he seems to possess more supernatural power; yet the whole of his work is directed to magnifying the first beast (Rev_13:12). Do not these features lead to the conclusion that the principles which the second wild beast supports are the same as those on which the former wild beast acted, but that he supports them with more subtlety, intelligence, and culture? He is called the False Prophet. The force and appropriateness of this designation become more apparent when we notice that the features which are assumed bear a deceptive resemblance to those of a lamb. The advancing intelligence of the world, its increase in knowledge and wisdom, the wider diffusion of culture and thought, produce a change in the general fashion of life; but the spirit which animates Society is unchanged. The second wild beast is that change which is a change of mode, but not of spirit; a change of manners, but not of heart. There is more refinement, more civilisation, more mind, but it is still the world-power which is worshipped; it is self-seeking adoration of pleasures, honours, occupations, influences, which spring from earth and end in earth—the pursuit of powers which are worldly.… All who use their knowledge, culture, wisdom, to teach men that there is nothing worthy of worship, save what they can see, and touch, and taste, are acting the part of the second wild beast. And, be they apostles of science, or apostles of culture, or apostles of logical immorality, or apostles of materialism, if their teaching leads men to limit their worship to the visible and tangible, they are making men worship the beast, who is the adversary of the servants of the Lamb.—After Boyd Carpenter.

SUGGESTIVE NOTES AND SERMON SKETCHES

Rev_13:18. The Number of the Beast.—The various attempts made in recent years to solve this famous Apocalyptic riddle seem to show that students are as far as ever from agreement. Wey-land finds the number in the phrase, “Cæsar of the Romans,” written in Hebrew characters; Schmidt and Vischer recognise it in the name “Nero,” so written; Pfleiderer, in the phrase, “Nero Cæsar”; and Voelter in “Trajan Adrianus.” Erbes, Spitta, and Zahn, who follow Irenœus in reading six hundred and sixteen instead of six hundred and sixty-six, identify the beast with Caligula, that is, “Gaius Cæsar”; but this result is obtained by the use of Greek, not Hebrew, letters. After eighteen centuries it is still uncertain whether any one has yet arisen with sufficient understanding to count the number of the beast.

A New Suggestion Concerning the Number.—It may seem a wild idea to make another attempt to explain the six hundred three score and six of Rev_13:18; but I hope I may be read before being condemned. It seems to me, then, that Hengstenberg makes a very wise suggestion on the subject, but does not draw the right conclusion. “Here,” he remarks, “we must not wander after our own imaginations The seen of the Apocalypse lives entirely in Holy Scripture. On this territory, therefore, is the solution of the sacred riddle to be sought.” He then goes on to find it in the name of Adonikam, whose “sons,” or rather descendants, in Ezr_2:13, are given as six hundred sixty and six in number. But may I call attention to that number in? 1Ki_10:14, where it represents the number of talents of gold which came to Solomon in one year? The luxury and extravagance thus brought in corrupted the heart of the king himself, who, considered the model of wisdom, gave way, led astray by wealth and its consequences, to wickedness and idolatry in his old age. May not the number in question there represent worldliness and covetousness, of which Christ our Lord taught us so especially to take heed and beware? Additional probability is given to this by the preceding verse, where the votaries of this are described as the worshippers of the beast and of his image.—W. T. Lynn, B.A.

The Number Symbolical.—I am disposed to interpret this “six hundred and sixty-six” as a symbolical number, expressing all that it is possible for human wisdom and human power, when directed by an evil spirit, to achieve, and indicating a state of marvellous earthly perfection, when the beast-power has reached its highest development, when culture, civilisation, art, song, science, and reason, have combined to produce an age so nearly resembling perfection—an age of gold, if not a golden age—that men will begin to say that faith in God is an impertinence, and the hope of a future life a libel upon the happiness of the present. Then will the world-power have reached the zenith of its influence; then will only a wisdom descended from above be able to detect the infinite difference between a world with faith and a world without faith, and the great gulf which the want of a little heaven-born love can fix between an age and an age. Some find the answer to this number in Nero Cæsar; others in the papacy.—Commentary for English Readers, in loc.

CHAPTER 14

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Rev_13:1-18

b. The Antichrist out of the Sea of Nations

1And [ins. I] saw a beast [wild-beast] rise up [ascending] out of the sea, having seven heads and ten horns [ten horns and seven heads]1, and upon his horns ten crowns [diadems], and upon his heads the [om. the] name [names2] of blasphemy.[;] 2and the beast [wild-beast] which [that] I saw was like unto a leopard, and his feet were [om. were] as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat [throne], and great authority 3[ἐξουσία].[:] And I saw [om. I saw]3 one of [from among] his heads as it were [om. it were—ins. if] wounded [slain]4 to death; and his deadly wound [or the wound of his death] was healed: and all the world [the whole earth] wondered after the beast 4[wild-beast]. And they worshipped the dragon which [om. which—ins. because he] gave power [the authority (τὴν ἐξουσίαν)] unto the beast [wild-beast]:5 and they worshipped the beast [wild-beast], saying, Who is like unto [om. unto] the beast [wild-beast]? [ins. and] who is able to make [om. make] war with him? 5And there was given unto him a mouth speaking great things and blasphemies;6 and power [om. power—ins. there] was given unto him [authority (ἐξουσία)] to continue 6[Acts 7] forty and [om. and] two months. And he opened his mouth in blasphemy [unto blasphemies]8 against God, to blaspheme his name, and his tabernacle, and9 them that dwell [those who tabernacle] in [ins. the] heaven. 7And it was given unto him to make war with the saints, and to overcome [conquer]10 them: and power [authority (ἐξουσὶα)] was given him over all kindreds, and tongues, and nations 8[every tribe, and people11, and tongue, and nation]. And all that dwell upon the earth shall worship him,12 whose names are not [every one whose name13 hath not been] written in the book of life of the Lamb [ins. that hath been] slain [or ins.,]14 from the foundation of the world. 9If any man [one] have [hath] an ear, let him hear. 10He that leadeth into [If any one is for] captivity shall go [om. shall go—ins.,] into captivity [ins. he goeth]Revelation 15 : he that killeth [if any one shall kill]16 with the sword [ins., he] must be killed with the sword. Here is the patience [endurance] and the faith of the saints.

c. The Antichristian False Prophet, as the last Product of the Earth—i. e., the Ancient Order of Things—in its Lapse into Antichristianity

11And I beheld [saw] another beast [wild-beast] coming up [ascending] out of the earth; and he had two horns like a lamb, and he spake as a dragon. 12And he exerciseth all the power [authority (ἐξουσία) of the first beast [wild-beast] before him, [in his presence;] and [ins. he] causeth [maketh]17 the earth and them which [that] dwell therein [in it] to [om. to—ins. that they should] worship the first beast [wild-beast], whose deadly [om. deadly] wound [ins. of his death] was healed. 13And he doeth great wonders [signs], so that [or in order that also (ἵνα καί)]18 he maketh [may make] fire come down from [ins. the] heaven on [unto] the earth in 14the sight [presence] of men, and deceiveth [seduceth or misleadeth (πλανᾷ)] them that dwell on the earth by the means of [because of] those miracles [the signs] which he had power [it was given to him] to do [work] in the sight [presence] of the beast [wild-beast]; saying to [telling] them that dwell on the earth, that they should [om. that they should—ins. to] make an image to the beast [wild-beast], 15which [who19] had [hath] the wound by a sword, and did live [lived]. And he had power [it was given to him] to give life [or a spirit20 (πνεῦμα)] unto the image of the beast [wild-beast], that the image of the beast [wild-beast] should both speak, and cause that21 as many as would [should]22 not worship the image of the beast [wild-beast] should be killed [slain]. 16And he causeth [maketh] all, both [om. both—ins. the] small and [ins. the] great, [ins. and the] rich and [ins. the] poor, [ins. and the] free and [ins. the] bond, to receive [om. to receive—ins. that they should give23 them] a mark in [on] their right hand, or in [on] their foreheads 17[forehead]: and [or om. and]24 that no man might [one should be able to] buy or sell, save [but] he that had [hath] the mark, or [om. or] the name of the beast 18[wild-beast], or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast [wild-beast]: for it is the number of a man; and his number is Six hundred threescore [and sixty] and [om. and] six.25

EXEGETICAL AND CRITICAL

SYNOPTICAL VIEW

Prefatory Remarks on the Relation of Ch. 13 to Ch. 17—It has already been remarked that the figure of Satan and his seven heads (Revelation 12.) (Revelation 12) must not be identified with the figure of Antichrist and his seven heads. Neither must the history of the rule of Antichristianity, primarily set forth as a whole (Revelation 13), be identified with the judgment upon the first third of Antichristianity, the Harlot, (Revelation 17). Consequently, the details also (chs. 13 and 17), especially the parallels of the seven heads, may, indeed, be regarded as similarities, but are not to be treated as identities. This remark applies particularly to the deadly wounding of one of the Beast’s heads (Revelation 13) and the temporary disappearance of the Beast (Revelation 17)—a disappearance certainly resultant upon the wounding. All those combinations that are grounded upon the identity of these two items, which are connected as cause and effect, fall to pieces when subjected to a more precise and circumstantial exegesis. It is impossible to overlook the antithesis, that, in the total history of Antichristianity (Revelation 13), the False Prophet, the spirit of a fallen Hierarchy, is subservient to the Antichristian political World-power, whilst in the history of partial Antichristianity (Revelation 17), the Woman rides upon the Beast, although the Beast at last destroys the Harlot. Comp. Ebrard, pp. 377 and 455.

Above all, we would remind our readers of the fact that we have another entire cyclical world-picture before us, viewed under the aspect of Antichristianity; it is no mere petty section of Roman history, comprised, as some would have it, between the years 1 and 70 A. D. Further, the following definite antithesis is distinctly evident: As the Beast out of the sea represents the whole of historical worldly political Antichristianity, as embraced, however, in its final consummate appearance—so, likewise, the Woman, contrasted with the Beast, is not, so to speak, a particle of the Kingdom of God, still less the Jewish people, but the whole Old and New Testament Kingdom of God, and this too with reference to the final form of the Old Testament, in which the Mother appears, and to the final form of the New Testament Church, which divides into the two forms of Harlot and Bride, finally appearing as the Bride.

Our Earth-picture is in three sections. In the first, the devilish essence has obtained no human shape, but already operates by summoning to its aid human masses which unconsciously serve it. In the second section, it has fashioned an organ unto itself in the appearance of the Beast out of the sea. In the third section, it has even made a Beast from the earth, a production of the old Theocratic order of things, subservient to the sea-monster, and hence, indirectly, ministrant to itself.

The beginning of the first section plainly shows that here the Earth-picture commences which corresponds with the Heaven-picture, for in Rev_13:14, Rev_13:6 is repeated. Here, however, we have the amplificatory statement: to the Woman were given the two wings of the great eagle, that she might fly into the wilderness. The great eagle may be relatively understood of worldly powers, if the context require such an apprehension, as for instance in Eze_17:3; Eze_17:7. When, however, the term is as free from limitation as we find it here, our thoughts are led back to the redemption of Israel from Egypt, when Jehovah bare the people on eagle wings (Exo_19:4); and we are the more forcibly reminded of that event, since Israel, also, found refuge from the pursuing Pharaoh far out in the wilderness. If Jehovah Himself is not to be here understood, the thing signified is His redemptive providence, in its powerful, swift and lofty flight, unattainable for all earthly pursuers. The fact that the wings must be two in number requires no elucidation; it is, however, somewhat remarkable that the Woman receives the wings herself and becomes a flying Woman. Thus did the young Church of Christ fly from Jerusalem to Pella; and thus in every subsequent persecution it has fled deeper into the wilderness of solitude, of concealment, of renunciation, of foreign countries;26 thus it finally fled literally into the wilderness of hermitry and monasticism. For the wilderness forms, in general, a contrast to the worldly region of secular life, just as the wilderness into which the Eagle bore Israel formed a contrast to Egypt. The Middle Ages afford a symbolical representation of these flights, in the development of monkish forms, of constantly increasing strictness, in face of every new advance of secularization;—back of these figures, however, lies the fact that the Church has ever fled deeper into the hiding-place of world-renunciation. Here is her place, where she is nourished. And how she has been nourished with heavenly strength, has been shown by the Mystics of the Middle Ages as well as by the Martyrs of the Reformation.

The time of her sojourn in the wilderness, or the time of the Church of the Cross, is, as has already been observed, obscurely designated in a twofold manner—by the number 3½ and by the indefinite form of times.

Thus she is nourished from the face of the Serpent. Even the serpent of hierarchical despotism scarce observed how the Church was nourished inwardly with powers of the world to come [Heb_6:5].

But the abode of the Woman does not remain hidden from the Serpent, who casts out of his mouth water as a river, that he might cause her to be carried away. In the parable of the mustard seed, Christ had described the development of the seed into a tree-like shrub, which the birds would mistake for a real tree, and make their nests in its branches; John could already see the beginnings of the fulfillment of this prophecy in the pressing of foreign elements into the living Church. In his quality of Seer, however, he had the broadest and most extensive view of this whole inundation of the Church by the Græco-Roman world, by the migrations of nations, by its baptism with many peoples. For it is an irrefragable fact that waters are indicative of surging national life (Psa_93:3-4); consequently, the river here denotes a violent flux of national life against the essential Church, and the casting of this water out of the mouth of the Dragon forces the inference of a diabolical background to this tremendous onset. We cannot, of course, deny the fact that an opposite attraction to the light had its share in influencing the Germanic peoples, especially, in their migrations; this, however, does not invalidate a truth clearly unfolded in the migrations of the Huns, the Vandals, the Turks, and the Mongols, in their perilous onset against the Church. And, moreover, the Germanic nations were urged on and swept away by the dark lust of conquest of the Huns. But the earth helped the Woman by opening her mouth and swallowing up the river. It was the earth as a Divine institution, in the double form of the pedagogical Church of the Law, striking back into the Old Testament, and the Christian State, which subdued the flood of barbarous nations through the medium of a Theocratic education.27 Num_16:32 can hardly, merely on account of the similarity of expression, be cited here as analogous.

The rage of the Evil One is, indeed, only heightened by this discomfiture; it, however, takes another direction. The Dragon, angry concerning the Woman, departs to make war “with the remnant of her seed.” These are designated as truly pious persons; they keep the commandments of God, and have the testimony of Jesus Christ. The explanations of them as brethren of Christ, or Gentile Christians, or Zionites, are not satisfactory. It would seem nearer the truth to say that they are the individual Christians who, collectively, form the Woman (Bleek et al.), if the text did not make a decided distinction between the Woman, or the Kingdom of God in its visible appearance, and these isolated children of the same. And here it is a natural proceeding to glance back from the striking expression οἱ λοιποί (comp. Rev_3:2) to the significant typical expression of the Prophets: the remnant ([residue, remainder] שְׁאֵרִית שֶׁאַר; Isa_10:20-22; Isa_11:11; Isa_28:5; Amo_9:12; Mic_2:12; Mic_4:7; Mic_7:18, etc.). There has been a storm of judgment, in the assaults of the Dragon upon the Woman, at the end of which there is but a remnant of individual Christians left, who are true servants of God and martyrs of Christ. The Woman has had to submit to an alliance with the earth; the essential Church has had to consent to an alliance with the Theocratic ecclesiastico-political form. In consequence of this alliance, the Church has itself become more akin to the earth, and a distinction has arisen between her visible totality and her living children. Subsequently she is herself partially represented by the earth. In the last time, therefore, Satan instinctively directs his attacks only upon the vital Christianity of individual Christians. He may gain many a victory in combat with them; for how many separatists and sects fall a prey to diabolical deceit. As a whole, however, they resist him, and this urges him on in the direction of the sea, the social life of the nations.

Accordingly, he stands upon the sand of the sea. Here he appears to vanish—only, however, to arise in his moral creature, the Beast out of the sea, positive Antichristianity. The fact that here, as well as Dan_7:2 sqq., the sea represents the life of the nations, is proved not only by the consistent import of this symbol, but also by the agreement of the idea in respect of the ascending Beast. The fundamental thought is this—that always a demonic ruling power issues from a spiritual anarchy of excited national life, and rests thereupon. It does not follow from this that we already have to do with a democratic form of Antichristianity. The decisive passage where we are to seek for light is the scene Rev_16:19. After the out-pouring of the seventh Vial of wrath, the one great city, Sodom-Egypt (Rev_11:8), is divided into three parts, and the one judgment branches into three judgments—the judgment upon specific Babylon, executed by the ten kings (chs. 17, 18); the judgment upon the ten kings, executed through the Parousia of Christ (Revelation 21); and the judgment upon God and Magog as the host of Satan, executed through the intervention of God with fire from Heaven (Rev_20:9). Hence it is evident that in the present bestial figure, those three potencies are still undivided—Antiehristian absolute despotism, democracy and anarchy. That the decidedly worldly character of the Beast is expressed, is evidenced by his coherence with the Danielic world-monarchies; and, no less, by his hostile antithesis to the Theocratico-churchly Woman, and his distinction from the False Prophet from the earth. Still, the three ground-forms of Antichristianity already peep forth from our unitous figure, and among them, of course, the first ground-form, Babylon, appears. That a great Beast of prey is intended, is evident from the attributes of the Beast as well as from his peculiar designation (θηρίον not=ζῶον). With these attributes, he appears as a unitous compound of the Danielic beasts, yet in an original modification. The ten horns of the fourth Danielic Beast come in view here. In the stead of the four Beasts, however, we have the one Beast, and that not with four, but with seven heads, because here the centre of gravity falls in the New Testament time, beyond the vision of Daniel. The Beast has, moreover, become civilized with the times. In the vision of Daniel, the lion occupies the foreground; here, the general aspect of the Beast is pied, like the less formidable leopard—variegated with hierarchic and despotic colors. Of the Danielic bear, the Johannean Beast has retained the ursine feet, on account of his ungainly appearance, or his fatal embraces. Of the lion, the mouth remains (see 1Pe_5:8). Thus compounded, he is still more of a monster than the fourth Danielic Beast; and his monstrosity is still further increased by the fact of his union of the seven spirit-like and apparently holy heads with ten horns of worldly authority—a disproportion which distinctly proclaims that his authority is to be regarded as bestial arbitrariness, and not as reposing upon actual spirit-might; this fact is also evident from the circumstance that he has set his crowns not on his heads, but, more shamelessly than Satan himself, on his horns.

On the other hand, the heads have on them names of blasphemy, different forms of rebellion against the Divine-human government of God, and against the God-man Himself (Daniel 7 :2 Thessalonians 2).

The Dragon seems desirous of being completely merged in this his representative. He gives him (the manner of the giving is intimated Joh_13:27) his magical power, i. e. his lying power; his throne or his terrific ruler-glory, intimidating to all that is cowardly and base on Earth; and his authority as a ruler (see Mat_4:9; 2Co_4:4).

Manifestly, this collective appearance of Antichristianity reaches back into the Old Testament; in this it resembles the collective appearance of the Kingdom of God, in the form of the Woman (Revelation 12). As, however, the main history of the Woman falls in the New Testament time, so it is with the full revelation of Antichristianity, which even tapers at last into the consummate figure of Antichrist (Rev_13:17-18).

And now we come to the hardest knot of the Book. The point of departure for our consideration is the mark, or recognition-sign (χάραγμα), the real symbolum of the congregation of the Beast. Every one who chooses to belong to this congregation must bear this sign about him, either on his forehead or on his hand. After the analogy of branded slaves, he must bear the Antichristian slave-mark on himself as a sign that he belongs to the Beast—indirectly to the Dragon—and that he has not fallen under social excommunication, like the confessors of Christ. Now is this mark to be apprehended literally or figuratively? The particulars seem to favor the literal apprehension of it. Either on the forehead or on the hand—either in ordinary writing or in number-writing.

Forehead and hand, however, are themselves intelligible symbols; and, consequently, the sign on the forehead seems to denote the Theocratic impiety of open confession of the prince of enmity to God and Christ, whilst the sign on the hand is apparently significant of the practical impiety of open atheistical audaciousness; thus a contrast is formed, as if the complete dogmatics and ethics of Satanic superstition and unbelief were intended.

But, though the spiritual deportment is the main thing, the instantaneous recognizability of the spiritual state is conditioned on a definite symbolum. This symbolum consists of the Antichristian party-name, corresponding to the generic name of Christian. The devil-worshipper calls himself after the name of the Beast who rules him; either plainly, without circumlocution, or in numeric writing.

In the declaration: here is wisdom—however, it cannot be meant that the Seer designs depositing here in a riddle the central point of all the wisdom of revelation. The like expression recurs, more plainly, in Rev_17:9 : Here is the understanding that possesses [is master of] wisdom—in accordance with what follows after, the skillful, holy, intelligent ability to recognize the Antichristian power, or rightly to apply the Apocalyptic sign to the corresponding historic phenomenon. In this, therefore, wisdom will approve itself. Wisdom alone will not answer; understanding alone would be still further from the mark. But whosoever has the right understanding of wisdom will reckon the number of the Beast, or transpose the ideal marks of the Beast into historic marks.

The Seer next furnishes the key. The number of the Beast is, in the first place, the number of an unknown man. It runs through a line of precursory Antichrists down to the last specifically consummated Antichrist. The standing sign, however, is the demonic side of Antichrist, and this is signalized by the number six hundred sixty-six. By an absolute unrepose and toil, by the absolute denial of the approaching Sabbath or Golden Age, and by an absolute aimlessness and abortiveness, or self-consumption, we are to recognize the features of Antichrist. Where these appear in demonic perfection, there is Antichrist (comp. Isa_48:22; Isa_57:21; Isa_66:24). To compute the number of the Beast means, therefore, to determine the human unknown Antichrist in accordance with the stationary and revealed traits of the demonic nature of Antichrist, with the understanding of wisdom (not the understanding of a prying and calculating curiosity).28

Between the general form of Antichristianity and its summing up in the last Antichrist, a highly significant consideration presents itself. One of the heads of the Beast appears as wounded to death; but the deadly wound becomes whole again. Such a wounding could proceed only from Christianity. We must, however, carefully distinguish the fact, that Christ Himself, in the kingdom of spirit, has bruised the serpent’s head (the life-principle of the seven heads)—from the fact that historic Christianity inflicts a deadly wound upon the Antichristian world-power in the distinct head of the pagan-Roman world-monarchy,—a wound which, in this present world’s history, can be healed. This item coincides precisely with the apparent vanishment of the Beast that was and is not and shall be, as represented by the seventh head (Rev_17:8-10.—See Int., pp. 25 sq.). Since that healing, all the Earth has been wondering after the Beast. Since within Christianity itself an Antichristian power has unfolded in many and diverse forms, having even partially matured its principles, the generality of men, especially such as are hangers on of authority a tout prix, have become accustomed to divide their hearts, and at the rupture of light [truth] and falsehood, right and might, with superstition and cowardice to pay homage to the lying power, making, for the most part, only symbolical reverences to Christianity. This is worshipping the Beast, and it is also, indirectly, a subtile devil-service—a worshipping of the Dragon. For that which has converted Satan into an Ahriman, an evil deity, for such men, is the fact that he has given power to the Beast; this he has accomplished by means of an impious policy of craft and violence—a policy which, starting from Italy especially, attained such fearful terroristic development in the Middle Ages. In reference to the Dragon, they worship Godless principles; in reference to the Beast, they worship his incomparableness and irresistibility. Vast pomp and inexorable hardness compose the social cement which, ever more and more, threatens to convert the majority of men into an idea-less, anti-ideal mass—the method which would succeed in giving mankind an animal training, were it not that it has a Divine kernel before which all the might of Satan must be confounded. So secure is Divine Providence in face of the Beast, that it gives him a mouth for all boasting and blasphemy, i.e., for all self-exaltation and derision of Divine truth, of Christian principles. For precisely this is the Divine method of sifting, as exhibited in the history of the world; thus the elect must become manifest, and thus the chaff must be separated from the wheat. To this end, therefore, authority is given to him, power to do what seems good to him for forty-two months. This, again, is the whole time of the Church of the cross—not, however, in the form of times or of days, but in the form of months [moons], like the abandonment of the outer court to the Gentiles (Rev_11:2); the greatest vicissitudes and fluctuations thus being indicated. Meanwhile, this Antichristianity is perfecting itself against the end. Finally, there is an open manifestation of audacity; the Beast blasphemes God, and that in a threefold manner: he blasphemes His name, or revealed religion; His tabernacle, or His vital, simple, unadorned Church; and His children, the men of the Spirit [or men of spirit, i. e., spiritually-minded men], who dwell in Heaven: in his blaspheming against them that dwell in Heaven, a blasphemy against the hope of a hereafter is involved. It is also given him even to make war with the saints and to overcome them. For the combat is conducted before the undiscerning, appearance-seeking and party-spirited world, and here, almost invariably, it is the Stentor voice, arrogance and false pathos that decide; and the result is all the more certain since extraordinary magical and terroristic aids are on the side of the Beast, extending even to all terrors of violence and tricks of craft. Thus there is vouchsafed him an extension of authority over every tribe, and people, and tongue, and nation. Now it is an unmistakable fact that this ideally unitous might has hitherto, in its actual exercise, been only approximately unitous, although the phenomena of the gradual realization of such a unity occasionally appear in formidable powers. But with the developments of the Antichristian might, corresponds the homage of all who dwell upon the earth, the true slaves of the old ordinances and the old earth, further characterized as those whose names are not written in the Book of Life of the Lamb slain from the foundation of the world. The meaning of this is—they lack the Divine trait of a believing aptitude for suffering, of willingness to suffer for the truth, to suffer with Christ.

The highly significant words now following, to which the arousing challenge is prefixed, “if any man hath an ear, let him hear,” may primarily conduce to the comfort of believers amid the persecutions which the Beast prepares for them. The Old Testament law of the strictest retribution, in spite of that misunderstanding which regards it as abrogated in the social affairs of life, because it is thus abrogated, by a higher law, in the Kingdom of Love, of personal relations, re-appears at the close of the New Testament in all its freshness, nay, in sharper outlines than before. We refer our readers to the original text and the attempt of the translation to reproduce it.29 The retribution will correspond in each case to the fault.

Believers are to comfort themselves with these words in their sorrows. The words are, also, however, designed for their instruction, for even well-meaning, pious zeal has, in manifold ways, violated the law of the patience [endurance] of the saints. Often are the sufferings of a later Christian generation expiations of ancient trespasses, committed in a sphere in which the patience [endurance] and the faith of the saints alone win the victory. Here appears the vital law which lies at the foundation of the patience and faith of the saints. The more prominence is given to this law, inasmuch as just these excesses of pious zeal to which we have referred, are connected with the contrast which now comes to view with the appearance of the second Beast, that arises from the earth. This Beast from the earth, the supreme issue of the spirit of corrupt theocratic authority, the spiritual extract of the fallen hierarchy, is a still more hateful monster than the Beast out of the sea. He is personified baseness, for he denies his origin, the consecrated earth of God. He is personified hypocrisy, for he has two horns like a lamb, and he speaks like a dragon; he is, therefore, still worse than the Beast out of the sea, in Satanic falseness, in Satanic hate. He is, likewise, personified hollowness, in that he begins to imitate the deeds of the first Beast. Finally, he is personified reprobacy, in that he becomes an eye-servant of the first Beast, changing from a prophet of God into a prophet of Antichrist. The prototype of such “arch-rogues” was Judas, when he became subservient to the enemies of Christ, himself excelling them in depravity.30 Even in earlier Judaism such traitors made their appearance, especially in the time of the Maccabees, when Simon, Jason, Menelaus and the like figured (2 Maccabees 4). In reality, Caiaphas, in his relation to the Romans, belongs to this class. Throughout the Christian ages such perfidies have been repeated: there was a rank growth of them in the French revolution in particular. Even our own time betrays a peculiar disposition to the production of such subjects. The approach to the bridge of treason is, however, visible at all times in such tendencies as seek to obliterate, as far as possible, the contrast between God and the world, sin and grace, inwardness and outward show. But at all events, the master of false prophecy is yet to come—the vice-Antichrist, acting as the deputy [Scherge] of the head Antichrist, and seeking to save at least his thirty pieces of silver out of the wreck of his former system. Thus, therefore, the False Prophet enters the service of Antichrist; his office, henceforth, is to gain adherents for his master. He it is who also prepares the earth for apostasy. A special motive which he urges to induce men to become worshippers of the Beast, is the fact that his deadly wound is healed. This, in his sense, signifies that the operation of Christianity is exhausted—that Christianity has outlived itself—Biblical, pristine Christianity is at an end. This false, counterfeit lamb does great signs, and would even, in appearance, imitate the former Church-ban by a ban of nature, and make fire fall from Heaven. Here, especially, we perceive the heavenly integrity of the former Son of Thunder, who once desired to make fire fall from Heaven upon a Samaritan city. He now knows to what such a proceeding would lead, and knows that God has reserved to Himself the right in the final judgment to let fire fall from Heaven on the Satanic mob (Revelation 20). The signs, however, which the false lamb really executes, to the seduction of men, will be lying signs, like the cause which he serves—or, at all events, grandiose magical arts.31 The greatest sign is the infatuation of men into making an image to the Beast—to the Beast, moreover, as presenting the mockery of Christ’s resurrection, as having been wounded to death, and as having revived again—i.e., to the invincible, immortal Beast. It is a slight reminder of the sin of Aaron, that the men must make the image, but the False Prophet himself gives it a spirit, so that the image of the Beast can speak. Thus, in fine, the theory, science, poetry, and art of Antichristianity speak just as does this Beast himself in his practical shape. The declaration that the tendency of the image was to cause that all who would not worship the Beast should be killed, is doubtless to be taken as referring to social death; and matters even arrive at such a pass that those who refuse their countenance to the Beast are, by his godless company, who have adopted an absolutely anti-symbolical symbolum, completely excluded from social intercourse, as indicated by buying and selling. Thus there is already prepared, by the world, that separation which Christ, at His coming, shall judicially consummate.

[ABSTRACT OF VIEWS, ETC.]

By the American Editor

[Elliott: The dejected Dragon (Satan) persecutes the Woman (the true, primitive, orthodox, catholicly united Church), also fallen from Heaven (her first figured state of elevation and glory), by inciting against, her (1) Arian emperors (Constantius, A. D. 337–361; Valens, A. D. 364–378): (2) temptations to superstition: (3) the Arian-Pagan Gothic flood (see below). The flight into the wilderness indicates a change, not of place, but of state; it implies “the faithful Church’s (gradual) loss of its previous character of Catholicity or Universality, its invisibility in respect of true Christian public worship and destitution of all ordinary means of spiritual sustenance.” (For the period of the Wilderness-state, Rev_12:14, see below with Rev_13:5) The two wings of the great eagle, the assisting and protecting influence of the Eastern and Western divisions of the great, eagle-symbolized, Roman Empire united under Theodosius the Great; these wings were given to her: Theodosius was not only a Church-member, but appears to have been a truly pious man.32 The flood cast out of the serpent’s mouth, the Arian-Pagan Gothic invasions (a double idea suggested: (1) what flows from the mouth is doctrine, good or bad, Pro_18:4; Pro_15:28; (2) floods are a constant Scripture metaphor for the invasion of hostile nations, Isa_8:7; Jer_46:7; Eze_26:3; Nah_1:8, etc.; see also, with the double sense, Psa_144:7); such was the fury of this flood as “to sweep away all the political bulwarks of the Roman authority before it; and thus might well have been deemed sufficient to sweep away also the Christian Church and Christianity itself, the professed religion of the Empire.” The earth helped, etc.: “In those continuous and bloody wars of which the Western world had been the theatre, the barbarous invading population was so thinned, so absorbed, as it were, into the land they had invaded, that it needed their incorporation as one people with the conquered to make up the necessary constituency of Kingdoms. And in this incorporation, not only was much of their original institutions, customs and languages absorbed, but their religion altogether. … So the Arianism of the invading flood, as well as its Paganism, was seen no more. It was absorbed, as it were, into the soil, and had disappeared.” The Beast from the sea (Rev_13:1) is one with (1) the Beast from the Abyss (Rev_17:3); (2) the little horn of Daniel’s fourth wild Beast (Dan_7:7-8; Dan_7:19-24); (3) St. Paul’s Man of sin (2Th_2:1-12); (4) St. John’s Antichrist (1Jn_2:18-22; 1Jn_4:3; 2Jn_1:7), and symbolizes the Papal Empire (the sea representing the flood of invading Goths): the seven heads signify (1) seven hills (of Rome), Rev_17:9; (2) “the number of different successive governing heads of bestial character—forms of government—which (not another Beast or Empire, but) the same individual seven-hilled Roman Empire would be under from first to last, from its early origin to its final destruction; there being here premised, however, … that the seventh head visible on the Apocalyptic Beast would be, in order of existence, its eighth (Rev_17:11),”33 they (five having fallen at the time of the Apocalypse, Rev_17:10) represent (a) Kings, (b) Consuls, (c) Dictators, (d) Decemvirs, (e) Military Tribunes, (f) the στέφανος crowned Emperors beginning with Augustus (the head then existing), (g) the διάδημα Emperors beginning with Diocletian,34 (this head received its deadly wound in the edict of Theodosius, suppressing Pagan worship, which edict, according to Gibbon, Rev 28, “inflicted a deadly wound on Paganism,” but revived or sprouted again as an eighth head, viz.;) (h) the Popedom—professedly Christian, but essentially heathen: the ten horns represent the ten kingdoms into which the Western Empire was divided (and which gave their power and strength unto the Beast, Rev_17:12-13), viz., (1) the Anglo-Saxons, (2) the Franks of Central France, (3) Alleman-Franks of Eastern France, (4) the Burgundic Franks of South-eastern France, (5) the Visigoths, (6) the Suevi, (7) the Vandals, (8) the Ostro-Goths in Italy, (9) the Bavarians, (10) the Lombards; (with changes, “the number ten will be found to have been observed on from time to time, as that of the Western Roman or Papal Kingdoms”): the Beast and the ten horns receive their power at one and the same time (μίαν ὥραν, Rev_17:12), i. e., from about A. D. 430–530; three horns plucked up before the Beast (Dan_7:8), the subjection of the Vandals, Ostrogoths and Lombards to the temporal power of the Pope (A. D. 533–755, in which last year was Pepin’s donation of the Exarchate of Ravenna—a donation confirmed and enlarged by Charlemagne, A. D. 774, which completed Peter’s Patrimony); blasphemies, as Christ’s Vicar assuming all his offices as Prophet, Priest and King; worshipped (Rev_13:4, comp. 2Th_2:4), the Pope seats himself “on the day of his consecration upon God’s high Altar under the dome of St. Peter’s, there to receive the adoration of his Cardinals,” and “in the eighth century it was Gregory the Second’s boast to the Greek Emperor, ‘All the kings of the West reverence the Pope as a God on Earth’ ” (Gibbon; see also Secular and Ecc: Histories). The two-horned Beast represents the Papal Clergy united under the Pope in his ecclesiastical character as Western Patriarch, and acting so as to support his usurpation as Vicar of Christ: (1) he has horns like a lamb, and speaks as a dragon, i. e. under pretence of preaching the Gospel, he elaborates a denial of Christ; (2) he exercises all the power and authority of the first Beast before (i. e. as responsible to) him, the grand characteristic (assumed) power of the Pope—that of the keys—is delegated to the clergy; (3) signs, the assumption by the clergy of the power to work miracles; (4) causing them that dwell on the Earth to worship, the entire influence of the clergy exercised to support the usurped claims of the Pope. The Image of the Beast symbolizes the Papal General Councils, which virtually represented the Head of Antichristendom,35 (1) it was the two-horned Beast (the papal clergy) that said to them who dwelt on the Roman Earth, that they should make the image (constitute a General Council); (2) it was given to this Beast to give breath to the image, etc.—it was the peculiarity of the General Councils that on matters ecclesiastical the clergy should alone have voice; (3) the Image was made to be worshipped—these Councils claimed to pronounce infallibly on questions of religion and faith; (4) the Image caused as many as would not worship it to be put to death—the Councils anathematized and excommunicated all who would not submit to their decrees. The name is, the one suggested by Irenæus, Δατεινός—the numerical value of the constituent letters of which is (λ, 30 + α, 1+ τ, 300+ ε, 5 + ι, 10 + ν, 50 + ο, 70 + ς, 200=) 666; the imposing on men the mark, etc., is causing the inhabitants of the Roman Earth to devote themselves to the Papal Antichrist, and this both in profession (forehead) and action (hand), even as soldiers to their emperor, slaves to their master, devotees to their god.—The period of the Beast’s continuance as a persecuting power, Rev_13:5, and of the wilderness-state of the Church, Rev_12:6, is twelve hundred and sixty prophetic days or years: the primary terminus a quo of this period is the promulgation of Justinian’s Code and Decretal Epistle to the Pope, A. D.). 529–533; the secondary epoch is the Decree of Phocas, A. D. 604–608; the primary concluding terminus, A. D. 1789–1793, “the epoch by which a blow was dealt to the Papal power from which it has never recovered.” (In reference to the secondary concluding terminus, Elliott calls attention to the fact, that Daniel (Rev_12:11-12) foretells a supplemental period of seventy-five years which he (writing in A. D. 1861) suggested was probably to be added to that terminus in A. D. 1864–8. Writing in A. D. 1868 (Postscript to Preface, Vol. I.), he claims that the Bull of the Pope for the Convocation of an Œcumenical Council, issued in that year, in that it does not invite Sovereigns to sit in that Council, is “an admission of the completed ending of the period of the kings of Western Christendom spiritually subjecting the power of their kingdoms to him; that is, of the completed ending of twelve hundred and sixty years.” The present he regards as the supplemental period, to close about A. D. 1943.36

Barnes: (Rev_12:13-17). Satan (after his failure to destroy the Church through Pagan persecutions, see p. 240), “puts forth his power and manifests his hostility in another form—that of the Papacy… The Church is, however, safe from that attempt to destroy it, for the Woman is represented as fleeing to the wilderness (some place of refuge—possibly the retreats of the Waldenses, deserts, monasteries, etc.), beyond the power of the enemy, and is there kept alive. Still filled with rage, though incapable of destroying the true Church itself, he turns his wrath, under the form of Papal persecutions, against individual Christians.”—(Ch. 13) The first Beast is the one (secular) Roman power contemplated as made up of ten subordinate kingdoms, which “combined in itself all the elements of the terrible and the oppressive, which had existed in the aggregate in the other great empires that preceded it.” The second Beast is the Papacy considered as a spiritual power, putting on the apparent gentleness of the lamb, but at the same time possessing the spirit of the Dragon. The deadly wound of the first Beast indicates that the Roman civil and secular power was so waning (in consequence of the invasion of the Northern hordes) as to be in danger of extinction; the healing symbolizes the restorative and preservative influence of the Church of Rome upon the secular empire. The secular power thus preserved is to continue 1260 prophetic days or years—blaspheming (by its (1) arrogant claims, (2) assumed authority in matters of conscience, (3) setting aside Divine authority, (4) impions declarations in derogation of the Divine claims); persecuting (e. g., the Waldenses, Albigenses, etc.), but at last shall (1) go into captivity,37 (2) come to an end in blood.—The image of the Beast symbolizes the civil government strongly resembling the old Roman dominion, which the spiritual power of the Papacy caused to exist, depending for its vital energy on the Papacy, and in its turn, lending its aid to support the Papacy.38—In reference to the name and mark of the Beast, Barnes agrees with Elliott.

Stuart: (Ch. 13). The first Beast symbolizes the Pagan Roman Empire; the second, the Pagan Priesthood; the deadly wound of one of the heads, the death of Nero, one of the seven Kings of Rev_17:10-11; the restoration, the belief of a reappearance of that emperor(!);39 the image, the statue erected to him as a god; the forty-two months, the period of the Neronic persecution (from November, A. D. 64 to June, A. D. 68); the name, נֵרוֹן קֵסַר, the letters of which give the number 666.

Wordsworth: “The Two Wings are emblems of the Two Testaments; … the Church flies on their pinions in her missionary course through the wilderness of this world.” The flood and the help of the earth, he interprets as Elliott.—(Ch. 13) He agrees with Elliott in the exposition of this chapter, with the following exceptions: By the seven heads he understands (Rev_17:10-11) “the kingdoms which were successively absorbed within the circle of the Roman Empire, … the (1) Babylonian, (2) Medo-Persian, (3) Greek, (4) Syrian, (5) Egyptian, (6) Roman Heathen Imperial … (7) Imperial power of Germany.” By the wounding, the ceasing of the imperial power in the abdication of Augustulus—it is not said that the Head was restored, but that the wound of the Beast was healed (Rev_13:12), the Beast lived on in the Papacy. By the image, “the personification of the Papacy, in the visible form of the Pontiff for the time being.”

Alford: (Rev_12:13-17.) The figure of the wings is taken from Old Testament expressions in reference to the flight of Israel from Egypt (Exo_19:4; Deu_32:11). “We must not understand (by) the Woman, the invisible spiritual Church of Christ, nor (by) her flight into the wilderness, the withdrawal of God’s true servants from the eyes of the world… I own that considering the analogies and the language used (in reference to Israel in the desert), I am much more disposed to interpret the persecution of the Woman by the Dragon, of the various persecutions by Jews which followed the Ascension, and her flight into the wilderness, of the gradual withdrawing of the Church and her agency from Jerusalem and Judea, finally consummated by the flight to the mountains on the approaching siege… And then the river … might be variously understood—of the Roman armies which threatened to sweep away Christianity—or of the persecutions which followed the Church into her retreats, but eventually became absorbed by the civil power turning Christian—or of the Jewish nation itself, banded together against Christianity wherever it appeared, but eventually itself becoming powerless against it by its dispersion and ruin—or, again, of the influx of heretical opinions from the Pagan philosophies which tended to swamp the true faith. I confess that not one of these seems to me satisfactorily to answer the conditions; nor do we gain any thing by their combination.… As to the time indicated by the 1260 days, or 3½ years, the interpretations given have not been convincing, nor even specious.” See also the extract from Alford on p. 242. He concludes his section with the words: “This latter part of the vision yet waits its clearing up.”—Chap. 13) The first Beast is one with the four Beasts of Daniel and that of Revelation 17; he symbolizes the aggregate of the empires of this world as opposed to Christ and His Kingdom; the seven heads are (1) Egypt, (2) Nineveh, (3) Babylon, (4) Persia, (5) Græcia, (6) Rome, (7) the Christian Empire beginning with Constantine; the wounding (with Auberlen), the conversion of the empire to Christianity, by virtue of which the Beast in his proper essence, in the fullness of his opposition to God and His saints, ceases to be; the worship, etc., “are a sort of parody on ascriptions of praise to God (Exo_15:11; Psa_35:10; Psa_71:19; Isa_40:18; Isa_40:25; Isa_46:5, etc.): they represent to us the relapse into all the substantial elements of Paganism of the resuscitated empire;” the forty-two months, the well-known period of the agency of Antichrist. The second Beast, identical with the false Prophet of Rev_19:20, is the reviver and upholder of the first; in reference to the first, he is (1) identical as to genus, (2) diverse in origin, (3) subsidiary in zeal and action; he symbolizes the sacerdotal persecuting power, Pagan and Christian, which, gentle in its aspect and professions, was yet cruel in its actions. The Image, the statue of the Emperor, which every where men were made to worship; “it is not so easy to assign a meaning to the giving life and speech to the Image… The allusion probably is to some lying wonders permitted to the Pagan priests to try the faith of God’s people. We cannot help, as we read, thinking of the moving images, and winking and speaking pictures, so often employed for purposes of imposture by their far less excusable Papal successors.” Rev_13:16-17 point to the commercial and spiritual interdicts which have, both by Pagan and by Papal persecutors, been laid on non-conformity. Concerning the name and number, he writes in the Prolegomena, §5, Rev 32: “It (Δατεινός) is beyond question the best solution that has been given; but that it is not the solution, I have a persuasion amounting to a certainty.” (See also in loc.)

