And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
The Beast from the Land, Rev 13:11-16
11. another beast ] Afterwards called the False Prophet, Rev 16:13, Rev 19:20, Rev 20:10. Some think that it is he, rather than the first Beast, who is to be identified with St Paul’s “Man of Sin,” the personal Antichrist the first Beast being the antichristian Empire. But in Rev 17:11 sqq. it seems plain that the seven-headed Beast, who is primarily a polity, at length becomes embodied in a person.
two horns ] Perhaps two, only because that is the natural number for a lamb the only significance of the number being, that they are not seven or ten.
like a lamb as a dragon ] No doubt the obvious view is right, that he looks like Christ and is like Satan. Alford well compares St Mat 7:15 though the resemblance is in the sense, not the language or even the image, so that perhaps there is no conscious reference.
Fuente: The Cambridge Bible for Schools and Colleges
And I beheld another beast – Compare the notes on Rev 13:1. This was so distinct from the first that its characteristics could be described, though, as shown in the Analysis of the Chapter, there was in many points a strong resemblance between them. The relations between the two will be more fully indicated in the notes.
Coming up out of the earth – Prof. Stuart renders this, ascending from the land. The former was represented as rising up out of the sea Rev 13:1; indicating that the power was to rise from a perturbed or unsettled state of affairs – like the ocean. This, from what was more settled and stable – as the land is more firm than the waters. It may not be necessary to carry out this image; but the natural idea, as applied to the two forths of the Roman power supposed to be here referred to, would be that the former – the secular power that sustained the papacy – rose out of the agitated state of the nations in the invasions of the northern hordes, and the convulsions and revolutions of the falling empire of Rome; and that the latter, the spiritual power itself – represented by the beast coming up from the land – grew up under the more settled and stable order of things. It was comparatively calm in its origin, and had less the appearance of a frightful monster rising up from the agitated ocean. Compare the notes on Rev 13:1.
And he had two horns like a lamb – In some respects he resembled a lamb; that is, he seemed to be a mild, gentle, inoffensive animal. It is hardly necessary to say that this is a most striking representation of the actual manner in which the power of the papacy has always been put forth – putting on the apparent gentleness of the lamb; or laying claim to great meekness and humility, even when deposing kings, and giving away crowns, and driving thousands to the stake, or throwing them into the dungeons of the Inquisition.
And he spake as a dragon – See the notes on Rev 12:3. The meaning here is, that he spoke in a harsh, haughty, proud, arrogant tone – as we should suppose a dragon would if he had the power of utterance. The general sense is, that while this beast had, in one respect in its resemblance to a lamb – the appearance of great gentleness, meekness, and kindness, it had, in another respect, a haughty, imperious, and arrogant spirit. How appropriate this is, as a symbol, to represent the papacy, considered as a spiritual power, it is unnecessary to say. It will be admitted, whatever may be thought of the design of this symbol, that if it was in fact intended to refer to the papacy, a more appropriate one could not have been chosen.
Fuente: Albert Barnes’ Notes on the Bible
Rev 13:11-12
Another beast coming up out of the earth.