Lord: (Rev_12:13-17.) “The Dragon who followed the Woman symbolizes the Pagan priests and their abettors;.. their following after her denotes their attempt to join her society by a profession of Christianity.” “The Serpent … was not the Devil who fought with Michael, but the Monster Dragon of seven heads (see p. 242), … it represents the rulers of the Roman Empire from the elevation of Constantine.” The gift to the Woman of the wings, denotes that supernatural aids were granted her, viz.: graces that formed a part of herself; the river, the flood of false doctrines and superstitious rites introduced by Constantine and his successors; the earth, the people generally, who eagerly embraced the adulterated religion, and who by their exulting reception of it so occupied the attention of the rulers as to allow the dissentients to escape; the retreat from the face of the serpent, the flight of the true Church to a place unknown (the Waldenses, etc.); the anger of the serpent, the continued disposition to destroy; the making war with the remnant, the persecution of isolated dissentients; the time, times, and half a time, twelve hundred and sixty years.—(Ch. 13) The first Beast symbolizes “the Gothic rulers who established governments in the Western Empire during the Fifth century, and their successors and subjects to the present time;” the symbols of the first part of Rev_13:2, that this government unites in itself the agility of the leopard, the strength of the bear, and the mercilessness and voracity of the lion; the head receiving the wound was the last—the wounding denotes the slaughter of all Christian heirs to the throne and the accession of Julian the apostate; the recovery, the restoration of the Christian succession in Jovian; the worship, etc., of Rev_13:3-4, that the populace (1) entertained for their rulers awe and admiration, (2) and, regarding them as having acquired the rights of the old Roman Emperors, acquiesced in their assumptions in matters of religion; the great things and blasphemy, usurpations of authority over Divine rights, laws, etc.; Rev_13:7, the persecutions of the Albigenses, Waldenses, etc.; Rev_13:9-10 predict the slaughter and vassalage of all who should attempt to deliver themselves from religious tyranny by force (exemplified in the history of all persecuted peoples); the forty-two months denotes 1260 years of domination (the terminus a quo being about A. D. 597 or somewhat later).40 The second Beast indicates the “hierarchy of the Italian Catholic Church within the Papal dominions;” the earth whence he came, the population of the empire under a settled government; the two horns, twofold rule (civil and military)—lamb-like (apparently for ornament and defence), dragon-like (aggressive, insatiable, merciless); Rev_13:12 (first part), that it exercises the same power (civil and military) as the first Beast, and contemporaneously (issuing and executing decrees, making war, etc.); Rev_13:12 (second part), the leading of the populace to submit to blasphemous usurpations of the emperors; Rev_13:13-14, the pretended miracles of the priesthood. The Image symbolizes the Papal Kingdom which the priesthood established—“the union of their several national churches into a single hierarchy, and subjection of them to the Pope as their supreme legislative and judicial head, after the model of the ancient civil Empire under Constantine,” etc. The Name is Δατεινός, whose letters give the number 666. Rev_13:16; Rev_13:18 indicate excommunication and outlawry for non-conformity.

Glasgow: (Rev_12:13-17.) Rev_13:13. When Satan could not prevent the external prosperity of the Church, he diffused the poison of heresy. Rev_13:14. The second flight of the Woman; the great eagle is the fourth Ζῶα of chap. 4;41 the flight to the desert indicates expatriation (in the valleys of Piedmont, etc.); the time, etc., the prophetic period of 1260 years (beginning about A. D. 607).42 Rev_13:15-17, as Elliott.

(Revelation 13) This is not a new vision, but a continuation of the preceding—the Dragon that sank down in the sea (Rev 12:18)(Rev_13:1) emerges in a new form and with a new name; this Beast (see p. 242) emerges from the sea, i. e., “of the Arian Goths and northern Pagans, and remanent Pagans of the Empire.” For his expositions of the heads, see p. 242; in his interpretation of the horns he agrees with Elliott, p. 259. The wounding denotes the fall of the Western Empire, partially in A. D. 476, and more completely A. D. 493—this fall did not imply a total cessation of the imperial power; the imperial laws and principles were so adopted by the barbarian conquerors that ultimately a new Roman Empire sprang to life from the contused head of the old (the restoration). The transition of the Beast from the Dragon-form spanned over the time from Constantine to Justinian; the forty-two months were allotted to him after the healing of the mortal stroke, and their beginning (A. D. 529–532) was marked by the institution of the Benedictine Order, and the publication of the Code of Justinian. The second Beast is the Papal hierarchy (generally on this subject he agrees with Elliott). The Image—(sic)—“this we at once recognize in the temporal power of the Pope, and the territory called Peter’s Patrimony, granted by Pepin in A. D. 754; to which may be added the creation of cardinals, who are at once priests and temporal lords;” (this image of the monster has not the term of 1260 prophetic days assigned to it; the giving of spirit to it was fulfilled in the summoning of Western Councils—by these it both spoke and acted. The Name and number, Δατεινός, is one, though not the sole, solution of the problem. (He presents the following, all bearing on the Latin Church: BΒνεδικτός, Ἰταλικὴ ἐκκλησία, Εὐπορία, Παράδοσις, Ἕσπερος ἀββᾶ, ראשׁ לקהל, Vicarius Filii Dei, Vicarius generalis Dei in terris, etc.).

Auberlen: (Ch. 13) This writer in many points agrees with Elliott, and his views have to a considerable extent been adopted by Alford, Glasgow and others. According to him: The first Beast represents the world-power; the seven heads, (1) Egypt, (2) Assyria, (3) Babylon, (4) Medo-Persia, (5) Greece, (6) Rome, (7) the Germanic-Sclavonic Empire; the wounding, the conversion to Christianity of the seventh head;43 the healing, the apostatizing of the Christian head (this is the eighth head of Rev_17:11, the Antichristian Kingdom, in the strict sense;44 probably a person45); the ten horns denote ten kingdoms into which the last head is to be divided (this division is still future). The second Beast is identical with the False Prophet of Rev_19:20, and with the human eyes of the little horn of Dan_7:8; the first Beast is a physical, political—this a spiritual power, the power of doctrine and knowledge, of intellectual cultivation, of ideas; he arises from the earth, i. e., the civilized, consolidated, orderly world; he comes in a Christian garb and name, the horns of the lamb, but with the spirit and speech of the Dragon (comp. Mat_7:15); the Image which the False Prophet causes to be made (the historical substratum of which is in the image in Daniel 3, and the statues of the Roman Emperors, to which divine worship was paid), denotes the deification of the world and the world-power—this is the new heathenism, sinking back into the deification of nature and humanity, of which it cannot be predicted what forms of folly and bestiality (Rom_1:22 sq.) it shall yet assume; with this enhancement of idolatry, seem to be connected new demonic mighty operations, according to Rev_13:15. Rev_13:15-17 contain a prophecy that all public intercourse will be on condition of receiving the mark of the Beast (which is significantly contrasted with the Seal of the servants of God, Rev_7:3 sqq.), and that true believers will be given into the hand of Antichrist for persecution, as is intimated, Dan_7:21; Dan_7:25; Mat_24:9.46—E. R. C.]

EXPLANATIONS IN DETAIL

Rev_12:13. He persecuted the woman.—First he persecuted her Child, the holy Christ Himself; now he persecutes the Woman, the institution of the Kingdom of God; subsequently, when the Woman has, in respect of her outward appearance, allied herself with the earth, he persecutes her inner essentiality—that which is later to appear as the Bride—in her remaining children. That the earth must, equally with the wilderness, be symbolically apprehended, is required by the consistency of the description.

Rev_13:14. The two wings.—The saving providence of God is represented, in eagle-like flight; the Church has so intimately appropriated this providence, that it may be said that the eagle-wings are given her, Rom_8:28-37. As the deliverance on eagles’ wings, into the wilderness, is suggestive of Israel’s deliverance, so, also, an entrance into the heavenly Canaan is in view; not, however, the Judaizing prospect of the external leadership of a Jewish Church at the end of the world.47

Where she is nourished.—The beginning of this fact had arrived even in the ancient days of John—with the flight to Pella. The typical element in the miraculous nourishment of Israel in the wilderness is here touched upon. She is nourished (and thus preserved) from the face of the serpent (Bengel, Ewald, et al.). That the wilderness is to be apprehended in a symbolical sense, is manifest from the fact that the Woman, whilst in it, is unattainable for Satan, although elsewhere earthly wildernesses are designated as a favorite abode of evil spirits. The Serpent, therefore, sends a stream of water out of his mouth after the escaped Woman.

Rev_13:15-16. Water as a river.—That is, in the form of an apparently incessant current. Düsterdieck vainly labors to fix upon the interpretation of the torrent of water as a torrent of nations an allegoristic character. It is the simple historico-philological explanation of a very pronounced allegorical figure; whilst, on the other hand, the general application of the figure to pressing dangers, or the citation of billows of death and streams of destruction (Psa_18:4), is meaningless in this connection, it being the intention of Satan not to kill the woman outright, but to cause her to be carried away of the river—possibly, only to cause her “to float with the current” (Ποταμοφόρητον). The divergent specializations of the stream of nations do, indeed, rest upon ill-advised and arbitrary guesswork, practised in conformity to the theory of Church-historical predictions (persecutors; wicked men and evil demons; heretics; Saracens; Ewald: a sore peril menacing the fugitive Christians by the Jordan! See Düsterdieck). Düsterdieck’s objections against the general reference of the water-stream to streaming nations (p. 418) are based upon a continuous misapprehension of allegorical modes of expression. He asks: “Can it be said that the Germanic peoples came, like a flood, out of the jaws of Satan, and were swallowed up by the earth?” It may, assuredly, be assumed that in the first motions of the migrations of nations, especially in the rising of the Huns, demonic impulses were at play; and, similarly, it may be asserted that the Theocratic order of the Mediæval Occident overcame the hostile torrent of barbarians.

And [Lange: But] the earth.—Neither the application of this figure to the cultured Roman world (Auberlen) or to another opposing worldly power (Hengstenberg), nor the reference of it to the cleaving Mount of Olives (Zec_14:4), in accordance with the opinion that the final Anti-christian time is here exclusively spoken of (Ebrard), corresponds to the explicit character of this Old Testament type.

Rev_13:17. And the dragon was wroth.—Since the Dragon has already been wroth against the Woman, an increase of wrath is here expressed, developed in the conflict with the Woman. Hence the reading: ἐπί in conjunction with τῇ γυναικί is significant. The preposition ἐπί with the dative may, indeed, simply denote the object of an action, but it often signifies: concerning, on account of, about, and this is most frequently the case with verbs that indicate an emotion of the mind (as here). Satan becomes so incensed concerning the combat with the Woman that he now departs, etc.

With the remnant—See above. A copious treatise on this point see in Düsterdieck, who, however, by these remaining ones apprehends, with Züllig, the Zionites (?) on earth.48

Rev_13:18. And he stood.—[See Text. and Gram., Note 7.—E. R. C.] According to De Wette and many others, the reading ἐστάθη is exegetically impossible. In reality, however, the reading of the Recepta, ἐστάθην, for which there is less authority, is far less possible. See above. Since a demonic operation upon the sea of nations is in question, Satan takes his station upon the sandy shore, a place where the earth is flat and the sea shallow. A contemporaneous appearance of the Dragon, on the sand, and the Beast, above the waves of the ocean, is not declared; the Dragon vanishes as the Beast inspired by him makes his appearance.

Rev_13:1.49 Ascending out of the sea.—See the Introduction. Out of the sea of nations: Many interpreters from Victorinus down. Out of Europe (! Bengel); out of the Italian insular kingdom (Ewald). The sea is the sea and nothing more, Düsterdieck declares, just as the earth is the literal earth—why, then, are not also the Beasts literal beasts?

A wild-beast.—Doubtless, only the God-opposed, Antichristian world-power can primarily be intended—eschatologically concentrated and modified, however (Auberlen, Hengstenberg). One-sided, therefore, is the interpretation of the Beast as pagan Rome (from Victorinus to Bleek and many others); and equally one-sided is the application of it to papal Christian Rome (Vitringa, Bengel, et al.). The import of the figure, undoubtedly, does not gravitate backward to heathen Rome, but, in accordance with its eschatological tendency, forward to Christian Rome. Heathen Rome can be but visible in one of the seven heads; and the like is true of Christian Rome, or, rather, the ecclesiastico-political Rome of the Middle Ages. The Beast is ἀναβαῖνον through a long period. With the circumstance that the terrestrial ocean embraces the earth, the fact that the Beast from the earth does not appear as co-regent with the Beast out of the sea, but as his vassal, must not be confounded, as in Düsterdieck.—The Beast, as θηρίον, is to be distinguished from ζῶον; the word is indicative of a bestially ferocious nature, see Dan_7:1.

Ten horns.—See the Introduction.

Seven heads.—Interpreted as seven world-periods; or seven persecutions of Christians; or seven Antichristian world-powers. Hengstenberg defines these powers as follows (Rev_2:13): The Chaldean, Medo-Persian, Greek and Roman kingdoms. The first and second heads he looks for as existing before the Chaldean empire. Consequently, “only Egypt and Assyria can be thought of.” The sixth kingdom, he affirms, is that of Rome, in accordance with Rev_17:10; the seventh endures, as he believes, until the cessation of the God-opposed power, and passes into the ten horns or God-opposed kings. We have taken the liberty of apprehending the seven heads otherwise (p. 25 sq.). In the first place, it is, in all probability, to be taken for granted that the Apocalyptist retains the four world-monarchies of Daniel. In accordance with his manner of constructing the seven, he then follows up the pre-Christian quaternary with a ternary, beginning with the Christian era. John would be more apt to include the Herodian kingdom in his system of heads than Egypt or Assyria. With Christianity, pronounced Antichristianity first began—began primarily, in the Herodian forms,50 and continued in the new phase of the Christ-opposed Roman empire, as distinct from the Danielic vision of the Roman republic. With the application of the Beast to pagan Rome, a manifold explanation of the seven heads has been connected (the seven hills with ten kings, seven emperors with ten prefects). With the reference of the Beast to papal Rome, Vitringa conjoined an enumeration of seven principal forms of Roman government, from kings and consuls to the pope; by the ten horns he understood ten kingdoms subservient to the papacy, from the French kingdom to the Polish (see Düsterdieck). Pursuant to the interpretation of the Beast as the pagan Roman empire, Düsterdieck, in accordance with others (see Bleek, p. 326), makes of the ten horns with ten crowns ten Roman emperors; 1. Augustus; 2. Tiberius; 3. Caligula; 4. Claudius; 5. Nero; 6. Galba; 7. Otho; 8. Vitellius; 9. Vespasian; 10. Titus. The tenth, corresponding to the seventh head, is, he declares, still future [to the Seer]. His exposition of the relation between the ten horns and seven heads may be found p. 432. The whole, therefore, according to his view, is a petty repetition of the history of the time, clothed, in an illusory manner, in prophetico-symbolic form. It is not to be denied that the self-deifications of Roman emperors (Düsterdieck, page 58) were types of Antichristian blasphemies.

Names of blasphemy.—It is neither assumable, with Züllig, that the individual heads bore frontlets, on each of which was inscribed one letter, the whole number making together the inscription: קֹדֶשׁ לְשָׂטָן (although the antithetic reference to the frontlet of the High Priest, Holiness to Jehovah, is certainly ingenious)—nor that upon every head the same blasphemous name was written, according to Düsterdieck and others. Why should not a sevenfold form of Antichristian self-deification, corresponding to the seven world-powers, be intended? Bede refers to the name Augustus; Bengel conjectured that the name Papa was intended; Hengstenberg suggests the name of Christ, Rev_19:16.

Rev_13:2. And the wild-beast that I saw was like, etc.—The Beast is a compound of the four Danielic Beasts, Dan_7:4; amongst these, however, we regard the fourth Beast as the Roman world-kingdom, since the third Beast (Rev_7:6) has the same number as the Greek world-kingdom (Rev_8:8)—four wings, four heads, four horns. It is entirely incorrect, on the other hand, to identify the eschatological anti-theocratic horn (Rev_7:8) with the precursory anti-theocratic horn (Rev_8:8). Be it observed, however, in this connection, that the fourth Beast in Daniel, as the real eschatological Beast, embraces, together with the vision of the Roman kingdom, the entire series of world-powers, as coinciding, in perspective, with that kingdom. The ground-color of the Apocalyptic Beast is variegated, as was formerly the color of the Greek kingdom in its division. The fact that, with John, the four kingdoms have become one kingdom, rests upon the depth of intuition by which he has perceived the unitous demonic foundation of the world-kingdoms. The circumstance that the ten horns of the fourth Danielic Beast find their parallel in the ten horns of the Apocalyptic Beast, which embraces all the world-kingdoms, reposes upon the common symbolism of the number ten and the horns, by which a perfectly developed and organically ramified world-power is expressed. Amongst the different interpretations of the individual bestial forms, that of Cocceius is particularly interesting: Varii coloris. Ad hanc bestiam enim pertinent Christiani servientes episcopis et aliud principium fidei constituentes, item Ariani, Musulmanni, etc.

And the Dragon gave him, etc.—After this inauguration, the Dragon seems to retire from the scene. His representative now comes forward. The Devil has vanished from theology, philosophy, and popular consciousness, but Antichrist is present, in whom the genius of the former secretly lives on. To him is transferred, first, the demonic power, the true method of combining falsehood, hatred, and the breath of death into a magical agency. Then he has, secondly, the demonic throne, i. e., there is hence-forth a centre of diabolical evil in this present world. Thirdly, great demonic authority is committed to him; he has despotic and anarchical organs enough.

Rev_13:3. One from among his heads as if slain [Lange: wounded].—That the Apocalyptist could ascribe the wounding to death of a head of the Antichristian power only to the operation of Christ’s victory, or to Christianity in its assumption of its visible place in history (Hengstenberg), but not to the migration of nations (Calov., Auberlen, De Rougemont. et al.); ought to be understood without further dissertation. Nothing save the ὡς could lead us to doubt that such was the fact, and that only if the word be regarded as indicative exclusively of mere empty appearance. The expression, however, does not mean that the wound itself was mere semblance, but that the probability of its inflicting death upon the head, and so, indirectly, upon the Beast, seemed to be mere semblance. The wound was, doubtless, principially mortal (as is evident from the expression: ἡ πληγή τοῦ θανάτου αὐτοῦ, Rev_13:3; Rev_13:12—each time referring to the Beast itself), but, so far as outward appearance was concerned, it seemed soon after to be healed, the Antichristian power of this head reviving. Now whilst the ancient Protestant exegesis referred this power, exclusively, to Rome (see Calov., Cocceius, Nikolai, Vitringa, Bengel, in Düsterdieck, p. 438), Düsterdieck maintains the limitation of the seven heads to seven Roman kings. A quid pro quo, he declares, is ascribed to the Apocalyptist when it is asserted that “he represents the holy Roman Empire as the revived world-kingdom of pagan Rome;” such an assertion, he states, is incompatible either with historical truth or with a sound conception of Biblical prophecy. We certainly are not willing to conclude, with Auberlen and others, from ὡς ἐσφαγμ., that an apparently Christian life and essence are ascribed to the healed51 head. The explanation of Hengstenberg is as follows: ὡς ἐσφ., as in the case of the Lamb, means that the slaying was accompanied by real death, but was now perceptible only by the scar, the Beast having become alive again;—this interpretation, also, may be dispatched with the remark that there is a wide difference between the risen Christ and the apparent restoration of the Antichristian Beast. We may safely leave the “holy Roman Empire” its measure of holiness, without, on the one side, with Rothe, regarding the Christian State as the heir of the goods of the Church, or with Hengstenberg, locating the Millennial Kingdom in the Middle Ages; but also without, on the other hand, shutting our eyes to the fact that the mediæval system of government, in its theocratic, ecclesiastico-political character, abandoned itself more and more, in the constraint which it exercised over men in matters of faith, in the Inquisition, in Machiavelism, in papistic and despotic forms of world-empire, to ungodly, worldly, and demonic principles. In the face of this great fact, Düsterdieck arrives at the following interpretation: “The death-wound was given to the (fifth [?]) head by the death of Nero and the immediately following interregnum, etc. The healing of that death-wound took place when Vespasian, the founder of a new race of emperors, restored the empire, as its actual possessor, to its ancient strength and vitality.” Far be it from us to deny that Düsterdieck has performed a meritorious act in refuting that miserable invention—first appearing in the obscure sphere of Victorinus—which regards the fable concerning the risen Nero as here transformed into an Apocalyptic prophecy (see Düsterd., p. 439 sqq.); he has, however, not accomplished the refutation without inconsistency, for if the Apocalyptic king be only a literal king, the wound can not be situate in Nero, and the healing, on the other hand, in Vespasian. Comp. the Introduction to this Commentary, pp. 26 and 60. Explanations by Grotius and Züllig, see in Düsterdieck, p. 439, as also a special reference to the Popes, by Vitringa, in the note on p. 438. Sander thinks the wounded Beast is Gregory VII. Gräber, more appropriately, regards the wounding as the Reformation; in a certain degree, the Reformation does pertain to the death-stroke which the Beast received at the entrance of Christianity into the world.

And the whole earth wondered.52—This applies to the increasingly general despair as to the truth of the victory of Christ and the Christian principle—a despair which is confronted by a sovereignty and an external glory of the world-power which continually become more imposing. To this wonderment and admiration all converts of despotism and particularly of the hierarchy, who have turned their backs on Christianity, specially testify.

Rev_13:4. And they worshipped the dragon.—The history of gross and subtile devil-service here arrives at its meridian. Most certainly the exclamation: Who is like unto the wild-beast, and who is able to war with him? does bear the appearance of a liturgy of this new demonic cultus, of “a blasphemous parody of the praise with which the Old Testament congregation celebrated the incomparable gloriousness of the living God (comp. Isa_40:25; Isa_44:7, etc.”). Duesterdieck. The commentator from whom we have quoted seems, however, to apprehend everything that is said in regard to a worship of the Devil, rather literally; hence he cannot approve of the utterances of Cocceius, according to whom such worship may be offered by the adherents of the papacy. But what is it to offer the most decided personal conviction to a worldly apparent power, let that power be of a hierarchical or a political nature? In every village where demonic villainy has become such a power that no one dares any more stand up for right and truth against it, there a subtile devil-service reigns, even though the people who indulge in it may still frequent the house of God.

[The verb προσκυνέω is the one elsewhere employed to denote the outward worship that should be offered only to God. See Rev_4:10; Rev_5:14; Rev_7:11; Rev_14:7; Rev_15:4; Rev_19:4; Rev_19:10; Rev_22:8-9 (Rev_3:9 may seem to be an exception to the general rule; but even there the reference is to a grovelling in the dust as before a superior being). The reference here, and in Rev_13:8; Rev_13:12; Rev_13:15; Rev_14:9; Rev_14:11; Rev_16:2; Rev_19:20; Rev_20:4, probably is to the payment of Divine honors. These prophecies have almost certainly been fulfilled, either typically or consummately, in the worship offered to the Pope.—E. R. C.]

Rev_13:5. And there was given unto him—An actual giving, in the ordinary sense of the term, is not intended, but a perfect abandonment, as a positive Divine destination to judgment. The στόμα of the Beast, employed by him for blasphemy, is even itself to be regarded as a product of world-historical culture. The specifically great mouth may, in a formal aspect, be conceived of as an excessively cultivated mouth, practised in the rhetoric of deceit. Its manifestation in speaking great things, words of outrageous arrogance, of self-glorification (2 Thessalonians 2), is in close correspondence with its blasphemies. In all great world-kingdoms, political and hierarchical, this polarity of godlessness appears. The great words of the King of Babylon (see Isaiah 14) were followed by the great words of the successors of Cyrus; these, by the self-deification of Alexander and the anti-theocratic machinations of Antiochus Epiphanes. To the last, finally, succeeded the vain-glorious vaunts and apotheoses of pagan (see Düsterdieck, p. 58) and mediæval Rome, the echoes of whose last word are even yet resounding in all the churches and on all the thrones of Europe. The typical expression of this art of blasphemies is found in Dan_7:20; Dan_7:25. The time which is there granted to the last king for his blasphemy is defined in the form: a time, two times, a half time. Here, the authority of the Beast continues for forty-two months. These periods are not to be chronologically calculated; still less are they to be conformed to each other; the distinction lies in the choice of form. The forty-two months constitute a changeful time of tribulation, in which the number of rest and joy is continually crossed by the number of toil and distress (7 × 6)

Rev_13:6. Unto blasphemies against God.—The blasphemies noticed in Rev_13:5 are here more particularly explained, and that with exceeding pertinence.

To blaspheme (first) His name.—In the more general sense, religion itself; in the more special sense, His revelation, especially His complete revelation in Christianity. The Beast retains a remnant of religious idea sufficient to make a god of himself (Antichristianity=pseudo-Christianity).

(Secondly) His tabernacle.—That is, the Church of God, the true, living Church, mentioned in Amos, Rev_9:11-12, as the house of God of the λοιποί out of all nations, in antithesis to the splendid edifice of the Temple. According to Düsterdieck, Heaven is meant. But how should Heaven, as distinct from God and from those who dwell in Heaven, be an object of irreligious hate? Possibly it might be thus conceived of by those systems which regard the Earth alone as a place of spiritual life, and to which the idea of the stars as symbols of a local existence beyond this life is repugnant.

The third blasphemy is, however, itself the blasphemy against the life beyond. With those who tabernacle in the heaven, not only is God’s work of grace in Christians who are yet in this world blasphemed, as a recognized reality, but the inhabitants of the world beyond are themselves, likewise, blasphemed as vain shadows, or as men who, for a phantom hope, have sacrificed their pretensions to this present life.

As, to the Name of God, the Beast opposes his own self-deification, so, to the Tabernacle of God, he opposes God’s desecrated Temple (2Th_2:4), and so, finally, to the vital Heaven of the blessed Church of Christ and to the hope of that Heaven, he opposes the present world, made empty and of no account by atheism and communism.

Rev_13:7. To make war with the saints, and to conquer them.—Observe the grand integrity and boldness of the vision. The victory will, indeed, be only an apparent victory, for before God it is the saints who shall remain victors (Rev_12:11); it is not necessary to conclude from this, however, that the Beast will conquer them merely by violence, by imprisonment, exile, death, and all sorts of θλῖψις (Düst.; similarly De Wette and others). We question whether those are the methods of triumph of Antichristianity in the last days. At all events, killing is not spoken of previous to Rev_13:15. In the war of words, also, and the conflict of opinions, the Beast is able to conquer the saints, before an auditory fully given over to the spirit of the times. Even the religious disputations of the time of the Reformation may give us a preliminary idea of the magic of the loudest voices, of bold assurances, of disputatious arts, in presence of a sympathizing audience. Not merely the awkward utterances of an uncalled pious zeal, but also ripe testimonies to the truth, may, in great modern world-circles, be seemingly demolished by so-called witty jests. But when, in the future, public opinion, the press, the forms of mental intercourse in general, shall lapse more and more into what may be the ungodly tendency of the day, the tongues of truth and of love, of men and angels, may, in the end, be drowned by an impious majority of voices. The elect, of course, who are of the truth, will, doubtless, always recognize the voice of truth.

Authority was given him over every tribe, etc.—In connection with morbid universalism, a morbid particularism, on the other hand, is developed; the principle of nationality, which, in its ancient morbid form, preferred the isolation of the heathen nations to the principle of humanity, appears again in a modern morbid form; in this latter form, by the excessive stress which it lays upon tribes, it disintegrates the nation and the state; by an exclusive stress upon the people (for instance, the Italian or the Russian), it disintegrates the Church; and it results in making of the conflict of languages (whose common notions are increasingly denied) an eschatological Babel, and, by the fanatical battle of races [nations], puts an end to the conflict between the Kingdom of God and the kingdom of darkness. The relative authorization of the principle of nationality in the Kingdom of God has been earlier expressed in the Apocalypse (Rev_5:9; also, it is probable, Rev_11:9). The fixedness of the four forms (φυλή, etc.; also Rev_14:6) manifests, at the same time, their authorization. Hence we have particularly to consider the distinction of λαός (עם cultured people, primarily Israel) and ἔθνος (גוֹי a nationality, nation or race). At the last, this classification is perturbed, as it appears, by the agency of Antichristianity (Rev_17:5).

Rev_13:8. And all that dwell upon the earth.—The dwelling on earth is the common characteristic of the different modern heathendoms: all who have made themselves at home in this world simply and exclusively. [The expression: “they that dwell upon the Earth” (οἱ κατοικοῦντες ἐπὶ τῆς γῆς) here, and elsewhere (Rev_3:10; Rev_6:10; Rev_8:13; Rev_11:10 bis; Rev_12:12; Rev_13:8; Rev_13:12; Rev_13:14 bis; Rev_14:6; Rev_17:2; Rev_17:8) might be translated worldlings. It designates such as are in antithesis to those whose conversation is in Heaven, who live as pilgrims and sojourners here.—E. R. C.]

Shall worship him (προσκυήσουσιν).—Αὐτόν is rightly referred by Düsterdieck,—against Hengstenberg, who understands by it the king, Rev_17:11—to the chief subject ὁ δράκων, with the remark that the future form corresponds with such a reference [“(comp., on the other hand, Rev_13:4): as the activity of the Beast, in respect of its decisive part, is still in the future (comp. Rev_13:7, where it is first Divinely given to the Beast what it shall do), so also is the worship of the Dragon thereby induced still future.” Duesterdieck.—Tr.]. There continually develops more and more fully, along with the enthusiastic veneration of the Antichristian power, a conscious bowing of the knee before the Satanic principles which lie at the foundation of that power (slander, murder, absolute egoism) and before the Dragon himself.

Every one whose name, etc.—Thus a contrast is found—not merely in a general way, but betwixt man and man—between the worshippers of the Dragon and those whose names are written in the book of life. This writing here denotes that security of the people of God which is expressed in Revelation 7 by the sealing. And now the following question arises—Shall we read: Written in the book of life of the Lamb that hath been slain from the foundation of the world (Vulg., Bede, etc.), as the immediate reference of the closing words [ἀπὸ καταβολῆς κόσμου] seems to demand, or: written from the foundation of the world in the book of life of the Lamb that hath been slain (Grotius, Bengel, Hengstenberg, Düsterdieck, et al.), as seems to be decidedly indicated by the passage, Rev_17:8? It cannot, however, be denied that 1Pe_1:19-20, supports the former and more ancient apprehension, as does also the Johannean utterance in the Gospel of John, Joh_17:24. Both apprehensions of the passage contemplate the first, and hence the last, cause of the security of God’s people in that election which took place before the foundation of the world, and which has therefore prevailed since the foundation of the world. But as the pre-appointment of the glory of Christ was at the same time a pre-appointment of His death, and was conditioned, in its manifestation, by the foreview of His holy conduct, so the election of believers, in its manifestation, is conditioned by their faithfulness, in accordance with Rev_20:12 (κατὰ τὰ ἔργα αὐτῶν). We, therefore, have to do with a mysterious synthesis of eternal personal foundation and disposition and a morally free verification [of said foundation and disposition]—neither with the one alone, in a predestinarian sense, nor with the other exclusively, in an Arminian sense. There is a decided lack of clearness in the following deliverance of Hengstenberg: “When temptation has attained its highest degree, nothing holds out against it save the eternal election based upon the atonement in Christ.” Since both explanations are, materially, equally warranted, the more obvious course is to prefer the older exposition. And what shall we gain by so doing? Those who are written in the book of the Lamb that was slain from the foundation of the world, are such as form a contrast, in respect of their disposition and conduct, to those who dread and shun suffering; for by a dread of suffering, the greatest genius that mankind has ever seen may lapse into subtile cowardice, and thus fall under the dominion of the world and Antichristianity. Comp. Rom_6:3. The central point of those who are ready for suffering—the martyrs, who, precisely as such, are invincible—is formed by the Lamb, Who was mystically slain from the foundation of the world, and Who, from the very fact of His being thus slain, is the Prince of life, with Whose victory the ideal, eternal book of life is actualized.

[“These last words (ἀπὸ καταβολῆς κόσμου) are ambiguously placed. They may belong either to γέγραπται, or to ἐσφαγμένου. The former connection is taken by Hammond, Bengel, Heinr., Ewald, Züllig, De Wette, Hengst., Düsterd. But the other is far more obvious and natural: and had it not been for the apparent difficulty of the sense thus conveyed, the going back so far as to γέγραπται for a connection would never have been thought of. … The difficulty, however, is but apparent: 1Pe_1:19-20, says more fully the same thing. That death of Christ which was foreordained from the foundation of the world, is said to have taken place in the counsels of Him with Whom the end and the beginning are one.” Alford.—The foreordination of an event is one thing, its occurrence is another. In like manner as the above, it might be said that, as the destruction of the world was foreordained from the foundation of the world, the world has been destroyed from its foundation. In the judgment of the Am. Ed., the manifest difficulty of the sense conveyed by the connection advocated by our author and Alford, together with Rev_17:8, not only justify, but require, the connection with γέγραπται.—E. R. C.]

Rev_13:9-10. If any one is for captivity [Lange: If any one driveth a captivity], etc.—Whosoever hears this declaration with the right hearing of faith, is perfectly comforted as well as perfectly warned. In God’s world, a perfect system of retribution obtains. Just as elsewhere the depth of the suffering and the wrong-suffering of Christ is made the measure of His exaltation, so here the greatness and the manner of wrong-doing—especially in the Antichristian persecution of believers—are constituted the measure of future retributional suffering. In the form of the legal jus talionis, this is a thoroughly matter-of-fact and indefeasible vital law. So much so, that the Apostle speaks elliptically, as if he were quoting a perfectly familiar paragraph from the Law: εἴ τις εἰς αἰχμαλωσίαν, etc. Duesterdieck: “Volkmar regards the threat of the sword as directed against Nero.” Of course, where the Apocalyptic Seer declares a profound and general vital law, there—according to Volkmar—an uncanonical, Christian poet of the people slyly doubles up his fist against Nero.53 This reminds us of the kicking cavalry horses, Rev_9:19.

[The declaration seems to be the announcement of a general law in reference both to Saints and the ungodly. In reference to the Saints, it is a declaration that if they resist persecution with carnal weapons, they shall perish by the sword. And has not this been exemplified in the history of the Albigenses and Waldenses, and others who have taken up the sword in their own defence? In reference to the persecuting world-power, it is a declaration that though for a season it may prosper, in the end it shall be destroyed with violence. The reception of this truth, which is but one phase of the more general truth, “Vengeance is Mine, I will repay, saith the Lord,” Rom_12:19, manifests the faith and gives strength for the endurance of the Saints.—E. R. C.]

Here is the endurance [Lange: patience] etc.—Does this mean: here must the patience and faith of the saints show themselves (De Wette), or: “here is patience existent; here are the foundation and the source of it” (Duesterdieck)? The meaning may also be, however: here is the objective mark of the saints, the vital law which has become embodied in them. The suffering of wrong without doing wrong, in the assurance that the wrong-doing rebounds upon its author, in accordance with the law of retribution—this universal ordinance established by God in this world, appears principially in the cross of Christ and is continually further manifested in the endurance and faith of the saints. Thus, eschatological wisdom appears in the right understanding of the number of the Beast, Rev_13:17, and thus the wise man’s understanding of eschatological symbolism, in particular, is evident in the right understanding of the seven heads of the Beast, Rev_17:9.—Here is the source or fountain:—this would be saying too much, inasmuch as Christ is the fountain, Who, verily, has drawn His constancy from the depths of that Divine law. On the other hand, the challenge: here let the patience and faith of the saints give evidence of themselves, would be saying too little. Here, therefore, appears the idea which is realized in the life of the saints.

Rev_13:11. Another wild-beast.54—The False Prophet, according to chs. Rev_16:13; Rev_19:20; Rev_20:10; Iren. v. 28, (2). According to Düsterdieck arid many who preceded him (Victorinus, Grotius, De Wette, Hengstenberg), the pagan Roman prophethood is here intended—that paltry system of augurs. “The many references to papal Rome (Cocceius, Calov., Vitringa, et al.)” are, according to Düsterdieck, precluded [by the application of Rev_13:1-8 to the Roman empire.—Tr]. The Augurs, then, had hypocritically imitated the lamb-like character of Christ! [Düsterdieck denies that there is any special reference to Christ as the Lamb, whilst he admits that there may be an allusion to the idiocrasy of pseudo-prophethood as set forth in Mat_7:15.—Tr.]

Out of the earth.—Of this, various interpretations have been given, all of which regardlessly pass by the Old Testament symbolism; the Asiatic continent (Bengel and Ewald); earthliness or worldliness (Hengstenberg); as near as may be, meaningless (Düsterdieck); ἐκ τῆς γῆς signifies: out of that which “has already become firm soil” (Ebrard after Vitringa and Hofmann).

Two horns like a lamb.—We do not translate, like the lamb, since the Lamb, in the eminent sense of the term (Rev_5:6), has seven horns; the present description, however, like that unique Lamb, goes back to the phenomenon of the lamb generically considered; the Beast counterfeits the nature of the lamb. The two horns, therefore, are not to be placed in the category of a defect, in accordance with Ebrard: “the Beast (Rev_13:11) has but two horns, and is thus distinguished, as a natural sheep, confined within creaturely limits and boundaries, from that other Lamb.” According to this, he is innocent enough. But since he speaks as the Dragon, he is scarcely all right, notwithstanding his two horns. Hengstenberg’s conjectures respecting the two horns, see in Ebrard. The former commentator looks upon them as denoting the hidden might of the wisdom of this world! The lamb has his two horns simply for self-defence, and yet he speaks as the Dragon, as though he had ten horns. Are there not such lambs? See Mat_7:15. According to Düsterdieck, the speaking like the Dragon is indicative of the crafty speech of the deceiver and seducer, Genesis 3; but the Dragon’s speech is not merely crafty, like that of the serpent, as is evident from the whole of the present chapter.

Special interpretations: Vitringa: The two horns are the two mendicant orders of friars. Hammond: Double priestly power of miracles and prophecy.

Rev_13:12. And he exerciseth.—Ποιεῖ. In magical poesy he imitates all the power of the first Beast in presence of that Beast, thus preparing the earth and the dwellers thereon to worship the first Beast, whose wound was healed. The ἐνώπιον αὐτοῦ cannot mean that he has from the outset voluntarily regarded himself as the vassal of the first Beast; his subserviency to him was not originally contemplated and does but gradually result from the operations of the second Beast. His mode of action being terrestrial, must eventually devolve upon the first Beast, and finally, the second form, as a matured Beast from the earth, becomes the conscious False Prophet of the Sea-Beast.

Rev_13:13. Great signs.—Not real miracles, but ostensible, illusive wonders. The tendency is that he would even [seem to] make fire come down from the Heaven in the presence of men. That is, to the acknowledgment of spectators. Without doubt, this is an imitation of Elijah, in the sphere of the superstitious view of men. Agreeably to the conception of superstition, the fire of the Inquisition stakes fell from Heaven. A controversy between Hengstenberg and Düsterdieck on the subject of ἵνα, see in the Commentary of the latter, p. 452. Misunderstanding of the passage. It might, indeed, be said that as a true Elijah goes before the true Christ, so a pseudo-Elijah goes before the pseudo-Christ.—False applications to the Pentecostal feast and to Solomon, see noted in Düsterdieck.

[The term σημεῖα (see also Mat_24:24; 2Th_2:9) is the same that is generally employed to designate the miracles of Christ. In both the additional passages referred to, τέρατα occurs, and in the second δυνάμεις. And not only so, but the connection of ποιεῖν with σημεῖα is the form of expression commonly used by John to designate the working of miracles (see Joh_2:11; Joh_2:23; Joh_3:2; Joh_4:54; Joh_6:2, etc.). In view of these facts, together with a consideration of Deu_13:1-2, (where genuine σημεῖα and τέρατα seem to be referred to) and the solemn warning of our Lord, Mat_24:24-25, it seems, to the Am. Ed., scarce possible to avoid the conclusion that the miracles foretold are genuine. The implication of Deu_13:1-5, seems to the writer to be that miracles alone are not evidence of Divine commission, that God may permit their being wrought for the purpose of testing His professed followers; and that the claims of one who offers miracles as a proof that he speaks by Divine inspiration, are to be further tested by the accordance of his teachings with extant Revelations. The last clause of 2Th_2:9 cannot be alleged as an objection to this view, since the τέρασι ψεύδος (wonders of falsehood) may well be interpreted as τέρατα in confirmation of the ψεύδος mentioned in Rev_13:11.—E. R. C.]

And he seduceth (or misleadeth).—Duesterdieck: “The wonders are an actual means, (Mat_24:24);”—as powerful lies, or lying powers, we would add.—Telling them that dwell on the earth to make an image to the wild beast.—Duesterd.: “The images of the deified emperors. The statues of Augustus and Caligula erected to them in the character of gods.” The Seer is not speaking of an image of the first Beast in the abstract, but of the image of that Beast in his quality of having the wound by the sword and reviving. This can be only an idealized, theoretical and poetical likeness of the regenerate heathen world power—a likeness which has diffused itself in the pagan deification of power, in hero-worship, image-worship and external cultus and popular superstition—a unique image of the pre-Christian world-power in many images. The image of the Beast is, therefore, the re-appearance of heathenism, or the heathen world-power, in the Christian world; and it is the False Prophet who causes the erection of this Image. Ay, he even knows how to communicate a sort of apparent life to the image of the first Beast.

Rev_13:15. And it was given to him to give a spirit, etc.—A kind of spirit suitable to the kind of image; an appearance of unitous spirit-life, for modern heathenism as the image of ancient heathenism. It is impossible by this to understand the cultivation of humanism—practised by later Byzantinism and the Romanism of the Fifteenth century,—as the acme of the civilization of ancient heathenism. The image of the heathen world-power is spoken of—the reflection of that world-power, in copy, within Christendom. The fundamental features of this image are: abstract authority, corresponding with abstract superstitious democratism—the design being abstract uniformity. At first, the second Beast claimed all this for himself, but, in accordance with the nature of the case, he was all the time playing into the hands of the first Beast, and has now, in the last eschatological time, entirely gone over to the service of the latter. The medium by which life is counterfeited in the image is the power to speak. “Rev_13:15 must not be apprehended as significant of a ‘spiritual speaking’ of pagan images of gods (in opposition to Hengstenberg, who remarks that the heathen, in his image of a god, objectified his own intuitions [Anschauungen], and that with a liveliness which attested itself in the allegations of actual speech on the part of those images); this trait of the description rather contains a suggestion of what is reported concerning divine images which are said really to speak (comp. Grotius, Ewald II.; the latter also refers to the deception of the people by means of talking images of the Virgin); and John seems to take for granted the reality of such demonic wonders” (Duesterdieck). Disregard of the symbolicalness of the expression leads to such an assumption as the above, which virtually charges John with superstition. The image of the Beast can really speak. But as the image itself is a fundamentally false, new-heathenish, romantic system, so its speaking is the art of the fundamentally false and dazzling phraseology which is in the service of that system.

And cause that as many as should not worship the image of the wild-beast should be slain.—We understand this slaying in an eschatological sense, and regard it as signifying social annihilation—privation of oral, legal, social [in the more restricted sense of the term] life [=influence, efficiency]. The analogies discoverable in the heathen mode of procedure against Christianity (Duesterd., p. 453—letter of Pliny to Trajan: worship of the imperial image ), consisting in the infliction of capital punishment, may have served as the starting-point of the text. The first great type of the uniformity-image was the tower of Babel. The first image which men were commanded, on pain of death, to worship, was the symbol of the first heathen world-power—the golden image of King Nebuchadnezzar, at Babylon (Daniel 3).

Rev_13:16-17. And he maketh all.—The False Prophet operates upon all. This fact of his universal operation is emphatically set forth by a threefold antithesis: the small and the great, etc. The end for this universal company upon which the False Prophet has been working, is the Antichristian symbolism; they assume the mark of appertinency to the Beast (Rev_14:9; Rev_14:11; Rev_16:2; Rev_19:20; Rev_20:4). The terrible earnestness and decisiveness of this self-assignment of men to the Beast, and the distinctness with which the Seer foresees this formation of a perverted congregation of Antichristian confessors, are evident from his frequent recurrence to this fatal symbolum. We cannot perceive why Düsterdieck should regard the view of Grotius and others, who maintain that this idea is reminiscent of the heathen custom of stigmatizing slaves and soldiers, and thus signalizing their appertinency to their masters, as at variance with Hengstenberg’s view, that the χάραγμα will be a species of confession. The exclusive operation of the token is expressly brought out. Here, also, it is perfectly obvious that the Seer did not intend that his words should be taken literally. For it is impossible to overlook the fact that both the forehead and the hand have a symbolical significance in the Scriptures. The frontlet of the high priest, with its inscription; the expression: forehead against forehead, Eze_3:8-9; and similar passages afford sufficient evidence that the mark on the forehead imports a confession; whilst the mark on the hand is no less expressive of a practical tendency. See Synop. View. Consummate effrontery and consummate mutinousness—by these attributes, the members of this Church of the Beast shall recognize each other, and accordingly consign to social death those who are unmarked, not simply excommunicating them, but also civilly outlawing them. A fanatical Protestant interpretation of the χάραγμα by Cocc, see in Düsterd., p. 454.

Rev_13:18. Here is wisdom.—The wisdom of God, like the wisdom of men, relates to the ends and aims of life. Hence Christianity, towards the end of the world, is more and more a vocation to wisdom, to the trying of spirits, especially to the recognition of the signs of the Antichristian spirit. Herein wisdom must show itself (see Synop. View). Wisdom, however, is to be learned in learning to calculate the number of the Beast. That this can be no problematical, chiliastic reckoning, in the true sense of that term, we may rest assured, by reason of the origin of the recommendation [“Let him that hath understanding,” etc.] with the Spirit of prophecy.

Various explanations of the number Rev 666:

1. According to Hofmann (Schriftbeweis, ii. 2, p. 702), John himself was ignorant of the reference of the number to a determinate personality, having merely seen and written the number (similarly Luthardt, Die Offenb. Joh., p. 53). In reality, however, Hofmann pledges himself to the following solution: It will be the Greek enemy of the Old Testament Church of God, who will return to this earthly life in order to the destruction of the New Testament Church.

2. The difficult solution of the puzzle will be found in the future (Iren., Andr., et al.).—With Nos. 1 and 2, No. 3 is connected, which is as follows:

3. The number denotes a distinct human individual (Bede, Grotius, et al.).

4. The expression, ἀριθμὸς γὰρ ἀνθρώπου, denotes that the interpretation of the letters is to be determined in accordance with their conventional numeric value (which must be translated back into letters); the number must be referred, agreeably to ordinary human custom, to a name (Wetstein, De Wette, Hengstenberg, Düsterdieck, et al.). “That this is no easy operation is manifest from the history of the interpretation of this passage, which exhibits (comp. Wolf, Curæ; Heinrichs, Excurs. 6.; Züllig, Excurs. 2.) hundreds of attempts at a solution of the problem, etc.” (Düsterdieck).

5. Interpretations looking off from the personal reference; amongst these, that of Bengel—666 years—is specially worthy of notice (Düsterdieck, p. 457).

Vitringa and Hengstenberg refer the number to the Hebrew name Adonikam (the Lord ariseth), because the Adonikam mentioned in Ezr_2:13 had 666 sons. Hengstenb. gives a better alternate interpretation, in accordance with which the number 666, as a world-number, falls short of the Divine number Seven. In this sense, Luthardt contrasts the number 666 with 888, the number appearing in the Sibylline books as the number of the name of Jesus. By the employment of the Greek, the Hebrew and the Latin alphabet, the most diverse names have been arrived at (Nero, Diocletian, Luther, Calvin, names of Popes, the Jesuits, Napoleon, Balaam, Cæsar, Rome, etc., see Düsterdieck, p. 459. A quantity of chiliastic computations of time and other definitions, see noted in Ebrard, pp. 391, 392; De Wette, p. 139 sqq.). Calov., Eichhorn, De Wette, Ebrard, Düsterd., and others, have, after Irenæus, declared themselves in favor of the name λατεῖνος. And thus, according to them, the great mystery amounts, after all, only to such a generality as the Roman world-kingdom.55

[ADDITIONAL NOTE ON THE SECTION]

By the American Editor

[For reasons given in the preceding Add. Note (pp. 250 sq.), the writer regards the entire scene described in Revelation 12, as having its consummate fulfillment in events under the seventh Trumpet—the blowing of which is yet future. In continuance, he would remark that to him it seems scarcely possible that (according to Lord) the flight of the Woman mentioned in Rev_13:6, should be different from that of Rev_13:14. He supposes that after the mention of the flight in Rev_13:6, an account of the Dragon is given, which in Rev_13:14 reaches the same incident. In Rev_13:15-16 are foretold Satan’s attempt, immediately following the flight, to destroy, and its frustration; Rev_13:17 declares his subsequent purposes of destruction; and in Revelation 13 are described the instrumentalities by which he endeavors to accomplish these purposes.

The position here taken, that the visions of this section have immediate respect to events still future, in which they are to be consummately fulfilled, is not inconsistent with the further idea that they may have already had a typical fulfillment. The course of history is often a foreshadowing, through long ages, of that in which it is to be consummated; and, in such case, a prophecy which has immediate respect to that consummation, will have a secondary (though previously fulfilled) relation to the foreshadowing events. Many of those prophecies which had an immediate respect to the Messiah, found a typical fulfillment in Israel. The many coincidences brought to view by Elliott and others, forbid the thought that in this section there is no reference to the Church of Rome; but, on the other hand, the circumstances of the vision, together with the manifest fact that the fulfillment claimed in the past is to so great an extent shadowy and incomplete, compel the conclusion that the consummate fulfillment is yet future.

The Beasts and the Image (Revelation 13)

The writer adopts the opinion that the first Beast symbolizes the world-power, or rather that portion of the world-power within whose domain the Church has had existence, and is substantially (i. e., as to the object symbolized) identical with the statue of Daniel 2, the Beasts of Daniel 7, and the scarlet colored Beast of Revelation 17; the heads representing the seven universal56 Sovereignties that have exercised temporal authority over the Church, viz.: (1) the Egyptian, (2) the Palestinian, or the Assyrian, (3) the Babylonian, (4) the Medo-Persian, (5) the Grecian (the five fallen heads, Rev_17:10), (6) the Roman (the one existing at the date of the Apocalypse), and (7) one that is yet to arise.57

By the wounding the writer understands, not only with Auberlen the nominal conversion of one of the heads, but also its ceasing to be as a universal Sovereignty; and by this wounded head he understands, not the seventh, as does Auberlen, but the sixth or Roman. They are notorious facts of history, (1) that the Roman head was converted (at least nominally) in the person of Constantine, and (2) that shortly after the period of Constantine the one Roman sovereignty ceased to exist. The imperial power was divided amongst the sons of Constantine, and though again united, it was again divided, and finally in the death of Theodosius it ceased to exist as a unit—and from that day to the present there has been no universal government within the area of Christendom. The Empire established in Charlemagne cannot be regarded either as the continuance of the sixth head, or as the seventh, since it never extended over the field of the Eastern Churches, and indeed not entirely over that of the Western. If the seventh head is in its universality analogous to that of the six that preceded it, we must look for it in the future.

It is with extreme hesitation that the Am. Ed. ventures to write any thing concerning prophecy as yet unfulfilled. He dares not dogmatize, and he scarcely ventures to suggest what he regards as the possible outline of the future as portrayed in Apocalyptic symbols.

Did Revelation 13 stand alone, the probable interpretation would be that the Beast is to arise from the sea of the nations with the seventh head not only fully developed, but analogous in form to those that preceded it, i. e., under one fully established and visible imperial government, the ten horns indicating ten subordinate kingdoms. A comparison, however, of this chapter with Daniel 7 and Revelation 17 suggests a different hypothesis. May it not be that in the first arising of the Beast the head is to be found in a confederation of the ten horns or kings (themselves wearing the diadems), which confederation is to be subsequently developed into an empire? May it not be that the Image, Rev_13:14-15, is the Little Horn of Dan_7:8; Dan_7:24-25, before whom three of the original horns are to be plucked up, and who is to attain to supremacy over the others—the eighth head of Rev_17:11, who is of the seven—in whom the Beast is to be finally and completely “headed up,” and who is the personal Antichrist, the Man of Sin and Son of Perdition. On this hypothesis the second Beast (Rev_13:11-14), the False Prophet (Rev_19:20) may represent a class of teachers (perchance an apostate ministry of Christ [comp. Mat_7:15]. possibly to be consummated in an individual) under whose influence he shall arise, and be anointed and supported, who shall develop into the seventh complete head.

Of the prophecy as interpreted above, we have had a typical fulfillment in the history of the Western Empire. Although wounded unto death, the beastly nature of the world-power has continued throughout the ages. In the West we find the temporal power continued in ten kingdoms, which, under the instigation of the great adversary, might be regarded as confederate in the oppression of the true body of Christ. Under the influence of the Romish priesthood, the Pope—an image of the old Roman emperors—arose; before him three of the original horns were plucked up, and in process of time he attained to a real supremacy over the whole of Western Christendom (see Abstract of Elliott, p. 259). This Image of the old Roman Empire is now, it is true, shorn of his temporal, and in great measure of his spiritual, supremacy; but, in conclusion, it may be asked if it be not possible that he, under the influence and support of an apostate ministry, may yet develop into the seventh and consummate head of the Beast (the eighth head of Rev_17:11).

As to the number of the Beast, the writer agrees with Alford (see p. 262). As to the 1260 days, it may be remarked that in the typical fulfillment of the prophecy it may indicate a period of years—in the consummate fulfillment a period of days, or weeks, or months, or years. Properly the symbol indicates 1260 periods of time; what those minor periods are, can be determined only by the event, or at least in the period of fulfillment.—E. R. C.]

Footnotes:

[1]Rev_13:1. According to א. A.B*.C. [P.], etc., the κέρατα are mentioned first; and indeed they are more striking here than the heads; the natural sequence, preferred by the Rec., would here be inappropriate.

[2]Rev_13:1. The plural ὀνόματα is given by [א.], A. B*., and many others. Düsterdieck regards it as interpretative, but it might also be supposed—one Beast, one name. Treg. and Tischendorf give the plural; Alford gives ὄνομα with C. P.—E. R. C.]

[3]Rev_13:3. Inserted for the sake of clearness. It is omitted by Crit. Eds. with א. A. B*. C. P. 1, Am., Tol.; it occurs in Vulg. Cl. Doubtless the μίαν is governed by the εἶδον of Rev_13:2; the Seer beheld the Wild-beast ascending with a wounded head. Rev_13:2 is, in a sense, parenthetical and subsidiary to Rev_13:1.—E. R. C.]

[4]Rev_13:3. The marginal reading of the E. V. (first-class, marked †) is here adopted. See section on Marginal Readings in the Special Introduction, by the Am. Ed.—E. R. C.]

[5]Rev_13:4. [The Am. Ed. leaves unaltered the pointing of Rev_13:3-4, in the E. V. On this subject critical editors are widely at variance. That pointing which, in his judgment, will most correctly present the entire passage, is as follows: And one from among his heads as if slain to death. And the wound of his death was healed; and the whole earth wondered after the wild-beast, and they worshipped the dragon because he gave the authority unto the wild-beast, and they worshipped the wild-beast, saying, etc.—E. R. C.]

[6]Rev_13:5. We give the plural in acc. with the Rec., א. C. Opposed to this we find the singular, and the reading βλάσφημα. [Treg. and Tisch. (8th ed.)as Lange, which reading is adopted above; Gb. and Tisch. (1859), give βλασφημίαν with B*. P.; Lach. and Alford, βλάσφημα with A.—E. R. C.]

[7]Rev_13:5. [For this translation of ποιῆσαι, see Robinson sub voce 2. (b). Lange translates schalten.—E. R. C.]

[8]Rev_13:6. [Crit. Eds. read εἰς βλασφημίας with א. A. C. The singular is given by B*. P.—E. R. C.]

[9]Rev_13:6. [Lach., Alford, Treg., Tisch. (8th ed.) omit καί with א1 A. B*2. C.; Lange and Tisch. (1859) retain (as above) with אc. B*. P., Vulg.—E. R. C.].

[10]Rev_13:7. The first half of this verse is omitted in A. C. [P.], etc., and is discarded by Lach. Codd. א. B. and versions [Vulg., Cop., Æth.] give it. The omission is to be explained by the repetition καὶ ἐδόθη. [Alford, Treg., Tisch. retain. Against such authorities the Am. Ed. dares not remove the sentence from the text, although he regards the internal evidence as favoring the judgment of Lachmann.—E. R. C.]

[11]Rev_13:7. [Crit. Eds. insert λαόν with א. A. B*. C. P.—E. R. C.]

[12]Rev_13:8. The reading αὐτόν in acc. with A. B*. C., etc.

[13]Rev_13:8. Several unimportant variations here. Tisch. [Alford, Treg.] gives οὗ οὐ γέγραπται τὸ ὄνομα κ. τ. λ. [Some Eds. give τὰ ὀνόματα with א. P.—E. R. C.]

[14]Rev_13:8. [It is doubtful from the text whether or not a comma should here be introduced. Lange omits. For a presentation of his views and those of other commentators, see under Exp. in Detail, pp. 268 sq.—E. R. C.]

[15]Rev_13:10. For various readings, see Tisch. and Düsterd. [Lach. (ed. maj.), Alford, Tisch., with A., give εἴ τις εἰς αἰχμαλωσίαν, εἰς αἰχμαλωσίαν ὑπάγε; Treg., with א. B*. C., gives εἰς αἰχμαλωσίαν only once; Lange seems to adopt the reading of the Rec.—E. R. C.]

[16]Rev_13:10. [Treg. and Tisch. give ἀποκτενεῖ δεῖ with B*. C. P.; Alford reads ἀποκτανθῆναι with A.—E. R. C.]

[17]Rev_13:12. Καὶ ποιεῖ, א. A. C. [P.], Lach. [So Alf., Treg., Tisch. (8th ed.). Tisch. (1859), καὶ ἐποιεῖ with B*.—E. R. C.]

[18]Rev_13:13.[Winer writes, § 53, “In the defective diction of the Apocalypse, ἵνα is apparently used once, Rev_13:13, for ὥστε or ὡς, after an adjective including the notion of intensity: magna miracula, i. e., tam magna, ut, etc.” The Am. Ed. must express his dissatisfaction with this unprecedented, though generally accepted, translation—the more especially, as, in his judgment, the ordinary force of the particle gives a good sense.—E. R. C.]

[19]Rev_13:14. The striking reading ὅς in A. B*. C. [P.], is probably based upon an exegetical interpretation of the Beast. [א. 1, etc., give ὅ. The reading ὅς, which Alford, Treg., Tisch. adopt, is clearly to be preferred.—E. R. C.]

[20]Rev_13:15. [The Marg. Read. (†) of the E. V. is breath. This meaning is altogether unprecedented in the New Testament.—E. R. C.]

[21]Rev_13:15. Lachmann, in acc. with A. [P. 7, Vulg. Cl. and Fuld.], reads ἵνα before ὅσοι. [This reading is also given by Treg.; Alford brackets: Tisch. and Lange omit with א. C., Am., etc. The Am. Ed. has not felt at liberty to alter the generally accepted reading, although he is inclined to adopt the opinion of Lach. and Treg. If the ἵνα be genuine, the translation will be, “the image of the wild-beast should both speak and act, in order that as many as,” etc.—E. R. C.]

[22]Rev_13:15. [Lach., Tisch. (1859), Alford, Treg. read προσκυνήσωσιν, with A. B*. P.; Tisch. (8th ed.), -ουσιν with א.—E. R. C.]

[23]Rev_13:16. [Crit. Eds. give δῶσιν with א*. A. B*. C. P.; 1 reads δῶσει; 7, δωσῶσιν; 26, 95, λαβῶσιν.—E. R. C.]

[24]Rev_13:17. Lachmann, in acc. with C., omits the καί without sufficient reason. [Tisch. (8th ed.) omits with א*. C. 6, Tol., etc.; Tisch. (1859), Treg. give it with אc. A. B*. P., Vulg. (except Tol.), etc.; Alford brackets.—E. R. C.]

[25]Rev_13:18. [Tisch., Treg. read χξςτ with B*. 1, 6, etc. (Tischendorf’s Ed. of B*. gives χξςτ); Alford, ἑξακόσιοι ἑξήκοντα ἕξ with A. Cod. א., instead of the ἑξακόσιοι of A., reads -ιαι; and P. 7, -ια. Cod. C. gives ἑξηκόσια δέκα ἕξ.—E. R. C.]

[26]Christians as emigrants to Bohemia, Poland, Germany, Prussia, America—a long story, See Mat_10:23.

[27]In connection with the general fulfillment of this prophecy, reference may be made to the slaughter of the Huns, the victory of Charles Martel, and, in general, to the triumphs of Christendom in the East and West over Mohammedanism.

[28]The verb [ψηφίζειν] means not merely to reckon, but also to judge (pass sentence), decide, adjudge. We have already rejected the unsymbolical, though usual, hypothesis of an ordinary number. Such an hypothesis fails to recognize the symbolical character of the Apocalypse. It is an impossibility that the Seer should have regarded it as a mark of Christian wisdom, and that in an extraordinary degree, either to propose or to decipher such a numeric puzzle. In Rev_17:9 likewise, wisdom will approve itself, not in refinements of calculation, but in a religious-moral judgment, aided by a reference to Old Testament symbolism.

[29][The translation of Lange is: “Wean jemand eine Gefangenschaft betreibt, der treibt sich in die Gefangenschafi hinein. Wenn jemand mit dem Schwert tödten will, der muss selber (schon) mit dem Schwert getödtet sein;” which may thus be rendered: “If any one driveth a captivity, he driveth himself into captivity. If any one will kill with the sword, he must himself (his very self) be killed with the sword.”—E. R. C.]

[30]Here we have a striking Johannean trait. Not one in the circle of the disciples of Jesus penetrated so early and so deeply the demonic inclination to treason as John. And thus, doubtless, Judas became for him the type of the False Prophet. The way in which he several times strikes upon the idea of making fire fall from Heaven, is likewise characteristic of the Son of Thunder.

[31][See Add. Comment on Rev_13:13, p. 270.—E. R. C.]

[32]

“First, to him (Theodosius), alone of Roman Emperors from Constantine to Charlemagne, the title has attached—deservedly attached, to use Gibbon’s expression—of ‘Theodosius the Great.’ Next it was his lot, alone of Roman Emperors after its bipartition by Valentinian, to unite the two divisions of the Empire, the Eastern and the Western, which now, let it be noted, in the very coinage of the Empire seemed to be figured as wings, under his own sway. Further, it was pre-eminently his character to use all this, his imperial power, success and greatness, as a protector and nursing father to the orthodox Church of Christ. As Gibbon says, ‘Every victory of his contributed to the triumph of the Christian and catholic faith.’ Indeed, not the professing orthodox Church alone (contradistinctively to the Arian) might claim Theodosius as a friend and protector; but Christ’s true Church also, included in the former. For none, I think, can read his history without the impression of his real personal piety. See his character as sketched by Milner.”—Elliott, Vol. III., pp. 55 sq.

[The patent objection to this exposition is, that it is difficult to conceive how the influence of Theodosius could have assisted the flight of the Church into the wilderness as that symbol is explained by Elliott; it would seem as though his influence must rather have tended to an escape from it.—E. R. C.]

[33]“His (the Angel’s) meaning in this (Rev_17:11) is easily seen, in so far as the symbol itself is concerned, by reference to the statement … of Rev_13:3; that one of his heads appeared to have been wounded to death by a sword, but that his. deadly wound was healed. For a fresh head had evidently sprouted up in place of the preceding one cut down—a new seventh in place of the old seventh; so that the last head visible on the Beast, though visibly the seventh, was, in point of chronological succession, the eighth. It was thus, indeed, that the Beast, under its new and last head, became what the Angel called it, ‘The Beast that was, and is not, and yet is’ (καὶ παρέσται=and shall be present), Rev_7:8; it having by that deadly wound been annihilated in its immediately preceding draconic form; and through the fresh-sprouted head, revived in its new or ten-horned bestial form. I said the next preceding draconic form, because it is stated, that the Dragon yielded to it (the Beast), on its emergence from the sea, ‘his power and his throne and great authority.’ So that the transition from the draconic state of Rome and its empire to the ten-horned bestial was direct, and without any other form or head intervening, according to the Apocalyptic representation.” Elliott, vol. iii., p. 115.—E. R. C.]

[34][Elliott calls attention to the fact, that although the title of the sovereign remained the same, the nature of his office was entirely changed after Diocletian. He writes: “On turning to Gibbon .… and glancing at the Index of Contents, ch.13, … both the fact and the symbol that we seek arrest the eye connectedly, even as if placed there for the very purpose of illustrating the Apocalyptic enigma: ‘Diocletian assumes the diadem, and introduces the Persian ceremonial. New form of administration.’—The notice thus summarily given is explained and enlarged on in the history (Revelation 13). The transition of the Roman Empire from its imperial or sixth head, introduced by Augustus, to a new and seventh introduced by Diocletian, is thus distinctly declared: ‘Like Augustus, Diocletian, may be considered as the founder of a new empire,’ and the change is then illustrated somewhat fully, as affecting alike the official dignity of the Prince governing, and the constitution and administration of the Empire governed.”—E. R. C.]

[35][As to the fitness of the symbol (εἴκων), Elliott writes: “The figure has been applied to the chief exemplifications that history offers of national representation by deputies. So e. g. of the British Parliament. Says Burke: ‘The virtue, spirit and essence of a House of Commons consists in its being the express image of the feelings of a nation,’ ” etc.—E. R. C.]

[36]

[Elliott at this point (vol. iii., p. 260 sqq.) presents an elaborate argument, of which the following is an abstract, against the Day-Day, and in favor of what he styles

THE YEAR-DAY PRINCIPLE

I. The presumptive à priori evidence.

1. From the nature of prophetic symbols. The Apocalyptic prophecies, to which the controversy relates, are confessedly symbolic prophecies (save that of the Two Witnesses, which some contend to be literal). In such prophecies (which are pictures in miniature), it is reasonable to expect that a proportion of scale will be observed between the symbol and the thing symbolized, in time as well as in other respects.

2. From God’s declared purpose of making the near approach of the consummation evident at the time of its approaching; yet, till then, so hidden as to allow of Christians always expecting it. This seems to require that, when prophesying concerning times, a chronological cypher should have been employed.

3. From the probability that this cypher would be a day for a year. We find similar cyphers employed Dan_9:24-27 (Elliott contends that שבוצ, there meaning hebdomad, when by itself, always means a week—seven days); Eze_4:1-6 : Analogies, Num_14:34; Lev_25:2-4.

II. The direct evidence.

This arises from the fact, that the periods of so many prophecies interpreted on the Year-day principle have proved correct. He refers to his interpretations of the periods of the Saracenic woe, p. 201; the Turkish woe, p. 201; the Witnesses, p. 228; the Woman travailing in birth, p. 240, and sojourning in the Wilderness, p. 260; the ten-horned Beast’s time of prospering, p. 260.

III. Objections. (Only the more prominent will be mentioned.)

1. The alleged novelty of the principle as one unknown in the Church from the days of Daniel to those of Wickliffe. Answer: The fact is not as alleged. From the days of Cyprian, this principle in reference to some prophecies has been adopted.

2. The alleged discrepancies and unsatisfactoriness of Apocalyptic expositions based on this principle. Answer: Wrong applications of a principle, resulting in discrepancies, do not militate against the principle itself, if it be supported (as this is, see under II.) by manifest coincidences.

3. The alleged necessary participation of all in communion with the Church of Rome throughout twelve hundred and sixty years (many of whom we have reason to believe were true Christians) in the curse and perdition of Babylon as set forth Rev_14:9-11. Answer: The chronological position of the warning which contains the threatening of woe is at the very end of the period of twelve hundred and sixty years, after the fall of Babylon (Rev_14:8), and therefore after the call of Rev_18:4.—E. R. C.]

[37][“This is yet, in a great measure, to be fulfilled; and as I understand it, it discloses the manner in which the Papal secular power will come to an end. It will be by being subdued, so that it might seem to be made captive, and led off by some victorious host. Rome now is practically held in subjection by foreign arms, and has no true independence; perhaps this will be more and more so as its ultimate fall approaches.” Barnes. (This was written A. D. 1851.)—E. R. C.]

[38]Barnes finds the fulfillment of this Symbol in the reestablishment of the Roman Empire under Charlemagne. He quotes the following from Gibbon, Rev 49: “The title of patrician was below the merit and greatness of Charlemagne; and it was only by reviving the Western empire that they could pay their obligations, or secure their establishment. By this decisive measure they would finally eradicate the claims of the Greeks; from the debasement of a provincial town the majesty of Rome would be restored; the Latin Christians would be united under a supreme head in their ancient metropolis; and the conquerors of the West would receive their crown from the successors of St. Peter. The Roman Church would acquire a zealous and respectable advocate; and, under the shadow of the Carlovingian power, the bishop might exercise, with honor and safety, the government of the city,” To this he adds the following remark: “All this seems as if it were a designed commentary on such expressions as these: ‘And he exerciseth all the power of the first Beast,.….saying to them that dwell on the earth that they should make an image to the Beast which had the wound by a sword and did live; and he had power to give life unto the image of the Beast,’ ” etc. He also subjoins the coronation oath of the Emperor from Sigonius: “I, the Emperor, do engage and promise, in the name of Christ, before God and the blessed Apostle Peter, that I will be a protector and defender of this holy Church of Rome, in all things wherein I can be useful to it, so far as Divine assistance shall enable me, and so far as my knowledge and power can reach.”—E. R. C.]

[39][Stuart devotes a long Excursus to the establishment of this opinion. He writes: “I do not say that John meant to convey the impression that Nero would actually revive, and reappear on the stage of action; for this I do not believe. But thus much I am compelled to believe, … that John here recognizes, and intends that others should recognize, Nero, by pointing to an individual respecting whom reports were everywhere current, such as have been exhibited above.”—E. R. C.]

[40][Lord’s Exposition was published in 1847.—E. R. C.]

[41][Glasgow recognizes in the Ζῶα “The official and representative ministrant agencies commissioned by the Lord Jesus; and comprehensively all His people, when actively serving Him for the good of man.” According to him, the Lion symbolizes “that like Judah of old will be the Christian people of the Gospel age, rising paramount to and subduing all the nations of the earth; the Ox, the ministers and people of Jesus” as (1) “sufferers of persecution,” (2) abounding in “works of faith and labors of love;” the Face of a Man, the “people of God as bearing the image of Christ”—especially ministers; the Flying Eagle, “three great facts realized in the agencies employed by Jesus in His Church: (1) the means and power given them of escaping from the rage of their persecuting enemies; (2) their movement to distant places in bearing the gospel message; (3) their study of the prophecies, and their having ‘their life hid with Christ,’ the Rock of Ages.”—E. R. C.]

[42]

[Glasgow remarks: “It is worthy of being noted that there is in all these, as in prophetic dates generally, a margin of three or four, sometimes as many as seven, years, within which limit an event may be reckoned some few years earlier or later.” (He might also have called attention to the fact that some prophecies have a double—an initial and consummate—objective, and consequently will have a twofold beginning and ending.) He brings together some even a that have for their period 1260 years, as follows:

[A. D. 67+1260=1327, from the Woman’s flight under Nero, until the setting up of a rival Pope by Louis of Bavaria, which gave a measure of relief—synchronous with the birth of Wickliffe, and the rise of Marsilius of Padua.

[A. D. 254+1260=1514, from the usurpation exercised by Cornelius, Bishop of Rome, to the death of the Witnesses (see p. 229).

[A. D. 292+1260=1552, from the beginning of the Galerian persecution to the Peace of Passau and the establishment of Protestant freedom.

[A. D. 311+1260=1571, from the election of Cœcilianus as Bishop of Carthage leading to the Erastian interference of the Emperor, to the granting of liberty of conscience to Protestants in France, and the Pope’s excommunication of the Protestant Sovereign of England.

[A. D. 529+1260=1789, from the institution of the Benedictine Monks, and the publication of Justinian’s code, to the beginning of the French Revolution.

[A. D. 607+1260=1867 (8), from the decree of Phocas, to the Spanish Revolution, which brought down the last of the ten horns.—E. R. C.]

[43]“St. John beholds ‘one of the Beast’s heads, as it were slain unto death, and the wound of his death was healed’ (Rev_13:3; Rev_13:12; Rev_13:14). This deadly wound of one of the world-kingdoms reminds us of what Daniel saw (Dan_7:4) with regard to the King of Babylon: ‘I beheld till the wings thereof (of the lion) were plucked, and the King received the upright posture and the heart of a man.’ We know that hereby the humiliation of Nebuchadnezzar’s high-soaring haughtiness is indicated, and his sub-equent con ersion to the living God. A similar change passes over one of the Apocalyptic heads of the Beast. It is not changed into a human head, but it receives a wound to death, and is thus rendered innocuous. The Kingdom of this world, for which this head stands, does not truly turn to the living God, so that its beast-nature is changed into a human one, as was the case with Nebuchadnezzar; but it does not develope its beast-like, brutal, God opposed character, so fully as the six others; for a time it divests itself of its anti-Christian character. It appears ὡς ἐσφαγμένον, as if slain; and the remark has been justly made, that this expression is chosen purposely, in order to point out an outward resemblance between the Beast and the Lamb, which John beholds (Rev_5:6), likewise ὡς ἐσφαγμένον. The second Beast was like the Lamb, because it had two horns like a lamb (Rev_13:11); the first is like the Lamb in having a deadly wound. Hence we must not expect, even of the Beast, of the world power itself, that its development to the end will be in an exclusively heathenish form; it is to be Christianized externally; nay, for a time, it will appear to be altogether dead, and to have passed out of existence; and yet it will be in existence, and not have ceased to be Beast.” Auberlen, p. 297.—E. R. C.]

[44][“The deadly wound is thus healed: The Beast which received it recovers life and returns, but now not only from the sea, but out of the Abyss, whence it drew new Anti-christian strength of Hell (Rev_13:3; Rev_13:12; Rev_13:14; Rev_17:8; Rev_11:7). The Lord Jesus has expressed the same progression (Mat_12:43-45). The Christian Germanic world apostatizes from Christianity; the old, God-opposed, and anti-Christian beast-nature asserts itself with new power and gains the ascendancy; a new heathenism breaks in upon the Christian world. A heathenism which is worse, more demonic, more of the nature of the bottomless pit, thau the ancient one, for it, as represented by the first heads of the Beast, was only an apostasy from the general revelation of God in nature and conscience (Romans 1 and Rom_2:14), whereas this heathenism is an apostasy from the full revelation of Divine love in the Son (comp. Matt. 11:41, 42); it is refined, intensified heathenism, to which the words shall be addressed: ‘Remember from whence thou art fallen!’ (Rev_2:5). This prophecy is not confined to the Revelation; it is the same apostasy (ἀποστασία) of which St. Paul speaks in 2Th_2:3, and which he sees culminate in Antichrist, the Man of Sin, the son of perdition. And in describing the evil times of the last days (2Ti_3:1 sqq.), the Apostle delineates the character of the men who shall live then, in a manner which reminds us of his characteristics of the heathens (Rom_1:29); thus he foresaw a new heathenism within Christendom. For it is evident that he speaks of Christendom.; his expressions—apostasy, 2Th_2:3; some shall depart from the faith, 1Ti_4:1 (comp. 2Ti_3:5; 2Ti_4:3, etc.—plainly show it. What is peculiar to the Apocalypse is the clear juxtaposition of the Harlot and the returning Beast. The Lord Jesus (Mat_24:4-5; Mat_24:11; Mat_24:23-26) and the Apostles speak of false doctrine, seduction, apostasy, more in general terms, whereas the Apocalypse distinguishes between two kinds of apostasies, Jewish and heathenish, of the Church and of the world; the pseudo-Christianity of the Harlot, and the anti-Christianity of the returning Beast. The latter is the world divested of all Christianity; the former, the world, adopting Christianity, or Christianity adapting itself to the world.” Auberlen, pp. 300 sq.—E. R. C.]

[45]“It cannot be proved with absolute certainty that a personal Antichrist will stand at the head of the Antichristian Kingdom, for it is possible that the eighth, like the preceding seven heads, designates a kingdom, a power, and not a person, and the same may be said concerning the Antichristian horn described by Daniel, when compared with the ten horns. But the type of Antiochus Epiphanes is of decisive importance, for this personal enemy of God’s Kingdom is described in the eighth chapter of Daniel, as a little, gradually increasing horn, just as Antichrist is spoken of in the seventh. And this is corroborated by the Apostle Paul (2 Thessalonians 2), who describes Antichrist (Rev_13:4) with colors evidently furnished by Daniel’s sketch of Antiochus, and who calls him, moreover, the Man of sin, the Son of perdition, which, if explained naturally, must refer to an individual (comp. Joh_17:12, where the same expression. ὁ υἱὸς τῆς ἀπωλείας, is used of Judas). In favor of the same view may be adduced, likewise analogies in the history of the world; the previous world-kingdoms had extraordinary persons as their heads, Nebuchadnezzar, Cyrus, Alexander the Great. The spiritual and universal character does not exclude individual personal representatives. Every spiritual tendency has its distinguished representatives, and when it has reached its perfection, produces its representative κατ’ ἐξοχήν. Hence Anti-Christian tendencies produce different Antichrists; and it is a sober historical view, when Christianity maintains that these separate Antichrists shall, some future day, find their consummation in an individual, far excelling them in the intensity of his evil character (Lange l. c. 374).” Auberlen, pp. 304 sq.—E. R. C.]

[46][According to Auberlen the healing of the first Beast and the exercise of the special power of the second, set forth in Rev_13:12, have already begun. He writes: “The return of the Beast is represented, or at least prepared in that principle, which, since A. D. 1789, has manifested itself in beast-like outbreaks, and has since then been developed both extensively and intensively. This principle has appeared in various forms, in the Revolution; in Napoleon, despotism sanctioning revolution, proving, at the same time, that the Beast, even in this shape, can carry the Harlot; in Socialism and Communism. But we may yet expect other manifestations.”—“It will not be denied by any one who views the events of the two last centuries with enlightened eyes, that also the prediction of the false prophecy has begun to be fulfilled. Unconverted Paganism passed over by degrees into the Church during the first centuries, and this mixing of Christian and Pagan elements produced Roman Catholicism. Then came the Reformation, dissolving this illegitimate union, and restoring pure Christianity; and hence, it was natural, that in the succeeding centuries, Heathenism should likewise appear more naked, undisguised, and decided, and should attack Christianity again, but at first only with spiritual weapons. The Antichristian element, which before was under a Christian guise, now came forward with increasing openness, and manifested itself as the false prophecy, as false doctrine, as the spiritual power of seducing ideas, which are based on a view of the world, radically false and opposed to God, but which spread and eat as a canker, under the name of philosophy, enlightenment, and civilization (2Ti_2:17). It is a fact, that the Beast’s coming to life again, and its new power, whereof we spoke above, is called forth, accompanied and strengthened by the influence of the False Prophet exactly as it is described in Rev_13:12 sqq. It is evident and palpable, that the philosophic principle of the autonomy of the human spirit, and the corresponding theological principle of Rationalism, that Idealism and Materialism, Deism, Pantheism, and Atheism, are all the products of the same spirit, the essence of which is apostasy from the fundamental principles of Christianity, alienation from the living and holy God, deification of the creaturely, is exactly what is meant in the Apocalypse by worshipping the Beast. Indeed, even in a literal sense, in the present day, ‘bestiality is the ideal of thinkers.’ But even where this extreme point has not yet been reached, the False Prophet is powerful enough. What is bringing thousands from Christianity, and preventing others from coming to a belief in a full and true Christianity, is nothing else but respect for these intellectual powers which rule in these days, for modern Science and Culture.” (These quotations have been made from the Edinburgh Trans. of the first edition of Auberlen, pp. 304, 311 sq.)—E. R. C.]

[47][In accordance with his view that this vision relates to that which is still future (see Add. Note, pp. 250 sq.), the Am. Ed. regards this definite symbol (the two wings of the great eagle) as having reference to an object that cannot now be identified. For his views concerning the wilderness, see concluding paragraph on p. 251.—E. R. C.]

[48][By the remnant the Am. Ed. understands those left on earth, subject to the assaults of the Dragon and his instruments, after the removal of the ἀπσρχή (see p. 251 and foot-note.—E. R. C.]

[49]See the Add. Note, pp. 272sq.—E. R. C.]

[50]Züllig regards the eight kings as Edomitish princes.

[51][Lange seems here to misapprehend Auberlen. It is to the wounded head that the latter ascribes an apparent Christian life; the wounding consists in the partial destruction of the beastly nature. See Abstracts of Auberien. p. 263sq.—E. R. C.]

[52][The German word (bewundern) includes the idea of admiration.—Tr.]

[53][Da macht nach Volkmar ein unkanonischer christlicher Volksdichter gegen den Nero eine Faust in der Tasche.]

[54][See the Add. Note, p. 272 sq.—E. R. C.]

[55][See also the application of the number, on the part of the Swedish theologian Petrelli, to Joseph Smith, the founder of Mormonism, as discussed by me in No. 39 of the Deutsche Zeitschrift für christl. Wissenchaft, 1859.]

[56][Universal, i. e., in reference to what may be styled the area of the Church. No human government, since that of Noah, has been universal, in the more extensive sense of that term.—E. R. C.]

[57][Daniel presents only the Sovereignties that were to bear rule in and after his day—his fifth power being presented in the feet of the Statue (Dan_2:33; Dan_2:41-43), and in the ten horns and little horn of the fourth Beast (Dan_5:1; Dan_5:7-8; Dan_5:20; Dan_5:24-25). The view of John sweeps over the entire period of the Church’s history, and embraces the two persecuting powers that had preceded Daniel. Glasgow, in his identification of the heads (see foot-note, p. 242), mentions the Palestinian as the second, and the Assyrian as the third. This cannot be correct, as it would imply that six heads had fallen at the date of the Apocalypse, which is directly counter to Rev_17:10. Auberlen omits the Palestinian, and reckons the Assyrian as the second, on the authority of Jer_1:17 sq. Is it not more probable that the Seer contemplated the Assyrian and Babylonian as one head—the third, and the Palestinian as the second Most certainly this power, as represented by the Philistines (or the Arabian hordes), may well be regarded as one of the persecuting heads.—E. R. C.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

rise up

Daniel’s fourth beast, (See Scofield "Dan 7:26"), The "ten horns" are explained in Dan 7:24; Rev 17:12 to be ten kings, and the whole vision is of the last form of Gentile world-power, a confederated ten-kingdom empire covering the sphere of authority of ancient Rome. Rev 13:1-3 refers to the ten-kingdom empire; vs. Rev 13:4-10 to the emperor, who is emphatically "the Beast."

(See Scofield "Rev 19:20").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

CHAPTER X.

THE SECOND AND THIRD GREAT ENEMIES Of THE CHURCH.

Rev_13:1-18

WE have seen that the main purpose of chap. 12 was to introduce to our notice the dragon, or Satan, the first great enemy of the Church. The object of chap. 13 is to make us acquainted with her second and third great enemies, and thus to enable us to form a distinct conception of the powerful foes with which the followers of Christ have to contend. The two enemies referred to are respectively styled "a beast" (Rev_13:1) and "another beast" (Rev_13:11), or, as they are generally termed, the first beast and the second beast. To the word "beast" must be assigned in both cases its fullest and most pregnant sense. The two "beasts" are not only beasts, but wild beasts, strong, fierce, rapacious, and cruel, even the apparent softness and tenderness of the second being associated with those dragon words which can proceed only from a dragon heart. * (* Rev_13:11)

The first is thus described: -

"And I saw a beast coming up out of the sea, having ten horns and even heads, and on his horns ten diadems, and upon his heads names of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his throne, and great authority. And I saw one of his heads as though it had been slaughtered unto death; and the stroke of his death was healed: and the whole earth marveled after the beast. And they worshipped the dragon because he gave his authority unto the beast: and they worshipped the beast, saying, Who is like unto the beast, and who is able to war with him? And there was given to him a mouth speaking great things and blasphemies; and there was given to him authority to continue forty and two months. And he opened his mouth for blasphemies against God, to blaspheme His name, and His tabernacle, even them that tabernacle in the heaven. And it was given unto him to make war with the saints, and to overcome them: and there was given to him authority over every tribe, and people, and tongue, and nation. And all that dwell on the earth shall worship him, every one whose name hath not been written from the foundation of the world in the book of life of the Lamb that hath been slaughtered. If anyone hath an ear, let him hear. If any one leadeth into captivity, into captivity he goeth: if any one shall kill with the sword, with the sword must he be killed. Here is the patience and the faith of the saints (Rev_13:1-10)."

The description carries us back to the prophecies of Daniel, and the language of the prophet helps us to understand that of the Seer. It is thus that the former speaks: "Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven brake forth upon the great sea. And four great beasts came up from the sea, diverse one from another. The first was like a lion, and had eagles wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made to stand upon two feet as a man, and a mans heart was given to it. And behold another beast, a second, like to a bear, and it was raised up on one side, and three ribs were in his mouth between his teeth: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. After this I saw in the night visions, and behold a fourth beast, terrible and powerful, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with his feet: and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots: and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things."l These particulars embody the prophets picture of the world-power in four successive phases of its manifestation, until it culminates in the "little horn;" and it is not possible to doubt that the Seer, while modifying them with characteristic freedom, finds in them the foundation of his figure. (* Dan_7:2-8)

In both cases there is the same origin, - the sea swept by strong winds from every point of the compass, until the opposing forces rush upon one another, mingle in wild confusion, send up their spray into the air, and then, dark with the reflection of the clouds above and turbid with sand, exhaust themselves with one long, sullen roar upon the beach. In both cases the same animals are referred to, though in the vision of Daniel they are separated, in that of St. John combined: the leopard, with his sudden, cruel spring; the bear, with his slow, relentless brutishness; and the lion, with his all-conquering power. Finally, in the case of both mention is made also of "ten horns," which are distinct from the lineal succession of the heads. So far, therefore, we can have little hesitation in affirming the conclusion arrived at by most commentators that in this beast coming up out of the sea we have an emblem of that power of the world which, under the guidance of "the prince of the world," opposes and persecutes the Church of Christ. Several particulars regarding it, however, still demand our notice.

1. The horns are not to be thought of as distributed among the heads, but rather as a group by themselves, constituting along with the seventh head a manifestation of the beast distinct from that expressed by each of the separate heads. In a certain sense the seventh head, with its ten horns, is thus one of the seven, for in them the beast expresses himself. In another sense it is like the "fourth beast" of the prophet Daniel: "diverse from all the beasts that were before it" and even more terrible than they.

2. The seven heads seem most fittingly to represent seven powers of the world by which the children of God had been persecuted in the past or were to be persecuted in the future. The supposition has indeed been often made that they represent seven forms of Roman government or seven emperors who successively occupied the imperial throne. But neither of these sevens can be definitely fixed by the advocates of the general thought; while the whole strain of the passage suggests that the beast which, in the form now dealt with, unquestionably represents a world-power conterminous with the whole earth, grows up into this form only in his seventh head and ten horns manifestation. The other heads are rather preparatory to the last than to be ranked equally along with it Making a natural beginning, therefore, with the oldest persecuting power mentioned in that Bible history of which the Apocalyptist makes such extensive use, and following the line down to the Seers time, the seven heads appear to represent the Egyptian, Assyrian, Babylonian, Medo-Persian, Greek, and Roman powers, together with that power, wider even than the Roman, which St John saw was about to rage in the hurried days of "the last time" against the simplicity, purity, holiness, and unworldliness of Christs little flock. Each of these powers is a "head." The last is the concentrated essence, the most universal, the most penetrating, influence of them all. Taken together, they supply, as no other interpretation does, what is absolutely essential to a correct understanding of the figure, - the idea of completeness.

3. By such a rendering also we gain a natural interpretation of the head beheld as though it had been slaughtered unto death; and the stroke of his death was healed. Other renderings fail to afford this, for no successive forms of government at Rome and no successive emperors furnish a member of their series of which it may be said that it is first slain and then brought back to a life of greater energy and more quickened action. Yet without the thought of death and resurrection it is impossible to fulfill the conditions of the problem. The head spoken of in Rev_13:3 had not been merely wounded or smitten: it had been "slaughtered unto death;" and it was not merely his "deadly wound,"1 or even "his death-stroke: "2 it was the "stroke of his death" that had been healed. There had been actual death and resurrection from death, the contrast and travesty of that death and resurrection which had befallen the Lamb slaughtered arid raised again.3 Such a death and resurrection can only be fittingly applied to that system of worldly influence, or, in other words, to that "prince of the world," whose power over His people Jesus was not simply to modify, but to extinguish. The Redeemer of the world came, not to wound or weaken only, but to "bring to nought," him that had the power of death - that is, the devil - and to give perfect and eternal freedom to all who would allow the chains in which Satan had bound them to be broken.4 But the death, if we may so speak, of Satan in relation to them was accompanied by his resurrection in relation to the world, over which the great enemy of souls was thenceforward to exercise a more irresistible sway than ever. The time is that already spoken of in the previous chapter, when the devil went down into the earth, "having great wrath, knowing that he hath but a short season."5 Nor is there any difficulty in determining to which of the seven heads of the beast the death and resurrection spoken of apply, for a comparison of Rev_17:8-11 with the present passage shows that it is to the sixth, or Roman, head that St. John intends his language to refer. (1 Rev_13:3, A.V; 2 Rev_13:3, R.V; 3 Rev_5:6; 4 Heb_2:14; 5 Rev_12:12)

4. Particular attention must be paid to the fact that it is upon the beast in his resurrection state that we are to dwell, for the whole earth marvels after the beast not previously, but subsequently, to the point of time at which the stroke of his death is healed.1 In that condition, too, he is not thought of as raging only in the Roman empire. His influence is universal. Wherever men are he is: And there was given to him authority over every tribe, and people, and tongue, and nation.2 The fourfold division indicates absolute universality; and the whole earth - that is, all ungodly ones - worships the beast, even every one whose name has not been written in the Lamb s book of life.3 Thus raging with an extent of power never possessed by any form of Roman government or any emperor of Rome, he rages also throughout all time, from the first to the second coming of the Lord, for he has authority given to him to continue forty and two months4 the period so denoted embracing the whole Christian era from its beginning to its close. (1 Rev_13:3-4; 2 Rev_13:7; 3 Rev_13:8; 4 Rev_13:5)

5. Three points more may be noticed before drawing the general conclusion to which all this leads. In the first place, the beast is the vicegerent of another power which acts through him and by means of him. The dragon gave him his power, and his throne, and great authority. The dragon himself does not directly act. He has his representative, or vicar, or substitute, in the beast. In the second place, the worship paid by "the whole earth" to the beast, when it cries, Who is like unto the beast? and who is able to make war with him? is an obvious imitation of the ascriptions of praise to God contained in not a few passages of the Old Testament: "Who is like unto the Lord our God, that hath His seat on high?"; "To whom then will ye liken Me, that I should be equal to him? saith the Holy One;" "Hearken unto Me, O house of Jacob, and all the remnant of the house of Israel. . . . To whom will ye liken Me, and make Me equal, and compare Me, that we may be like?"1 In the third place, the beast opens his mouth, not only to blaspheme against God, but against His tabernacle, even them that tabernacle in the heaven,2 expressions in which the use of the word tabernacle M leads directly to the thought of opposition to Him who became flesh and tabernacled among us, and who now spreads His tabernacle over His saints.3 (1 Psa_113:5; Isa_40:25; Isa_46:3; Isa_46:5; 2 Rev_13:6; 3 Joh_1:14; Rev_7:15)

The whole description of the beast is thus, in multi plied particulars, a travesty of the Lord Jesus Christ Himself, the Head and King, the Guardian and Protector, of His people. Like the latter, the former is the representative, the "sent," of an unseen power, by whom all authority is "given" him; he has his death and his resurrection from the dead; he has his throngs of marveling and enthusiastic worshippers; his authority over those who own his sway is limited by no national boundaries, but is conterminous with the whole world; he gathers up and unites in himself all the scattered elements of darkness and enmity to the truth which had previously existed among men, and from which the Church of God had suffered.