The second beast
The antichrist, though an individual, is not alone. He not only has the ten sovereignties working into his hand with all their power and strength, but he has a more intimate and more potent companion, hardly less remarkable than himself, duplicating his power, and without whom he could not be what he is. This second beast has two horns like a lamb. Horns are the symbols of power; but these horns have no diadems, and are like the horns of a gentle domestic animal. Political sovereignty, war, conquest, and the strength of military rule are therefore out of the question here. This beast is a spiritual teacher, and not a king or warrior. His power has a certain softness and domesticity about it, which is sharply distinguished from the great, regal horns of the first beast, although in reality of the same wild beast order, and belonging to the same dragon brood. What, then, are we to understand by these two lamblike horns or the twofold power of this beast? Taking the whole history of all religions, true and false, from the beginning until now, and searching for the elements of their hold on mens minds, their power, it will be found to reside in two things, which, in the absence of better terms, we may call naturalism and supernaturalism, that is, the presence of revelations, or what are accepted as revelations, from the superior powers, and held to be Divine and binding; or conclusions of natural conscience and reason, deemed sacredly obligatory because believed to be good and true. It is difficult to conceive on what other foundation a religion can rest; and analysis will show that on one or the other of these, or on both combined, all religions do rest, and must rest. Here is the seat of their strength, their power, whether true or false, the horns by which they push their way to dominion over the hearts and lives of men. They are just two, and no more. As a religionist, therefore, this beast-prophet could have but two horns. But he has two horns, and hence both the two only powers in a religion; therefore he is at once a naturalist and a supernaturalist–a scientist and a spiritualist–a rationalist, yet asserting power above ordinary nature and in command of nature. In other words, he claims to be the bearer of the sum total of the universal wisdom, in which all reason and all revelation are fused into one great system, claimed to be the ultimatum of all truth, the sublime and absolute universeology. And professing to have everything natural and supernatural thus solved and crystallised as the one eternal and perfect wisdom, he must necessarily present himself as the one absolute apostle and teacher of all that ought to command the thought, faith, and obedience of man. The same helps to a right idea of the further particular concerning this beast, to wit, that, though having but the two horns like a lamb, he yet speaks like a dragon. He is lamb-like in that he proposes to occupy only the mild, domestic, and inoffensive position of spiritual adviser. What more gentle and innocent than the counselling of people how to live and act for the securement of their happiness! But the words are like the dragon, in that such professions and claims are in fact the assumption of absolute dominion over the minds, souls, consciences, and hearts of men to bind them irrevocably, and to compel them to think and act only as he who makes them shall dictate and prescribe. Only to the eternal God belongs such a power; and when claimed by a creature is, indeed, the speech of the devil, the spirit of hell usurping the place and prerogatives of the Holy Ghost. Hence, also, in so far as this beast is able to maintain and enforce these prophetic claims, he exerciseth all the authority of the first beast. There is no more complete or exalted dominion under the sun than such a sway over the intellect and will of universal humanity. The first beast, in all his imperial power, has no greater authority than the common acknowledgment of such claims would give. When this is exercised all the authority of the first beast is exercised. But the first beast is quite willing that his hellish consociate should assert and press these claims; for the two are but different persons in the same infernal trinity, the second witnessing to the first as the Spirit witnesseth to the Son. And a most efficient minister does this false prophet prove to be. Eight times it is written of him that he causeth. First, we have the statement that he causeth the earth and those that dwell in it to worship the first beast, whose stroke of death was healed. They are induced to accept the beast as the deity, and to worship him as God. It seems like a fable. But, with all the weird strangeness of the record, the literal realisation of it is neither impossible nor improbable. There is nothing in it to which depraved human nature is not competent, and even predisposed and prone. The King of Parthia, kneeling before Nero, said to him, You are my god, and I am come to adore you as I adore the sun. My destiny is to be determined by your supreme will, to which Nero replied, I make you King of Armenia, that the whole universe may know it belongs to me to give or to take away crowns. It may be said that these were ancient, pagan, and benighted times, and that such abominations can never again be palmed upon mankind. But they were the times which produced our classics. The same has also occurred in later days with far less reason or apology, and among those who claimed to be the most advanced and enlightened of mortals. How was it in the comparatively recent period of the French Revolution? How was it with those world-renowned savants, whose boast was to dethrone the King of heaven as well as the monarchs of the earth? Did they not sing halleluias to the busts of Marat and Lepelletier, not only in the streets of Paris and Brest, but in many of the churches all over France? How came it that Robespierre was named and celebrated as a divinity, a superhuman being, The New Messiah! Can we blot out what Alison and Lacretelle and Thiers have written, that Marat was universally deified, that the churches received his statues as objects of sacred regard, and that a new worship was everywhere set up in their honour? Is it to be ignored how the foremost men of the nation, in state ceremony, conveyed a woman in grand procession to the Cathedral of Notre Dame, unveiled and kissed her before the high altar as the Goddess of Reason, and exhorted the multitude to cease trembling before the powerless thunders of the God of their fears, and sacrifice only to such as this? (J. A. Seiss, D. D.)