What then can this first beast be? Not Rome, either pagan or papal; not any single form of earthly government, however strong; not any Roman emperor, however vicious or cruel; but the general influence of the world, in so far as it is opposed to God, substituting the human for the Divine, the seen for the unseen, the temporal for the eternal. He is the impersonation of that world of which St. Paul writes, "We received, not the spirit of the world, but the spirit which is of God,"1 of which St. James speaks when he says, "Whosoever therefore would be a friend of the world maketh himself an enemy of God,"2 and in regard to which St John exhorts, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the vain-glory of life, is not of the Father, but is of the world."3 This beast, in short, is the world viewed in that aspect in which our Lord Himself could say of it that the devil was its prince, which He told His disciples He had overcome, and in regard to which He prayed in His high-priestly prayer, "I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them out of the evil one. They are not of the world, even as I am not of the world."4 (1 1Co_2:12; Comp. Gal_6:14; 2 Jam_4:4; 3 1Jn_2:15-16; 4 Joh_14:30; Joh_16:33; Joh_17:15-16)

The influence of the beast here spoken of is therefore confined to no party, or sect, or age. It may be found in the Church and in the State, in every society, in every family, or even in every heart, for wherever man is ruled by the seen instead of the unseen or by the material instead of the spiritual, there "the world" is. "Our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places."* (* Eph_6:12)

Against this foe the true life of the saints will be preserved. Nothing can harm the life that is hid with Christ in God. But the saints may nevertheless be troubled, and persecuted, and killed, as were the witnesses of chap. 11, by the beast that had given unto him to make war with them, and to overcome them. Such is the thought that leads to the last words of the paragraph with which we are now dealing: If any one leadeth into captivity, into captivity he goeth; if any one shall kill with the sword, with the sword must he be killed. In the great law of God, the lex talionis, consolation is given to the persecuted. Their enemies would lead them into captivity, but a worse captivity awaits themselves. They would kill with the sword, but with a sharper sword than that of human power they shall themselves be killed. Is there not enough in that to inspire the saints with patience and faith? Well may they endure with unfainting hearts when they remember who is upon their side, for "it is a righteous thing with God to recompense affliction to them that afflict them," and to them that are afflicted "rest"* - rest with Apostles, prophets, martyrs, the whole Church of God, rest never again to be disturbed either by sin or sorrow. Here is the patience and the faith of the saints. (* 2Th_1:6-7)

The second enemy of the Church, or the first beast, has been described. St. John now proceeds to the third enemy, or the second beast: -

And I saw another beast coming up out of the earth; and he had two horns like unto a lamb, and he spoke as a dragon. And he exerciseth all the authority of the first beast in his sight; and he maketh the earth and them that dwell therein to worship the first beast, the stroke of whose death was healed. And he doeth great signs, that he should even make fire to come down out of heaven upon the earth in the sight of men. And he deceiveth them that dwell on the earth by reason of the signs which it was given him to do In the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, who hath the stroke of the sword, and lived. And it was given unto him to give breath to it, even to the image of the beast, that the image of the beast should both speak, and cause that as many as should not worship the image of the beast should be killed. And he causeth all, the small and the great, and the rich and the poor, and the free and the bond, that there be given them a mark on their right hand, or upon their forehead: and that no man should be able to buy or to sell, save he that hath the mark, even the name of the beast or the number of his name (Rev_13:11-17)."

The first beast came up out of "the sea" (Rev_13:1); the second beast comes up out of the earth: and the contrast, so strongly marked, between these two sources, makes it necessary to draw a clear and definite line of distinction between the origin of the one beast and that of the other. The "sea," however, both in the Old Testament and in the New, is the symbol of the mass of the Gentile nations, of the heathen world in its condition of alienation from God and true religious life. In contrast with this, the "earth," as here used, must be the symbol of the Jews, among whom, to whatever extent they had abused their privileges, the Almighty had revealed Himself in a special manner, showing "His word unto Jacob, His statutes and His judgments unto Israel."* The Jews were an agricultural, not a commercial, people; and upon that great high way along which the commerce of the nations poured they looked with suspicion and dislike. Hence the sea, in its restlessness and barrenness, became to them the emblem of an irreligious world; the land, in its quiet and fruitfulness, the emblem of religion with all its blessings. In this sense the contrast here must be understood; and the statement as to the different origin of the first and second beasts is of itself sufficient to determine that, while the former belongs to a secular, the latter belongs to a religious, sphere. Many other particulars mentioned in connection with the second beast confirm this conclusion. (* Psa_147:19)

1. The two horns like unto a lamb are unquestionably a travesty of the "seven horns" of the Lamb, so often spoken of in these visions; and the description carries us to the thought of Antichrist, of one who sets himself up as the true Christ, of one who, professing to imitate the Redeemer, is yet His opposite.

2. The words And he spoke as a dragon remind us of the description given by our Lord of those false teachers who "come in sheeps clothing, but inwardly are ravening wolves,"1 as well as of the language of St. Paul when he warns the Ephesian elders that after his departing "grievous wolves shall enter in among them, not sparing the flock."2 (1 Mat_7:15; 2 Act_20:29)

3. The function to which this beast devotes himself is religious, not secular. He maketh the earth and them that dwell therein to worship the first beast; and, having persuaded them to make an image to that beast, it was given unto him to give breath to it, even to the image of the beast, that the image of the beast should both speak, and cause that as many as should not worship the image of the beast should be killed?* (* Rev_13:12; Rev_13:15)

4. The great signs and wonders done by this beast, such as making fire to come down out of heaven upon the earth in the sight of men, are a reminiscence of the prophet Elijah at Carmel; while the signs by which he successfully deceives the world take us again to the words of Jesus: "There shall arise false Christs, and false prophets, and shall show great signs and wonders, so as to lead astray, if possible, even the elect"1 St. Pauls words also, when he speaks of the man of sin, make similar mention of his "signs:" "Whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deceit of unrighteousness for them that are perishing; because they received not the love of the truth, that they might be saved."2 (1 Mat_24:24; 2 2Th_2:9-10)

5. Finally, the fact that this beast bears the name of "the false prophet,"1 the very term used by St. John when speaking of the false teachers who had arisen in his day,2 may surely be accepted as conclusive that we have here a symbol of the antichrists of the first Epistle of that Apostle. Of the antichrists, let it be observed, not of Antichrist as a single individual manifestation. For there is a characteristic of this beast which leads to the impression that more than one agent is included under the terms of the symbol. The beast has two horns. Why two? We may be sure that the circumstance is not without a meaning, and that it is not determined only by the fact that the animal referred to has in its natural condition the rudiments of no more than two. In other visions of the Apocalypse we read of a lamb with "seven horns," and of a head of the beast with "ten horns," the numbers in both cases being symbolical. The "two horns" now spoken of must also be symbolical; and thus viewed, the expression leads us to the thought of the two witnesses, of the two prophets of truth, spoken of in chap. 11. But these two witnesses represent all faithful witnesses for Christ; and, in like manner, the two horns represent the many perverters of the Christian faith beheld by the Seer springing up around him, who, professing to be Apostles of the Lamb, endeavoured to overthrow His Gospel. (1Comp. Rev_16:13; Rev_19:20; Rev_20:10; 2 1Jn_4:1)

These considerations lead to a natural and simple interpretation of what is meant by the second beast The plausible interpretation suggested by many of the ablest commentators on this book, that by the second beast is meant "worldly wisdom, comprehending everything in learning, science and art which human nature of itself, in its civilized state, can attain to, the worldly power in its more refined and spiritual elements, its prophetical or priestly class,"* must be unhesitatingly dismissed. It fails to apprehend the very essence of the symbol. It speaks of a secular and mundane influence, when the whole point of St. Johns words lies in this, - that the influence of which he speaks is religious. Not in anything springing out of the world in its ordinary sense, but in something springing out of the Church and the Church s faith, is the meaning of the Apostle to be sought. (*Fairbairn, On Prophecy, p. 328)

Was there anything then in St. Johns own day that might have suggested the figure thus employed? Had he ever witnessed any spectacle that might have burned such thoughts into his soul? Let us turn to his Gospel and learn from it to look upon the world as it was when it met his eyes. What had he seen, and seen with an indignation that penetrates to the core his narrative of his Master s life? He had seen the Divine institution of Judaism, designed by the God of Israel to prepare the way for the Light and the Life of men, perverted by its appointed guardians, and made an instrument for blinding instead of enlightening the soul He had seen the Eternal Son, in all the glory of His "grace" and "truth," coming to the things that were His own, and yet the men that were His own rejecting Him, under the influence of their selfish religious guides. He had seen the Temple, which ought to have been filled with the prayers of a spiritual worship, profaned by worldly traffic and the love of gain. Nay more, he remembered one scene so terrible that it could never be forgotten by him; when in the judgment-hall of Pilate even that unscrupulous representative of Roman power had again and again endeavored to set Jesus free, and when the Jews had only succeeded in accomplishing their plan by the argument, "If thou release this man, thou art not Caesars friend."* They Caesars friends! They attach value to honors bestowed by Caesar! O vile hypocrisy! O dark extremity of hate! Judaism at the feet of Caesar! So powerfully had the thought of these things taken possession of the mind of the beloved disciple, so deeply was he moved by the narrowness and bigotry and fanaticism which had usurped the place of generosity and tenderness and love, that, in order to find utterance for his feelings, he had been compelled to put a new meaning into an old word, and to concentrate into the term "the Jews" everything most opposed to Christ and Christianity. (* Joh_19:12)

Nor was it only in Judaism that St. John had seen the spirit of religion so overmastered by the spirit of the world that it became the worlds slave. He had witnessed the same thing in Heathenism. It is by no means improbable that when he speaks of the image of the beast he may also think of those images of Caesar the worshipping of which was everywhere made the test of devotion to the Roman State and of abjuration of the Christian faith. There again the forms and sanctions of religion had been used to strengthen the dominion of secular power and worldly force. Both Judaism and Heathenism, in short, supplied the thoughts which, translated into the language of symbolism, are expressed in the conception of the second beast and its relation to the first.

Yet we are not to imagine that, though St. John started from these things, his vision was confined to them. He thinks not of Jew or heathen only at a a particular era, but of man; not of human nature only as it appears amidst the special circumstances of his own day, but as it appears everywhere and throughout all time. He is not satisfied with dwelling upon existing phenomena alone. He penetrates to the principles from which they spring. And wherever he sees a spirit professing to uphold religion, but objecting to all the unpalatable truths with which it is connected in the Christian faith, wherever he sees the gate to future glory made wide instead of narrow and the way broad instead of straitened, there he beholds the dire combination of the first and second beasts presented in this chapter. The light has become darkness, and how great is the darkness!l The salt has lost its savour, and is fit neither for the land nor for the dunghill.2 (1 Mat_6:23; 2 Luk_14:34-35)

In speaking of the subserviency of the second to the first beast, the Seer had spoken of a mark given to all the followers of the latter on their right hand, or upon their forehead, and without which no one was to be admitted to the privileges of their association or of buying or selling in their city. He had further described this mark as being either the name of the beast or the number of his name. To explain more fully the nature of this "mark" appears to be the aim of the last verse of the chapter: -

"Here is wisdom. He that hath understanding, let him count the number of the beast: for it is the number of a man; and his number is six hundred and sixty and six (Rev_13:18)."

To discuss with anything like fullness the difficult questions connected with these words would require a volume rather than the few sentences at the close of a chapter that can be here devoted to it. Referring, therefore, his readers to what he has elsewhere written on this subject,* the writer can only make one or two brief remarks, in order to point out the path in which the solution of the problems suggested by the words must be sought. (*The Revelation of St. John: Baird Lectures published by Macmillan and Co., second edition, p. 142, etc., 319, etc.)

It is indeed remarkable that the Seer should speak at all of "the number" of the name of the beast; that is, of the number which would be gained by adding together the numbers represented by the several letters of the name. Why not be content with the name itself? Throughout this book the followers of Christ are never spoken of as stamped with a number, but either with the name of the Father or the Son, or with a new name which no one "knoweth" saving he that receiveth it.* Now the principle of Antithesis or Contrast, which so largely rules the structure of the Apocalypse, might lead us to expect a similar procedure in the case of the followers of the beast. Why then is it not resorted to? (*Comp. Rev_3:12; Rev_14:1; Rev_2:17)

1. St. John may not himself have known the name. He may have been acquainted only with the character of the beast, and with the fact, too often overlooked by inquirers, that to that character its name, when made known, must correspond. It is not any name, any designation, by which the beast may be individualized, that will fulfill the conditions of his thought. No reader of St. Johns writings can have failed to notice that to him the word "name" is far more than a mere appellative. It expresses the inner nature of the person to whom it is applied. The "name" of the Father expresses the character of the Father, that of the Son the character of the Son. The Seer, therefore, might be satisfied in the present instance with his conviction that the name of the beast, whatever it be, must be a name which will express the inner nature of the beast; and he may have asked no more. Not only so. When we enter into the style of the Apostles thought, we may even inquire whether it was possible for a Christian to know the name of the beast in the sense which the word "name" demands. No man could know the new name written upon the white stone given to him that overcometh "but he that receiveth it.* In other words, no one but a Christian indeed could have that Christian experience which would enable him to understand the "new name." In like manner now, St. John may have felt that it was not possible for the followers of Christ to know the name of Antichrist. Antichristian experience alone could teach the name of Antichrist, service of the beast the name of the beast; and such experience no Christian could have. But this need not hinder him from giving the number, The "number" spoke only of general character and fate; and knowledge of it did not imply, like knowledge of the "name," communion of spirit with him to whom the name belonged. (* Rev_2:17. Comp. Joh_1:31; Joh_4:32)

2. From this it follows that not the "name," but the "number" of the name, is of importance in the Apostles view. The name no doubt must have a meaning which, taken even by itself, would be portentous; but, according to the artificial system of thought here followed, the "number" is the real portent, the real bearer of the Divine message of wrath and doom.

3. This is precisely the lesson borne by the number 666. The number six itself awakened a feeling of dread in the breast of the Jew who felt the significance of numbers. It fell below the sacred number seven just as much as eight went beyond it. This last number denoted more than the simple possession of the Divine. As in the case of circumcision on the eighth day, of the "great day" of the feast on the eighth day, or of the resurrection of our Lord on the first day of the week, following the previous seven days, it expressed a new beginning in active power. By a similar process the number six was held to signify inability to reach the sacred point and hopeless falling short of it. To the Jew there was thus a doom upon the number six even when it stood alone. Triple it; let there be a multiple of it by ten and then a second time by ten until you obtain three mysterious sixes following one another, 666; and we have represented a potency of evil than which there can be none greater, a direfulness of fate than which there can be none worse. The number then is important, not the name. Putting ourselves into the position of the time, we listen to the words, His number is six hundred sixty and six; and we have enough to make us tremble. Nay, there is in them a depth of sin and a weight of punishment which no one can "know" but he who has committed the sin and shared the punishment.

From all that has been said it would seem that there is no possibility of finding the name of the beast in the name of any single individual who has yet appeared upon the stage of history. It may well be that in Nero, or Domitian, or any other persecutor of the Church, the Seer beheld a type of the beast; but the whole strain of the chapter forbids the supposition that the meaning of the name is exhausted in any single individual. No merely human ruler, no ruler over merely a portion of the world however large, no ruler who had not died and risen from the grave, and who after his resurrection had not been hailed with enthusiasm by "every tribe, and tongue, and people, and nation," can be the beast referred to. Whether St. John expected such a ruler in the future; whether this beast, like the " little horn " of Daniel, which had "eyes like the eyes of a man, and a mouth speaking great things,"1 was not only bestial, but human; or whether in its individuality it was no more than a personification of antichristian sin and cruelty, is another and a more difficult question. Yet his tendency to represent abstract ideas by concrete images would lead to the latter rather than the former supposition. One thing is clear: that the bestial principle was already working, although it might not have reached its full development. The "many anti-christs"2 might be the precursors of a still more terrible Antichrist, but they worked in the same spirit and towards the same end. Nor are they to be less the object of alienation and abhorrence to the Christian now than when they may be concentrated in "the lawless one, whom the Lord Jesus shall slay with the breath of His mouth, and bring to nought by the manifestation of His coming." (1 Dan_7:8; 2Comp. 1Jn_2:18)

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

13:1-10 The first beast is the second member of the evil trinity (see study note on 12:18–13:18) and should probably be identified with Roman power (see “Four World Empires” Theme Note).

13:1 The beast emerges from the sea (symbolizing evil). Like the dragon, it has seven heads and ten horns (see 12:3). The crowns represent its political and military power (cp. 17:3, 7-11; Dan 7:7, 19-20) and indicate that Satan is the head of this beast’s empire.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 12:18. [132] ἘΣΤΆΘΗΝ[133]) Thus also Arethas: and Ribera approves, although most of the Latins have stetit, he stood, ἐστάθη; which reading in turn Doelingius de Antichr. p. 284, approves of, and Peganius, Ap. p. 212. Each reading is almost equal in point of authority from manuscripts, and suitableness to the sense. For if applied to the dragon, the sentence would thus run. He was wroth, and went away: and stood on the sand of the sea, and gave his power to the beast which arose out of the sea. But because a new part begins at the words, and stood, and at the beginning of this part the name of the dragon is not again expressed, this act of standing is better applied to John. Who indeed, though he saw such various objects, yet mentions no other going of his, except that which was done in the spirit, for instance, ch. Rev 18:3: but this standing also upon the sand of the sea, was done in vision. This vision is very remarkable, and hence John mentions his own standing upon the sand of the sea. On the visions at the waters, comp. Dan 8:2; Dan 10:4; Eze 1:3; Gen 41:1.

[132] τῶν τηρούντων τὰς ἐντολὰς τοῦ Θεοῦ, who keep the commandments of GOD) This belongs to all those who have the dragon for their adversary.—V. g.

[133] So B Memph. and Rec. Text; but ACh Vulg. Syr. have ἐστάθη.—E.

—τὴν μαρτυρίαν Ἰησοῦ, the testimony of Jesus) that He is the Son of GOD and the Saviour of the world.—V. g.

Rev 13:1. Ἐκ τῆς θαλασσης, out of the sea) Three woes traverse the world from the east to the west. The first was in Persia: the second proceeded from the Euphrates: the third, under the dragon, is sustained by the beast in the west. In the conclusion of my German commentary, I have enumerated more than forty laws and distinguishing marks of Apocalyptic interpretation. In these the quick unfolding of the three woes, and especially of the third woe, has no little weight.—θηρίον, κ.τ.λ., a beast, etc.) θηρίον is a diminutive in sound, but not in sense: for even elephants are called θηρία; and in Homer μάλα μέγα θηρίον is a great stag slain by Ulysses.

The most ancient fathers determined that the seven heads of the beast were so many ages or kingdoms of the world, from its beginning to the end: from which interpretation that of D. Gebhard is not far removed, according to which the beast of the Apocalypse is the abuse of political power, the prop of the antichristian state: the seven heads, Pharaoh, Jeroboam, Assyrian Babel, Antiochus, the Sanhedrim of the Pharisees, then the Emperor of Rome, and the beast from the abyss. See Comm. on Twelve Prophets, pp. 508–524: comp. p. 217 and those which follow, 292. On the other hand, Victorinus took the head, or one king, to relate to Domitian, who was emperor in the time of John: the others, to refer to his five individual predecessors, and his immediate successor; and so Hammond, from Claudius to Domitian; so Bossuet refers it to Maximin and his five consorts, whom he himself survived, and Licinius, who alone survived him: which also is not far removed from the Epilysis of Raph. Eglinus. The one interpretation is too loose; the other too confined, although it is more convenient, inasmuch as it does not go beyond the seven hills [of Rome]. From either interpretation they were able to take an occasion, who with great agreement among themselves refer those seven heads to seven forms of the Roman polity, which are presented (see especially Borrhaus on this passage) by 1) Kings, 2) Consuls, 3) Decemvirs, 4) Military tribunes with consular power, 5) Dictators, 6) Emperors. We shall presently see the seventh. But, I. Seeing that Daniel, to whose antiquity it was suitable, already in his time sufficiently described the Roman affairs, what need is there to seek them in the Apocalypse, and to trace them back, not only beyond the beginnings of the third woe, but even from the beginnings of the fourth beast of Daniel, and indeed much further? for Daniel only subjoins the fourth beast to the third, as he does the third to the second, and the second to the first: but they who make the first head of the Apocalyptic beast to be the kings of Rome, ascend beyond the whole of the third beast of Daniel; whereas even the last king and the first consuls at Rome coincide with the beginnings of the second beast, that is, the Persians. II. The number seven, as applied to the heads, is itself at fault in this view; nor can consuls, decemvirs, and tribunes, be reckoned as three heads, but they must be regarded either as one, and this number of colleagues does not vary the species of rule, or as about twenty; moreover the others were often placed at intervals between the consuls; or if by this insertion the number of the forms is not increased, even kings (that you may class dictators with which division you please), together with emperors, would have to be reckoned as one head. Undoubtedly chronologists name the Roman epochs only from kings and consuls, and make other things subordinate to these, until they come to the emperors. See Com. de Sylvestris Chronol. p. 190, etc. However it be, it is not only from a difference between the heads, and from the number of the seven kings, that the beast and his last head are known; although interpreters allege that one means only: but without circumlocutions of this kind the prophecy more plainly represents both the whore, and with her the beast. III. To the seventh head alone a short space of continuance [ch. Rev 17:10] is ascribed; but who, according to this system, will make a longer continuance to the other heads; for instance, if the decemvirs are a head, when Tacitus, in the introduction to his annals, asserts that their power did not prevail more than two years? IV. When they come to the emperors, as if it were the sixth head, their ingenuity exerts itself in a variety of ways, as to which of the emperors is to be regarded as the last in this point of view: Is it Domitian, whom foreign emperors began to succeed; or Diocletian, in whom Paganism ended; or Constantine, who ought (to accord with their theory) to have remained a “short space,” namely, at Rome; or Augustulus, conquered by Odoacer? V. In the seventh head they do not escape the difficulty of introducing a too long continuance of it, and a too great difference between it and the eighth, which is nevertheless of the seven; as when they refer to this head Constantine, who was the first to have the seat of empire in the east; or Odoacer and the Heruli, together with the Goths and Longobards; or Boniface III. or Charlemagne, with the successors of both. More things suitable for the refutation of such opinions, if it is necessary, can be taken from those things which follow.

For in this place especially my German Exegesis, and the Epicrisis of Lange, are to be compared with one another. And, first of all, it should be agreed upon what is the subject of inquiry. We both admit, I. That the beast is one person, and the whore another: II. That Babylon is Rome, and that too especially in the last part of her time: III. That some things which are spoken of the beast in the Apocalypse, are also spoken of the fourth beast in Daniel: IV. That the beast is described both as a body and as an individual: V. That the Papacy also is pointed out in the Apocalypse: VI. That the impious one, who is called antichrist, is an individual. But the chief difference consists in this, that the Divine of Halle says that the Papacy is held forth under the picture of Babylon; I maintain, that it is under the description of the beast, and this in such a manner, that its heads denote the papal succession from 11th century, and in the last time that Wicked one [2Th 2:8], at once both wields the Papacy, inasmuch as he is of the seven, and adds new malignity from the bottomless pit, inasmuch as he himself is the eighth. Very great weight therefore is attached by us to this part of the prophecy, the event of which belongs to the present day. First of all, I will repeat the PROPOSITIONS which are laid down in that Exegesis on this passage, and which are examined in the Epicrisis, and I will partly explain them more fully, and partly vindicate them. I will act carefully and plainly: do you, Reader, if you judge that it at all concerns you (and it does greatly concern you), see that you attend to me. For it is wretched, when in an important matter there is much of words, but no profit. He who shall, word by word, weigh in turns that treatise of mine on each Proposition, and the Epicrisis of Lange, and shall compare my present explanation with both, will not repent of his labour.

PROPOSITION 1. It is one and the same beast, having ten horns and seven heads, which is described, Revelation 13, 17.—D. Lange concedes this, p. 376. But when I had prepared this Proposition with this intention only, that the demonstration about to be then deduced from ch. 13 and 17 jointly might cohere, he, before I say anything about the whore, immediately anticipates me, and says, that in Revelation 13, 17 the beast is so brought forward as to destroy [ch. Rev 17:16] the whore OR PAPACY. He adds, or Papacy, from his own theory. That the beast is different from the whore, each of us, as I have said, equally admits: but before the question is decided respecting the texts which signify the Papacy, it is neither allowable for me to put the Papacy for the beast, nor for him to put it for the whore. A perpetual error, arising out of Homonymia (see Append.), prevails throughout the Epicrisis. Do you, Reader, bear this in mind; for I shall not inculcate this at every passage. But for my part I shall proceed distinctly.

PROP. 2. The beast is an ecclesiastico-political power opposed to the kingdom of Christ.—He concedes this also, p. 377. But when I opposed the opinion of some, who regarded the beast as a power either purely spiritual, or purely political (against the opinion of D. Lange), and when I did not as yet assume it as applying to the Papacy, he protests against my taking it of the Papacy. He ought to have waited, until, in the course of my argument, I seemed to abuse this Proposition which is agreed upon on both sides.

PROP. 3. The beast has an intimate and altogether peculiar connection with the city of Rome.—The Epicrisis, p. 377, so concedes this Proposition, as to say that it does not even need proof: and yet, p. 378, it refuses to it even probability itself, inasmuch as the beast and Rome are not therefore the same. But I do not say that they are the same, any more than he does Things connected are not the same: and I have proved the connection by reference to the 17th chapter, not because I thought that it is denied at the present day, but in order that this Proposition, together with the 4th, might more firmly support the 5th.

PROP. 4. The beast exists at the present time.—I had required that these Propositions might be examined as strictly as possible. The Divine of Halle has examined them, but, as he says, not strictly; for that it was not necessary: p. 386. It certainly was necessary in this Proposition, on account of the following Proposition; an examination of which I had particularly sought for, and that justly. I will speak with kindness and openness (for truth, which is brought into danger in this serious passage, compels me). The Epicrisis does not relate to its readers, of whom it certainly has many, on account of the celebrity of the Author, what ought especially to have been related. The whole of what he says is this: This Proposition rests upon the preceding one. But since that is entirely without foundation, namely, that the beast is the Papacy, this falls to the ground together with it: p. 377. The strong expressions, entirely, falls to the ground, and others, which the assurance of his own opinion everywhere supplies to the Venerable Author, ought not to prevent the reader from hesitating, and weighing in turn the arguments which each of us advances. There is need both of this admonition, and that it should be kept in mind. I had thus proved the Proposition: The beast has not yet passed: for Rome stands, and it is not until the destruction of this city that the beast perishes. It is not therefore altogether FUTURE: for the second woe has now long ago passed; but this having passed away, the third woe was quickly coming, and at the beginning of this woe the beast quickly arose out of the sea. Therefore the beast, whatever it is, exists at the present day. I have not, as he says, built up the 4th Proposition on the preceding one, although it satisfied the Divine of Halle and myself; much less does the 4th Proposition owe its force to this Proposition, the beast is the Papacy, which, though true of itself, he without cause makes equivalent to the preceding Proposition: for it would be an unbecoming circle, compared with the 5th Proposition: least of all does the 4th Proposition rest on that Proposition only, for the Epicrisis mentions it only. My proof holds good. 1) The beast has not yet passed: 2) it is not altogether FUTURE: 3) therefore it exists at present. The fourth point is not given: the Divine of Halle admits the first: from the first and the second the third necessarily follows: and that altogether overthrows the opinion of Lange respecting the beast, and supports mine. I proved the second point, as I was bound, by few words, but still from the whole connection of the prophecy, which cannot escape the notice of a continuous reader of the commentary brought down to that point (for it requires a reader of such a character). Do you seek for a summary of the arguments drawn from an analysis of the times? See Erkl. Offenb. p. 114. Do you prefer a summary of the arguments separated from an analysis of the times? See the same, p. 92, etc. The Epicrisis ought to have related and examined these things, rather than, in the very central point on which the controversy turns, to have attributed to me a solitary argument entirely destitute of weight, and, having easily refuted that, to have represented the matter as though quite settled in other respects.

PROP. 5. The beast is the Roman Papacy.—This in truth is the chief Proposition, respecting which the Epicrisis treats, p. 378. The 3d Proposition is beyond the reach of controversy: we have recently vindicated the 4th. This 5th Proposition, resting on those two, remains irrefutable, that is, evident and certain. The beast, I say, is intimately connected with the city Rome: and the beast exists at the present day. Therefore either another power of the present day, greater than the Pope and more intimately connected with the city Rome, must be pointed out, or the Pope must be regarded as the beast. I had spoken more at large on this very Proposition, p. 664; and the things which I had discussed, p. 659, are in agreement with this. By the consideration of the three woes, and moreover of all the things which precede and follow in the prophecy and its accomplishment, we are so shut in, that neither before nor afterwards, neither in the east nor in the west, can we think of anything else than the Papacy. Let those things be compared which are set forth at ch. Rev 12:12; Rev 12:14. Add the Introduction, especially § 31, 40, 42, 44, Numbers 12. All these strong points are as yet unrefuted.

A further argument, with a special reference to Daniel, has been prepared by the illustrious man, recently, with the intention of convincing me: p. 393, etc., compared with pp. 381, 384. It is a pleasing task: I will consider the subject itself.

The argument proves, 1) That the beast of the Apocalypse is viewed, first, as an entire body, afterwards as an individual: 2) That the same belongs to the Roman monarchy: pp. 393, 394, 402, 403. I reply: I concede both points, even without the circuitous reasons sought from Daniel; and this very admission shall assist in proving the interpretation of the beast as given by me. Let us see the points of importance separately.

1) Without perceiving this difference, which takes the beast first as an entire body, and afterwards as an individual, he says, that an error is at hand: p. 394. I reply: It is true that there is this difference; and even one of greater distinctness than appears to the Divine of Halle. Thence we shall see the origin of the error, in which he is involved, especially in Proposition 10.

2) He demonstrates, p. 934 (394?), etc., that there is a great conjunction between the beast, even taken as a whole, and the whore (and the Papacy). This he does excellently; if the interpretation respecting the Papacy were transferred from the whore to the beast.

3) The concentrated demonstration, as the Author calls it, by which it may be shown that the beast of the Apocalypse is not the Pope, consists of three reasons: pp. 396, 397. We will refute these.

a) He denies that I have proved my opinion by any facts. I reply: I have plainly proved it, and do prove it again and again, by this very Proposition in particular. We will afterwards examine the parts of the text separately. Nor have I deemed it necessary to interweave at any time anything contrary together with my demonstration.

b) He says, that the whole force of my demonstration, that the beast is the Pope, is taken from the kingly state and lordship of the Popes; but that the papal hierarchy is brought forward under the form of the royal whore: p. 397. I reply: That this question, whether the kingdom of the beast or of the whore is the kingdom of the Pope, is not decided by the kingly state and lordship, which each of them has. It was befitting that the kingly state and lordship of the Popes should be pointed out; because without it the Papacy would not be the beast; but that the Papacy is the beast, has been before shown by other means.

c) He repeats, that the beast is a different person from the whore: the same passage, compared with pp. 371–374. I again and repeatedly grant the truth of this; but it does not show that the Pope is the whore.

:4) The parallelism also between the prophecy of Daniel and that of the Apocalypse, subjoined by the Divine of Halle at the same place, so breaks the force of his opinion, that it corroborates mine

Rev 13:4) The parallelism also between the prophecy of Daniel and that of the Apocalypse, subjoined by the Divine of Halle at the same place, so breaks the force of his opinion, that it corroborates mine. We will proceed distinctly, and by means of certain particular Observations we shall see this 5th Proposition resulting again afresh.

Obs. 1. The beast of the Apocalypse bears a resemblance to the fourth beast of Dan 7:7-8.—The Epicrisis enumerates many points of resemblance, pp. 398–402. Among these the very title, the beast, which is common to both, is conspicuous: the ten horns; great power; duration even until the kingdom of Christ and the saints. Of the mouth speaking great things, of the war with the saints, of the 3½ times, we shall speak below.

Obs. 2. The dissimilarity also is remarkable.—There are some things which Daniel alone mentions: its formidable appearance, great strength, teeth of iron, difference from the former beasts, the little horn, its eyes which are those of a man, the three horns torn out, nails of brass, etc. Again there are many things in the Apocalypse which are new: seven heads (when there is only one in Dan 7:20); a name of blasphemy; the resemblance of the beast itself, its feet and mouth to the third, the second, and the first beast in Daniel; the assistance given by the dragon; the “deadly wound” and its “healing;” the “wondering” of the earth; the “worship” of the inhabitants of the earth; the woman seated upon it; the ascent from the bottomless pit, etc. The ten horns themselves are described in one way by Daniel, in another by John.

Obs. 3. The beast is not entirely the same.—The Divine of Halle thinks that it is the same; but similar things are not always the same, dissimilar things even more rarely so; and identity is inconsistent with such a dissimilarity as here exists, as far as relates, for instance, to the heads.

Obs. 4. The beast of the Apocalypse has its rise many ages later than that of Daniel.—It is doubted, whether the fourth beast of Daniel is the Græco-Syrian kingdom, or the Roman empire. Each theory is laid down by no mean interpreters; the former, for instance, by Franc. Junius, the latter by J. Lange. Take the Roman empire, and fix its rise as late as possible, under Augustus, who gained possession of Egypt, the last kingdom of the Grecian monarchy. That was, I will not say before the birth of John, but before his vision.

Moreover vision and prophecy belong to future events: whence, although the Babylonian monarchy, in the time of the prophet Daniel, was in the midst of its flourishing state; yet in the vision its beginnings, as it were abruptly, are derived from the time then present: Dan 2:38; Dan 7:17. It is therefore certain that the beast of Daniel has an origin more ancient than that of the Apocalypse. But the order of John’s vision demonstrates that it arose after the departure of the second woe, namely, the Saracenic, and under the trumpet of the seventh angel, after the circumstances relating to the dragon mentioned in ch. 12, under the third woe, after the departure itself of the dragon to carry on war with the remnant of the seed of the woman. Lange, in his Germ. Comm. on the Apoc. fol. 92, observes, on ch. Rev 9:1, that πεπτωκότα in the past, not πίπτοντα in the present, is said of the star: although we are not now inquiring respecting the time itself of the star which fell there. It is not less worthy of observation, that here θηρίον is described, on the other hand, as ἀναβαῖνον in the present, not ἀναβεβηκὸς in the perfect. The ascent of the beast out of the sea is under the third woe.

Obs. 5. The beast of the Apocalypse is the Roman Papacy. This flows by an inevitable sequence from the preceding observations. Nor do the reasons, which the Divine of Halle proposes from Daniel and the Apocalypse conjointly, present any impediment to this, whether they be drawn from the Apocalypse alone, or from Daniel also.

α) The beast, he says, is such an individual, as possesses no successors in his kingdom: inasmuch as the kingdom is destroyed together with the destruction of the beast. But the Popes have successors in their hierarchy.—Epicr. p. 403. I reply: The last individual in that succession, as we shall see in Proposition 10, has no successor.

β) The beast arises from the stock of the princes (Regenten-Stamm) of the Roman monarchy: but no Pope arose from thence: at the same place. I reply: It does not appear, whether the Epicrisis speaks of the stock of princes in a genealogical, or political sense. In a genealogical sense, the emperors themselves were of such a varied stock, that many pontiffs are with greater right considered to be of the Roman stock, than, for instance, Trajan himself. In a political sense, whatever power the Pope has, he has it from the monarchy, not from the hierarchy, of Rome.

γ) The beast is still future: the Popes have already long reigned: the same. I reply: The last Pope, a remarkable person, most wicked, is still future.

δ) The beast will obtain kingdoms with the greatest political empire: p. 404. I reply: The Popes have obtained them, and an individual Pope in his last time will obtain them much more.

ε) The beast will be cast into the lake of fire: Babylon will first be destroyed by the beast itself. Therefore Babylon is not the beast: the same. I reply: I grant this, without any injury to the Proposition. We have cleared out of the way, as I think, the more copious argument: now we return to the Propositions, the tenth of which will more fully illustrate this fifth, even as far as relates to Daniel.

PROP. 6. This Papacy, or papal kingdom, began long since.—By this Proposition I do not attempt to prove, that the Pope is the beast, as the Epicrisis relates, p. 378. That has been proved up to this point. Now, that point being settled, the progress of the legitimate demonstration demands, that it should be shown that there is found in the Papacy such a power as is ascribed in the prophecy to the beast, in preference to that which is ascribed to the whore; and that there should be an investigation, as to the particular time at which it arose. Wherefore the arguments which I had collected for this Proposition, are especially to the purpose. The beast is opposed to Christ, not with reference to His Person, but with reference to His kingdom: and here that must especially be considered, which the venerable Lange excellently teaches in the Preface to Sherlock’s Antidote against Popery, that the doctrine concerning the Person of Christ retained more soundness, on account of the Œcumenical Councils; but that the doctrine respecting the office and kingdom of Christ was most openly and flagrantly corrupted.

PROP. 7. The founder of the papal kingdom is Hildebrand, or Gregory VII.

[134]) The Epicrisis distinguishes between the commencement of the kingdom and its height: p. 379. He especially traces back the commencement of the Papacy to Boniface III., whose ecumenical name I have not passed over, p. 462, comp. pp. 445, 446, 548; although Magnif. Pfaffius shows, in a peculiar dissertation, that the affair itself was not then great.

[134] the Alexandrine MS.: in Brit. Museum: fifth century: publ. by Woide, 1786–1819: O. and N. Test. defective.

[135]) The Epicrisis does not deny the height in Hildebrand, in the same place: But the height carries with it the decision, when any kingdom, after having overcome the former one, seizes upon the first place. See Erkl. Offenb. p. 675.

[135] the Vatican MS., 1209: in Vat. libr., Rome: fourth cent.: O. and N. Test. def.

[136]) The Epicrisis remarks, that in Proposition 6, and afterwards, I do not use the term, beast, but, the Papacy: p. 380. I reply: That is done according to the law of method; for Proposition 5 showed, that the beast is the Pope: now, as the demonstration advances, the Pope, from the predicate, becomes the subject, to which further predicates are joined in the Propositions which follow. Such terms ought not to be used promiscuously, while there is any point in question; but the question being decided, the style becomes more compressed, as we have observed on Proposition 1.

[136] Ephræmi Rescriptus: Royal libr., Paris: fifth or sixth cent.: publ. by Tisch. 1843: O. and N. T. def.

[137]) In this particular passage I have commended Vitringa, having well weighed his arguments and those of Lange. The one, in other places, regards as already fulfilled many things which still remain to be fulfilled; the other regards almost all things which are already fulfilled, as still to be fulfilled: I follow the middle and true course, together with the order of the text. Where Vitringa is in error, or defends an opinion which is true by arguments which are not true, and the Divine of Halle is either opposed to him or agrees with him, whether correctly or incorrectly, I look on as one not concerned. Wherefore he is not right in comparing my system of arrangement with that of Vitringa; p. 381. The epoch of Gregory indeed maintains its place, as demonstrated by Vitringa and by me. The argument, of which mention is made in the same place, has been refuted in Proposition 5. For that some new power was added to the Roman episcopate by the aid of Gregory VII., all have admitted, even they who were then alive, as also they who afterwards defended Rome: and that very addition of power established the beast, or a certain empire. The new Dicta of Gregory proclaim it: the new Acts proclaim it. These were the Dicta, or Dictations of the man:

[137] Bezæ, or Cantabrig.: Univ. libr., Cambridge: fifth cent.: publ. by Kipling, 1793: Gospels, Acts, and some Epp. def.

Rev 13:1. That the Church of Rome was founded by the Lord alone. 2. That the Roman Pontiff is alone rightly called universal. 3. That he alone is able to depose or restore bishops. 4. That his legate takes precedence of all bishops in a council, even if he be of inferior rank, and is able to pass sentence of deposition upon them. 5. That the Pope is able to depose persons in their absence. 6. That, among other things, we ought not even to remain in the same house with those who have been excommunicated by him. 7. That it is lawful for him alone, according to the necessity of the time, to make new laws, to collect new congregations of people, of a canonry to make an abbacy, and, on the other hand, to divide a rich bishoprick, and to unite poor ones. 8. That he alone can use the imperial insignia. 9. That all princes are to kiss the feet of the Pope alone. 10. That the name of him alone is to be read in the churches. 11. That his name is the only name in the world. 12. That it is lawful for him to depose emperors. 13. That it is lawful for him, when compelled by necessity, to transfer bishops from one see to another. 14. That he is able to ordain a clerk of the whole Church to whatever place he shall wish. 15. That he who is ordained by him is able to preside over another church, but not to serve;[138] and that he ought not to receive a higher degree from any bishop. 16. That no Synod can be called general without his order. 17. That no section, and no book, can be esteemed canonical without his authority. 18. That his sentence ought to be repealed by no one, and he alone has the power of repealing the sentences of all. 19. That he himself ought to be judged by no one. 20. That no one may dare to condemn one who appeals to the Apostolic See. 21. That the greater causes belonging to every church ought to be referred to him. 22. That the Church of Rome has never erred, nor will it ever err, according to the testimony of Scripture. 23. That the Roman Pontiff, if he shall have been canonically ordained, is undoubtedly rendered holy by the merits of the blessed Peter, as St Ennodius testifies, the Bishop of Pavia, many holy fathers assenting to him, as it is contained in the decrees of the blessed Pope Symmachus. 24. That by his precept and license it is lawful for subjects to accuse. 25. That without a Synodal assembly he is able to depose and restore bishops. 26. That he is not to be esteemed a Catholic, who does not agree with the Church of Rome. 27. That he has the power of absolving the subjects of wicked princes from their allegiance.

[138] “Præesse—non militare” seems, from the antithesis, to mean, preside as a superior,—not serve as a subordinate.—E.

The genuineness of these dicta has been acknowledged by Panvinius, P. de Marca, and Lupus; to whom is added Mabillon de re Diplom. f. 63. That they certainly give an accurate representation of the mind of Hildebrand, is demonstrated by Pfaffius Inst. H. E. p. 510; yea, Baronius calls them the Prerogatives [“privilegia”] of the Apostolic See and of the Roman Pontiff: nor are the other demands of the Romish Church of a different character, a great collection of which is set forth in the public book, written in German, de recus. Concil. Trid. pp. 134–159, of Nicolaus, concerning the Kingdom of Christ, ch. 7; Calixti Digress, pp. 446–456; Carpzov. Isag. in libb. symb. pp. 813, 814, and others. As was his word, so his deed. The Acts, which are everywhere extant, agree with his dictates. The sum of the whole is this: Up to this time the pontiffs had been subject to the emperor, although they often champed the bit; but then the Pope subdued the emperor, and, under the pretext of spiritual authority, began in his own person to act as monarch of the whole Christian world. That was the crowning point, to subdue the majesty of the Cæsars, which was the chief obstacle to his power. The alleged cause had reference to investitures, and this itself was part only of a business which was of greater moment than was supposed; but the whole was of by far the greatest moment. For Panvinius shows, that the cause then at issue especially tended either to the entire overthrow of the imperial power, or to its establishment for ever. Let the Life of Gregory VII., by J. C. Dithmar, and the History of the Controversy respecting the Investiture of Bishops, until the agreement between Henry V. and Calixtus II., be looked into, especially at the end. In the year 1076, in a Synod at Rome, in the presence of 110 bishops, Gregory VII. anathematized Henry IV.; having FIRST (as Platina says) altogether deprived him of the administration of his kingdom. But the form of a pontifical abrogation [absolving of subjects from their allegiance] was to this purport—(The speaker is the same; for Sigonius expressed it in purer Latin): “O blessed Peter, prince of the apostles, incline, I pray thee, thine ears, and listen to me thy servant, whom thou hast both brought up from infancy, and hast preserved unto this day from the hands of the wicked, who hate and have persecuted me for my faith in thee. Thou art the best witness to me, and the pious mother of JESUS CHRIST, and thy brother Paul, the sharer of martyrdom with thee, that it is not of my own accord, but against my will, that I have undertaken the helm of the pontificate. Not that I thought it a robbery to ascend thy seat in a lawful manner, but I preferred to pass my life as a pilgrim, rather than to occupy thy place only for the sake of fame and glory. I confess, and deservedly so indeed, that the care of Christ’s people has been committed to me, not through my own merits, but through thy favour; and that the power of binding and loosing has been granted to me. Therefore relying on this confidence, for the dignity and protection of His holy Church, in the name of Almighty God, the Father, Son, and Holy Spirit, I both depose from the exercise of his imperial and kingly office, King Henry, the son of Henry, formerly Emperor, who too boldly and rashly has laid hands upon thy Church; and I absolve all Christians who are subject to his authority from that oath, by which they have been accustomed to render allegiance to true kings. For it is befitting that he, who attempts to lessen the majesty of the Church, should be deprived of his dignity. Moreover, because he has despised my admonitions, yea! thine, having reference to the safety of himself and his people, and has separated himself from the Church of God, which he desires to injure by seditions, I bind him with the chain of an anathema; assuredly knowing that thou art Peter, on whose rock, as on a true foundation, our King CHRIST has built His Church.” “And the same curse,” says Platina, “he confirmed afresh in the year 1080, in these words: ‘O blessed Peter, prince of the apostles, and thou Paul, teacher of the nations, lend me your attention, I pray, for a short time, and mercifully hear me: for you are disciples and lovers of the truth: the things which I am about to say are true. I undertake this cause for the sake of the truth, that my brethren, whose salvation I earnestly desire, may more obediently acquiesce in my authority, and may know and understand that it is through reliance on your aid, next to that of Christ and his ever-Virgin mother, that I resist the abandoned and the wicked: and I am present with ready aid to the faithful. For I did not ascend this seat at my own will and desire; but against my will and in tears, because I judged myself unworthy of sitting on so lofty a throne. But I say these things, because I did not choose you, but ye chose me, and placed on my shoulders this most heavy weight. But when I was ascending the mount itself by your command, as I cried aloud, and proclaimed to the people their crimes, and to the sons of the Church their sins, these members of the devil conspired against me, and laid their hands upon me even to bloodshed. For the kings of the earth, and the princes of this world, stood up, and, together with them certain ecclesiastics and common persons, conspired against the Lord, and against His anointed ones (“Christos,” others read “Christianos”), saying: Let us break asunder their bonds, and east their yoke from us: but this they did, in order that they might punish me either with death or with exile: And among these was Henry, whom they call king,—Henry, I say, the son of Henry the Emperor, who, in the excess of his pride, has raised his horns and heel against the Church of GOD; having made a confederacy with many Italian, French, and German bishops, whose pride your authority has as yet resisted, who, broken in spirit, rather than reduced to a sound mind, coming to me into the Cisalpine country, suppliantly besought me to release him from his anathema. This man, when I had believed that he had come to repentance, I received into favour, and restored him only to communion, without reinstating him in his kingdom, from which I had deservedly driven him in a Synod at Rome; nor did I permit those who were tributary to his kingdom, to return to their allegiance.[139] This I did to the intent, that if he should delay to return to favour with his neighbours, whom he had always harassed, and should refuse to restore affairs, both ecclesiastical and ordinary, according to his compact, he might be driven to his duty by curses and arms. Aided by this opportunity, certain bishops and princes of Germany, who had long been harassed by this wild beast, chose Rodulph as their leader and king in the place of Henry, who had fallen from the kingdom by his crimes; and he, with modesty and uprightness worthy of a king, at once sent messengers to me, from whom I might understand that he was compelled to undertake the government of the kingdom, but that he was not so desirous of reigning, as not to prefer obedience to me, rather than to those who promised him the kingdom; that he would always be under the control of God and of us; and in order that we might be assured that he would thus act, he promised his sons as hostages. Then Henry began to be indignant, and at first to implore us to repel Rodulph by curses from occupying the kingdom. I said that I wished to see to whom the right belonged, and that I would send thither messengers, to inquire into the whole matter, and that I would then judge which of them was to be esteemed to have the better claim in the matter. Henry forbade the appointment of a king by our legates, and put to death many persons, both secular and ecclesiastics, plundered and profaned churches, and in this manner bound himself by the bonds of an anathema. On this account, relying on the judgment and mercy of God, and on the protection of the blessed Virgin, supported also by your authority, I bind Henry himself and his partisans with the bond of an anathema: and I again deprive him of his royal power; and I forbid all Christians, as being absolved from that oath, by which allegiance is wont to be paid towards sovereigns, to obey Henry in any thing; and I order them to receive Rodulph for their king, whom many princes of the province, having deposed Henry, chose as their most excellent king. For it is right that, as Henry is deprived of his privileges on account of pride and obstinacy, so Rodulph, who is acceptable to all on account of his piety and religion, should be presented with the royal dignity. Come, therefore, ye most holy princes of the apostles, and confirm what I say by the interposition of your authority, that all may now at length understand, that, if you have the power of loosing and binding in heaven, we also have power on earth to take away and to bestow empires, kingdoms, principalities, and whatever mortals have power to hold. For if you have power to judge things which relate to God, what must we think respecting these inferior and common matters? And if it is yours to judge angels, who bear rule over haughty princes, what is it befitting that you (others read we) should do towards their servants? Let kings and all princes of the world now learn by his example, what power you have in heaven, and how great you are with God; so may they henceforth fear to despise the commands of the holy Church. But quickly exercise this judgment upon Henry, that all may understand that the son of wickedness falls from his kingdom not accidentally, but through your instrumentality. I could however wish to obtain this from you, that, led by repentance, he may at your request obtain favour from the Lord at the day of judgment. Given at Rome on the 7th of March, at the third indiction.’ ” By the Divine interdict (which says) “Vengeance is mine,” the anger of man ought to be restrained even now, if any one reads or calls to mind the unheard-of insult offered to the young Emperor, and the haughtiness of the pastor, throughout the whole business: the former deserted by all; compelled openly to ask for pardon; in the severity of winter, creeping, rather than walking; waiting out of doors in foul clothing, until it suited the convenience of the latter, from the lofty citadel of Canusium, at least to look down upon the suppliant Emperor, in the year 1077. Then Henry left Italy: Gregory, having established himself at Rome, began to reign vigorously. In the same year he sent letters to the island of Corsica, which give no slight illustration of his ascent out of the sea. One of them runs thus, according to Nic. Colet:

[139] Fidem; others read finem.

“Gregory, bishop, servant of the servants of God, to all bishops, clergy, consuls, greater and less, who exist in the island of Corsica, greeting, and the apostolical benediction.

“Since, on account of the numerous engagements necessary for discharging the debt of our anxiety, we are not able in person to visit the churches of the several provinces, it is most necessary that, when circumstances or the time requires it, we should endeavour to send some one to that office, by whom the authority committed to us according to the will of God may be represented, and provision may be made for the safety and general advantage of the Lord’s flock. For we know that it cannot be without detriment and great peril of souls, when the diligence of him on whom the chief business and the necessity of care principally devolves, is for a long time wanting to the brethren placed under him and committed to him. Wherefore, weighing these things, and greatly fearing lest the intermission for so long a time of the exercise of such a foresight towards you should both be construed on our part into a charge of negligence, and (which Heaven forbid) should be injurious or opposed to your safety, as soon as the opportunity was presented to us, we have sent to you this our brother Landulph, bishop elect of the church of Pisa, to whom also we have entrusted our office among you, that, duly carrying out those things which relate to the order of our holy religion, according to the word of the prophet, he may pluck up and destroy, build and plant; and we wish you to obey him, and unanimously stand by him, admonishing you and enjoining you, with apostolic authority, that you show to him such honour and reverence as it is your duty, according to the appointment of the holy fathers, to show to those whom the holy and apostolic See, in its prescience, appoints, as fit to be admitted to a share of its anxiety, and to be entrusted with the representation of the Roman Pontiff.—Given at Sena, September 1st, at the commencement of the FIRST INDICTION.”

This letter derives additional weight from another, which follows.

“Gregory, the bishop, the servant of the servants of God, to all bishops and noble men, and to all who are established in the island of Corsica, both greater and less, greeting, and the apostolical benediction.

“Ye know, brethren and beloved sons in Christ, that it is manifest not only to you, but to many nations, that the island which ye inhabit, belongs, according to debt or strict propriety of justice, to no one of mortals, and to no power, but the holy Church of Rome; and that they who have held it up to this time with violence, exhibiting no service, no fidelity, no subjection at all or obedience to the blessed Peter, have involved themselves in the crime of sacrilege, and in great peril to their souls. But learning, through certain faithful friends of ours and yours, that you desire to return to the honour and just rights of the apostolic principality, as you know to be your duty, and that the just rights which have been long taken away by invaders should be restored to the blessed Peter, in your times and by your exertions, we greatly rejoiced, knowing that this will turn out not only to your present, but also to your future advantage and glory. Nor ought you to feel distrust, or to entertain any doubt in this cause, inasmuch as, if only your goodwill shall remain firm, and your faith unmoved towards the blessed Peter, we have, through the mercy of God, many TROOPS of counts and noblemen, in Tuscany, prepared, if it shall be necessary, for your assistance and defence. Wherefore, as seemed to us most befitting in this business, we have sent to you our brother Landulph, bishop of the church of Pisa, to whom also we have entrusted our office by deputy among you in spiritual matters, that he may receive the LAND on the part of the blessed Peter, and on our account, and may rule it with all zeal and diligence, and may interest himself in arranging concerning all matters and causes which belong to the blessed Peter, and through him to ourselves. And we wish you, in accordance with the love and reverence which you bear towards the same blessed Peter, the prince of the apostles, to obey him, and faithfully to assist him in all things, and we admonish you by the apostolic authority so to do—. And that he may be more free from anxiety, and ready for all things among you, we admonish you not to withhold fidelity towards him, if he shall demand it, when you have first observed fidelity to St Peter, and to us and our successors, and that you will not refuse this to him on any opportunity.—Given at Rome on the 16th of September, in the first Indiction.”

Add that the Emperor was afterwards deprived of the imperial insignia by his son, at the instigation of Paschal II.; that the clergy whom he had enriched, did not even supply him, when so deprived, with bread; and, at last, that burial was for a long time refused to him. No drudge was ever treated by a purveyor worse. This was something new and remarkable: so it was right that the time should be distinguished when the Emperor became inferior and the Pope superior. And it was not only the imperial Majesty, but the whole Majesty of all Christian princes, which Gregory claimed to reduce into subjection to Peter, that is, to himself, and did actually reduce in a great degree; so that he took away, conferred, and transferred kingdoms, titles, and fiefs, as though he were king of kings, more noble than the noble, ἀνυπεύθυνος, irresponsible. Whether Gregory repented on his deathbed or not, his successors nevertheless thought that that which he had gained was their booty (Comp., so far, Mat 27:4): and, the foundation being once laid, they built upon it the superstructure of their own Monarchy. For the things are well known which the Popes afterwards both dared and actually executed against emperors and princes; and which were so far from being retracted by later Popes, that Gregory VII. was at length gradually enrolled among the gods by Clement VIII., by Paul V., and by Benedict XIII. A senseless thunderbolt of Sixtus V. (p. 75, etc.) recounts the kings who held their power on feudal tenure. Tanner openly says: “I say that the Pontiff is the head of the Roman empire itself, and of the universal Christian Church: I add and amplify the saying, that he is the head of the Roman Emperor, and of all princes of the empire, and of each of them.”—Anat. Demonstrat. 5, n. 131. We have the beast, that is, a king: whence also, about those times, for instance, A. 1103, some writings are said to have been given in the REIGN of the POPE, as Mabillon teaches, de Re diplom. p. 187. He was king, however, not in name, but in reality. Not in name: for antichrist himself shall possess the Roman empire, yet without the name of Roman Emperor, as Bellarmine excellently says, de Rom. Pont. c. 15: but in reality; for Blondus says, “The princes of the world now adore and reverence, as perpetual Dictator, not the successor of Cæsar, but of the fisherman Peter, and the vicar of the aforesaid Emperor, the Supreme Pontiff.” And Aug. Steuchus: “On the overthrow of the empire, had not God restored the pontifical power, it would have come to pass that Rome, raised and restored by none, uninhabitable, would afterwards have become a most foul dwelling-place of cattle and flocks. But in the pontificate, although there was not the greatness of the ancient empire, it revived again not much different in appearance, because all nations from the east and the west venerate the Roman Pontiff, just as they used in former times to obey the emperors.” In fact the spiritual title separates the name of king from the reality itself: for the Roman empire has been changed FROM THE TEMPORAL TO THE SPIRITUAL, as Thomas wrote on 2 Thessalonians 2; and that temporal empire has been changed to the power of the Roman See, as Dominic of Sos dictates from Leo, Bishop of Rome; yea, so that even as the episcopate is sometimes said to be secularized, so the Christian world bearing rule is, as it were, spiritualized and amortised [alienated and made over to the spiritual power]. But the head of this new system is Gregory. He FIRST, under the appearance of religion, laid the foundations of the rule of Antichrist; so that, according to Aventine, 170 years afterwards, at the Council of Ratisbon, Eberhard, Archbishop of Saltzburg, noticed this Epoch. Aventine himself says: Gregory VII. FIRST founded the pontifical empire. See Vitringa in Ap., who, p. 570, etc., has both confirmed the rise of this Hildebrand himself, having refuted others who interpreted the prophecy of Rome pagan, and Diocletian, and has collected many testimonies, which we have lately brought forward. But also M., Ant., on the subject of Lords, says respecting Hildebrand: He was the FIRST who wished in open war to exercise power over kings and emperors: l. iv. de rep. eccl. c. 3. And that a NEW and unheard-of precedent being established, it was effected, that the Pope not only excommunicated Cæsar, but even deprived him of his office, Lairizius proves on the weighty testimonies of Otto of Frisingia, of Godofrid of Viterbo, John Trithemius, and On. Panvinius, in his history of the Papacy, in German, p. 482, etc. To these may be added the Exx. of Ts. Casaubon c. Baron., throughout; the 2d book especially of John, Bishop of Rochester, on the power of the Pope in temporal matters, ch. 9 and 10; Hottinger’s Eccl. Hist. Cent. xi.; Blondell’s discussion on the formula, Christ being King, sect. ii. ch. 16: Edm. Richer’s Hist. conc. gen. T. I. ch. 13, p. 758; Natal Alexander’s Hist. Eccl. Cent. xi. and xii. Diss. ii. art. 9; Du Pin on the ancient discipline of the Church, diss. 7th; A. Rechenberg’s diss. on the totality of Hildebrand; the Observ. misc. of Deylingius, exerc. the 6th, respecting the novelty of monarchical rule over the universal Church; the Diss. of Maichelius on the right of the prince with respect to public teaching, pp. 57, 58, etc.

In his Calculation of the years of the world, T. iv. Jen. Lat., fol. 741, etc., Luther in a memorable manner remarked, under the 1000th year of redemption, The bishop of Rome becomes Antichrist, even by the power of the sword.

It was by no instantaneous metamorphosis that the Pope passed from the spiritual simplicity of the first bishops to a height beyond all majesty of the world; but he imperceptibly acquired authority and influence, until, by an effort altogether extraordinary, he reached the highest point. From this origin the new kingdom used its own state, its own form, its own style, much more than before: and whereas hitherto the Pope had been a shepherd, with a principality annexed to his office, now he has come forth as a monarch, with the episcopate annexed to his office, yet with the title of the episcopate. On which account, even at the present day, foreign kings, for instance the Chinese, in their letters, address the Pope as King. Let us go through the chief points of the facts. He gradually obtained his own senate, the cardinals, who rejoiced in raising themselves by equal steps with the Pope, who, having first excluded the people, and then also the whole of the clergy and the Emperor, elected the Pope, and that too out of their own body: his own soldiers, the clergy, who were withdrawn from the civil power, bound to the Pontiff by celibacy, and distinguished from the laity by the use of the cup at the Eucharist: most ample territory, especially by means of Matilda: his own vassals, Christian kings, as we have said: his own body of laws, the Canon Law, fenced in by the scholastic theology: his own assemblies, the Councils, called under his own auspices; for formerly all the œcumenical councils had been in the east, afterwards all were in the west: his own satellites, monks, especially of the Dominican and Franciscan orders, and recently the Jesuits: his own tribunal, that of the Inquisition: his own badge, that mystic tiara, which was made threefold, A. 1048, and which is called the Kingdom of the world. From Gregory VII. especially the pontiffs omitted the years of the emperors, and substituted their own; and this custom they afterwards retained, together with the Indiction, as Mabillon says, p. 181; and what is the meaning of this usage, is plain from 1Ma 13:41-42: and Paschal II., a few years afterwards, began to do that very thing more solemnly. From about that time, greater regard is paid by historians to the coronation of the Pope than to his consecration; for instance, by Panvinius, in his Chronicle of the Pontiffs, and by the Pope himself, in reckoning his own years. The same Gregory at that time claimed for himself alone the very name of Pope, and the title of Holiness, and the kissing of his feet, which had been common to bishops and abbots. Nor further back than the age of Hildebrand had Claudius Fleury anything to say respecting the morals of Christians, described in his French Treatise. But even at this time, first, a public protesting first waxed strong against this kingdom, made up of heaven and earth (with what purity, we do not ask), by means of Arnald of Brixia, whom on that account Baronius deems to have been the patriarch of political heretics. We must not omit to notice, that by Gregory VII. especially the majesty of the empire and the sanctity of marriage were at the same time violated: whence those two heresies were invented, that of Simoniacs and that of the Nicolaitans. And indeed the sanctity of marriage was impugned in the case of priests, not in the case of all men; but still it was on such grounds, as to depress the marriage state itself. Whoever the king is, whom Daniel points out, ch. 11, that sentiment, at any rate, which is found in Dan 11:37, He shall not regard the desire of women, and any of the gods (for this is the reading of the Septuagint; but the Vulgate, not following this, removes the negative from the former clause): it is especially suited to that despiser of marriage, and of the majesty of the Cæsars, the Pontiff Gregory VII.

The Romanists upbraid the Protestants, because in fixing the beginning of antichrist they differ from one another by many centuries.[140] They might in truth have upbraided them with the difference of a thousand years and more: so wide an extent the subject has. In truth, all things, which are done, have both a time in which they are done, and a point of time in which they begin to be done; and the more accurate the knowledge of the time is, the more does it assist the knowledge of the fact. But again there may be a knowledge of the fact, even though you are far distant from the knowledge of the time: otherwise, many men would have to hesitate respecting themselves, whether they are in the world, because they do not know at what hour, on what day, in what mouth, in what year, and even more than this, they were born. However the time of the beast’s birth is sufficiently plain. For the apostasy and mystery of iniquity has increased in various ways from its earliest threads, and does still increase, until he comes forth ὁ ἀντικείμενος καὶ ὑπεραιρόμενος, who opposeth and exalteth himself: 2Th 2:3, etc. The trumpet of the seventh angel in the Apocalypse divides the whole duration into two parts. Before that trumpet, either from other passages of the Apocalypse or from the Apostolic writings, the adversary is presupposed in mystery: under the trumpet of the seventh angel, at a short interval after its beginning, the beast is opposed to Christ in his open kingdom, which is a consideration of far greater weight. The times of the former steps, on this very account, because they are varied and concealed, are not precisely defined in the New Testament, wherefore it is of no consequence to notice them particularly in their accomplishment: but with regard to the kingdom and its flourishing state, which is treated of, Revelation 13, the times are at once precisely defined, and John, as Bellarmine, l. iii. de Rom. Pont. ch. 3, says, has even added minutiæ; and we show that these very minutiæ have reference to the times. It is plain from this, what answer ought truly to be given to Bellarmine, who, l. iii. de Rom. Pont. ch. 3, at the end, thus refutes the sentiment, which he attributes to W. Musculus, respecting the beginning of Antichrist at the time of Bernard: There were pontiffs incomparably worse from the year 900 to 1000, than there were from 1100 to 1200; if therefore they were not antichrists, how shall these be? But in truth it is not their peculiar wickedness which ought to be considered (though this in no slight degree promoted the public opinion which prevailed respecting the approach of Antichrist, and certainly entered into the beginning of the third woe), but rather that worst form of a new kingdom established by Gregory VII., which is most opposed to the kingdom of Christ, and most deadly to the Church.

[140] But who is not surprised that discrepancies of this kind are reviled on every opportunity by some of the more recent editors, who are called Lutherans? The matter of complaint, which the sainted author touched upon in these words (in der Erkl. Offenb. Ed. II. p. 687, and the following), derives fresh weight from day to day. Viel besehwerlieher ist es, dass von wenigen Jahren der etliche in der evangelischen Kirche sebbst die rechte Auslegung des Thiers nicht nur fahren lassen, soudern auch gar bestreiten, da dieselbe doeh von der Waldenser Zeiten her mit dem Blut so vieler Wahrheits. Zeugen bekräftiget, durch die Reformation so theuer behauptet, durch das immer zunehmende Licht so deutlich erwiesen ist, und, in der bevorstehenden Drangstal auszuharren so unentbehrlich seyn wird. But, in truth, “the chariot does not obey the reins.”—E. B.

PROP. 8. The year 1077 properly contains the beginning of the Papacy of Hildebrand.—The subject of this year itself is treated of in Proposition 7: the part of the year, in Proposition 9.

PROP. 9. In the year 1077, the month of September deserves consideration, and the first day of that month.—The Indiction accompanies the Epoch of the Totality of Hildebrand, which was then commencing with the month of September, and that the first Indiction. The letters to the Corsicans, exhibited in Proposition 7, are distinguished by the beginning of the first Indiction.

We do not say that the rising out of the sea was completed in a moment; but it has a remarkable extent, and that indeed, if you please, from Gregory VII. to Alexander III. See Erkl. Offenb. p. 670. The horoscope however, so to speak, comes to be observed.

PROP. 10. Neither enemies, nor friends of the truth, ought to lead us away from the truth of this interpretation.—I bear dissent from my opinion more easily than the Epicrisis supposes, p. 382. But when the ancient testimony of the truth, as far as its chief portion is the genuine interpretation of the beast as referring to the Papacy, is endangered, and illustrious men, who are in fault however on this point, now at this particular point abandon the interpretation, there is just ground for grief: and the more shall join their suffrages with them, the greater will the fear become of injury about to follow. The right exposition, which sees the Papacy under the description of the beast, adds much greater strength for patience and faith (ch. Rev 14:12), than that inferior one, which looks for it under the description of the whore. And altogether it is injurious to depart from the genuine meaning of the prophecy. The Divine of Halle, p. 383, denies that those witnesses of the truth regarded the Papacy as the beast. But there were many who did so regard it: as Purvæus, before the Reformation; and after it, Cluver: others undoubtedly regarded it as the other beast, which was most closely united with that, Revelation 13, as Luther did.

The same (Lange) does not remember that he has ever heard or read, that the whore is plainly the city of Rome, namely, in so far as the city is to be distinguished from the Papacy, which must be regarded as the beast of the Apocalypse: and he applies to me the appearance of singularity in my opinion. Whether it is the author, says he, who prates foolishly, or I IN COMPANY WITH OTHERS, let the reader judge. Epicr. p. 385, and the following. Pareus is expressly on my side: Comm. on the Apoc. col. 874, 892; nor do I add others. For all, who recognise the Papacy as pointed out in ch. 13 of the Apocalypse (and they are very many), cannot fail likewise to distinguish Babylon from it, although they do not all make the distinction with equal propriety. I often appear an innovator, when I bring forward again ancient truth, here recognised by Luther in almost all particulars: Nor do I deny, that, the knowledge of ancient sentiments, without any prejudging of the authority, has given me no little assistance. See Erkl. Offenb. pp. 1111, 1121. Let us return to the subject.

The Divine of Halle is right indeed in teaching, that the beast is different from the where, and that the same is regarded, either as a body, or as an individual: but he neither distinguishes the paragraphs which treat respecting the body, and respecting the individual; nor the sea and the bottomless pit, from which the beast has its twofold origin; nor its heads and horns; nor has he a sufficiently large idea of Rome, if the Papacy were removed. Epicr. pp. 385, 387, 388, 393. Wherefore we will unfold these parts also by observations as distinct as possible. Attend. ye who love the truth.

Obs. 1. The beast of the Apocalypse is the Romish Papacy, which has now reigned through many years.—This is the sum and substance of Proposition 5. Where that ends, there the remainder of this consideration begins.

Obs. 2. The beast has both ten horns and seven heads.—John plainly writes this.

Obs. 3. The seven heads are both seven hills and seven kings: and the same are different from the ten horns.—The former part of the Observation is expressly written and extant: the seven heads are the seven hills on which the woman sits, and are seven kings. Nor would it have been possible for one of the heads of the beast to be as it were wounded to death, if it were a hill apart from a king. As to the other part of the Observation, the heads are heads, the horns are horns: the heads are seven, the horns ten. They are not synonyms, nor are the horns changed into heads; for they are mentioned conjointly. The heads succeed one another: the horns are at the same time. The heads extend themselves through the whole duration of the beast: the horns are at the close of the time of the beast. The heads are of the substance of the beast: the horns are something adscititious. We have here brought together the differences into one accumulated mass: whatever of them is doubtful, will be confirmed by-and-by. The Divine of Halle, without perceiving the difference between the beast of Daniel and the Apocalypse, has not even been able to account for the remarkable difference between the heads, of which the beast of the Apocalypse (not so that in Daniel) has seven, and the ten horns: and on the contrary, he has made a wide, but unfortunate, separation between the seven heads and the seven kings. He suspects that the kings are Pharaoh, Jeroboam, Ahab, Nebuchadnezzar. Antiochus (what connection is there between these and the mountains of Rome?), Domitian, Antichrist: but he says that the heads are likewise the kings and horns in one age; and that by the rooting up of three of them the number ten, under Antichrist, is changed into the number seven.—Comm. Apoc. f. 202.

Obs. 4. The rising of the beast out of the sea, is different from his rising out of the bottomless pit.—The Apocalypse often makes mention of the sea, often the bottomless pit; but it never uses these two names promiscuously, and in the places respecting the beast it makes a most clear distinction: for in this passage the beast ascends out of the sea; and ch. Rev 11:7, his ascent out of the bottomless pit is represented in such a way, that the same is described, ch. Rev 17:8, by a head as though future. This must be carefully kept in mind.

Obs. 5. The heads of the beast do not begin before his rising out of the sea, but contemporaneously with that rising itself.—What advance is made in understanding, when the beast, as the subject, is designated from Romulus, Brutus, etc., as the chief men of Rome, or at all events from Pharaoh, Jeroboam, etc., as the forerunners of Antichrist (respecting whom the Gebhards and Lange are for the most part agreed)? Nay, it is the things predicated of the beast that are described by a vivid representation [Hypotyposis.—Append.] of his future circumstances and actions: and this tends to instruction. Just as, after the casting of the dragon out of heaven, and after the beginning of the third woe, the beast arose out of the sea: Prop. 5, Obs. 4; so the feet, and the mouth, and the horns, etc., do not precede the rise of the beast, but accompany and follow it: nor ought the heads alone to be excepted, and to be thought to be prior to that rising; for the name of blasphemy is said to be upon the heads without any exception, namely, all (just as there are crowns upon all his horns): nor are times assigned to one or two of the more recent heads, but to the beast itself which arose out of the sea; a point which ought to be most accurately noticed, although the heads cannot subsequently be separated from the successive times. Again, the heads begin together with the rising out of the sea itself; for the beast is never without a head: and so in the very first time mention is made of one head, that is, the first, smitten with a deadly blow.

Obs. 6. The heads succeed one another.—D. Lange rightly acknowledges that the kings succeed each other: therefore also the heads succeed each other, for the heads are kings: Obs. 3. The succession is declared in the following Observation.

Obs. 7. That space of time, which has a series of seven heads, is divided into three clauses, or into three articles.—Five (of the kings, who equally with the hills are signified by the heads of the beast) have fallen: one is: the other is not yet come; and when he is come, he must continue a little space.

Obs. 8. The present time, in reference to which the angel speaks (Rev 17:1; Rev 17:10), falls into the middle clause.—The present time is, according to the Divine of Halle, in reference to the vision of John; whence he gives this interpretation: One (that is, Domitian) is, and the other (that is, Antichrist) is not yet come. But this expression, one is, and that, which we shall presently see, the beast is not, correspond with each other; nor can that, is not, whichever way you turn it, be in any way applied to the Roman empire according to the time of the vision: or does the subsequent clause, the other is not yet come, permit that this, one is, should be applied to Domitian. For the particle not yet excludes the interval between one and the other, who are strictly joined together even by the contradistinction between the five kings, and the one and the other. But Domitian was slain more than 1600 years ago; and to the present day that expression holds good: the other is not yet come. The present time, in speaking, is often the present in reference to the series of events itself. Such is the expression, thou didst gird thyself, etc., Joh 21:18. From this the prophets address future persons as if they were already born and alive; for instance, Eze 38:17. Thus the first and the second woe are said to have gone: Rev 9:12; Rev 11:14. Add the expressions: they lived; who has; they shall be: ch. Rev 20:4; Rev 20:6. Comp. ch. Rev 17:12; Rev 17:14. This very method of speaking was remarkably proved by Bossuet, not to mention others, in the general thesis; for the particular hypothesis, which it supported, is nothing, being refuted by others long ago, and that with more labour than was necessary. So, in this passage, the angel plainly expresses three times, placing both himself and John in the middle of them, that is, in the second; in order that with a more suitable difference the first time may be declared to be in the past, the second in the present, and the third in the future: nor was there any other cause, why the angel should rather assume for the present, that time in which the beast is not, than that in which it is.

Obs. 9. The duration of the beast is itself divided into the same articles.—The beast was; he is not; he will ascend out of the bottomless pit and perish, etc.: ch. 17 in Rev 13:8 twice, and in Rev 13:11. Between these Versicles this is inserted as if parallel: five have fallen; one is; one is not yet come, etc.: Rev 13:11. The sum made up from both is, the beast from the sea; the beast not yet; the beast from the bottomless pit.

Obs. 10. Babylon is Rome.—The name, Rome, Ῥώμη, is so called from strength: whence formerly the same was called Valentia. The mighty city, ch. Rev 18:10, is so called by Antonomasia [an Appellative for a proper name.—Append.], not by way of epithet. All things, which the Apocalypse says respecting Babylon, apply to Rome, and Rome only. This is Babylon, until it is entirely destroyed: but when did it begin to exist? Then, when it began to be mighty. When Babylon ceased to exist in the East, it emerged in the West. It existed therefore already in the time of the apostles; and their just cause is said to be “avenged” on Babylon, ch. Rev 18:20, not for this reason, because the apostles predicted that avenging judgment, which reason is alleged by D. Lange in Comm. Ap. f. 213, who restricts Babylon to the degenerate hierarchy in Century VII., and thus makes it too late; but because, as she slew the saints and prophets, so also she slew the apostles. Comp. Rev 18:24. The first mention of Babylon is, ch. Rev 14:8; nor is it there indicated, that Rome was then beginning to be Babylon: but just as the Lamb, who was long ago the Lamb, is presupposed as such in the Apocalypse; and, on the contrary, the dragon, which had long ago been the dragon, is presupposed as such: so Babylon, which had long been Babylon, is presupposed as such. The present time of Babylon in action is determined in the Apocalypse by those things, which are attributed to the city.

Obs. 11. The beast reigns both before the kingdom of Babylon and after the kingdom of Babylon.—The Divine of Halle rightly judges that it is not possible for both the whore and the beast to rejoice at the same time in so great a kingdom: but he also places the reign of the beast not until after the reign of the whore. First the beast reigns, ch. Rev 13:1, etc.: then Babylon, ch. Rev 17:1, etc.; and the beast a second time, the same ch. Rev 13:8, etc. My analysis accurately keeps to the order of the text: the Epicrisis does not.

Obs. 12. The heads are of the very substance of the beast; the horns are something adscititious. The wound of one head is said to be also the wound of the beast itself: but the horns, or kings, TOGETHER WITH the beast, receive the kingdom, ch. Rev 13:3, Rev 17:12. Moreover the seven kings, not by themselves, but together with the hills, are the heads of the beast: therefore they have that close connection with the city, which none but the Roman pontiffs have; and they are the pontiffs themselves. But that one expression, the horns AND the beast, same ch. Rev 13:16, sufficiently distinguishes the horns from the beast, as something subsidiary.

Obs. 13. Into the first division (Obs. 7) fall the XLII. months of the beast; which certainly comprise some centuries.—The beast arose out of the sea, A. 1077, and shortly afterwards power was given to him for XLII. months: moreover that power has continued to the present time. The nearer determination of this point is explained elsewhere.

Obs. 14. The non-being of the beast and the kingdom of Babylon are contemporaneous.—The prophecy plainly fixes each of these to the middle of the three divisions, of which the duration of the beast is made up. The beast raged vehemently after his ascent from the sea, until his kingdom became obscured by the vial of the fifth angel. But still a kingdom, though obscured, is a kingdom: and the beast, having an obscured kingdom, is still the beast. But at length matters came to such a pitch, that there was occasion for this saying (Rev 17:8): The beast was, was the beast, that is, was reigning, and that too unjustly: and is not, is not the beast, does not reign, having lost that standing which it had when it arose from the sea: Why so? Because the Woman is seated on the beast (Rev 17:3), and the beast is subservient to her as a beast of burden; whereas the woman, rejoicing in her rule over the kings of the earth, sits as a queen (Rev 18:7). In such a form is she brought forward upon the stage, under the third woe, after the rising of the beast out of the sea (Rev 13:1), and of the other beast out of the earth (Rev 13:11), after the affairs of the 14th chapter, and therefore after the pouring out of the vials, until the beast arising out of the bottomless pit (Rev 11:7, Rev 17:8), having joined unto him the ten kings, shall suddenly destroy her.

Obs. 15. At that time especially will be brought to light the difference, which there has never ceased to be, between Rome and the Pope.—Vitringa, Anacr. p. 756, has too slightly defined the difference between Rome and the Pope; and therefore the Divine of Halle has with greater speciousness concealed the Papacy under Rome. We have shown a more ample difference in the Erkl. Offenb. pref. § ix. and pp. 689, 776, 777, and on the whole of ch. 17, especially p. 845; but since those things, which are there noticed in a scattered manner, are overlooked by many, we will in this one place explain the matter more distinctly and fully. When Rome is mentioned, even apart from the Pontiff, three things are spoken of,—the city on seven hills, the Church of Rome, and the Roman state. Is. Newton, in his Observ. on Dan., Guil. Suderman being the translator, describes the Roman state with such a meaning, as to interpret the three horns, which were torn up by the little horn, of the reduction of the Exarchate, of the kingdom of the Lombards, and of Rome and its Senate, under the power of the Pope. This opinion, which represents the horn too early, being set aside, the whole passage will admirably help towards forming a just idea respecting the Roman state. “Rome,” he says, “with its dukedom, which comprised a part of Etruria and Campania, revolted from the Greek emperors, A.C. 726, and became a free republic, under the government of the Roman Senate. The authority of this Senate at length became supreme in civil affairs; the authority of the Pope up to this time not extending beyond ecclesiastical affairs:” p. 53. Again: “In the year 796, Leo III., being created Pontiff, by an embassy informed Charles the Great of his election, sending at the same time as a gift golden keys of the Confession of Peter, and also a banner of the city of Rome: the former indeed, as an admission that the Pope held the cities of the Exarchate of Ravenna and Lombardy by the gift of Charles; the latter, to signify to the king, that he should return and subdue the Senate and people of Rome, just as he had subdued the Exarchate and kingdom of the Lombards. For the Pontiff asked at the same time of Charles, that he should send some of his princes to Rome, who might subject to him the Roman people, and bind them by an oath, in fidelity and subjection, as Sigonius relates the words which he used. An anonymous poet, edited by Boecler, at Strasburg, describes it in this manner:—‘And he admonished him with pious prayers, that he might be pleased to send some of his own chiefs, and to render the people of Rome subject to him, and compelling them to promise the keeping of their compact of fidelity by great oaths.’[141]

[141] Admonuitque piis precibus, qui mittere vellet

Ex propriis aliquos primoribus, ac sibi plebem

Subdere Romanam, servandaque fœdera cogens

Hanc fidei sacramentis promittere magnis.

“Hence a disagreement arose between the Pope and the Roman citizens. And these indeed, two or three years afterwards, aided by some of the clergy, stirred up such great tumults against him, as to become the cause of a new aspect of affairs throughout the whole West. For two of the clergy accused the Pope of certain crimes; and shortly afterwards the Romans seized upon him with armed force, stripped him of his sacerdotal vestments, and imprisoned him in a monastery. But when, by the aid of his friends, he had escaped, he fled into Germany, to Charles the Great, to whom he complained of the Romans, as though they opposed him with this intent, that they might shake off the whole authority of the Church, and recover their ancient liberty. In his absence, his accusers laid waste with their forces the dominions of the Church, and sent the heads of the accusation to Charles the Great. But he, before a year was yet completed, sent back the Pope with a great retinue of attendants to Rome. The nobles and bishops from Francia [between the Loire and the Seine], who attended upon him, examined the chief of his accusers at Rome, and sent them into Francia for imprisonment. This happened in the year 799. In the next year Charles himself went to Rome, and on an appointed day presided over a Council of Italian and Frank bishops, to hear both sides. But when the adversaries of the Pope expected that they should be heard, the Council determined, that he, who was the supreme judge, was too great to be judged by any one except himself: upon which he in a solemn speech professed his innocence before the people, and was thus regarded as acquitted. A short time afterwards, on the day on which the memory of the Lord’s birthday was celebrated, the Roman people, who hitherto had elected their own bishops, and who thought that they and their Senate duly possessed the rights of the ancient Senate and people of Rome, elected Charles as Emperor, and submitted themselves to him in the same manner in which the ancient Roman empire and its Senate were formerly subject to the Roman emperors. The Pope placed a diadem upon his head, and anointed him with sacred oil, and adored him with bended knees, as was formerly done to the Roman emperors; the poet above quoted relating it in these words:—‘Therefore after the giving of praises, the chief Pontiff also adored the same, as was formerly the custom due to great princes.’[142]

[142] Post laudes igitur dictas et summus eundem

Præsul adoravit, sicut mos debitus olim

Principibus fuit antiquis.

“On the other hand, the Emperor bound himself by this oath to the Pope:—‘In the name of Christ, I, Charles the Emperor, vow and promise, in the presence of God and the blessed Apostle Peter, that I will be the protector and defender of this holy Roman Church, in all its interests, as far as I shall be supported by the Divine aid, according to my knowledge and ability.’ Moreover the Emperor was also created Consul of the city of Rome, and his son Pepin was crowned King of Italy; and from that time he wished that his name should be written in this manner: ‘The most serene Charles Augustus, crowned by God, the mighty, the peace-maker, governing the Empire of Rome, or Emperor of the Romans:’ and prayers were offered for him in the churches at Rome. From this time also the Roman coins were stamped with his image. But the adversaries of the Pope, three hundred in number of the Romans, and two or three of the clergy, were condemned to death. The former were all beheaded on one and the same day in the Lateran plains; but the latter were pardoned at the intercession of the Pope, and they were sent into exile to Francia. And thus the title of Roman Emperor, with which the Grecian emperors, or those of the East, had hitherto been honoured, was transferred to the King of Francia in the West. After these things Charles gave to the Pope the principality of the city and of the Roman dukedom, subject however to himself, as Emperor of the Romans. He passed the winter at Rome in political affairs, and in settling those matters which had reference to the Apostolic See; I should rather say, in arranging the business of the whole of Italy, as well civil as ecclesiastical, and in passing new laws concerning them: in the next summer he returned into Francia, having left the state under the government of the Senate, both the one and the other being subject to the Pope and himself. But having heard that his new laws were neither observed by the judges in the administration of justice, nor by the people in obedience to him, and moreover, that the more powerful carried off from free men, yea, even from churches and monasteries, slaves, to labour in their own vineyards, fields, and pastures; that they even proceeded to exact from these flocks and wine, and to oppress those who were ministering in the churches; he wrote to his son Pepin, and admonished him to remedy these evils, to take care of the Church, and to see that his laws were observed.”—P. 55, etc. Many other things, if it is necessary, may be read in Newton. What the Church of Rome is, apart from the Pontiff, is seen, 1) When a council is held, either before the confirmation of the Pontiff, or without it: 2) When in a schism there is a contest concerning the lawful Pope: 3) When the See is vacant, especially for a longer time than usual, and there is an interregnum, or inter-pontificate, and a conclave: 4) When zeal for Catholicism is exercised, even by those who are not so much captivated with the pontifical dignity: 5) When the Pope himself is suspected by the Inquisition, or is unsatisfactory to the chiefs of the orders, for instance, to the general set over the Jesuits. In fine, it is unnecessary to say how Rome on its seven hills, together with its walls, temples, palaces, and dwellings, differs from the Pope. Upon the whole, Rome, viewed both architecturally, and politically and ecclesiastically, has something apart from the Pope. Rome scarcely shines, except by the rays of the Pope, as was seen when the Pope had his See at Avignon: on this account few perceive that Rome is distinct from the Pope. But the position of each will be changed: the woman will reign, the beast will carry her. Then indeed the difference will present itself to the eyes of all.

Obs. 16. The beast is a body, in the first and second portion of his duration: in the third, he is an individual.—Two great errors have long existed, one of which regards the seventh head only of the beast as the Papacy of many ages; the other regards the whole beast with his seven heads as an individual antichrist. On the contrary, the beast with seven heads is the Papacy of many ages: the seventh head is the Man of Sin, who is called by many Antichrist. The beast is a body, from ch. Rev 13:1, to ch. Rev 17:7. He is a body and an individual, ch. Rev 17:8-11, according to different periods. He is an individual, from ch. Rev 17:12, to ch. Rev 19:20. These things, as I hope, are distinct and easy. The Divine of Halle indeed says, that the beast is first a body, and then afterwards an individual; but he treats it in ch. 13 as an individual, and in ch. 17 as a body. It is plain, of what character this is. I have not quoted the things, which are noticed in the Epicrisis, pp. 387, 388, as the sentiments of others (as D. Lange understands it), although Bibera at least includes the whole duration of the beast in the 3½ years; but as a discordant consequence, which would result from the opinion that confines the beast with its body itself within the limits of 3½ years. For with the rising of the beast out of the sea begins the series of seven heads (as we have shown in Obs. 5), which far exceeds 3½ years, especially since it is only to the last head or king that a short space (Rev 17:10) of continuance is attributed.

Obs. 17. That individual is the seventh head of the beast; or the other king after the five and the one; he himself the eighth, and also of the seven (Rev 17:10-11).—He is of the seven heads or kings, in so far as he is the Pope: but he himself is the eighth, or the beast itself, and not merely a head, not in so far as he is the Pope, but in so far as he introduces from the bottomless pit wickedness of a new and altogether peculiar character. A similitude will explain the matter: A tree of seven branches, of which six are somewhat slender and the seventh very thick, still continues a tree, if the six are cut off, and the seventh remains. Comp. Erkl. Offenb. p. 885. But he is said to be the eighth, before he is said to be of the seven; because he will not enact the part of the Pope—sooner than he will the Man of Sin. My German Exegesis, together with the parentheses of D. Lange, is this. “The beast, with reference to the last head, or rather (the commentator himself is not certain) at that time, when the last head, and strictly speaking the beast itself, as the eighth, rages, is an individual person (which however will not be any Pope),” etc.: Epicr. p. 387. I reply: The expression, or rather, does not imply doubt respecting the fact, but it only subjoins to an inadequate expression one which is adequate, the comparison of which two may not be useless to the reader. There is no reason why the last Pope, by far the worst of all, should not have that destruction, which is mentioned, Rev 19:20, and which follows the desolation of Babylon.

Obs. 18. He is the Impious One, the Man of Sin, the Son of Perdition, who Opposeth and Exalteth himself—the Wicked One.—Thus the Scripture terms him, and especially Paul, 2Th 2:3. And I should wish that my Annotations on that passage may be referred to here.