He spake as a dragon.—
Speaking as a dragon
The words remind us of the description given by our Lord of those false teachers who come in sheeps clothing, but inwardly are ravening wolves. (W. Milligan, D. D.)
His speech is as a dragon
Not as the former beast-the mouth of a lion, and speaking great things–but rather with subtlety and feigned persuasion, as the old serpent in paradise. For he would not be like a lamb, says Tichonius, if he spake openly; he feigns Christianity. (Isaac Williams, B.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. And I beheld another beast coming up out of the earth] As a beast has already been shown to be the symbol of a kingdom or empire, the rising up of this second beast must consequently represent the rising up of another empire. This beast comes up out of the earth; therefore it is totally different from the preceding, which rose up out of the sea. Earth here means the Latin world, for this word has been shown to import this already in several instances; the rising up of the beast out of this earth must, consequently, represent the springing up of some power out of a state of subjection to the Latin empire: therefore the beast, here called another beast, is another LATIN empire. This beast is the spiritual Latin empire, or, in other words, the Romish hierarchy; for with no other power can the prophetic description yet to be examined be shown to accord. In the time of Charlemagne the ecclesiastical power was in subjection to the civil, and it continued to be so for a long time after his death; therefore the beast, whose deadly wound was healed, ruled over the whole Latin world, both clergy and laity; these, consequently, constituted but one beast or empire. But the Latin clergy kept continually gaining more and more influence in the civil affairs of the empire, and in the tenth century their authority was greatly increased. In the subsequent centuries the power of the Romish hierarchy ascended even above that of the emperors, and led into captivity the kings of the whole Latin world, as there will be occasion to show in commenting upon the following verses. Thus the Romish hierarchy was at length entirely exempted from the civil power, and constituted another beast, as it became entirely independent of the secular Latin empire. And this beast came up out of the earth; that is, the Latin clergy, which composed a part of the earth or Latin world, raised their authority against that of the secular powers, and in process of time wrested the superintendence of ecclesiastical affairs from the secular princes.
And he had two horns] As the seven-headed beast is represented as having ten horns, which signify so many kingdoms leagued together to support the Latin Church, so the beast which rises out of the earth has also two horns, which must consequently represent two kingdoms; for if horns of a beast mean kingdoms in one part of the Apocalypse, kingdoms must be intended by this symbol whenever it is used in a similar way in any other part of this book. As the second beast is the spiritual Latin empire, the two horns of this beast denote that the empire thus represented is composed of two distinct spiritual powers. These, therefore, can be no other, as Bishop Newton and Faber properly observe, than the two grand independent branches of the Romish hierarchy, viz., the Latin clergy, REGULAR and SECULAR. “The first of these comprehends all the various monastic orders, the second comprehends the whole body of parochial clergy.” These two grand branches of the hierarchy originally constituted but one dominion, as the monks as well as the other clergy were in subjection to the bishops: but the subjection of the monks to their diocesans became by degress less apparent; and in process of time, through the influence and authority of the Roman pontiffs, they were entirely exempted from all episcopal jurisdiction, and thus became a spiritual power, entirely independent of that of the secular clergy.
Like a lamb] As lamb, in other parts of the Apocalypse, evidently means Christ, who is the Lamb of God which taketh away the sin of the world, it must have a similar import in this passage; therefore the meaning here is evidently that the two horns of the beast, or the regular and secular clergy, profess to be the ministers of Christ, to be like him in meekness and humility, and to teach nothing that is contrary to godliness. The two-horned beast, or spiritual Latin empire, has in reality the name, and in the eyes of the Latin world the appearance, of a CHRISTIAN power. But he is only so in appearance, and that alone among his deluded votaries; for when he spake:-
He spake as a dragon.] The doctrines of the Romish hierarchy are very similar to those contained in the old heathen worship; for he has introduced “a new species of idolatry, nominally different, but essentially the same, the worship of angels and saints instead of the gods and demi-gods of antiquity.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There are great disputes about this other beast, who is represented or signified by it. The popish writers say it is some eminent impostor, who shall appear in the world before the coming of antichrist. Others would have it to be magic practised by Apollonius Thyaneus, the vanity of which notion Dr. More hath sufficiently demonstrated. The generality of protestant writers agree it to be antichrist himself, the same beast which was before spoken of, only in another form. The design, and time, and power of both is the same; neither hath this other beast any other figure assigned to him; and in the end of this chapter we shall find mention but of one beast, the mark, name, and number of the beast, mentioned Rev 13:16-18, is but of one beast; and we shall find the power of both to be the same; only he is called another, because appearing in another form, or under another type. The former beast typified the civil power of antichrist; this, his ecclesiastical power. He is said to have come up out of the earth; either because he was of a meaner extraction than the other, or because he stole upon the world insensibly. The pope and the clergy are judged by the best interpreters to be here meant.