Obs. 19. The same is called by a word very commonly used, Antichrist.—The term, Antichrist, where the Epistles of John are not in question, and beyond these it does not occur in the Scripture, is most conveniently set aside in this discussion, on account of the Homonymia [Append.]. For it is spoken either with reference to Antichristianity, which arose about the time of the apostles, in which sense John himself wrote, that even then there had already been not one, but many antichrists, 1 Eph 2:18: or with reference to the Papacy, which had now borne rule for many ages, in which sense most of the Protestants take it: or with reference to the Man of Sin in an individual, as the Divine of Halle especially takes it. I do not employ a word which has become so ambiguous, except when I either treat of the Epistles of John, or when I quote the sentiments of others, who employ the word: and if I should make use of it in discussing the Apocalypse (although that Wicked One will call himself God, and not Christ), I should use it in the same sense in which the Divine of Halle does; and yet he denies, that I have a right idea of Antichrist: Epicr. pp. 375, 389. He would not deny it, if he had leisure for an attentive perusal at least of my Preface.

Obs. 20. The ten horns or kings, together with the beast, receive power as kings for one hour.—That is openly stated, Rev 17:12. The individual beast is meant: and the one hour is the time of their carrying on the kingdom; since the ten horns shortly afterwards give it to the beast. The beast was lately said not to be: wherefore he receives power afresh, and with him the kings, who after the interval of an hour give their power also, so recently acquired, to the beast.

Obs. 21. The whole strength of the Roman monarchy, which is divided into ten kingdoms, shall be bestowed upon the beast.—This is stated, ch. Rev 17:13; Rev 17:16-17. There shall be not only ten kingdoms, but ten kings; and those kings altogether devoted to the beast with a wonderful agreement.

Obs. 22. The ten horns, and the beast, shall make the whore desolate.—This is said, ch. Rev 17:16. The most important particle, καὶ, and, which is commonly omitted, is defended at the proper place.

Obs. 23. At last the beast, with the ten horns, and the other kings of the earth, shall rush into that great destruction.—This is written, Rev 19:19; and that the ten horns are there contained under the kings of the earth, is plain from ch. Rev 17:14; Rev 17:17, at the end.

Obs. 24. The prophecy of Daniel, in whatever way you explain it, presents no obstacle to this consideration.—The things which we have hitherto learned from the Apocalypse, lead us to the very close of the beast and of the ten horns, and are plain of themselves: nor are they weakened by Daniel, whether Lange’s interpretation of it or any other be true. Grant that the fourth beast in Daniel is the Græco-Syriac kingdom; or that the little horn is Mahomet (which opinion the Epicrisis certainly refutes by a rather inadequate method, pp. 404, 405); or that the ten horns have one meaning in Daniel and another in John (for in the former, after the ten horns there rises a horn, Dan 7:24, in the Chaldee; whereas, in the latter, the ten horns receive the kingdom, together with the beast: ch. Rev 17:12): none of these things is opposed to my interpretation. For inasmuch as the beast of the Apocalypse has a kind of resemblance also to the third, the second, and the first of Daniel, as we saw in Proposition 5, Obs. 2, and yet is not the same with any of them: so the resemblance which the beast of the Apocalypse bears to the fourth beast of Daniel, does not prove that it is the same beast. I wish to say this for the sake of those who interpret Daniel in a different manner from our interpretation of the Apocalypse, or who at any rate are in doubt respecting the interpretation of Daniel. But let us proceed.

Obs. 25. The fourth beast of Daniel is the Roman monarchy.—The Græco-Syriac kingdom is contained under the four wings or heads of the third beast; nor by itself does it attain to the vastness of the whole beast, much less of the fourth, which is so widely distinct from the former. The successive series of the ten horns can with difficulty be shown in it, much less that of one time, as the text requires. In short, that kingdom expired much more quickly than either the fourth beast perished, or the Stone was cut out. Nothing remains, except the Roman empire, as Abbadie on Apoc. T. iv. pp. 446–537, besides others, proves on good grounds; and Janus on the Four Monarchies. If the Roman empire had been omitted, there would have been one hiatus, and that a great one, between the beasts of Daniel and that of the Apocalypse. But both Daniel, ch. 2 and 7, and the Apocalypse, ch. 13–19, from different beginnings of the kingdoms which they describe, arrive, by a continuous thread, at one and the same goal, at Christ and His universal kingdom.

Obs. 26. The same beast is something continuous, from the beginning of the Roman monarchy until the thrones are set: and comprises in itself the beast of the Apocalypse and the woman, and many other different subjects.—It is of no great consequence what victory in particular it was which gave a beginning to the Roman monarchy. Whatever that beginning was, from it even to the goal the fourth of the four monarchies is like a river, which has but one channel from its fountain, but sometimes imbibes certain streams,—sometimes is itself divided into several streams, and yet remains one continuous river. First of all the Roman power was undivided, then certain commencements of a division arose, and the division itself into the East and West, which has had many vicissitudes. Then the kings of the Heruli, the Goths, and the Lombards, claimed to themselves a part of the Roman power; as did the Exarchs, the Romans themselves, the Carlovingian and German emperors, without excluding other kings. Whatever power either the Pope also or the city had before Gregory VII., that the beast of Daniel directly comprises: whatever power the Papacy from Gregory VII. (who is distant a period [Chronus] from Augustus), even under a spiritual form, exercises over the city, over the Patrimony of Peter, over its vassals, over kings, over peoples, that the beast of the Apocalypse represents. But again, the beast of the Apocalypse itself, and also Rome, together with its last power—and moreover that which withholdeth or letteth (2Th 2:6-7), and he who is withheld, are comprehended under the beast of Daniel; which, on account of the Papacy, is different from all the former beasts: ch. Rev 7:7. In Daniel the series of princes is much longer than it is in the Apocalypse. The very variety of the parts, of which the fourth beast in Daniel is made up, exhibits the principal difference between it and the three former beasts: and the third beast indeed, after the death of Alexander the Great, comprised many different elements, and yet was one; but the fourth has a much greater variety of parts, in such a manner, however, that both conjointly they differ from the third, and, cohering with one another, they exhibit one beast.

Obs. 27. The things which Daniel saw respecting the ten horns, thus also agree with our interpretation of the Apocalypse.—In Daniel three of the ten horns are plucked up, on the coming up of the little horn; but in the Apocalypse the ten horns in their full number join themselves to the beast, at his last time. The ten, therefore, are earlier in Daniel than in the Apocalypse. You may say that the form is different, but the material the same; and therefore that John, with reference to Daniel, in the text makes mention of the horns before all things, in Rev 13:1, but that afterwards he continually places them after the heads. Long ago, especially in the later ages, there were various lineaments and preparations for the denary of kings: the denary itself was not yet clearly apparent: nor the ternary of those who are represented as torn up. But the ten will arise; and, as far as can be supposed from a comparison of the two prophecies of the ten kings, another little horn (Dan 7:8), a prince of no great power, will subdue three who are neighbours to himself: and he also, to the wonder of the inhabitants of the earth, having been increased with fresh malice from the bottomless pit, will himself receive the kingdom, and with him ten kings, according to a new division; and he will also be both the eighth, and of the seven; and the ten kings, after a reign of one hour, will bestow their power upon him. Daniel himself, ch. 7, in one verse, the 20th, with reference to the ten horns, and the three, mentions another: and afterwards, much more plainly, that horn which had eyes, and a mouth speaking great things.

Obs. 28. Nor are the things which Daniel saw respecting the little horn at variance with this.—The little horn, which differs from the fourth beast, as a part does from the whole (for in Rev 13:11 it is not used for the beast himself), is the beast of the Apocalypse, either with seven heads, or the individual beast. If it is the beast with seven heads, it is well; if the individual (so that, as Christ is the Horn of salvation, so the Adversary may be the Horn of destruction), yet that horn appears to have had a much more rapid rise in Daniel, so that three of the ten kings are cast down before that the beast with the ten kings receives the kingdom. However it is, the things which in Daniel are applied to the horn, are spoken m the Apocalypse respecting the beast with seven heads, as a mouth speaking great things and blaspheming, war with the saints, and victory over them: nor is that opposed to us. For the actions which the beast wickedly performs in the first period of his duration, he with heinous vehemence persists in carrying on during the third: on which very account the action of the individual beast is more sparingly described in ch. 17 and 19; because in point of fact many things are to be repeated from ch. 13. See Erkl. Offenb. p. 893. There is in this fact the fuller intimation that the subject, though regarded in different points of view, has the same predicates.

Obs. 29. The times of the beast in Daniel and in the Apocalypse have a sweet mutual agreement.—The 3½ times, while the horn bears rule, Dan 7:25, and the 42 months of the beast raging, Rev 13:5, and the ὀλίγον, the short space of his continuing, ch. Rev 17:10 (not to add the other passages which we have touched upon above, at ch. Rev 6:2), the Epicrisis, pp. 390, 399, with great positiveness takes for 3½ years, and those ordinary years; and so also the Comm. Ap. f. 203. With obvious facility the month of 30 days has long ago commended itself to many, so that 1260 days, 42 months, and 3½ years should be equivalent to each other: but this very facility is proved to be deceitful by a comparison of the computations of natural days, months, and years, which present difficulties in their mutual proportions. Neither in the age of John, nor in that of Daniel, are there found single years, which contained 360 days, without intercalated days; much less are there 3½ years, which contained 1260 days, as even the years of Nabonassar prove, which are more ancient than the time of Daniel. Time has different significations in different places: see Erkl. Offenb. pp. 130, 131, 148: and a time (καιρὸς) in the Apocalypse is longer than a year, even than a prophetic year: and 3½ years, or 42 months, are longer than 1260 days, whether you regard them as prophetic or ordinary years, months, and days. See Erkl. Offenb. p. 136, etc. Whence the arguments brought forward by D. Lange in his Comm. Apoc., in favour of a period of 3½ years, will be done away. Seizius, with many others, rested on the year-day: the Divine of Halle is the chief maintainer of an ordinary day. After an examination of the systems of the one and the other, the true analysis of the times, leading me between the two (see 18, note), is wonderfully confirmed, which is not to be undone by any sudden or deliberate assault. I have considered the chronology of Daniel, as far as relates to the last times, in the order of the times, p. 371, etc. [Ed. ii. p. 319, etc.]. The secret of the times is laid open in the Apocalypse, and by means of it in Daniel: and most sacred adjurations in both prophecies have reference to that very point. The interpretation which reduces long periods of time in them to a short space, cannot fail to cause great confusion. There is a parallelism of the times in Daniel and in the Apocalypse, but it is of a hidden character, and, when you have once found it, well put together, far beyond the agreement of the 1260 days, the 42 months, and 3½ times. See Ord. Temp., as cited above, and pp. 322, 323. [Ed. ii. pp. 274, 275.] As far as relates to the three passages quoted, the parallelism sought in them destroys itself. We will hereafter compare the first passage with the third, at ch. Rev 17:10; but the second differs widely from the third, and therefore also from the first. The 42 months precede the vials, and almost exhaust the first portion (division) of the beast, Obs. 9, 13; but after the vials there is ὀλίγον, a short space, and 3½ times, in the third portion. The period is not equal, much less the same. The variety of prophetic periods is much too elegant and skilfully contrived, for us to suppose that so many things should come to be thrown together into one mass.

Obs. 30. It is only by this method that those things which are written in each prophecy respecting the destruction of the beast are reconciled with one another.—The Epicrisis in this part also notices the resemblance only, p. 400. Daniel, he says, attributes fire to the beast: and John confirms this. Comp. p. 373. The dissimilarity is not less remarkable. I beheld, says Daniel, Rev 13:11, until the beast was slain, and his body was destroyed: and he was given to the burning flame. That last expression, and was given, is separated from the body of the beast, both by the accent and the feminine gender in the Chaldee also, and is joined with the beast himself. Both John and Daniel speak in consideration of one and the same time of the beast, namely, the last; but Daniel means the beast in all that it comprises (comp. Obs. 26); that is, the ten horns, or kings on his head, and the single horn amidst the ten horns, and the body. John separates the ten horns from the beast. Therefore the latter says,—1) That the beast, together with the false prophet, was cast alive into the lake of fire; 2) That the other enemies, and in their number those ten, and the rest of the kings of the earth, were slain: but the former writes,—1) That the beast himself, as far as relates to the ten horns of the head, as distinguished from the body, was slain; 2) That the body, that is, the resources and power of the beast, perished; and again, 3) That the beast, as far as relates to the single horn, was thrown into the burning fire. While the first and the third division are here separated, a Simultaneum [see Append. Techn. Terms] of both with the second is indicated. The destruction of the fourth beast in Daniel is connected with the destruction of the former beasts, ch. Dan 7:12, Dan 2:35; Dan 2:45, and with the destruction of the Apocalyptic beast which afterwards arose.

Thus far concerning the ten Propositions. Whatever I have spoken concerning these, I had already spoken in my German Exegesis: but because many judge, while but few read, it was right that the subject should again be submitted to the eyes, comprised as it is here in one collection. Then next the Divine of Halle, being about to examine my annotations on the verses of ch. 13 separately, considers by what means I shall show that the beast is the Papacy. But in the annotations I presuppose this, as already demonstrated, and I proceed in the handling of the text, as each portion demands. He who shall duly have made himself acquainted with the former parts, will easily reply for me: yet I will make some remarks in a summary way. He denies that any application of this verse, and of those which follow, to the Papacy, is given by me. Epicr. p. 386, etc. I have not given it in pp. 690–695, which he quotes; for there I laid down the resemblance and also the dissimilitude between the beast of Daniel and that of the Apocalypse, as was befitting. I gave the application in order, pp. 658, 678, 696, etc.; and in p. 663 I referred the reader to ch. 17, where I distinctly and fully treated of the heads and horns, p. 853, etc. On the subject of the leopard, the bear, and the lion, I was able to be the more concise, because a fuller explanation is given by those who in great numbers interpret this passage of the Papacy. Nor have the interpreters of Daniel failed to accomplish something. I do not readily write that which has been before written by others. He denies that the name of Pope (Erasmus restores ὄνομα, in the singular, from an ancient reading of Andreas of Cæsarea[143]) is blasphemous, p. 388. Since the Pope has taken this name to himself alone, he has no name greater, and therefore none more blasphemous. See Erkl. Offenb. p. 697, and add Forbes on Ap. p. 118.

[143] A reads γέμοντα ὀνόματα; Rec. Text, γέμον ὀνομάτων. Tisch. Has γέμον τὰ ὀνόματα; h and Vulg. have “plenam nominibus:” xvii. 3.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev 12:18. και ἐστάθη. The reading of the Rec. κ. ἐστάθην, in a documentary respect decidedly inferior to κ. ἐστάθη, is not utterly impossible in an exegetical respect, as De Wette says;[3210] for there is no contradiction between the ἘΣΤΆΘΗ and the ἈΠῆΛΘΕ ΠΟΛΕΜῆΣΑΙ (Rev_12:17), but in Rev 12:18 it is directly described how the dragon, who (Rev_12:17) turns from the fruitless persecution of the woman to begin a conflict with believers, now stations himself on the seashore, viz., by no means as a spectator,[3211] but with the purpose to call forth the beast from the sea, and to equip him with his power (Rev_13:2), which he will use as his instrument in the conflict he has now undertaken against believers.[3212] Against Ebrard, who objects: Is John to have the dragon standing by the sea, and, besides, see his incarnation rise from the sea? What the dragon commits to the ΘΗΡΊΟΝ are not possessions which he could have transmitted to him visibly. The dragon also no longer comes before us; it is not known whither he has gone,it is especially to be considered, that in Rev_13:2 the dragon appears on the scene actually and visibly to John, communicates his power, etc., to the ΘΗΡΊΟΝ, and that this is in no way an incarnation of Satan, in the sense that he himself could not appear with the beast. Hence, between the ἈΠῆΛΘΕ ΠΟΛΕΜῆΣΑΙ, Κ.Τ.Λ., Rev_12:17, and the ἜΔΩΚΕΝ, Κ.Τ.Λ., Rev_13:2, something must interpose, which explains that the ἈΠῆΛΘΕ does not declare a complete retirement from the scene of the vision. This interposition is given with exquisite appropriateness by the ΚΑῚ ἘΣΤΆΘΗ, Κ.Τ.Λ., Rev_13:18.

ἘΠῚ ΤῊΝ ἌΜΜΟΝ Τῆς ΘΑΛ., because the beast is to come ἘΚ Τῆς ΘΑΛΆΣΣΗς (Rev_13:1).

[3210] Cf. also Vitr., Beng., Züll., Ewald, Bleek, Hengstenb., and Auberlen, all of whom expressly speak in favor of the Rec.

[3211] Was the dragon the spectator, or was John? Vitr.

[3212] Cf. Hofm.; also Volkm.

Rev_13:1. The following hints may serve for the preliminary fixing of points amidst the complication of expositions of the details and of the whole, that cross one another:

1. The interpretation of the beast upon the sea, Rev_13:1-10,which appears also in Rev_13:11-18 as the chief beast, and whose correct interpretation is, therefore, the chief question,is attempted in a twofold way, as in the beast there is, or is not, found a symbol of the Roman character (worldly dominion and power, the worship of idols, and superstition, etc.). The two chief species of exposition have each, again, two particular forms, which are very distinct. While many expositors in their reference to Rome refer only to pagan Rome,[3213] others have in mind Christian, i.e., papal, antichristian Rome.[3214] On the other hand, however, many expositors also, who interpreted neither the entire form of the beast, nor all his individual features, as referring to Rome, yet have assumed a reference to papal Rome by regarding the beast,[3215] as a whole, as pertaining to the description of the secular power, and have found the appearance of the secular power in the papacy symbolized, at least, by one part of the form of the beast, viz., by one of the seven heads;[3216] while, especially by Catholic interpreters,[3217] a mode of explanation is recommended, which regards the reference to Rome as distant as possible.

[3213] Victorin., Beda, Alcas, Bossuet, Hammond, Grot., Wetst., Elchh., Herd., Ewald, De Wette, Lücke, Bleek.

[3214] Coccej., Vitr., Luther, Calov, Bengel., and many others.

[3215] A. Ch. Lämmert (Babel, das Their u. der falsche Prophet, Gotha, 1863), depending on Auberlen, has wandered into arbitrary generalities.

[3216] Hengstenb., Ebrard, Auberlen.

[3217] C. a Lap., Stern; cf. also already Andr.

2. The exposition is regulated, on the one hand, by the symbol of Daniel; on the other, by the parallel descriptions in the Apoc. itself (ch. Rev_12:3 sqq.; ch. 17). But with what freedom and independence John both has, in ch. 13, fashioned the features derived from the Danielian symbol into a new picture, and also in ch. 17 again presented them differently from ch. 8, must be shown by the explanation of the details, which has thus to seek a decision of the controversy of expositors.

ἐκ τῆς θαλάσσης. The ordinary exposition makes its work too easy by immediately allegorizing the rising of the beast from the sea: The beast rose from the disordered life of this world which surges in an ungodly way, viz., from the sea of nations.[3218] The proper representation of the visionary locality is so little respected by this, that even in the statement ἘΠῚ Τ. ἌΜΜΟΝ Τ. ΘΑΛ., 12:18, a symbolical designation of numberless[3219] masses of people has been found. But as, e.g., Rev_12:1; Rev_12:3, the ΟὐΡΑΝΌς, in which the woman and the dragon appear to the seer, signifies nothing else in a symbolical way than the expression declares, so in this passage, especially, nothing further is represented than that the first beast rises out of the sea, on whose visible shore the dragon had just placed himself, while the second beast is beheld in the vision coming from the actual earth (Rev_13:11). But it is a further question as to whether a particular reference lies in this statement of place, which[3220] follows not so much from the symbol of Daniel 7, and from Rev_17:1; Rev_17:5, as rather from the parallelism of Rev_13:11, where the ἘΚ Τῆς Γῆς has in fact an inner relation (Rev_13:12). It results also, in general, from the mutual connection of the two beasts, and especially from the analogy of the ἘΚ Τῆς Γῆς, that the ἘΚ Τῆς ΘΑΛΆΣΣΗς must have a similar relation. De Wette, therefore, is already in error, when he conjoins the rising out of the sea, and the coming out of the abyss (Rev_11:7, Rev_17:8), as though the beast were designated by the ἘΚ Τ. ΘΑΛΆΣΣΗς as a birth from the kingdom of darkness, or even as one (Nero) returning from the realm of death.[3221] Ewalds opinion, also, that the ἘΚ Τ. ΘΑΛ. designates the insular government of the Roman beast,[3222] is remote, and makes too much of an irrelevant point.

As the other beast rises from the earth, as from its own element and province, in order to corrupt the earth and those who dwell thereon, and to seduce to the worship of the first beast, so the first beast rises[3223] out of the sea, which surrounds the whole earth, in order to rule over all who dwell within the boundaries of its sphere,over the whole earth (Rev_13:4), and all that dwell on the earth (Rev_13:8), over all tribes and peoples (Rev_13:7). The sea, whereby the earth itself is surrounded, appears in like manner as a more remote province of the first beast rising from the same, as this beast himself properly rules, and the second beast only serves him. The two beasts appear throughout, not as two rulers by the side of one another, as if possibly to the first belonged only the sea without the earth, and to the second, on the other hand, the earth; but the power and dominion over the whole earth are given the first beast; while the second beast works on the earth and upon its inhabitants, only in the service of the first. This relation expresses itself also in the fact that the first beast comes forth from the sea itself surrounding the earth. The analogy of the contrasted ἐκ τ. γῆς (Rev_13:11) forbids us to regard the ἐκ τ. θαλάσσης as the sea of nations;[3224] but this mode of exposition cannot be justified by an appeal to Rev_17:1; Rev_17:15, since there is no contrast in that passage between sea and earth; and, also, the sea is not once mentioned, but the ῦδατα πολλά, on which the harlot sits. The entire view there is thus different.

[3218] Victorin., Beda, Andr., C. a Lap., Coccej., Boss., Stern, Hengstenb., Ebrard, Klief., etc.; cf. also Grot.: From the power of the empire, so that the public origin of this beast is indicated in contrast with the private origin of the other. Beng.: From Europe.

[3219] Cf. Rev_20:8. Hengstenb.

[3220] Against Hammond and Eichh., who find only some sort of visionary locality designated.

[3221] Against De Wette (cf. also Volkm., Ew. ii.), it is asserted only that the expression ἐκ τῆς θαλάσσης does not give the idea of ἐκ τῆς αβύσσου. Independent of this is the opinion also defended by De Wette, that the beast from the abyss (Rev_11:7) is essentially identical with the beast from the sea (Rev_13:7); for that the different turns in the representation rest upon essentially the same foundation, is shown in ch. 17.

[3222] Transmarine Rome, or that situated on the island of Italy.

[3223] ἀναβαῖνον, pres., as Rev_7:2.

[3224] Hengstenb., Hofm., etc.

θηρίον

ἐχον κέρατα δέκα, κ.τ.λ. Hengstenb. properly emphasizes against Beng. the fact that the expression θηρίον has already in itself a bad secondary signification. The ζῶα[3225] could not be called θηρία. Already, in Daniel,[3226] the godless secular kingdoms appear in the forms of θηρία, and especially is the significant feature to be there[3227] observed, that just as the self-sufficient scorn of the Chaldaean king is punished by his brutalization, so, on the other hand, because of his repentance there were given to the beast, representing the Chaldaean empire, human feet and a human heart.

The more definite explanation of the θηρίον is afforded by what follows.[3228]

That John mentions first[3229] the ten horns, then the seven heads of the beast,otherwise than in the parallel Rev_12:3,could have its foundation in the fact,[3230] that at the rising of the beast the horns first became visible; but according to this consideration, it must be expected that then the further description, καὶ ἐπὶ τ. κερἁτων αὐτ. δέκα διαδ., immediately connects with the κέρατα δέκα, and it would be written καὶ κεφαλὰς ἑπτὰ καὶ ἐπὶ τ. κεφ. αὐτ. ὁνομα βλασφ. As not only the order in which the ten horns and seven heads of the beast are mentioned, is different from that in the description of the dragon, who, nevertheless, in other respects bears essentially the same insignia, but the present description has in it something peculiar, in that here the ten diadems appear on the ten horns, while there (Rev_12:3) the seven diadems appear on the seven heads of the dragon; the entire order in the particular points of the description, which also expresses something particular with respect to the heads of the beast, depends upon a deeper foundation, lying especially in the significance of the form of the beast. If it is denied that the θηρίον designates the precise form of the antichristian secular power which this has attained in the Roman Empire,[3231] the explanation of itself indicates arbitrary guessing: the ten horns and seven headswhich are generally interpreted in reverse ordermay then be understood as representations of the seven periods of the world, and of a tenfold division of the government of the world;[3232] of the seven kings before the appearance of antichrist;[3233] of the seven secular powers, viz., the Egyptian, Assyrian, Chaldaean, Medo-Persian, Greek, Roman, and the final still future power with its ten divisions;[3234] of the seven persecutions of Christians;[3235] of the seven powers hostile to Christianity, corresponding to the seven periods of N. T. history, and of the seven small powers[3236] combined with antichrist. But even the expositors who have referred the θηρίον to Rome have not always been able to give a definite and intelligible meaning to the particular features of the Apocalyptic image. This applies not only to those to whom the essential tendency of ch. 13[3237] appears to pertain to the Papacy,[3238] but also to those who properly abide by heathen Rome, as the form of the antichristian secular power contained within the horizon of the prophet. If, by a superficial comparison with Rev_17:9, the seven heads of the beast are interpreted of the seven hills of Rome,[3239] the explanation of the ten horns by the ten servant kings[3240] is manifestly utterly out of place; Ewald also, who refers the seven to the Roman emperors, and the ten to the prefects of the provinces, ignores the inner connection and essential relationship which exists already, according to Rev_12:3, between the seven heads and the ten horns.

The θηρίον, i.e., the antichristian, Roman secular power, in the service of the dragon, at the same time bears both the ten horns and seven heads; after this is first declared, a further description (καὶ ἐπὶ τ. κερ., κ.τ.λ.) follows, which, on the one hand, is assigned to the ten horns as that mark of royal dominion which in Rev_12:3 appears on the seven heads of the dragon himself, and, on the other, so designates the heads that the blasphemous nature of the entire beast[3241] is illustrated. Yet, while in the description of the dragon, Rev_12:3, not only are the seven heads mentioned before the ten horns, but diadems also ascribed to the heads, but not to the horns, we find in this passage the opposite in both respects; for the subject here treated has respect to a signification of the concrete form of the Roman Empire, as this is proved by facts. Thus there appear, first of all, ten actual rulers; ten persons who, as the actual possessors of the government, are symbolized by the ten horns, each furnished with a diadem: (1) Augustus, (2) Tiberius, (3) Caligula, (4) Claudius, (5) Nero, (6) Galba, (7) Otho, (8) Vitellius, (9) Vespasian, (10) Titus.[3242] Yet the beast, like the dragon (Rev_12:3), has only seven heads, not as though one of these heads bore all ten horns, or the horns were distributed inequally among the various heads,[3243] but seven heads bore each a coroneted horn, because, in seven of the persons of rulers mentioned, the actual full possession of the empire was found, while the three other coroneted horns are to be regarded rather between the two heads,and that, too, corresponding with the actual state of affairs between the fifth and sixth head,because these three horns represent those persons whose usurped power was not so much the true possession of the government, as rather a rebellion through which the government itself was in the highest degree endangered.[3244]

καὶ ἐπὶ τὰς κεφαλάς αὐτοῦ ὅνομα βλασφημίας. The sing. ὄνομα[3245] is not to be understood as though there were upon each of the seven heads a letter of the blasphemous name, and accordingly the entire name was found upon the seven heads taken together, as Züll. thinks, since he ascribes golden frontlets to the heads, and, as the beast is the antithesis to the High-Priest, the Messiah, conjectures such an inscription as there was on the frontlet of the high-priest, viz., the designation קדשֶׁ לִשָטָך, consisting of seven letters. But there is no need of such superficial determinations; the sing. is meant distributively,[3246] i.e., a name is to be regarded as on each of the seven heads, and that is always the same name of blasphemy, so that thus all the concrete embodiments of the Roman Empire, signified by the heads of the beast, appear as of the same blasphemous nature, as in Rev_17:3, also, the entire beast, symbolizing the Roman world-dominion, appears full of the names of blasphemy. But how the name of blasphemy stands on the seven heads, is neither to be asked nor to be answered. Bengel, in the sense of many expositors, calls the name The Pope. Hengstenb. improperly combines the names of blasphemy with the horns and crowns, as though one included the other, and thinks that the name belonging only to Christ (Rev_19:16) is usurped by the beast as a blasphemous designation of his world-dominion. But the context[3247] affords only in general the idea that divine honor is ascribed in a blasphemous way to the beast, while a more definite name referring to this is not further expressed. Serving for the explanation of the subject, in this sense, is the remark already of Beda, although he does not mention Rome: For they call their kings gods, as well those that have died and been transferred, as it were, to heaven and the gods, as those also still on earth, by the name Augusti, which is, as they wish, the name of deity.[3248] See Introduction, p. 00.[3249] [Note LXX., p. 386.]

[3225] Rev_4:6 sqq.

[3226] Rev_7:1 sqq.

[3227] Dan_7:4; cf. Dan_4:28 sqq.

[3228] See, in general, on Rev_13:18.

[3229] See Critical Notes.

[3230] Beng., Hengstenb.

[3231] See what follows, especially Rev_13:18.

[3232] Andr.

[3233] C. a Lap.

[3234] Rev_17:12. Hengstenb., Ebrard, Auberlen.

[3235] Alcas.

[3236] Stern.

[3237] Cf. ch. 17.

[3238] Cf. Vitr., who designates as the ordinary exposition of our writers the view that the seven heads are seven rulers at Rome of diverse kinds, viz., kings, consuls, decemviri, military tribunes, dictators, emperors, popes; while the ten horns designate the ten kingdoms, which, according to Rev_17:12, are still future to John, and are to serve the Pope, of France, Spain, Germany, England, Scotland, Denmark, Sweden, Hungary, Bohemia, Poland.

[3239] Victorin., Hammond, Grot., etc.

[3240] Hammond, Grot., etc.

[3241] Cf. Rev_13:4.

[3242] That the tenth, who corresponds to the seventh head, is still future, and that this one will have a successor who will actually be the last Roman ruler of the world, does not come here into discussion.

[3243] See on Rev_12:3.

[3244] Cf. Rev_13:3. Introduction, p. 48.

[3245] See Critical Notes.

[3246] De Wette; cf. Ewald, Hengstenb., etc.

[3247] Cf. Rev_13:4.

[3248] Cf. also Ewald, De Wette, Volkm., etc.

[3249] Details of various kinds also in Wieder-meister, Der Cäsarenwahnsinn, Hannover, 1875, p. 106, etc.

NOTES BY THE AMERICAN EDITOR

LXX. Rev_13:1 sqq. θηρίον ἀναβαὶνον, κ.τ.λ.

On this crux interpretum, we will attempt only to summarize the results of the thoughtful and sober discussion of Gebhardt (The Doctrine of the Apocalypse, E. T., pp. 219230), who constantly refers to, and often dissents from, Düsterdieck: There can be no doubt that the beast stands in the closest relation of nature to the dragon (cf. Rev_13:1, Rev_17:3; Rev_17:7, with Rev_12:3), and that the latter is, in the eye of the seer, the antigod, and the former the antichrist. But this antichrist is not a single person; for Rev_13:1-2, shows that the seer had in mind Dan_7:2-7. The beast is accordingly not a person, but an empire, and that, too, the latest and most extreme, reproducing in itself all earlier phases of the worlds enmity to God. Yet as the individual forms of world-power appear to the seer to culminate in an empire which he calls the beast, so he sees again the particular stages of the development of this empire, the individual rulers of the same culminate in one prince, whom he also describes as the beast (Rev_17:10-11); as the leopard, the bear, and the lion are contained in the beast, so are the seven heads of the beast contained in the one head. As he sees in an individual king the nature of a definite empire, uniting in itself all earlier empires, personified, so also he sees unfolded in this empire the nature of that individual king. This empire could not have been any other than the one of Johns own times, the Roman Empire. [Farrar: The Roman emperor could say with truth, Létat cest moi. ] The king must be Nero, and not Domitian, as Düsterdieck argues; the one who is of Rev_17:10 being Galba, and not, as Düsterdieck holds, Vespasian. Düsterdiecks historical application of the rebellio trium principum, the incertum et quasi vagum, and the foundation of a new dynasty by Vespasian, is also charged as being seriously at fault. On the details of the description, the sea is regarded as the department of earthly movement and earthly occurrences, in distinction from the earth, as the department of earthly being and feeling, i.e., the Roman Empire, arises out of secular history; the names of blasphemy, the titles by which Roman emperors appropriated to themselves divine honors, etc. The Nero-legend is rejected in the form that refers to his withdrawal and abode among the Parthians, but in the eye of the seer, Nero lived, if we may call that a life, in the abyss; he went alive down to hell, and from hell would one day return. Alford argues against any reference to an emperor, and conceives of the whole representation as signifying the Roman Empire personified; the wounding of the head to death (Rev_13:3) being interpreted of the downfall of the pagan, and the healing of the wound, of the establishment of the Christian Empire.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 13:1 . His ten horns first become visible. The prophet has shifted the diadems from the heads to the horns (thereby altering their number, of necessity), since he wishes to stamp the heads ( i.e. , the Roman emperors, cf. Sib. Or. iii. 176; Tac. Ann. xv. 47) with the blasphemous names. Hence the ten horns (successive monarchs in the Danielic oracle) are superfluous here, except as an archaic, pictorial detail in the sketch of this polycephalous brute. Such grotesque, composite monsters were familiar figures in Persian and Babylonian mythology. The blasphemous title of divus , assumed by the emperors since Octavian (Augustus = σεβαστός ) as a semi-sacred title, implied superhuman claims which shocked the pious feelings of Jews and Christians alike. So did θεός and θεοῦ υἱός which, as the inscriptions prove, were freely applied to the emperors, from Augustus onwards. The imperial system, especially with its demand for imperial worship, appeared the embodiment of irreverence and profane infatuation (Rev 13:6 ). This calm usurpation of divine honours was inexplicable except on the supposition (Rev 13:2 ) that the empire was a tool or agent of the devil himself. Much had happened since Paul wrote Rom 13:1-6 , and even since Asiatic Christians had received the counsel of 1Pe 2:13 f.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The Apostle having declared the springing up of the Christian Church and the state of the Church from which ours taketh her beginning, doth now pass unto the story of the progress thereof, as I showed in the entrance of the former Chapter. And this history of the progress of the Church, and the battles thereof, is set down in this Chapter, but distinctly in two parts, one is of the civil Roman Empire, unto the tenth verse. Another of the body Ecclesiastical or prophetical, thence unto the end of the chapter. In the former part are showed these things: First the state of that Empire, in four verses: then the acts thereof in three verses: after the effect, which is exceeding great glory, verse 8. And last of all is commended the use: and the instruction of the godly against the evils that shall come from the same, verses 9, 10. The history of the state containeth a most ample description of the beast, first entire, verses 1, 2, and then restored after hurt, verses 3, 4.

Contrary to that which God of old commanded should be written in the head piece of the high Priest, that is, Sanctitas Jehova, Holiness unto the Lord. The name of blasphemy imposed by the Dragon, is (as I think) that which S. Paul saith in chapter 2 of his 2 Epistle to the Thessalonians, verse 4. He sitteth as God, and boasteth himself to be God. For this name of blasphemy both the Roman Emperors did then challenge unto themselves, as Suetonius and Dion do report of Caligula and Domitian: and after them the Popes of Rome did with full mouth profess the same of themselves, when they challenged unto themselves sovereignty in holy things: of which kind of sayings the sixth book of the Decretals, the Clementines, and the Extravagants, are very full. For these men were not content with that which Anglicus wrote in his Poetria (the beginning whereof is, Papa stupor mundi. The Pope is the wonder of the world. Nec Deus es, nec homo, sed neuter es inter utrunque. Thou art not God, nay art thou man, but neuter mixed of both: as the gloss witnesseth upon the sixth book: but they were bold to take unto themselves the very name of God, and to accept it given of other: according as almost an hundred and twenty years since, there was made for Sixtus the fourth, when he should first enter into Rome in his dignity Papal, a Pageant of triumph, and cunningly fixed upon the gate of the city he should enter at, having written upon it this blasphemous verse:Oraclo vocis mundi moderaris habenas,Et merito in terris crederis esse deus.By oracle of thine own voice the world thou governest all,And worthily a God on earth, men think, and do thee call.These and six hundred the like who can impute unto that modesty whereby good men of old would have themselves called the servants of the servants of God, verily either this is a name of blasphemy, or there is none at all.

We read in chapter 12 and third verse, that the Dragon had seven crowns set upon seven heads: because the thief announceth himself to be proper Lord and Prince of the world: but this beast is said to have ten crowns set upon several, not heads, but horns: because the beast is beholden for all unto the Dragon, verse 2, and doth not otherwise reign them by law of subjection given by him, namely that he employ his horns against the Church of God. The speech is taken from the ancient custom and form of dealing in such case: by which they that were absolute kings did wear the diadem upon their heads: but their vassals and such as reigned by grace from them, wore the same upon their hoods: for so they might commodiously lay down their diadems when they came into the presence of their Sovereigns: as also their Elders are said, when they adored God which sat upon the throne, to have cast down their crowns before him, chap. 4, verse 10.

Having the same instruments of power, providence, and most expert government which the Dragon is said to have had in Rev. 12:3.

On the sand whereof stood the devil practicing new tempests against the Church, in the verse next beforegoing: what time the Empire of Rome was endangered by domestical dissensions, and was mightily tossed, having ever and anon new heads, and new Emperors. See in the seventeenth chapter and the eighth verse.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We have here an account of the rise, figure, and progress of the first beast; and observe, 1. From what situation the apostle saw this monster. He seemed to himself to stand upon the sea-shore, though it is probable he was still in a rapture; but he took himself to be in the island Patmos, but whether in the body or out of the body he could not tell. 2. Whence this beast came - out of the sea; and yet, by the description of it, it would seem more likely to be a land-monster; but the more monstrous every thing about it was the more proper an emblem it would be to set forth the mystery of iniquity and tyranny. 3. What was the form and shape of this beast. It was for the most part like a leopard, but its feet were like the feet of a bear and its mouth as the mouth of a lion; it had seven heads, and ten horns, and upon its heads the name of blasphemy: the most horrid and hideous monster! In some part of this description here seems to be an allusion to Daniel's vision of the four beasts, which represented the four monarchies, Dan 7:1-3, etc. One of these beasts was like a lion, another like a bear, and another like a leopard; this beast was a sort of composition of those three, with the fierceness, strength, and swiftness, of them all; the seven heads and the ten horns seem to design its several powers; the ten crowns, its tributary princes; the word blasphemy on its forehead proclaims its direct enmity and opposition to the glory of God, by promoting idolatry. 4. The source and spring of his authority - the dragon; he gave him his power, and seat, and great authority. He was set up by the devil, and supported by him to do his work and promote his interest; and the devil lent him all the assistance he could. 5. A dangerous wound given him, and yet unexpectedly healed, Rev 13:3. Some think that by this wounded head we are to understand the abolishing of pagan idolatry; and by the healing of the wound the introducing of the popish idolatry, the same in substance with the former, only in a new dress, and which as effectually answers the devil's design as that did. 6. The honour and worship paid to this infernal monster: All the world wondered after the beast; they all admired his power, and policy, and success, and they worshipped the dragon that gave power to the beast, and they worshipped the beast; they paid honour and subjection to the devil and his instruments, and thought there was no power able to withstand them: so great were the darkness, degeneracy, and madness of the world! 7. How he exercised his infernal power and policy: He had a mouth, speaking great things, and blasphemies; he blasphemed God, the name of God, the tabernacle of God, and all those that dwell in heaven; and he made war with the saints, and overcame them, and gained a sort of universal empire in the world. His malice was principally levelled at the God of heaven, and his heavenly attendants - at God, in making images of him that is invisible, and in worshipping them; - at the tabernacle of God, that is, say some, at the human nature of the Lord Jesus Christ, in which God dwells as in a tabernacle; this is dishonoured by their doctrine of transubstantiation, which will not suffer his body to be a true body, and will put it into the power of every priest to prepare a body for Christ; - and against those that dwell in heaven, the glorified saints, by putting them into the place of the pagan demons, and praying to them, which they are so far from being pleased with that they truly judge themselves wronged and dishonoured by it. Thus the malice of the devil shows itself against heaven and the blessed inhabitants of heaven. These are above the reach of his power. All he can do is to blaspheme them; but the saints on earth are more exposed to his cruelty, and he sometimes is permitted to triumph over them and trample upon them. 8. The limitation of the devil's power and success, and that both as to time and persons. He is limited in point of time; his reign is to continue forty-and-two months (Rev 13:5), suitable to the other prophetical characters of the reign of antichrist. He is also limited as to the persons and people that he shall entirely subject his will and power; it will be only those whose names are not written in the Lamb's book of life. Christ had a chosen remnant, redeemed by his blood, recorded in his book, sealed by his Spirit; and though the devil and antichrist might overcome their bodily strength, and take away their natural life, they could never conquer their souls, nor prevail with them to forsake their Saviour and revolt to his enemies. 9. Here is a demand of attention to what is here discovered of the great sufferings and troubles of the church, and an assurance given that when God has accomplished his work on mount Zion, his refining work, then he will turn his hand against the enemies of his people, and those who have killed with the sword shall themselves fall by the sword (Rev 13:10), and those who led the people of God into captivity shall themselves be made captives. Here now is that which will be proper exercise for the patience and faith of the saints - patience under the prospect of such great sufferings, and faith in the prospect of so glorious a deliverance.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER XIII.

The beast rising out of the sea with seven heads, ten horns,

and ten crowns, 1.

His description, power, blasphemy, cruelty, c., 2-10.

The beast coming out of the earth with two horns, deceiving the

world by is false miracles, and causing every one to receive

his mark in their right hand, 11-17.

His number, 666. 18.

NOTES ON CHAP. XIII., BY J. E. C.

Verse 1. And I stood upon the sand of the sea, and saw a beast rise up out of the sea] Before we can proceed in the interpretation of this chapter, it will be highly necessary to ascertain the meaning of the prophetic symbol beast, as the want of a proper understanding of this term has probably been one reason why so many discordant hypotheses have been published to the world. In this investigation it is impossible to resort to a higher authority than Scripture, for the Holy Ghost is his own interpreter. What is therefore meant by the term beast in any one prophetic vision, the same species of thing must be represented by the term whenever it is used in a similar manner in any other part of the sacred oracles. Having therefore laid this foundation, the angel's interpretation of the last of Daniel's four beasts need only be produced, an account of which is given in the seventh chapter of this prophet. Daniel being very desirous to "know the truth of the fourth beast which was diverse from all the others, exceeding dreadful, and of the ten horns that were on his head," the angel thus interprets the vision: "The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise," c. In this scripture it is plainly declared that the fourth beast should be the fourth kingdom upon earth consequently, the four beasts seen by Daniel are four kingdoms: hence the term beast is the prophetic symbol for a kingdom.

As to the nature of the kingdom which is represented by the term beast, we shall obtain no inconsiderable light in examining the most proper meaning of the original word חיה chaiyah. This Hebrew word is translated in the Septuagint by the Greek word θηριον, and both words signify what we term a wild beast and the latter is the one used by St. John in the Apocalypse. Taking up the Greek word θηριον in this sense, it is fully evident, if a power be represented in the prophetical writings under the notion of a wild beast, that the power so represented must partake of the nature of a wild beast. Hence an earthly belligerent power is evidently designed. And the comparison is peculiarly appropriate; for as several species of wild beasts carry on perpetual warfare with the animal world, so most governments, influenced by ambition, promote discord and depopulation. And, also, as the carnivorous wild beast acquires its strength and magnitude by preying upon the feebler animals; so most earthly monarchies are raised up by the sword, and derive their political consequence from the unsuccessful resistance to the contending nations. The kingdom of God, on the other hand, is represented as "a stone cut out of the mountain without hands;" and is never likened to a beast, because it is not raised up by the sword as all other secular powers are, but sanctifies the persons under its subjection; in which last particular it essentially differs from all other dominations.

This beast is said to rise up out of the sea, in which particular it corresponds with the four beasts of Daniel; the sea is therefore the symbol of a great multitude of nations, as has already been proved; and the meaning is, that every mighty empire is raised upon the ruins of a great number of nations, which it has successfully contended against and incorporated with its dominions. The sea, here, is doubtless the same against the inhabiters of which a wo was denounced, Re 12:12; for St. John was standing upon the sand of the sea when the vision changed from the woman and the dragon to that recorded in this chapter. It therefore follows that the kingdom or empire here represented by the beast, is that which sprung up out of the ruins of the WESTERN Roman empire.

Having seven heads and ten horns, and upon his horns ten crowns] The beast here described is the Latin empire, which supported the Romish or Latin Church; for it has upon his horns ten crowns, i.e., is an empire composed of ten distinct monarchies in the interest of the Latin Church. See the heads and horns fully explained in the notes on Rev 17:10; Rev 17:12; Rev 17:16.