And he had two horns like a lamb; he pretends to the power of Christ, as his vicar, and therefore is said to ha
ve horns like a lamb.
And he spake as a dragon; but he should speak terribly; or his doctines should be such as the apostle calls doctrines of devils; or his words and practice should be like those of the great red dragon.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. another beast“thefalse prophet.”
out of the earthout ofsociety civilized, consolidated, and ordered, but still, with all itsculture, of earth earthy: as distinguished from “the sea,”the troubled agitations of various peoples out of which the worldpower and its several kingdoms have emerged. “The sacerdotalpersecuting power, pagan and Christian; the pagan priesthoodmaking an image of the emperors which they compelled Christians toworship, and working wonders by magic and omens; the Romishpriesthood, the inheritors of pagan rites, images, and superstitions,lamb-like in Christian professions, dragon-like in word and act”[ALFORD, and so theSpanish Jesuit, LACUNZA,writing under the name BENEZRA]. As the first beastwas like the Lamb in being, as it were, wounded to death, sothe second is like the Lamb in having two lamb-like horns (itsessential difference from the Lamb is marked by its having TWO,but the Lamb SEVEN horns,Re 5:6). The former paganism ofthe world power, seeming to be wounded to death by Christianity,revives. In its second beast-form it is Christianized heathendomministering to the former, and having earthly culture and learning torecommend it. The second beast’s, or false prophet’s rise, coincidesin time with the healing of the beast’s deadly wound and its revival(Re 13:12-14). Itsmanifold character is marked by the Lord (Mat 24:11;Mat 24:24), “Manyfalse prophets shall rise,” where He is speaking of the lastdays. As the former beast corresponds to the first four beasts ofDaniel, so the second beast, or the false prophet, to the little hornstarting up among the ten horns of the fourth beast. ThisAntichristian horn has not only the mouth of blasphemy (Re13:5), but also “the eyes of man” (Da7:8): the former is also in the first beast (Rev 13:1;Rev 13:5), but the latter not so.”The eyes of man” symbolize cunning and intellectualculture, the very characteristic of “the false prophet”(Rev 13:13-15; Rev 16:14).The first beast is physical and political; the second a spiritualpower, the power of knowledge, ideas (the favorite term in the Frenchschool of politics), and scientific cultivation. Both alike arebeasts, from below, not from above; faithful allies, worldlyAntichristian wisdom standing in the service of the worldlyAntichristian power: the dragon is both lion and serpent: might andcunning are his armory. The dragon gives his external power to thefirst beast (Re 13:2), hisspirit to the second, so that it speaks as a dragon (Re13:11). The second, arising out of the earth, is inRev 11:7; Rev 17:8,said to ascend out of the bottomless pit: its very culture andworld wisdom only intensify its infernal character, the pretense tosuperior knowledge and rationalistic philosophy (as in the primevaltemptation, Gen 3:5; Gen 3:7,”their EYES [as here]were opened”) veiling the deification of nature, self, and man.Hence spring Idealism, Materialism, Deism, Pantheism, Atheism.Antichrist shall be the culmination. The Papacy’s claim to the doublepower, secular and spiritual, is a sample and type of the twofoldbeast, that out of the sea, and that out of the earth,or bottomless pit. Antichrist will be the climax, and finalform. PRIMASIUS OFADRUMENTUM, in the sixthcentury, says, “He feigns to be a lamb that he may assail theLambthe body of Christ.