As the phrases Latin Church, Latin empire, c., are not very generally understood at present, and will occur frequently in the course of the notes on this and the xviith chapter, it will not be improper here to explain them. During the period from the division of the Roman empire into those of the east and west, till the final dissolution of the western empire, the subjects of both empires were equally known by the name of Romans. Soon after this event the people of the west lost almost entirely the name of Romans, and were denominated after their respective kingdoms which were established upon the ruins of the western empire. But as the eastern empire escaped the ruin which fell upon the western, the subjects of the former still retained the name of Romans, and called their dominion η ρωμαικη βασιλεια, the Roman empire by which name this monarchy was known among them till its final dissolution in 1453, by Mohammed II., the Turkish sultan. But the subjects of the eastern emperor, ever since the time of Charlemagne or before, (and more particularly in the time of the crusades and subsequently,) called the western people, or those under the influence of the Romish Church, Latins, and their Church the Latin Church. And the western people, in return, denominated the eastern Church the Greek Church, and the members of it Greeks. Hence the division of the Christian Church into those of the Greek and Latin. For a confirmation of what has just been said the reader may consult the Byzantine writers, where he will find the appellations ρωμαιοι and λατινοι, Romans and Latins, used in the sense here mentioned in very numerous instances. The members of the Romish Church have not been named Latins by the Greeks alone; this term is also used in the public instruments drawn up by the general popish councils, as may be instanced in the following words, which form a part of a decree of the council of Basil, dated Sept. 26, 1437: Copiosissimam subventionem pro unione GRAECORUM cums LATINIS, "A very great convention for the union of the Greeks with the Latins." Even in the very papal bulls this appellation has been acknowledged, as may be seen in the edict of Pope Eugenius IV., dated Sept. 17, 1437, where in one place mention is made of Ecclesiae LATINORUM quaesita unio, "the desired union of the Church of the Latins;" and in another place we read, Nec superesse modum alium prosequendi operis tam pii, et servandi LATINAE ECCLESIAE honoris, "that no means might be left untried of prosecuting so pious a work, and of preserving the honour of the Latin Church." See Corps Diplomatique, tom. iii., pp. 32, 35. In a bull of the same pontiff, dated Sept., 1439, we have Sanctissima LATINORUM et GRAECORUM unio, "the most holy union of the Greeks with the Latins." See Bail's Summa Conciliorum, in loc. By the Latin empire is meant the whole of the powers which support the Latin Church.

And upon his heads the name of blasphemy.] ονουα βλασφημιας A name of blasphemy. This has been variously understood. Jerome and Prosper give it as their opinion that the name of blasphemy consists in the appellation urbs aeterna, eternal city, applied to Rome; and modern commentators refer it to the idolatrous worship of the Romans and papists. Before we attempt to ascertain the meaning of this passage, it must be first defined what the Holy Spirit means by a name of blasphemy. Blasphemy, in Scripture, signifies impious speaking when applied to GOD, and injurious speaking when directed against our neighbour. A name of blasphemy is the prostitution of a sacred name to an unholy purpose. This is evident from the 9th verse of the second chapter of the Apocalypse, Re 2:9, where God says, "I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan." These wicked men, by calling themselves Jews, blasphemed the name, i.e., used it in an injurious sense; for he ONLY is a Jew who is one inwardly. Hence the term Jews applied to the synagogue of Satan is a name of blasphemy, i.e. a sacred name blasphemed. A name of blasphemy, or a blasphemous appellation, is said to be upon all the seven heads of the beast. To determine what this name is, the meaning of the seven heads in this place must be ascertained. If the reader refer to the notes on Re 17:9-11, he will find that the heads are explained to have a double meaning, viz., that they signify the seven electorates of the German empire, and also seven forms of Latin government. As this is the first place in which the heads of the beast are mentioned with any description, it is reasonable to expect that that signification of the heads which is first in order in the angel's interpretation, Re 17:9, must be what is here intended. This is, "the seven heads are seven mountains on which the woman sitteth;" the name of blasphemy will consequently be found upon the seven electorates of Germany. This, therefore, can be no other than that which was common, not only to the electorates but also to the whole empire of Germany, or that well known one of SACRUM Imperium Romanum, "The SACRED (or HOLY) Roman Empire." Here is a sacred appellation blasphemed by its application to the principal power of the beast. No kingdom can properly be called holy but that of Jesus; therefore it would be blasphemy to unite this epithet with any other power. But it must be horridly blasphemous to apply it to the German empire, the grand supporter of antichrist from his very rise to temporal authority. Can that empire be holy which has killed the saints, which has professed and supported with all its might an idolatrous system of worship? It is impossible. Therefore its assumption of sacred or holy (which appellation was originally given to the empire from its being the main support of what is termed the holy catholic Church, the emperor being styled, on this account, Christ's temporal vicar upon earth: see Caesarini Furstenerii Tractatus De Suprematu Principum Germaniae, cc. 31, 32) is, in the highest sense the word can be taken, a name of blasphemy. The name of blasphemy is very properly said to be upon the seven heads of the beast, or seven electorates of the German empire, because the electors are styled SACRI Imperii Principes Electores, Princes, Electors of the Holy Empire; SACRI Romani Imperii Electores, Electors of the Holy Roman Empire.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(1) And I . . .—Better, And he (not “I stood,” as in English version, but he, i.e., the dragon) stood upon the sand of the sea. Some make this sentence a separate verse, and insert it as the closing verse of Revelation 12. It is true that the sentence has a connection with that chapter, but it is also closely linked with what follows. The way in which the dragon carries out his plan of war is described. Like Milton’s “superior fiend,” he stands upon the shore and summons his legions (Par. Lost, Book I.) to another form of war. Two monsters, one distinguished by more brutal, the other by more subtle power, rise at his bidding.

And saw . . .—Translate, And I saw a wild beast rising out of the sea, having ten horns and seven heads, and upon his horns ten diadems, and upon his heads names of blasphemy.—The wild beast rises out of the sea. In the vision of Daniel (Revelation 7) the beasts rose out of the sea upon which the four winds strove. The sea represents the great, restless mass of human kind; or, as it is expressed in Rev_17:15, “peoples and multitudes.” St. James represented an undecided man as a wave driven by the wind (Jas_1:6). The individuals, like larger and smaller waves, make up this great ocean-like mass of men, swayed by impulse or passion. Out of the sea rises a wild beast. The word is not the same as that used in Rev_4:7 (see Note there), but is a word which implies the predominance of the beast nature. Whatever power rises is one which rules not by love or right, but by fear and wilfulness. It is the great force of the world-power, which in every age has been antagonistic to the power of right. The wild beast is always the figure of the kingdoms of this world—i.e., the kingdoms which are founded on passion or selfishness. They are seven in number, as the beast had seven heads. We read afterwards of seven mountains. These world-powers are spoken of as mountains for their strength and stability; as heads of the wild beast because, though separate, they are inspired by the dragon spirit, the spirit of utter enmity to the rule of the Righteous King. The seven kingdoms, or heads of the wild beast, are more distinctly explained in Rev_17:10. There we read that five are fallen, one was in possession of power, and the seventh had not yet arisen. The key is thus placed in our hands. The sixth head is imperial Rome, the successor of those great world-powers which were, one and all, founded in unrighteousness—i.e., in violation of the law of brotherly kindness and faith. The heads carry the names of blasphemy. The spirit of arrogant self-sufficiency characterised all the world-powers. Illustrations would be too numerous for our space. It is enough to refer to the spirit in Babylon: “Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?” The words were Nebuchadnezzar’s (Dan_4:30). He became a beast in uttering them; but the spirit of them went through all the world-powers, from the days of Lamech (Gen_4:23-24) and Babel (Gen_11:4) to the days when Roman poets prostituted their pens in abject flattery of emperors, and a degraded people welcomed them as gods, and put those to death who refused to offer frankincense and wine to the images of those who wore the purple.

Ten horns.—The beast has, besides seven heads, ten horns, which are explained further on (Rev_17:12) as “the kings which have received no kingdom as yet,” but which, when they rise, will draw their strength from the dragon and be members of the wild beast.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

Ver. 1. And I stood] Where I might best see the beast that came out of the sea.

I saw a beast] The Church, flying into the wilderness from the dragon, falls upon this beast, which is nothing better than the dragon under a better shape. Sic aliud ex alio malum. This beast is that Antichrist of Rome.

Rise up] Not all at once, but by degrees.

Out of the sea] Out of the bottomless pit, Rev 11:7; 2Th 2:9.

Having seven heads] To plot.

And ten horns] To push. Craft and cruelty go always together in the Church’s enemies. The asp never wanders alone; and those birds of prey go not without their mates, Isa 34:16.

And upon his horns] The kings that are the pope’s vassals. See Rev 17:11. These are the props of his power.

The name of blasphemy] This is his true name; his pretensed name is mystery.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I saw a beast coming out of the sea. By this first boast several understand antichrist, as St. Irenæus, lib. v. chap. xxviii. and St. Gregory, lib. xxxi. Moral. chap. xli. But this is not certain. By the other beast[1] coming up out of the earth, (ver. 11) many understand antichrist’s false prophet, some famous impostor and magician in antichrist’s time, who will do great wonders and signs. The seven heads and ten horns, may again signify a great number of kings and princes, who shall be overcome by antichrist, and submit themselves to him. The dragon, or devil, gives that great power to antichrist, signified by the different parts of the beast, some like to a leopard, others to a bear, and others to a lion. The head wounded to death and cured, is either antichrist himself or some one of those heads or kings, cured by the devil and diabolical arts after a mortal wound. (Witham) --- This first beast, with seven heads and ten horns, is probably the whole company of infidels, enemies and persecutors of the people of God, from the beginning to the end of the world. The seven heads are seven kings, that is, seven principal kingdoms or empires; which have exercised, or shall exercise, tyrannical power over the people of God: of these, five were then fallen, viz. the Egyptian, Assyrian, Chaldean, Persian, and Grecian monarchies: one was present, viz. the empire of Rome: and the seventh and the chiefest was to come, viz. the great antichrist and his empire. The ten horns may be understood of ten lesser persecutors. (Challoner)

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[BIBLIOGRAPHY]

Though St. Irenæus, and also St. Gregory, (lib. xxxi. mor. chap. xli.) by the first of these two beasts understand antichrist, and others would have antichrist to be meant by one of the two, yet this is not to be looked upon as absolutely certain, not being witnessed by the consent of primitive Fathers. The ancient Fathers, especially in the exposition of obscure prophecies, many times give us no more than their private opinions, or suspicions and conjectures, as St. Augustine expressly takes notice in the 20th book de Civ. Dei, (chap. xix. tom. 7. p. 597, Nov. Ed.) where he speaks of antichrist: so that though St. Irenæus had seen St. Polycarp, who was a disciple of St. John the evangelist, yet he delivers us divers things concerning antichrist, which are no more than his private opinions and conjectures, in which others do not agree with him; as that antichrist shall be of the tribe of Dan; that he shall sit in the temple of Jerusalem. He was also in an error as to Christ’s reign of a thousand years upon the earth with his elect. Arethas, bishop of Cesarea, in Cappadocia, in the sixth age [century], in his commentary on the Apocalypse, (tom. vi. Bib. Patrum, Edit. Colon) speaking of this opinion, that some would have the first beast (Apocalypse xiii. 1.) to be antichrist, and others the second beast, only says: quidam sic accipiunt, &c.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And I stood upon the sand of the sea: the place of John’s present residence was Patmos, which was an island, Rev 1:9. He was yet in a vision, but thought he was upon the sea-shore, either in Patmos, or elsewhere.

And saw a beast rise up out of the sea; that is, as I should think, unexpectedly; for who would expect to see a leopard rise from thence?

Having seven heads and ten horns, and upon his horns ten crowns: this beast is described like the dragon, Rev 12:3, (only that is described with but seven crowns), by which we understand the devil in the heathen emperor’s of Rome; and we shall find it, Rev 13:2, so answering Daniel’s vision of the four monarchies, that I cannot but think the Roman emperors, after the time of Theodosius, are meant, several of which were Arians, as also were the Goths and Vandals, (many of them), who from the year 402 invaded the empire, and were not beaten out till 564, little above forty years before Boniface was confirmed in his primacy.

And upon his heads the name of blasphemy: the Arians denying the eternal existence of Christ as God, may well be said to have the name of blasphemy upon them, or upon their heads: but whether by these ten heads be meant the ten sorts of governors made use of in the empire, or the ten governments into which the Goths and Vandals divided the empire, is not easy to determine, nor, possibly, much material. There are other notions about this beast: some would have it to be the devil, but he is plainly distinguished, Rev 12:2,4, from the dragon. Some would have it to be the Turk; but we read of the worshipping of this beast, which is what we read not done to the Turkish emperors, who also began not till above the year 1200, (though indeed the Saracens began five hundred years before), but Rome, which never was the Turk’s seat, is made the seat of this beast. Some would have it to be idolatry itself; this was Grotius’s notion: see the reasons against it in Mr. Pool’s Synopsis Latina. Some would have it the pagan empire of Rome; but John never saw the first rise of that. This is a beast that rose after the dragon was cast down; which must be the Roman empire under the dominion of the papacy, in which respect only it is now one beast again; for otherwise in civil respects it is divided into ten crowned horns, i.e. distinct, independent kingdoms or principalities.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

1. Sea-risen beast—Christianized Roman empire, 1-10.

1. And—The Satanic symbol of Roman imperial pagan power has disappeared from its firmamental supremacy over the world, and is now succeeded by the shadow of a new system.

I stood—The true reading is, doubtless, he (the dragon) stood. At the last verse the dragon means war; in this he is present, and perhaps superintends the rise of his instrument in the war, the beast; in next verse he endows the beast with all his own power and authority. The dragon is Satan himself, the real antichrist; the beast is his visible embodiment as representative antichrist. Henceforth the dragon, though real mover of the antichristic war, lurks on earth behind scenes until he reappears personally at Rev_20:1. See note, Rev_9:1. Just so the man child remains in heaven until he reappears first in his symbolic person in chap. 19, and then in his own literal person on the great white throne at Rev_20:11.

The sea— The beast is said in Rev_11:7; Rev_17:8, to come up from the bottomless pit, or abyss. See note, Rev_9:1. To this “pit” the dragon is consigned before the millennium, Rev_20:3; and to the “lake of fire” after the millennium. The former must not, therefore, be confounded with the latter. The Greek word for “bottomless pit” appears also in Luk_8:31; Rom_10:7. It is the term for the under-world, where biblical thought locates the demoniac and dismal side of hades.

There is the “deep” whither the demons dreaded to be sent from out the swine; the fire, where Dives was tormented; the Tartarus, where Peter assigns the first and falling angels; the smoking pit, whence issue our apocalyptist’s locustine-demons. From the same under-world or abyss the beast is here pictured as coming up through the sea, whose depths are based and merged in this same subterranean region. And (Rev_17:15) these same “waters” are also said to be symbolically the peoples of the beast empire. That is, from the dark, demoniac under-world come up the vapory, shaping influences through the popular world, by which the profane character of this beast empire is formed.

Upon his horns ten crowns—The dragon, as a sole and single monarch, had his crowns upon his head; the beast has his crowns upon his horns, in view of the ten distinct kingdoms which the prediction takes into its scope.

And this shows that the Christianized empire is included in the symbol; for the ten kingdoms did not rise until Rome became Christian.

The dragon, beast, and the two-horned, come each from a different element. The first, from the firmament, where for centuries he has been assuming to rule as usurping god of this world; the second, from the sea, merging in the abyss; the third, from the earth, as a temporary servitor of both dragon and beast.

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1. The proposed name should be a true proper name, and not a mere descriptive phrase, or word, or title. Lateinos meets this condition, being a true proper name, whether as adjective or substantive. America, for instance, is a proper name of a whole country or territory. American is an adjective proper name, applicable to the country, the people, or the individual. So Latin is the proper name of the Roman State, or ruler, or citizen. Such words, on the contrary, as αποστατης, apostate, κακος οδηγος, wicked guide, etc., are to be rejected as descriptive phrases, and not proper names. So Ewald’s Hebrew terms for Cesar of Rome are hardly one name, but two, or else a title and a name. And so Ferdinand Benary’s solution, in Hebrew, Nero Cesar, is a name and title, and is excluded. This excludes such descriptive phrases as The Latin Kingdom, Italic Church, etc.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And I stood upon the sand of the sea. The Revised Version, agreeing with a, A, C, Vulgate, Syriac, Aethiopic, Armenian, Victorinus, reads estayh , "he stood." The Authorized Version follows the reading estayhn , "I stood," which is found in B, P, Coptic, Andreas, Arethas. Fortunately, the point is not important. Whether St. John or the dragon stood on the edge of the sea is not material, since we are distinctly told that the ten-horned beast rose from the sea. Wordsworth aptly contrasts this station on the unstable sand in proximity to the sea, the clement of commotion, with the vision of the Lamb on Mount Zion. (Rev_14:1-5) The imagery which follows is founded upon the vision of Da 7. The phrase should probably be joined on to the preceding passage, as in the Revised Version. The new vision then opens in the customary manner with eidon , "I saw," as in Re 4, 5, 6, 7, etc. And saw a beast rise up out of the sea. Supply "I," and make this the beginning of the fresh paragraph (see above). The one beast here takes the place of the four beasts of Da 7, and is distinguished by the characteristics of the first three (see on ver. 2). This beast arises from the sea, the second beast from the earth (see ver. 11). They are the instruments of the woe which is denounced against the earth and the sea in Rev_12:12. The sea, again, is the type of instability, confusion, and commotion, frequently signifying the ungovernable nations of the earth in opposition to the Church of God. (cf. Rev_17:15 Rev_21:1) Probably this is the beast referred to in Rev_11:7, and (more fully) in Re 17. It is the power of the world which is directed towards the persecution of Christians. Having seven heads and ten horns. Nearly every manuscript has, having ten horns and seven heads. The order is reversed in Rev_12:3 and Rev_17:3; possibly the horns are mentioned first in this passage, because they are first seen as the beast rises from the sea. The essential identity of this beast with the dragon of Rev_12:3 is plainly shown. There Satan is described in his personal character; here he is described under the aspect of the persecuting power of the world. The symbolism is analogous to that found in Daniel 7, where we may find the key to the interpretation. First, the heads signify dominion. The head is naturally looked upon as the chief, the controlling and guiding part of the body; that part to which all the members of the body are subject. This is the idea conveyed in Dan_7:6. The third beast there is distinguished by the possession of four heads, and (we are immediately told) "dominion was given to it." Seven, as we have repeatedly seen, is the number typical of universality. (cf. Rev_1:4 Rev_5:1, etc.) The seven, heads, therefore, are symbolical of universal dominion. In the second place, horns are the type of power. Thus, in Dan_7:7, the beast which is distinguished by the possession of the horns is described as being "diverse from all the beasts that were before it." It was "dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it". (cf. Deu_33:17 Psa_132:17 Jer_48:25, etc.) The number ten is the sign of completeness; not of universality or totality, but of sufficiency and abundancy for the purpose in view. (cf. Gen_18:32, the ten righteous wanting at Sodom; Exo_27:12, the ten pillars of the tabernacle; the ten commandments; the tithe; Psa_33:2, etc.) The ten horns, therefore, denote plenitude of power. The words of this passage thus signify that the beast should possess worldwide dominion and ample power. These are the qualities ascribed to the power which Satan now directs against the "seed of the woman." At the time of the writing of the Apocalypse, this power was evidently heathen Rome; but the meaning may be extended to embrace all the forms which this world opposition has assumed, whether Roman, Mohammedan, or Gothic, etc. It is consequently unnecessary, as it certainly seems fruitless, to attempt to interpret the heads and horns of individual nations and kings. In endeavouring to do so, many writers have imported into the description here given other details from Daniel, or deduced by themselves, for which there is no warrant in the narrative here supplied. For the same reason, it is useless to inquire into the disposition of the ten horns and seven heads; since the whole is a figure intended to convey certain ideas, and is not a description of an actual bodily form. And upon his horns ten crowns. "Ten crowns;" diadhmata , crowns denoting sovereignty; not stefanov , the victor"s wreath. The crowns upon the horns denote the sovereign nature of the power with which the beast is invested. The nations of the world who have persecuted the Church of God have the chief rule in this world. And upon his heads the name of blasphemy. The plural onomata , "names," adopted by the Revised Version, is found in A, B, Vulgate, Coptic, Andreas, Primasius. Alford reads the singular onoma , with a, C, P, Coptic, Andreas, Primasius. There is no article. Possibly each head bore a name, which was the same in each ease, and which might therefore with equal propriety be described as name or names. "Upon his heads" (epi kefalav ); the accusative being used (as Afford suggests) because the action of inscription carries with it a tinge of motion. In the preceding clause we have the genitive Or; epi keratwn , where the preposition denotes rest. We have no hint given as to what the name was; the nature only is indicated. St. John very possibly had in his mind the mitre of the high priest, upon the plate of which was inscribed, "Holiness to the Lord". (Exo_28:36) It is a "name of blasphemy;" that is, the worldly power, typified by this beast, denies the Divinity and might of the true God, and exalts itself above him. Bede, Hengstenberg, etc., see the fulfilment in the assumption by the Roman emperors of titles which belong rightly only to Christ King of kings, Divus, etc. But the application is wider. As partial fulfilments of that which will never be completely fulfilled until the end of the world, we may mention Pharaoh, when he said, "Who is the Lord, that I should obey his voice?"; (Exo_5:2) Sennacherib; (2Ki 18) Herod Agrippa; (Act_12:22) as well as those since St. John"s time who have blasphemed by denying the existence or omnipotence of Christ.

Vers. 1-18. The foes of God and of his Church: the two beasts.

The evil one is responsible for much of the mischief in the world, but his responsibility for it is not an unshared one. Two other enemies are here portrayed as the emissaries and agents of the first (ver. 2). The thought underlying the chapter is that of the predominance of brute force over moral power; or, in other words, of might over right. Here are two beasts. The first, described in vers. 1-10, is seen "coming up from the sea," as if it were the product of the surging restlessness of the troubled sea of godless strife; "having seven heads these are so many phases of a corrupt, ungodly world power. The expression cannot refer to any one distinctive power as such, for none has ever yet been seen, nor can be, having power over "all kindreds, and tongues, and nations." As the dragon has seven heads and ten horns, so likewise has this first beast; whatever power the devil wields, he wields through it. And as wide as is the devil"s sway, so wide is the sway of this hostile force. Thus, in this symbolic form we get precisely the same truth which meets us elsewhere that Satan is "the prince of the power of the air," "the spirit that now worketh in the children of disobedience." Again, this beast has "upon his heads the names of blasphemy" (ver. 1). A supremacy is assumed which belongs to God alone. "The beast was like unto a leopard," etc. (ver. 2). All three figures denote the terribly savage and devouring energy put forth by the powers of evil. "The dragon gave him," etc. (ver. 2). The ungodly power of earth is backed up by the evil one. "One of his heads... wounded," etc. (ver. 3). This worldly power was smitten, and yet rose again in all its dominance and pride, so that "all the world wondered after the beast" (ver. 4). "Authority was given to him to continue forty-two months" (ver. 5). This is the fourth time this mysterious period is named, it is the time during which the witnesses are to prophesy, the time during which the woman is to be hidden in the wilderness, the time for the serpent to rage and wound, and the time for the beast to continue. His sway is to be so great that all, save the very elect, shall go after him. "Here is the patience and the faith of the saints" (ver. 10). The second beast is also from the earth (ver. 11). It is a low, carnal, worldly power. "It has horns like a lamb," etc. (ver. 11). It puts on a pretence of meekness, and seems lamb like in its gentleness, albeit it speaks like a dragon, and is fiendish in its ferocity, he panders, too, to the first beast (vers. 12-15). He doeth great signs, deceiving men by prodigies of various kinds. (ver. 13; cf. Mat_24:24 2Th_2:9) On all he causes a mark to be affixed (ver. 16), and no one who had not that mark might buy or sell or have any social standing. Evidently, here is described some power or other, meek and sleek in appearance, yet fierce in spirit, prompted by the dragon, and doing his work, yet pretending to have a commission from Heaven, doing such wonders as to carry multitudes away, and withal so intolerant that none except its followers should be allowed to take their proper place in the social ranks, while it appeals to the love of thaumaturgy, yet cares not about the true or the right so long as men pay homage to the first beast to whom he yields obedience. Can we mistake the meaning of all this? It is certainly some mighty antichristian force, putting on the pretence of being in communion with Heaven, while it is a sycophant and abject minion of earthly power. Lamb like in its mien, it is intolerant in its speech. This power is not dead yet, any more than the former. On the perplexing verse which concludes the chapter, we have no opinion to offer. The various attempts at explanations may be seen in the "Speaker"s Commentary," in loc. We only quote from thence the opinion of Bellarmine, "Verissima igitur sententia est eorum qui ignorantiam suam confitentur." If, however, we set in order the points of similarity and of difference between the two beasts, and their relation to one another, the meaning of the description may be more clearly seen. Seven points of difference: The first beast has his power from the dragon; the second beast has his power from the first. The first daringly blasphemes; the second deceives. The first makes war; the second practises thaumaturgy. The first succeeds by force; the second, by persuasion. The first rules through fear; the second, by craft. The first teaches his followers to worship the dragon; the second persuades his to worship the first. The first openly slays; the second puts men under a social ban. Six points of similarity: They are both opposed, in spirit, to God, to his Church, and to heaven. They are both arrogant, haughty, and imperious. They both involve in much suffering those who will not yield to them. They both try the patience and faith of the saints. They both have a power equally wide. They are both deplorably successful. Six points of relation between them and their workings: The second causes all the earth to worship the first; causes an image of the first to be made; commands men to worship the image of the beast; pretends to make the image speak; causes that as many as would not worship the image should be killed; will allow no one any social status, nor even a stand in the market unless they acknowledge and worship the first. Now, when we thus carefully set in order the two descriptions, who can help seeing symbolic sketches of precisely the two great adverse forces which have been the plague of the world and of the Church even an ungodly world power, and a false religious teaching in alliance with it, supporting it and supported by it? And who that knows the general history of the world but must be aware that these two forces, leagued together, have been the foes of the Church of God? Not any one power only, nor any one form of false religion only, is indicated here; the description is broad enough to embrace them all, and indeed demands that all be embraced, for their sway is alike over all nations and tongues. Well do we know how exactly the state of things corresponded, at the time of the founding of the Christian faith, to the descriptions in this chapter. Religion had long been regarded as a piece of statecraft. "The rulers took counsel together," etc. (Ps 2 Act_4:25, et seq. ) During the early struggles of the Christians the force of a false religion in alliance with a heathen state strove to compel men to act in subservience to a heathen emperor, in spite of conscience and of God. Then, disorders, droughts, famines, pestilences, were ascribed to the Christians; men were debarred the ordinary rights of citizens except they acknowledged the supremacy of the state in religious affairs. Far later, in our own land, when the temporal sovereignty of this realm was in alliance with popery, what pains and penalties were endured for conscience" sake! And in many countries, what harrowing tales of worry, persecution, and suffering are left on record; and even at this day there is often furnished a new contingent of those who wilt not worship the beast nor his image, and who will risk their all for the truth and for God! For even now these two beasts are living; the first beast gets wounded now and then, but still survives, having wondrous tenacity of life. At divers times and places, with oft recurring onsets, do these two foes of the Church seek to ravage, to spoil, and to devour. And although at this moment, in our peaceful land, the wild savagery of their coalition is toned down, yet every one knows that the stigma of a social inferiority is still set on many who will not acknowledge state authority in religion. By the social ban referred to in ver. 17 Dean Alford understands "the commercial and spiritual interdicts which have, both by pagan and by papal persecutors, been laid on Nonconformity... down to the last remaining civil disabilities imposed on Nonconformity in modern papal or Protestant countries." "Here is the patience and the faith of the saints." This chapter may serve two purposes.

I IT SHOULD YIELD US UNSPEAKABLE COMFORT. In four respects:

1. Here we find sketched for us beforehand the checkered course of truth and right in the world; sketched, too, in precise accordance with the facts of history. The great Lord has foreseen the struggle.

2. He who foresees, and has thus sketched for us the forms of evil, has also assigned a limit to their duration.

3. In the worst of times, a faithful few shall be preserved.

4. The people of God will overcome at last by the two weapons of faith and patience.

II IT SUGGESTS MANY A LESSON FOR THE PRACTICAL RULING OF LIFE. It says to us: Do not be caught by appearances. There may be more show in might than in right. God approves only the latter.

1. Do not expect the immediate triumph of God"s work. The end is not yet. The twelve hundred and sixty days are not yet closed; perchance they are not even near to their end.

2. Do not let us be in a state of agitation and of perpetual fear, as if something might happen to undo God"s work. Never!

3. Do not let us mistake our own proper work. Never let us swerve a hair"s breadth from right to gain a momentary end. All the right is essentially success. All the wrong is essentially failure.

4. Let us rest in the knowledge that one eye discerns all, and one hand infallibly overrules all, to bring about the right end at the right time.

5. However long the time may be ere the salvation is brought in, it cannot be very long that any of us will have to maintain an attitude of vigilance and of war. A few short years at most, and the struggle between us and this coalition of evil will be over. We are nearing the river. We shall soon cease to hear the clang of arms and the rush of the troops; and shall exchange the noise of a militant for the harmonies of the triumphant Church. Then, brothers, on even unto death!

HOMILIES BY S. CONWAY. Ver. 1. Seaside lessons.

"I stood upon the sand of the sea." (See homily on Jer_49:23: vol. 2. "Pulpit Commentary," p. 261) S. C.

Vers. 1-18. The two wild beasts; or, the world and its wisdom.

There are few chapters in the Bible which have been entirely passed over by. Christian preachers as containing nothing that would edify and instruct men living m circumstances like our own. But this chapter seems to have been so dealt with. We have searched the lists of thousands of printed sermons, and not one, or rather but one, have we found which seeks to show that this portion of God"s Word has anything to do with us today. The vast majority of Protestant commentators have rolled it up, as they have the Apocalypse generally, into as hard a missile as they could manufacture, and then have hurled it with all their might against unhappy Romanists and the Church to which they belong. And no doubt there has been reciprocity. But this chapter has a meaning, and a momentous one, for the men of today, although, as we think, for the men of St. John"s day it pointed to that awful persecuting power, summed up in the monster Nero, then Emperor of Rome, and who, like the foul, fierce beast that he was, had been making dire havoc in the Church of Christ. This man, or monster rather, was the dragon"s, that is the devil"s, chief agent, and had to aid and abet him the second beast, lamb like in look, but fierce in heart, of which we read in ver. 11. By this second beast was meant, we think, that whole system of heathen imposture and manifold superstition which ever played into the hands of the mere brute force wielded by the state. Simon Magus, and vast numbers more such as he, were its ministers. (For detailed proof, see Farrar, in loc. ) And this entire chapter was to the persecuted Church of that day a solemn announcement of suffering appointed for them which they could not hope to escape (vers. 9, 10), which demanded patience and faith, but which, however, (Rev_17:14) should issue in glorious victory through the might of their Lord, whose "called and chosen and faithful" they were. Such then were the preparations for martyrdom with which the Church was supplied in those awful days of testing and of trial. How do the poor petty persecutions scarce worthy of the name which now and again some of us have to put up with, dwindle into insignificance by side of the fiery trials appointed for them for whom St. John wrote! And how should we be ashamed to shrink from ours when we know they never shrank from theirs, but endured and overcame, and wore the martyr"s crown! But Rome and pagan persecutions have passed away. They answered to these symbols of the beasts then: what answer to them now? And we reply

I THE ANTICHRISTIAN WORLD answers to the first of the wild beasts of which we here read. See the resemblance. Rome and Nero"s were not more exact.

1. It has assumed successive forms. "Seven heads" we read of, and they denote the multiplication and succession of hostile powers arrayed against the Church of God. Egypt and Assyria, Babylon and Persia, Greece and Rome, and by and by the final antichrist, these may be the seven heads. But they are all but successive forms of the same God-defying world.

2. And it has ever had immense strength. "Ten horns," and these encircled with diadems, telling how the world spirit has ever made use of the princes and potentates of earth to work its will.

3. And it has ever raged against the Church as a wild beast. Under all its forms it has hated the people of God. From Pharaoh even to the last of the persecutors it has been the same. And in modern days, though in different ways, it has continued unchanged in spirit and aim. Voltaire"s wild cry, "Ecrasez l"infame!" and the hatred with which he and his fellow atheists toiled to overthrow the Christian Church, were but modern manifestations of the same mind. And if it be difficult, as it is and we are thankful that it is to point in out-day to any one party or person in whom this God-defying antichristian spirit is specially embodied, none the less does it exist. "The prince of this world he who inspired the whole succession of these monsters he still "worketh in the children of disobedience." Experience and observation alike attest this. What relentless opposition to God we often see and feel! How good is crushed and trampled on, and every attempt to assert Christ"s wilt is ruthlessly put down!

4. And its deadly wounds heal. (Ver. 3) Whether the death and supposed return of Nero, or the overthrow of paganism by the conversion of Constantine, and the revival of its worst features afterwards, be St. John"s meaning, there can be no doubt that the world"s seemingly deadly wounds do heal. If its dominion be overthrown in a given locality, or in your heart and mine, do we not know how the evil spirit, who has left for a while, comes back; and unless he be driven forth again, he will come back stronger than before, and the last state of that place, that heart, that character, be worse than the first?

5. It is popular. It has the vox populi "All the world wondered after" and "worshipped." Openly and avowedly in St. John"s day, but as really, though more reverently, now.

6. And it blasphemes still. It claims Divine power. "All these things will I give thee, if," etc. this still it says, and the most of men believe it.

7. And it wages war and wins. (Ver. 7) Let families, Churches, congregations, tell how this war has been waged in their midst, and how some, often many, of their most hopeful members have fallen. What decimating of the ranks of the Church goes on continually through the might of this great adversary!

8. And none but those who are really Christ"s withstand. (Ver. 6) Yes, we are sent forth as sheep amid wolves. It seems as strange as it is sad. But so it is. For our comfort remember that it is the sheep who have ever made short work with the wolves. We should surely have thought it would have been the other way. See, literally, in lands where wolves once ran wild, as in our own, the pastures are covered over with flocks; but the wolves, where are they? As the anvil, though smitten hard, and year in and year out, yet it wears out many a hammer (Spurgeon); so the smitten Church wears out the persecutor"s hammer. But let us not go ransacking ancient history for the lessons of this chapter; our own times, our own circumstances, and very likely our own hearts" experience, will supply them in plentiful way.

II THE WISDOM OF THIS WORLD answers to the second "beast." St. James tells us that "this wisdom descendeth not from above, but is earthly, sensual, devilish." This monster (ver. 11) is seen to ascend from "the earth," as St. James tells. In Rev_19:20 it is called "the false prophet.

1. It is said to have "deceived. True type of the wisdom of this world, that godless, antichristian wisdom which encounters us today just as it did them of old. It deceives:

(1) By its innocent appearance, its lamb like look. True, it had ten horns, but they meant nothing, so small, so slight, so incapable of injury. So this wisdom. No one would ever suspect it of being a fierce beast. It is known as modern thought, science, philosophy, liberal culture lamb like words whom none would suspect to harbour ill.

(2) By its words, so subtle and serpentine. "He spake as a dragon," that is, as a serpent, as did the "old serpent," the devil, who over persuaded and beguiled our first mother. So this wisdom of the world is plausible, popular, prevalent. It seems so untrammelled in its researches, so broad in its conclusions, so courageous, so unprejudiced, so candid, so fair. But it further deceives

(3) by its "lying wonders" (ver. 14). The juggleries and tricks of heathenism, its magic and sorcery, explain St. John"s words. But for us they point to the glamour and witchery which the wisdom of this world casts over us when it points to the marvellous results it has achieved. Have not most eminent names, most wonderful discoveries, most famous reputations, been amongst the rewards it has given? And thus speculation and scepticism, doubt and denial, the rejection of old faith and the discontinuance of old habit, have been permitted and invited, and we come to believe in nothing but ourselves and this wonderful century in which we live. But:

2. Its falsity may be detected. There is an Ithuriel spear which shall compel it to self-revelation. By its fruits it shall be known. See, then:

(1) It is in alliance with the God-defying world. (Cf. vers. 12-15) Mere brute force could not get on without the tricks and frauds which this lamb like, lying thing concocts and displays. The first beast would be powerless without the cunning of the second. And here is a test for us. Do we find that any set of opinions, any new beliefs and maxims we may have adopted, are such as the godless and the antichristian world choose and cherish as of great advantage to them? Can they claim them as on their side? If so, that is a very suspicious fact.

(2) It transforms you into the world"s likeness. (See ver. 16) On the forehead or on the right hand the mark of this beast was to be. That is to say, the stamp of the world was to be visibly and confessedly on us. All the transactions of life would reveal this. We could do nothing that did not betray it. The wisdom of this world will thus claim for the world those whom it has first beguiled. Thus by the effect of it may we know its real character. Does the stamp of the God-despising world become visible in our daily conduct, bearing, and words? Do these things show the "mark of the beast "? If so, what loud call comes to us to have done with all such so called wisdom, and to give heed to our Saviour"s words, "Beware of false prophets, which come to you in sheep"s clothing, but inwardly," etc.! S.C.

HOMILIES BY R. GREEN Vers. 1-10. Safety in times of worldly oppression.

The twelfth chapter, with which the thirteenth is to be connected, closes with an assertion of the wrath of "the dragon" towards "the woman." The Church of God is ever the object of Satanic wrath. In these two chapters the enmity that the Church has to contend with is represented by three beasts. Much ingenuity has been expended already on the exposition of these dark words, and much more will be until in the light of history we see clearly what, in the words of prophecy, is but imperfectly seen. The first beast was distinctly declared to be "the old serpent, he that is called the Devil and Satan, the deceiver of the whole world." The beast now spoken of, the second, receives "his power, and his throne, and great authority" from the dragon. It is a power animated by the one spirit of evil the adversary, the devil. It is the many powers so animated. It is an active brute force, and may specially refer to the antichristian pagan power (certainly to this as one of many). It arises from "the sea," the invariable symbol of the many peoples of earth the restless world, the agitated state of human affairs. We cannot limit the application to any one power, or any seven, or any ten. We are dealing with symbol, not realism.

I HEREIN WE SEE THE BELIEVING CHURCH OPPOSED AND OPPRESSED BY GREAT EXTERNAL POWERS. We must not interpret these of mere kings of the earth, but of those many forms of worldly power which dominate over the life of man. Special prominence is given in this figure to the speaking of blasphemies against God, his Name, his tabernacle, and them that dwell therein. The utmost blasphemy of the Divine Name is in repudiating and opposing it. Every name by which the creature assumes the place of God is a name of blasphemy...Alas! how many such are around the humble believer! And he who stands in opposition to Christ and his faithful ones, usurping power over them by savage, beast-like persecution, surely he is branded with the name "blasphemy.

II THE EXTENT OF THE POWERFUL WORKING OF THESE EVILS is

(1) very great: "over every tribe, and people, and tongue, and nation;" but

(2) it is limited in time: "forty and two months." It is not "forever.

III SAFETY IS ASSURED TO HIM ONLY WHOSE NAME IS WRITTEN IN THE BOOK OF LIFE OF THE LAMB. The Lord defends his own even here. "What shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?... Nay, in all these things we are more than conquerors through him that loved us." Thus is the Church to gather comfort in all times of exposure, temptation, persecution, or suffering from mighty worldly powers. Here is here must be the call for "the patience and the faith of the saints. R. G.

HOMILIES BY D. THOMAS Vers. 1-18. The domain of antichrist.

"And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy," etc. Fanciful interpretations of this chapter, as well as other portions of this book, are abundant. The last (see "The Early Days of Christianity," p. 452, by Archdeacon Farrar) seems to us not less unfounded and absurd than those that have gone before. Most of such interpretations assume that the comparatively few people who lived in Rome centuries ago were of such immense importance as to absorb the mind of the Infinite; that "papal Rome," as it is called, was the one great moral fee of creation, unmatched and matchless. But our method of treating this Book of Revelation, whether right or wrong, philosophic or foolish, ignores all fanciful interpretations, and seeks to turn even the dreams of old dreamers, like the prisoner on Patmos, and the prisoner in Bedford Gaol, to such a practical account as to serve the ethical interests of the men that are, and the men that are yet to be. Hence we use this chapter to throw light upon the domain of antichrist. But what do we mean by "antichrist"? Not an institution, ecclesiastical, political, or social, connected with any geographical spot or chronological period, but a moral state of mind pervading all places, and running through all times. Whatever state of mind is opposed to that moral state of mind which Christ incarnated, exemplified, and inculcated, I call antichrist. His state of mind was one of truth, reality; hence all falsehoods, shams, hypocrisies, are antichrist. His state of mind was one of supreme worship. He realized and reverenced the Eternal Father in all; hence all irreverence and idolatries are antichrist. His state of mind was a state of self-sacrificing philanthropy. He loved men, and gave himself for their benefit. He did not please himself. Hence all selfishness, worldliness, self seeking, is antichrist. St. John says, "Even now are there many antichrists." There are antichrists in Protestant churches and chapels, and in thousands of those who call themselves Christians. Some of the fiercest denouncers of popery as antichrist are those who have the most of popery and antichrist in their hearts. This chapter serves to illustrate some facts in connection with the domain of antichrist on this earth.

I IT HAS A MANIFOLD DEVELOPMENT. The huge and monstrous forms that seem to pass before the imagination of the lonely prisoner on Patmos, as here recorded, are full of forms, grotesque, huge, and hideous. Here is a huge beast rising out of the sea, the scene of tumults. His power is great he has "ten horns;" his intelligence is great he has "seven heads;" his influence is great he has "ten crowns diadems." In form "he was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion" (ver. 2). Then there is another beast "coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon" (ver. 11). He, like the former, is endowed with tremendous power, invested with extraordinary attributes, and is one in spirit and aim with the former, the beast that rises out of the realm of tumult, the sea. So that from the sea and from the land, the whole terraqueous globe, monstrous forms of evil appear in the domain of antichrist. What imagination can depict and what arithmetic could compute the hideous and monstrous forms in which antichrist appears in the world today? In the commerce of the world, in the governments of the world, in the campaigns of the world, in the literature of the world, in the religions of the world, in fact, in the social, industrial, and professional life of the world, antichrist appears in aspects as hideous and in a spirit as savage and blasphemous as the monsters depicted in this vision. Where in any part of the world do we not find antichrist in some form or another? Whatever the form it assumes, it is hideous and monstrous. What can be more monstrous than to find a human being rising and acting in opposition to him who is the all loving and all blessed, the Christ of God and the Saviour of the world? Concerning this domain of antichrist it is suggested that

II IT HAS ONE MASTER SPIRIT. The dragon is here represented as the presiding genius over all. "The dragon gave him his power, and his seat throne, and great authority" (ver. 2). The presiding genius in this chapter and in the preceding one is called the dragon. Reason and analogy concur with the Bible in teaching that there is on this earth a great master spirit of evil, one that leads the world "captive at his will." He is, in spirit, character, and aim, against Christ. He is, in a pre-eminent sense, antichrist. There is nothing Christly about him, but otherwise. Satan is the enemy of Christ, the old serpent, the "prince of the power of the air," that "worketh in the children of disobedience." The record of this vision serves to illustrate several things concerning this master spirit of evil.

1. He is endowed with tremendous power. It is said of this dragon that "he doeth great wonders signs, so that he maketh should even make fire come down from out of heaven;" that he works "by the means of miracles signs" (vers. 13, 14). The Jewish Scriptures speak of him as a being of tremendous energy, leading the world captive at his will, and even Christ who knew him seems to speak with deference concerning his extraordinary power.

2. His grand pursuit is moral mischief.

(1) He promotes blasphemy. "He opened his mouth in for blasphemy blasphemies against God, to blaspheme his Name, and his tabernacle, and them that dwelt in heaven" (ver. 6). His grand aim seems to be to bring the Infinite himself into contempt.

(2) He promotes deception. "And deceived them that dwell on the earth" (ver. 14). He is a liar and the father of lies. The first stone of his empire in the world was a lie, and by lies he has built it up and supports it. A life of wickedness is a life of delusion. All his followers walk in "a vain show.

(3) He promotes destruction. "It was given unto him to make war with the saints, and to overcome them" (ver. 7). Malignity is his inspiration. His battle is with the saints. He works to destroy goodness, and to destroy goodness is to destroy souls. He has no fight with fiends, but with saints.

3. His sphere is coextensive with the world. "He causeth all, both small and great, rich and poor," etc. (vers. 15-17). One of his prime ministers, or rather chief generals, came out of "the sea," and the other came up from "the earth." The whole terraqueous globe is the arena of this arch enemy of souls. He is the god of this world. Wherever falsehood, dishonesty, impurity, revenge are, there he is. And where are they not?

4. However great his influence, he is under a restraining law. An old writer has said, "He is limited in point of time; his reign is to continue forty and two months. He is also limited as to the persons and people that he shall entirely subject to his will and power; it will be only those whose "names are not written in the book of life of the Lamb slain from the foundation of the world." Though the devil and antichrist might overcome their bodily strength and take away their natural life, they could never conquer their souls, nor prevail with them to forsake their Saviour and revolt to his enemies.