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I beheld another beast,…. The same with the first, only in another form; the same for being and person, but under a different consideration; the same antichrist, but appearing in another light and view: the first beast is the pope of Rome, at the head of the ten kingdoms, of which the Roman empire consisted; this other beast is the same pope of Rome, with his clergy, cardinals, archbishops, bishops, priests, c. before he is described as a temporal monarch, now as a spiritual lord there he is represented in his secular character, as having the seat, power, and authority of the dragon, of Rome Pagan, engaging the attention and wonder of the whole world, and striking terror into them, and as making war with the saints, and ruling over all nations and tongues; here in his ecclesiastic character, pretending great humility and holiness, showing signs and lying wonders, obliging to idolatry, and exercising tyranny and cruelty on all that will not profess his religion: that this is the same beast with the first in substance, though not in show, appears from his exercising the same power, causing all to worship the first beast, or himself as a temporal lord, by which he is supported in his spiritual dignity; and by mention being made only of one beast, at the close of this account, and of his mark, name, and number being but one; nor is there any other but one hereafter spoken, of in this book, either as ruling, or as conquered, and as taken, and as going into perdition, and as cast into the lake: this beast is described by his original,
coming up out of the earth; either from under it, out of the bottomless pit, from hell; or out of, a low condition, a poor crawling earthworm; the extracts of many of the popes, cardinals, and religious orders, have been very mean: or this may represent the secret and private manner, and slow degrees by which this monster of iniquity rose; as things gradually rise up out of the earth unobserved; this man of sin was springing up in the apostles’ time, and by degrees rose up to the power and authority he is here said to have: or rather, as this beast, in his other form, rose up out of the sea, out of the commotions raised in the empire by the barbarous nations, by whom he was lifted up to his imperial dignity; so he is described in this form, and is represented as rising up out of the earth, out of the earthly part of the church, or out of the apostasy which the visible church was sunk into, through the outward riches and honours bestowed on it by the Christian emperors, which made way for the rising of this beast; and this shows the nature of his kingdom, which is worldly and earthly, and so truly antichristian, being diametrically opposite to the kingdom of Christ, which is not of this world:
and he had two horns like a lamb; or “like to the Lamb”; the Lord Jesus Christ, the Lamb of God; though he has seven horns, denoting fulness of power, this but two; he stands on Mount Zion, with the 144,000, having his Father’s name on their foreheads, this upon the earth, with his followers, having his own mark and name upon them. The Ethiopic version renders it, “and he had two horns, and he seemed as a lamb”; he affected a lamb like disposition, pretended to great humility and meekness, calling himself “servus servorum”, the servant of servants, to cover his pride, ambition, and tyranny; and would be thought to be a lamb without spot and blemish, ascribing to himself infallibility, and suffering himself to be called his Holiness, when he is the man of sin, and mystery of iniquity: by his “two horns” some understand his two fold power, secular and ecclesiastic; but as these are separately represented by two beasts, rather these two horns intend the two parts of the empire, eastern and western, into which it was divided, when this beast arose, and by which the Papacy was raised to its power, had supported in it; and the two supreme pontiffs, the bishop of Rome, and the bishop of Constantinople; or else the beast’s power of binding and loosing, of dispensing with the laws of God, and of imposing his own laws on the consciences of men.
And he spake as a dragon; like the devil himself, affirming as he did, Lu 4:6; that the power of disposing of the kingdoms of this world, and the glory of them, was delivered to him, and he could give it to whom he would: he spake arrogantly, as if he was above all that is called God, and as if he was God himself; and he spake like a dragon cruelly, like the great red dragon, like the devil, who was a murderer from the beginning, breathing out slaughter, and threatenings against the saints, as Rome Pagan; and he spake lies in hypocrisy, blasphemies, idolatries, and doctrines of devils.
Fuente: John Gill’s Exposition of the Entire Bible
| The Second Beast. | A. D. 95. |
11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. 12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14 And deceiveth them that dwell on the earth by the means of those miracles which he had power 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, which had the wound by a sword, and did live. 15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 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 Six hundred threescore and six.
Those who think the first beast signifies Rome pagan by this second beast would understand Rome papal, which promotes idolatry and tyranny, but in a more soft and lamb-like manner: those that understand the first beast of the secular power of the papacy take the second to intend its spiritual and ecclesiastical powers, which act under the disguise of religion and charity to the souls of men. Here observe,
I. The form and shape of this second beast: He had two horns like a lamb, but a mouth that spoke like the dragon. All agree that this must be some great impostor, who, under a pretence of religion, shall deceive the souls of men. The papists would have it to be Apollonius Tyranus; but Dr. More has rejected that opinion, and fixes it upon the ecclesiastical powers of the papacy. The pope shows the horns of a lamb, pretends to be the vicar of Christ upon earth, and so to be vested with his power and authority; but his speech betrays him, for he gives forth those false doctrines and cruel decrees which show him to belong to the dragon, and not to the Lamb.
II. The power which he exercises: All the power of the former beast (v. 12); he promotes the same interest, pursues the same design in substance, which is, to draw men off from worshipping the true God to worshipping those who by nature are no gods, and subject the souls and consciences of men to the will and authority of men, in opposition to the will of God. This design is promoted by the popery as well as by paganism, and by the crafty arts of popery as well as by the secular arm, both serving the interests of the devil, though in a different manner.
III. The methods by which this second beast carried on his interests and designs; they are of three sorts:– 1. Lying wonders, pretended miracles, by which they should be deceived, and prevailed with to worship the former beast in this new image or shape that was now made for him; they would pretend to bring down fire from heaven, as Elias did, and God sometimes permits his enemies, as he did the magicians of Egypt, to do things that seem very wonderful, and by which unwary persons may be deluded. It is well known that the papal kingdom has been long supported by pretended miracles. 2. Excommunications, anathemas, severe censures, by which they pretend to cut men off from Christ, and cast them into the power of the devil, but do indeed deliver them over to the secular power, that they may be put to death; and thus, notwithstanding their vile hypocrisy, they are justly charged with killing those whom they cannot corrupt. 3. By disfranchisement, allowing none to enjoy natural, civil, or municipal rights, who will not worship that papal beast, that is, the image of the pagan beast. It is made a qualification for buying and selling the rights of nature, as well as for places of profit and trust, that they have the mark of the beast in their forehead and in their right hand, and that they have the name of the beast and the number of his name. It is probable that the mark, the name, and the number of the beast, may all signify the same thing–that they make an open profession of their subjection and obedience to the papacy, which is receiving the mark in their forehead, and that they oblige themselves to use all their interest, power, and endeavour, to promote the papal authority, which is receiving the mark in their right hands. We are told that pope Martin V. in his bull, added to the council of Constance, prohibits Roman catholics from suffering any heretics to dwell in their countries, or to make any bargains, use any trades, or bear any civil offices, which is a very clear interpretation of this prophecy.
IV. We have here the number of the beast, given in such a manner as shows the infinite wisdom of God, and will sufficiently exercise all the wisdom and accuracy of men: The number is the number of a man, computed after the usual manner among men, and it is 666. Whether this be the number of the errors and heresies that are contained in popery, or rather, as others, the number of the years from its rise to its fall, is not certain, much less what that period is which is described by these prophetic numbers. The most admired dissertation on this intricate subject is that of Dr. Potter, where the curious may find sufficient entertainment. It seems to me to be one of those seasons which God has reserved in his own power; only this we know, God has written Mene Tekel upon all his enemies; he has numbered their days, and they shall be finished, but his own kingdom shall endure for ever.
Fuente: Matthew Henry’s Whole Bible Commentary
Another beast ( ). Like the first beast (verse 1), not a (a different beast).
Out of the earth ( ). Not “out of the sea” as the first (verse 1), perhaps locating him in Asia Minor without world-wide scope, but plainly the agent of the first beast and so of the dragon.