5. His mission will ultimately prove self ruinous. "He that leadeth into if any man is for captivity shall go into captivity into captivity he goeth" (ver. 10). Here is the principle of retribution attested by all human experience and philosophy, and felt to be just. "He that killeth if any man shall kill with the sword must be killed" (ver. 10). This applies to Satan; he brings men into captivity, and into captivity shall he one day go. Sin is suicide, wrong is self destructive. In every act the devil performs, he is forming a link in that adamantine chain that shall bind him, not merely for a thousand years, but forever. D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And I stood on the sand of the sea - This also was in the vision. And I saw - Soon after the woman flew away. A wild beast coming up - He comes up twice; first from the sea, then from the abyss. He comes from the sea before the seven phials; "the great whore" comes after them. O reader, this is a subject wherein we also are deeply concerned, and which must be treated, not as a point of curiosity, but as a solemn warning from God! The danger is near. Be armed both against force and fraud, even with the whole armour of God. Out of the sea - That is, Europe. So the three woes (the first being in Persia, the second about the Euphrates) move in a line from east to west. This beast is the Romish Papacy, as it came to a point six hundred years since, stands now, and will for some time longer. To this, and no other power on earth, agrees the whole text, and every part of it in every point; as we may see, with the utmost evidence, from the propositions following: - PROP. 1. It is one and the same beast, having seven heads, and ten horns, which is described in this and in the seventeenth chapter. Of consequence, his heads are the same, and his horns also. PROP. 2. This beast is a spiritually secular power, opposite to the kingdom of Christ. A power not merely spiritual or ecclesiastical, nor merely secular or political but a mixture of both. He is a secular prince; for a crown, yea, and a kingdom are ascribed to him. And yet he is not merely secular; for he is also a false prophet. PROP. 3. The beast has a strict connection with the city of Rome. This clearly appears from the seventeenth chapter. PROP. 4. The beast is now existing. He is not past. for Rome is now existing; and it is not till after the destruction of Rome that the beast is thrown into the lake. He is not altogether to come: for the second woe is long since past, after which the third came quickly; and presently after it began, the beast rose out of the sea. Therefore, whatever he is, he is now existing. PROP. 5. The beast is the Romish Papacy. This manifestly follows from the third and fourth propositions; the beast has a strict connection with the city of Rome; and the beast is now existing: therefore, either there is some other power more strictly connected with that city, or the Pope is the beast. PROP. 6. The Papacy, or papal kingdom, began long ago. The most remarkable particulars relating to this are here subjoined; taken so high as abundantly to show the rise of the beast, and brought down as low as our own time, in order to throw a light on the following part of the prophecy: A.D. 1033. Benedict the Ninth, a child of eleven years old, is bishop of Rome, and occasions grievous disorders for above twenty years. A.D. 1048. Damasus II. introduces the use of the triple crown. A.D. 1058. The church of Milan is, after long opposition, subjected to the Roman. A.D. 1073. Hildebrand, or Gregory VII., comes to the throne. A.D. 1076. He deposes and excommunicates the emperor. A.D. 1077. He uses him shamefully and absolves him. A.D. 1080. He excommunicates him again, and sends a crown to Rodulph, his competitor. A.D. 1083. Rome is taken. Gregory flees. Clement is made Pope, and crowns the emperor. A.D. 1085. Gregory VII. dies at Salerno. A.D. 1095. Urban II. holds the first Popish council, at Clermont and gives rise to the crusades. A.D. 1111. Paschal II. quarrels furiously with the emperor. A.D. 1123. The first western general council in the Lateran. The marriage of priests is forbidden. A.D. 1132. Innocent II declares the emperor to be the Pope's liege-man, or vassal. A.D. 1143. The Roman set up a governor of their own, independent on Innocent II. He excommunicates them, and dies. Celestine II. is, by an important innovation, chosen to the Popedom without the suffrage of the people; the right of choosing the Pope is taken from the people, and afterward from the clergy, and lodged in the Cardinals alone. A.D. 1152. Eugene II. assumes the power of canonizing saints. A.D. 1155. Adrian IV. puts Arnold of Brixia to death for speaking against the secular power of the Papacy. A.D. 1159. Victor IV. is elected and crowned. But Alexander III. conquers him and his successor. A.D. 1168. Alexander III. excommunicates the emperor, and brings him so low, that, A.D. 1177. he submits to the Pope's setting his foot on his neck. A.D. 1204. Innocent III. sets up the Inquisition against the Vaudois. A.D. 1208. He proclaims a crusade against them. A.D. 1300. Boniface VIII. introduces the year of jubilee. A.D. 1305. The Pope's residence is removed to Avignon. A.D. 1377. It is removed back to Rome. A.D. 1378. The fifty years' schism begins. A.D. 1449. Felix V., the last Antipope, submits to Nicholas V. A.D. 1517. The Reformation begins. A.D. 1527. Rome is taken and plundered. A.D. 1557. Charles V. resigns the empire; Ferdinand I. thinks the being crowned by the Pope superfluous. A.D. 1564. Pius IV. confirms the Council of Trent. A.D. 1682. Doctrines highly derogatory to the Papal authority are openly taught in France. A.D. 1713. The constitution Unigenitus. A.D. 1721. Pope Gregory VII. canonized anew. He who compares this short table with what will be observed, verse 3, and chap. xvii, 10, will see that the ascent of the beast out of the sea must needs be fixed toward the beginning of it; and not higher than Gregory VII., nor lower than Alexander III. The secular princes now favoured the kingdom of Christ; but the bishops of Rome vehemently opposed it. These at first were plain ministers or pastors of the Christian congregation at Rome, but by degrees they rose to an eminence of honour and power over all their brethren till, about the time of Gregory VII. (and so ever since) they assumed all the ensigns of royal majesty; yea, of a majesty and power far superior to that of all other potentates on earth. We are not here considering their false doctrines, but their unbounded power. When we think of those, we are to look at the false prophet, who is also termed a wild beast at his ascent out of the earth. But the first beast then properly arose, when, after several preludes thereto, the Pope raised himself above the emperor. PROP. 7. Hildebrand, or Gregory VII., is the proper founder of the papal kingdom. All the patrons of the Papacy allow that he made many considerable additions to it; and this very thing constituted the beast, by completing the spiritual kingdom: the new maxims and the new actions of Gregory all proclaim this. Some of his maxims are,

1. That the bishop of Rome alone is universal bishop.

2. That he alone can depose bishops, or receive them again.

3. That he alone has power to make new laws in the church.

4. That he alone ought to use the ensigns of royalty.

5. That all princes ought to kiss his foot.

6. That the name of Pope is the only name under heaven; and that his name alone should be recited in the churches.

7. That he has a power to depose emperors.

8. That no general synod can be convened but by him.

9. That no book is canonical without his authority.

10. That none upon earth can repeal his sentence, but he alone can repeal any sentence.

11. That he is subject to no human judgment.

12. That no power dare to pass sentence on one who appeals to the Pope.

13. That all weighty causes everywhere ought to be referred to him.

14. That the Roman church never did, nor ever can, err.

15. That the Roman bishop, canonically ordained, is immediately made holy, by the merits of St. Peter.

16. That he can absolve subjects from their allegiance. These the most eminent Romish writers own to be his genuine sayings. And his actions agree with his words. Hitherto the Popes had been subject to the emperors, though often unwillingly; but now the Pope began himself, under a spiritual pretext, to act the emperor of the whole Christian world: the immediate dispute was, about the investiture of bishops, the right of which each claimed to himself. And now was the time for the Pope either to give up, or establish his empire forever: to decide which, Gregory excommunicated the emperor Henry IV.; "having first," says Platina, "deprived him of all his dignities." The sentence ran in these terms: "Blessed Peter, prince of the apostles, incline, I beseech thee, thine ears, and hear me thy servant. In the name of the omnipotent God, Father, Son, and Holy Ghost, I cast down the emperor Henry from all imperial and regal authority, and absolve all Christians, that were his subjects, from the oath whereby they used to swear allegiance to true kings. And moreover, because he had despised mine, yea, thy admonitions, I bind him with the bond of an anathema." The same sentence he repeated at Rome in these terms: "Blessed Peter, prince of the apostles, and thou Paul, teacher of the gentiles, incline, I beseech you, your ears to me, and graciously hear me. Henry, whom they call emperor, hath proudly lifted up his horns and his head against the church of God, - who came to me, humbly imploring to be absolved from his excommunication, - I restored him to communion, but not to his kingdom, - neither did I allow his subjects to return to their allegiance. Several bishops and princes of Germany, taking this opportunity, in the room of Henry, justly deposed, chose Rodulph emperor, who immediately sent ambassadors to me, informing me that he would rather obey me than accept of a kingdom, and that he should always remain at the disposal of God and us. Henry then began to be angry, and at first intreated us to hinder Rodulph from seizing his kingdom. I said I would see to whom the right belonged, and give sentence which should be preferred. Henry forbad this. Therefore I bind Henry and all his favourers with the bond of an anathema, and again take from him all regal power. I absolve all Christians from their oath of allegiance, forbid them to obey Henry in anything, and command them to receive Rodulph as their king. Confirm this, therefore, by your authority, ye most holy princes of the apostles, that all may now at length know, as ye have power to bind and loose in heaven, so we have power to give and take away on earth, empires, kingdoms, principalities, and whatsoever men can have." When Henry submitted, then Gregory began to reign without control. In the same year, 1077, on September 1, he fixed a new era of time, called the Indiction, used at Rome to this day. Thus did the Pope claim to himself the whole authority over all Christian princes. Thus did he take away or confer kingdoms and empires, as a king of kings. Neither did his successors fail to tread in his steps. It is well known, the following Popes have not been wanting to exercise the same power, both over kings and emperors. And this the later Popes have been so far from disclaiming, that three of them have sainted this very Gregory, namely, Clement VIII., Paul V., and Benedict XIII. Here is then the beast, that is, the king: in fact such, though not in name: according to that remarkable observation of Cardinal Bellarmine, "Antichrist will govern the Roman empire, yet without the name of Roman emperor." His spiritual title prevented his taking the name, while he exerciseth all the power. Now Gregory was at the head of this novelty. So Aventine himself, "Gregory VII was the first founder of the pontifical empire." Thus the time of the ascent of the beast is clear. The apostasy and mystery of iniquity gradually increased till he arose, "who opposeth and exalteth himself above all." 2 Thess. ii, 4. Before the seventh trumpet the adversary wrought more secretly; but soon after the beginning of this, the beast openly opposes his kingdom to the kingdom of Christ. PROP 8. The empire of Hildebrand properly began in the year 1077. Then it was, that upon the emperor's leaving Italy, Gregory exercised his power to the full. And on the first of September, in this year, he began his famous epocha. This may be farther established and explained by the following observations:-

OBS. 1. The beast is the Romish Papacy, which has now reigned for some ages. OBS. 2. The beast has seven heads and ten horns. OBS. 3. The seven heads are seven hills, and also seven kings. One of the heads could not have been, "as it were, mortally wounded," had it been only a hill. OBS. 4. The ascent of the beast out of the sea is different from his ascent out of the abyss; the Revelation often mentions both the sea and the abyss but never uses the terms promiscuously. OBS. 5. The heads of the beast do not begin before his rise out of the sea, but with it. OBS. 6. These heads, as kings, succeed each other. OBS. 7. The time which they take up in this succession is divided into three parts. "Five" of the kings signified thereby "are fallen: one is, the other is not yet come." OBS. 8. "One is:" namely, while the angel was speaking this. He places himself and St. John in the middlemost time, that he might the more commodiously point out the first time as past, the second as present, the third as future. OBS. 9. The continuance of the beast is divided in the same manner. The beast "was, is not, will ascend out of the abyss," chap. xvii, 8, 11. Between these two verses, that is interposed as parallel with them, "Five are fallen, one is, the other is not yet come." OBS. 10. Babylon is Rome. All things which the Revelation says of Babylon, agree to Romans, and Roman only. It commenced "Babylon," when it commenced "the great." When Babylon sunk in the east, it arose in the west; and it existed in the time of the apostles, whose judgment is said to be "avenged on her." OBS. 11. The beast reigns both before and after the reign of Babylon. First, the beast reigns, chap. xiii, 1, &c.; then Babylon, chap. xvii, 1, &c.; and then the beast again, chap. xvii, 8, &c. OBS. 12. The heads are of the substance of the beast; the horns are not. The wound of one of the heads is called "the wound of the beast" itself, verse 3; but the horns, or kings, receive the kingdom "with the beast," chap. xvii, 12. That word alone, "the horns and the beast," chap. xvii, 16, sufficiently shows them to be something added to him. OBS. 13. The forty-two months of the beast fall within the first of the three periods. The beast rose out of the sea in the year 1077. A little after, power was given him for forty-two months. This power is still in being. OBS. 14. The time when the beast "is not," and the reign of "Babylon," are together. The beast, when risen out of the sea, raged violently, till "his kingdom was darkened" by the fifth phial. But it was a kingdom still; and the beast having a kingdom, though darkened, was the beast still. But it was afterwards said, "the beast was," (was the beast, that is, reigned,) "and is not;" is not the beast; does not reign, having lost his kingdom. Why? because "the woman sits upon the beast," who "sits a queen," reigning over the kings of the earth: till the beast, rising out of the abyss, and taking with him the ten kings, suddenly destroys her. OBS. 15. The difference there is between Rome and the Pope, which has always subsisted, will then be most apparent. Rome, distinct from the Pope, bears three meanings; the city itself, the Roman church, and the people of Rome. In the last sense of the word, Rome with its dutchy, which contained part of Tuscany and Campania, revolted from the Greek emperor in 726, and became a free state, governed by its senate. From this time the senate, and not the Pope, enjoyed the supreme civil power. But in 796, Leo III., being chosen Pope, sent to Charles the Great, desiring him to come and subdue the senate and people of Rome, and constrain them to swear allegiance to him. Hence arose a sharp contention between the Pope and the Roman people, who seized and thrust him into a monastery. He escaped and fled to the emperor, who quickly sent him back in great state. In the year 800 the emperor came to Rome, and shortly after, the Roman people, who had hitherto chosen their own bishops, and looked upon themselves and their senate as having the same rights with the ancient senate and people of Rome, chose Charles for their emperor, and subjected themselves to him, in the same manner as the ancient Roman did to their emperors. The Pope crowned him, and paid him homage on his knees, as was formerly done to the Roman emperors: and the emperor took an oath "to defend the holy Roman church in all its emoluments." He was also created consul, and styled himself thenceforward Augustus, Emperor of the Romans. Afterwards he gave the government of the city and dutchy of Rome to the Pope, yet still subject to himself. What the Roman church is, as distinct from the Pope, appears,

1. When a council is held before the Pope's confirmation;

2. When upon a competition, judgment is given which is the true Pope;

3. When the See is vacant;

4. When the Pope himself is suspected by the Inquisition.

How Rome, as it is a city, differs from the Pope, there is no need to show. OBS. 16. In the first and second period of his duration, the beast is a body of men; in the third, an individual. The beast with seven heads is the Papacy of many ages: the seventh head is the man of sin, antichrist. He is a body of men from chap. xiii, 1 - chap. xvii, 7; he is a body of men and an individual, chap. xvii, 8 - chap. xvii, 11; he is an individual, chap. xvii, 12 - chap. xix, 20. OBS. 17. That individual is the seventh head of the beast, or, the other king after the five and one, himself being the eighth, though one of the seven. As he is a Pope, he is one of the seven heads. But he is the eighth, or not a head, but the beast himself, not, as he is a Pope, but as he bears a new and singular character at his coming from the abyss. To illustrate this by a comparison: suppose a tree of seven branches, one of which is much larger than the rest; if those six are cut away, and the seventh remain, that is the tree. OBS. 18. "He is the wicked one, the man of sin, the son of perdition" usually termed antichrist. OBS. 19. The ten horns, or kings, "receive power as kings with the wild beast one hour," chap. xvii, 12; with the individual beast, "who was not." But he receives his power again, and the kings with it, who quickly give their new power to him. OBS. 20. The whole power of the Roman monarchy, divided into ten kingdoms, will be conferred on the beast, chap. xvii, 13, 16, 17.

OBS. 21. The ten horns and the beast will destroy the whore, chap. xvii, 16. OBS. 22. At length the beast, the ten horns, and the other kings of the earth, will fall in that great slaughter, chap. xix, 19. OBS. 23. Daniel's fourth beast is the Roman monarchy, from the beginning of it, till the thrones are set. This, therefore, comprises both the apocalyptic beast, and the woman, and many other things. This monarchy is like a river which runs from its fountain in one channel, but in its course sometimes takes in other rivers, sometimes is itself parted into several streams, yet is still one continued river. The Roman power was at first undivided; but it was afterwards divided into various channels, till the grand division into the eastern and western empires, which likewise underwent various changes. Afterward the kings of the Heruli. Goths, Lombards, the exarchs of Ravenna, the Roman themselves the emperors, French and German, besides other kings, seized several parts of the Roman power. Now whatever power the Roman had before Gregory VII., that Daniel's beast contains; whatever power the Papacy has had from Gregory VII., this the apocalyptic beast represents, but this very beast (and so Rome with its last authority) is comprehended under that of Daniel. And upon his heads a name of blasphemy - To ascribe to a man what belongs to God alone is blasphemy. Such a name the beast has, not on his horns, nor on one head, but on all. The beast himself bears that name, and indeed through his whole duration. This is the name of Papa or Pope; not in the innocent sense wherein it was formerly given to all bishops, but in that high and peculiar sense wherein it is now given to the bishop of Rome by himself, and his followers: a name which comprises the whole pre- eminence of the highest and most holy father upon earth. Accordingly among the above cited sayings of Gregory, those two stand together, that his "name alone should be recited in the churches;" and that it is "the only name in the world." So both the church and the world were to name no other father on the face of the earth.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Seven-Headed Beast of Blasphemy and the Two-Horned Beast of Deceit.

The description of the first beast:

v. 1. And I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

v. 2. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion; and the dragon gave him his power and his seat and great authority.

v. 3. And I saw one of his heads as it were wounded to death; and his deadly wound was healed; and all the world wondered after the beast.

v. 4. And they worshiped the dragon which gave power unto the beast; and they worshiped the beast, saying, Who is like unto the beast? Who is able to make war with him?

Luther writes of this whole chapter: "There comes, then, in the thirteenth chapter, after the trumpeting of the last of the seven angels, who sounds his trumpet at the beginning of the twelfth chapter, the business of that seventh angel, the third woe, namely, papal imperialism and imperial popery. Here the papacy gains the power also of the worldly sword, and now rules not only with the booklet in the second woe, but also with the sword in the third woe. Just as they boast that the Pope has both the spiritual and also the temporal sword in his power. Here, then, are the two beasts; the one is imperial power and dignity; the other, with the two horns, is the papacy, which has now also become a worldly kingdom, though with a bold show of the name of Christ."

The explanation is certainly plausible, as a closer examination of the text shows: And I stood on the shore of the sea, and saw ascending out of the sea a beast having ten horns and seven heads, and on the horns ten diadems, and on his heads names of blasphemy; and the beast which I saw was like a leopard, and his feet resembled those of a bear, and his mouth resembled the mouth of a lion. If we compare this picture with those found in the prophecies of Daniel, there can be little doubt that this beast is the Roman Empire. It arose out of the ocean of nations, gradually, but surely, until it had power over practically the entire world. Seven heads the beast had; for the city of Rome, the capital of this great empire, is built on seven hills; and ten horns were seen by John, which refers to the ten provinces of the old empire. Names of blasphemy the beast had on his heads; for blasphemous idolatry and heathenism was practiced in the city and empire, and enmity against Christ and the Christian religion has always been rampant in its capital. That the entire appearance of the beast, finally, was like a leopard, but with the feet of a bear and with the mouth of a lion, indicates that the Roman Empire combined in itself all the qualities of the former world empires as they are described in the seventh chapter of the Book of Daniel.

We are told still more concerning this beast: And to him the dragon gave his own power and his throne and great authority. This shows that Satan would rule and exert his power on earth especially through the Roman Empire, and that its emperors, princes, and governors would act as his representatives in carrying out his designs against the Church of Christ. The result was all that the devil might have desired: And one of his heads appeared to have been wounded to death, but his deadly wound was healed; and all the earth marveled after the beast and worshiped the dragon, because he gave authority to the beast, and they worshiped the beast, saying, Who is like to the beast, and who can battle with him? The great empire and power which the beast represents received a temporary setback, a wound which looked like a deadly wound. This may refer to the end of the Roman Empire as such, which came to an end in the year 476. But Rome retained its power in spite of all that, for the worldly authority of the Pope dates from about that time. Satan is still wielding his power through Anti-Christ, and it is a sad fact, but a fact nevertheless, that practically all the world, both civil and ecclesiastical authorities, have been giving honor to the Pope, many of them stating openly that the power of the papacy is such as to make this attitude the best policy.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The place where St. John had the vision related in this chapter; he apprehends himself to stand on the sea-shore, a place fit for the sight he was to see, namely, a beast rising out of the sea.

Where note, That it is usual in the prophets, Daniel especially, to set out temporal monarchies oppressing the church, by great beasts.

Where we learn, what a base and vile, what a low and mean, esteem God has of the mightiest enemies of his church and people; let the world admire them as gods, if they abuse their power God calls them beasts; and as such, in his own time, they shall be destroyed; I saw a beast rise up out of the sea.

Observe, 2. The monstrous description of that beast which St. John saw, it had seven heads, denoting, some say, the seven hills upon which Rome stands; or the seven sorts of government successively in the Roman state, say others; and ten horns, that is, ten kings under Rome, and confederate with her.

Where note, That all such kings, be they ever so mighty or many, which persecute sincere Christianity, are vile in the esteem of God, accounted no better than the horns of a bloody beast, which Almighty God will either blunt or break. And upon the horns ten crowns, which crowns they hold of God, who is the King of kings. Sovereignty is from heaven, however men come by it, or however they abuse it, which shows the horrid ingratitude of those princes, who having received their power from God, do improve it against him, and turn it upon him by whom they reign. And upon his heads the name of blasphemy; those that apply this description of the beast to Rome Pagan, understand hereby their paganish idol-worship in general; and their deifying of the Roman emperors in particular.

Others, as most Protestants, who apply it to Rome Papal, by this name of blasphemy, understand those blasphemous titles which are given to the Pope, as "Lord God, the universal Head, the Husband of the church, the Light which came into the world," &c. which are the incommunicable attributes of Christ; and by flatterers and admirers frequently given to the Papal Antichrist, upon whose head is the name of blasphemy.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

THESE prophetical scenes not only run parallel, but frequently interlap. As Chapter 9 is all on Mohammedanism, it gave us quite a send-off into the Eastern hemisphere. On that side of the prophetic drama we have reached the seventh trumpet. This chapter drops back to the rise of the Roman Empire, long before John’s day. Hence, like many things in Chapter 12, it is retrospective. In Daniel’s panorama of the 7th chapter, to which we must now for a time carry the reader, he begins with the Gentile Age in the days of Belshazzar. The entire panorama of human government, in contradiction to the Divine, is represented by a succession of wild beasts. The world might have enjoyed the benignant reign of righteousness and love, shedding a heavenly luster and shining away all of her sorrows, if she had only acquiesced in the government of Jehovah. These wild beasts are the personification of that supreme selfishness and bloodthirsty cruelty which have left their indelible histories legibly superscribed on every political escutcheon. The lion is the Chaldean monarchy, the bear the Medio-Persian, and the leopard the Grecian. John describes the Roman power (Rev 13:2) as a combination of all these beasts, to which the dragon — i.e., the devil — gave his power and throne.

Dan 7:8 : Here we have the rise of

THE PAPACY

Out of the fourth beast; i.e., the Roman power. Why is the pope called the little horn? Because horn, in the Bible, constantly means political power; and the pope’s temporal dominions were always small. The three horns “plucked up by the roots” were the kingdoms of the Ostrogoths, the Lombards, and the Ravennas, which, at an early day, fell before the pope, and were added to his dominions. Consequently, to the present day, the pope wears the triple crown. The eyes and mouth in this little horn simply describe the pope. As in the Eastern hemisphere Mahomet is called a little horn (Dan 8:9), and rises out of the Greek Empire, so in the Western hemisphere the pope is called a little horn (Dan 7:8), and rises out of the Roman Empire. These two little horns, by Satanic power, became the greatest horns in the world, encompassing the whole earth.

Rev 12:3 : Here we find that the dragon — i.e., the devil — gave this Roman beast his own power and throne. In the lamentable supersession of the theocracy by human government, Satan ascended the throne of the world. Beginning in the universal Chaldean Empire, developing and consolidating his autocratic sovereignty through the Medo- Persian and the Grecian, he finally culminates in the great worldwide iron empire of heathen Rome. Seven hundred and fifty years the Roman conquest swept the globe, assiduously gathering up the idols of all nations as she conquered them, carrying them into Rome, and there legalizing universal idolatry. Jupiter, Apollo, Venus, Minerva, Mercury, Diana, and myriads of Roman divinities, were all simple personifications of Satanic attributes. Hence the Roman religion, which filled the world with its magnificent temples and pompous ceremonies and sacrifices, was nothing but devil-worship. This problem furnishes its own solution in the fact that all of the Roman gods were personifications of Satanic attributes. Hence the adoration of the Roman gods was nothing but devil-worship from beginning to end. (1Co 10:20.)

You must not forget that all of these heathen empires were always pre- eminently religious. As theocracy is the government of both Church and State, providing fully for soul and body, so Satan’s counterfeit world governments, which superseded and supplanted God’s government, are all politico-ecclesiastical. After four thousand years of war, blood, and slaughter, Satan succeeded in the consolidation of all nations in the apparently invincible iron empire of Rome.

3. Here we find that one of the seven heads of Satan’s politico- ecclesiastical beast was wounded unto death. Which head was this? Rome was ruled first by kings; then by consuls; thirdly, by dictators; fourthly, by triumvirs; then by tribunes; and, finally, by emperors. So you see the imperial government which ruled the Roman world at the time of the barbarian invasion was the sixth head. When the Goths, Huns, and Vandals, A.D. 476, captured Rome, dethroned Caesar, and destroyed the imperial government, then this monstrous beast received a deadly wound in the head. But to the unutterable astonishment of the whole world, this deadly wound was healed. How was it healed? In the rise of the papacy, which is the seventh head of the Roman beast.

So now you have the complements of heads; i.e., the kingdom, the consulate, the dictatorship, the triumvirate, the tribuneships, the empire, and the papacy. 2Th 2:6-7 : “And now you know that which hindereth that he should be revealed in his time. For the mystery of iniquity already worketh, only he hindereth till he may be taken out of the midst, and then the lawless one will be revealed.” This wicked, lawless one is the pope. The one which hindered him from being revealed was the Roman emperor. The world could not have a Caesar and a pope at the same time, for Caesar would have killed the pope. The Greek word anomos means the lawless one. The same word means Antinomian — i.e., sinning religion — as all such ignores the law of God, which says: “The soul that sinneth, it shall die” (Eze 18:4). Sad to see the Protestant Churches at the present day full of this sinning religion, which is Satan’s doctrine, manufactured in the bottomless pit and incarnated in the pope. History abundantly corroborates Scripture in the perpetuity of the Roman power in the papacy. When the empire was destroyed and the barbarians captured and pillaged Rome, the world’s metropolis would have gone the way of Nineveh and Babylon into hopeless dilapidation and ruin if the pope had not succeeded Caesar. When dilapidation gets the run on such a city as Rome, falling ruins, malaria, and robbers would soon render it utterly uninhabitable, till, like Babylon, it would be abandoned to ferocious beasts and doleful creatures. Hence the whole world, to its unutterable astonishment, finds the pope encumbering Caesar’s throne, and wielding the imperial scepter. So Rome takes new life in the seventh head, and lives right on, as if the barbarians had not inflicted a fatal wound on the empire; i.e., the sixth head.

4. This verse describes the perpetuity of devil-worship in the supersession of Caesar by the pope. When all nations see this wonderful miracle wrought by Satan in the unbroken perpetuity of the Roman power in the papacy after the fall of the empire, they give way to ejaculations of wonder: “Who is like unto the beast, and who is able to make war with him!” The barbarians fought three hundred years to destroy the Roman beast, finally, as they thought, consummating the victory by mortally wounding him in the head. But, behold! Satan just lets the imperial head drop off the beast and immediately puts on the papal head. which proved more congenial to his stygian administration than any of the preceding six.

5. And a mouth speaking great things and blasphemies was given unto him, and power was given unto him to prevail forty-two months; i.e., 1260 prophetic years. Immediately the pope’s mouth spoke great things, claiming autocratic power over all the kings of the earth, than whom none of his imperial predecessors ever spoke more arrogantly. He is certainly the most blasphemous man on the face of the earth, even throwing Satan into eclipse, as he unblushingly proclaims himself the vicar of Christ and the vicegerent of God in all the earth, holding the keys of heaven, opening the gates to whom he will, and closing them nolens volens against all who dare contemn his pompous pretensions. When I was at his palace in 1895, while exploring St. Peter’s Cathedral, the guide showed me the “Door of Universal Absolution.” He said it had no fastening; but the pope, at the end of every twenty-five years, breaks it open with a silver hammer, walks out of the cathedral, stands in the marble verandah, prays for, and forgives the sins of the whole world. He permits the people to salute him as “Our Lord God, the Pope!”

Caesar fell A.D. 476, and the pope ascended the throne. He is to continue 1260 years. 476 plus 1260 equals 1736. This was a notable epoch in the Lutheran Reformation, which shook the papal power from center to circumference, and from which it has never recovered. Though the Bishop of Rome actually assumed the politico-ecclesiastical supremacy over the Roman world when Caesar fell, — [when I was in St. Peter’s Church, I saw, in gigantic bronze statuary, Leo, the first Bishop of Rome, going out to meet Attila, the leader of the Huns, to beg him to spare the city] — yet the papistical claims ere never formally recognized till A.D. 606, when Boniface III, Bishop of Rome, was publicly crowned universal bishop by Procas, the king of Italy. Hence, A.D. 606 is the proper date of the papacy. Now 1260 plus 606 equals 1866, the time for the papal throne to fall. This was the very date when Pope Pius IX convened the Ecumenical Council of five hundred and thirty-five bishops, from all parts of the world, to vote his infallibility. This they did A.D. 1870. Scarcely was the ink dry when Victor Immanuel, the king of Sardinia, came with his army and shook him down from his temporal throne, which he has never regained, and never will. Hence you see the signal fulfillments of prophecy. When I was in Rome in 1895, they were busily rearing up a magnificent monument to perpetuate the memory of Victor Immanuel, who shook the pope from his temporal throne. They were also building a similar monument to Garibaldi, who defended the city against the French army when they came to reinstate the pope. Both of these monuments are in full view of the pope as he sits in his palace — sad mementos of his signal and final dethronement from temporal power. For one thousand two hundred and sixty years he had worn the tiara of universal empire, put his foot on the neck of kings, and dictated law to the time-honored empires.

7-8. These verses recognize that dark and bloody period of one thousand two hundred and sixty years, during which the pope so maneuvered as to manipulate all the rulers of the earth to acquiesce in his pompous pretensions. Meanwhile the Inquisition and autodafe were the order of the day, and one hundred millions of Christians sealed their faith with their blood.

9. Unless the Holy Spirit open the ear of our spirit, we will never hear and never know.

10. This verse is on Divine retribution. Rest assured, God has heard every groan and seen every tear shed and uttered by His suffering martyrs. The terrible retributions of the last days, when tribulation such as the world has never known shall come upon the earth, will be the great harvest of calamity, death, destruction, and damnation reaped by Satan because of the terrible iniquities perpetrated against God’s people in bygone centuries. The saints of all ages have committed these grievous outrages and diabolical persecutions of their enemies to Him who says, “Vengeance is Mine, and I will repay.” Multiplied millions of saints have suffered out their miserable lives in dismal, dark dungeons, and died unheard of. They all patiently waited God’s time for retribution, feeling assured that he heard every sigh and saw every tear.

11. “I saw another beast come up out of the earth, and had two horns like a lamb, and spake as a dragon.” We have again that significant Greek word theerion, which means a ferocious, bloodthirsty wild beast. It designates the human governments of all ages, independent and defiant of God — the very personification of selfishness and cruelty, in contradistinction to the benignant and pacific reign of the Prince of Peace.

In this verse it denotes the ecclesiastical hemisphere of the papacy, in contrast with the political above mentioned. Away with the charitable concession that the Roman Catholic Church is a Divine institution. Here you see it came up out of the earth. The Bible reveals that hell is beneath the earth. Science teaches us that the interior of the earth is all on fire, forcibly corroborating the Bible location and description of hell. Hence you see the origin of the popish religion. The two horns are the Greek and Latin Churches. Though it looks like a lamb, it speaks of blood and persecution, like the dragon. Therefore, you see, from the Scripture, Romanism is the devil with a sheepskin on.

12. Here we find that the ecclesiastical beast is in perfect harmony with the political, and perpetuates the idolatries of bygone ages, practiced by the Roman beast.

13. Here is an allusion to the pretensions of Romanism to miraculous power, and the popish anathemas which are called down on the heads of heretics.

14. The papacy adopted and perpetuated the idolatry and sorcery of heathen Rome.

15. Here we find that the image of the beast speaks. Then ventriloquism solves this problem, or perhaps Dr. Clarke is correct in explaining the image of the beast as the pope himself.

16. This verse tells us that the pope marks his people in their faces and in their hands. The hands and face are the communicative members of the body, as they alone are unclothed. Aside from the signs of crosses, crucifixes, veils, and regalia, designating papistical allegiance, we must concede that the very countenance is an index of the heart. Dissipations of all sorts mark the physiognomy of their victims. Beside all is, there is an indefinable somber expression peculiar to the face of the Romish devotee which strikingly contrasts with the serenity, benignity, glory, and victory radiating from the faces of those who know the Lord.

17. All countries and ages bear witness to the verification of this prophecy that Romanism is notorious for boycotting the Protestant semper et ubique.

18. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is 666.” Here we have the key which unlocks the mystery and solves the problem. No one is adequate to this task unless the Holy Ghost gives him wisdom; otherwise, he never will count up and ascertain this number. It is purposely wrapped in mystery, to keep the votaries of Romanism from finding it out, in which case they would have evaded the verification by using other names. It is a recognized fact that Romanism is called the Latin Church in every nation under heaven. That is properly her name. As she belts the entire globe, regardless of the multitudinous languages and dialects spoken by all the nations of the earth, she everywhere uses the Latin language. Hence, Latin is her name. The New Testament, in which we have these prophecies, is written in Greek. Therefore, we can only find this name in the Greek language, from which we must translate it into Latin. The Greek adjective Lateinos is the hypothetical name, which is easily verified

Lambda L 30

Alpha A 1

Tau T 300

Epsilon E 5

Iota I 10

Nu N 50

Omicron O 70

Sigma S 200

666

Hence you see the Greek word Lateinos is the name of the beast so wonderfully described in this book of prophecy. This mystic name saddles this awful prophecy, with its withering and blighting woes, on the Roman Catholic Church, beyond the possibility of controversy.

Hence you must not conclude that prophetical interpretation is mere speculation. We write these pages in Nashville, Tennessee. We may go by different routes to Cincinnati, Ohio; yet we will know with certainty when we get there. It is equally true in prophetical interpretation. Different lines deflect intermediately, but converge to the same focus; and whether you traverse the Oriental hemisphere through Mohammedanism, or the Occidental through Romanism, you arrive at the great salient epochs.

Since the pope lost his temporal kingdom in 1870, is not his political career at an end? By no means. Like ancient Proteus, he is competent to assume all sorts of attitudes, forms, and phases, pursuant to the chameleon-like political revolutions of the world. The pope is this day the greatest political trickster on the globe, working the wires through a thousand subterranean cables to get possession of the democracies of Europe and America, and the colonies of Africa, Australia, and the islands of the sea. When the Turkish Empire falls, for which we are on the constant lookout, the political power of Mahomet will go down throughout the world. Yet the false prophet, like the beast, will continue to wield a powerful political influence to the end.

2Th 2:8 :

“Then that wicked one shall be revealed, whom the Lord Jesus will destroy by the breath of His mouth, and exterminate by the brightness of His presence.”

The Bible is the breath of His mouth. From the epoch of prophetical fulfillment, A.D. 1736, the Bible received a wonderful impetus in economy and rapidity of its publication, and the wonderful facilities of its circulation throughout the world. The Bible is the breath of God’s mouth, and has been consuming the pope the last two hundred years. Leo XIII, the present incumbent of the papal throne, whose palace I visited last summer, recently gave utterance to his sad wailing over the universal circulation of the Scriptures, observing: “Two hundred years ago the people in Europe were much more religious than now. Then they could not read; consequently, they followed their leaders; i.e., the priests. Now they can read, and they are not so obedient to their leaders.” The Roman Catholic Church, in all ages and countries, has shown her hand as the irreconcilable enemy of the Bible, doing her utmost to prevent its promiscuous circulation among the people. Thus the Bible, the breath of God, with wonderful velocity is circulating throughout the world, burning the Roman beast to death. Yet we find (Rev 9:20) that this beast, with the false prophet, will survive all these terrible judgments, and stand upon the earth after all their kingdoms, allies, and votaries, political and ecclesiastical, shall have been swept from the earth; and in the grand finale they will both be cast alive into the lake of fire.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Revelation Chapter 13

In chapter 13 we have the clear and full development of Satan’s instruments of evil. They are two- the ten-horned and the two-horned beasts. To the first the dragon, who swept with his tail a third part of the stars to earth, Satan under the form of the Roman Empire, gave his throne and much authority. [15] The second not only wielded the first power administratively before him, but was the active power of evil to lead men to recognize the first, and therein the dragon. The beast is the original Roman Empire, but largely modified and in a new character. It has perfect completeness in its forms of government or heads but is composed of ten kingdoms, indicating also, I doubt not, imperfect administrative completeness. It has not twelve horns; it is incomplete. Seven would be completeness of a higher kind. The Lamb had seven horns; the woman, twelve stars on her head. One is perfectness in itself; the other administratively in man. Seven is the highest prime number (you cannot make it); twelve, the most perfectly divisible, composed of the same elements, but multiplied, not added as a simple number. So four is finite perfection, as is a square and still more a cube, perfectly the same all ways but finite. But the beast had names of blasphemy. It was the open enemy of God and His Christ. It absorbed the previous empires and represented them. The dragon, Satan’s direct power in the form of the heathen Roman Empire, gave his throne and power to this new beast. It was not of God. God owned no power on the earth now the assembly was gone, till He took His own. The earth was at war with Him.

One of the beast’s heads (I doubt not the Imperial) was seen as wounded to death, but healed. The Imperial head was restored and the world was in admiration; and they worship the dragon as giving the beast his power. Nothing in their eyes equals the beast; but God is wholly thrown out in the earth. The beast is given to have the greatest pretensions in his language and outrage against God. He blasphemed God, His name and dwelling-place, and the heavenly saints-all Christianity, and the God of it. The dragon had been cast out from heaven; the raptured saints had been received there. He blasphemed, but could only blaspheme them.

As regards those who dwelt on earth (for the division was not merely a spiritual one now), all worshiped the beast, save the elect-those who had been written from the foundation of the world in the Lamb’s book of life. Human resistance by force was not the path of obedience. Here the patience and faith of the saints were shewn. He who took the sword would perish by it; it is never Christ’s way, but unresisting patience; but the beast who did would perish. This then was the imperial power, a blasphemous power set up by Satan, with the place of the old Roman Empire, which represented all four, modified in form, but the imperial head restored.

But there was a second beast; it rose not out of the mass of peoples (the sea) to be an empire, but out of the already formed organization with which God had to say as such. It had the form of Messiah’s kingdom on earth, two horns like a lamb; but it was the direct power of Satan. He who with a divinely taught ear heard it speak heard the voice of Satan at once. All the power of the first beast it exercises before it; is, with its power, its minister, and makes the earth and the dwellers on it worship it (that is, the Roman Empire restored to its head). It is Antichrist, the false Christ of Satan, who subjects the earth to the Satanic Roman Empire. He does great wonders, as to give men as good proof of the beast’s title before men, as Elijah did of Jehovah’s. Compare 2Th 2:1-17, where the man of sin gives the same proofs if lying ones, that Jesus did of being the Christ. He deceives the dwellers on earth by his miracles, making them set up an image to him. This image he gives breath to; so that it speaks and causes those to be killed who do not worship it. All likewise were obliged to take the stamp and the mark of the beast’s service in their work, or open profession, and no man was allowed to traffic who had not the name of the beast as a mark.

Such is the power which has the character of Messiah’s kingdom in its form, is animated with the fullest energy of Satan, and, recognizing the public power which Satan had set up in the world, will have every one bow to it, none to traffic without acknowledging it. And all will, save the elect. The anti-priestly power of Satan in the heavens is over; royalty and prophecy as yet remain to him, in opposition to Christ who has not yet appeared. These he assumes but he does not and cannot set aside the power of the Gentiles-that remains for Christ to do- but sets it up as his delegate; and, as the apostate Jews of old, so now that people, save the elect remnant, as his instruments bow to it and minister to it. Thus you have all Satan’s power exercised. But, in setting up his Messiah, he is obliged to deceive; and advances by his miracles of deceit what he cannot set aside-the Gentile power; and subjects the Jews to idolatry and to the Gentiles; and all the Gentiles themselves dwelling on the earth to the depository of Satan’s authority -the first beast.

This is a singular state of things, far from Jewish feelings and modern Gentile hopes; but the unclean spirit of idolatry is to return to his house. Signs, not truth, will govern the superstitious mind of man; they will be given up to believe a lie. Here, though he takes the character of Christ in his kingdom, it is chiefly his action on the Gentiles which is spoken of; the Jews are mixed up with them, as we see in Isa 66:1-24 and Daniel. It is a liberal time, but one of most complete tyranny as regards all who do not bow to Satan’s power and the ordinances established by him. What characterises it is the absence of truth.

As regards the number of the beast, I have no doubt that it will be very simple to the godly, when the beast is there, and the time of spiritually judging it comes, and that name will practically guide those who have to do with him. Till then, the speculations of men are not of much value; Irenaeus’s old one of “Dateinos” is as good as any.

Footnotes for Revelation Chapter 13

15: We are not to be surprised, therefore, if the beast at the end had only local empire, though originally God had given universal empire to the beats: how widely exercised we know.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1, 2. I saw a beast coming up out of the sea. The 12th chapter has shown the relentless hostility of the dragon, “the old serpent, called the Devil, and Satan,” to the woman, a hostility that has manifested itself in changing forms. The last verse declares his purpose to make war on the seed of the woman. This chapter is intended to show the organized forms in which he has carried on this warfare. The apostle sees a beast, a wild savage beast, arising out of the sea. The restless ocean is a symbol of commotion. Having seven heads and ten horns. The beast bears the old dragon mark (12:3) of seven heads and ten horns. It must therefore be some manifestation of the same power. Indeed, it is the dragon who has called the beast forth from the sea. On his horns ten crowns. These crowns are diadems (Revision). They are the sign of royal authority. They represent ten kings or kingdoms (17:12). In the 12th chapter, the seven heads had the diadems; now the horns wear them. There is a reason for this that we shall see in the sequel. And upon his heads the name of blasphemy. If these heads should arrogantly claim divine honors, not belonging to them, these would be names of blasphemy. These heads are said to be seven kings. Sometimes kings have claimed to be gods, as Alexander, who asserted that he was the son of Jupiter Ammon, and the Roman Emperors, who all claimed divine honors and required men to worship their statues and to offer them sacrifices.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

John begins to describe a beast who appears in his vision. The word "I" here refers to John.

dragon

This was a large, fierce reptile, like a lizard. For Jewish people, it was a symbol of evil and chaos. The dragon is also identified as "the devil or Satan." See how you translated this in Revelation 12:3. (See: Symbolic Language)

The dragon gave his power to it

The dragon made the beast as powerful as he was. He did not lose his power, however, by giving it to the beast.

his power ... his throne, and his great authority to rule

These are three ways of referring to his authority, and together they emphasize that the authority was great.

his throne

The word "throne" here refers to the dragon's authority to rule as king. AT: "his royal authority" or "his authority to rule as king" (See: Metonymy)

translationWords

beast

horn

crown

blasphemy

leopard

bear, animal

lions

throne

authority

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Rev 12:17 to Rev 13:10. THE BEAST FROM THE SEA

1. κέρατα δέκα καὶ κεφαλὰς ἑπτά. Here 1 omits the horns; in the parallel passage Rev 17:3 it omits the heads.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Beast [θηριον] . Properly rendered. See remarks on bona living creatures, ch. 4 6.

Rise up [αναβαινον] . Rev., better, coming up, thus giving the force of the participle.

Ten horns. Compare Dan 7:7.

Crowns [διαδηματα] . Compare ch. 12 3. See on ch. Rev 2:10.

The name [ονομα] . Read ojnomata names. On each head a name.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.