He had (). Imperfect active of . Only two horns (not ten like the first, verse 1).
Like unto a lamb ( ). Usual construction. Only the two horns of a young lamb and without the ferocity of the other beast, but “he spake as a dragon” ( ). Gunkel and Charles confess their inability to make anything out of this item. But Swete thinks that he had the roar of a dragon with all the looks of a lamb (weakness and innocence). Cf. the wolves in sheep’s clothing (Mt 7:15).
Fuente: Robertson’s Word Pictures in the New Testament
1) “And I beheld another beast,” (kai eidon allo therion) “And I recognized (saw) another beast,” one other than, and in addition to, the one that arose out of the sea, Rev 13:12, -but one of similar nature.
2) “Coming up out of the earth,” (anabainon ek tes ges) “Coming or rising up out of the earth,” the land; This one was also Devil empowered and had a one-world religious regime that he directed.
3) “And he had two horns like a lamb,” (kai echen kerata duo homoia arnio) “And he had (upon his head)two horns similar to a lamb or ram;” while simulating an appearance of Christ, with a wolf – in-sheep-clothing veneer, his words betray his devilish nature, Mat 7:13-22.
4) “And he spake as a dragon,” (kai elalei hos drakon) “And he spoke like a dragon,” a serpent, with the craftiness, venom, poison, bitterness of the Devil himself, against God. The two beasts that arise 1) out of the sea, and 2) out of the earth, represent universal Gentile World governments in disarray and confusion turning to the dragon, that is the Devil, for both civil and religious power and direction, Joh 5:43.
Fuente: Garner-Howes Baptist Commentary
Strauss Comments
SECTION 39
Text Rev. 13:11-18
11 And I saw another beast coming up out of the earth; and he had two horns like unto a lamb, and he spake as a dragon. 12 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, whose death-stroke was healed. 13 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. 14 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. 15 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. 16 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; 17 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. 18 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.
Initial Questions Rev. 13:11-18
1.
Where does the beast of Rev. 13:11 come from? Compare with Rev. 13:1.
2.
What power does this second beast show in Rev. 13:13?
3.
What caused the deception of them that dwell on the earth according to Rev. 13:14?
4.
What did the beast request according to Rev. 13:14?
5.
Does Rev. 13:15 show that the beast has great supernatural power? Note just what the verse says before you attempt to interpret the words.
6.
What was to happen to those who refused to worship the image of the beast Rev. 13:15?
7.
What was the purpose of the mark given in Rev. 13:16?
8.
How was the world effected economically by the mark of the beast Rev. 13:17?
9.
The beast is identified as a what in Rev. 13:18?
The Wild Beast from The Earth
Chapter Rev. 13:11-18
Rev. 13:11
Johns vision now incompasses another beast. The source of this beast is not the sea, but the earth. This beast receives the paradoxical description of a lamb with the voice as of a dragon (the Greek word is hs like or as). This beast looks like a lamb and talks like a dragon!
Rev. 13:12
This second beast gets his authority and power from the beast of Rev. 13:1-10. The first beast received his authority, power, and throne from the dragon. Now, this second beast uses power mediated through the first beast. Here we have the trinity of evil! This beast is a henchman of the first sinister figure of darkness.
Rev. 13:13
The extent of the power of the second beast is made crystal clear by John. And he does (poiei neut. or masc.) great signs (smeia is one of three general New Testament words for miracles) in order that (hina purpose clause) he even makes fire to come down out of heaven onto the earth before (enpion in front of) men. That the evil beast has superhuman powers is emphatically declared here. Still today men claim the power to perform miracles. Their message is not in harmony with the word of God, so we can be certain that God is not the source of their power.
Rev. 13:14
What is the result of these great signs? And he deceives (plana pres. ind. act. can also be pres. subj. act., but context calls for active voice) the ones dwelling on the earth because (dia causal force the cause of the deception was the signs of miracles) of the signs which it was given (pass. voice) to him to do before the beast; telling to the ones dwelling on the earth to make an image (eikona means a likeness) to the beast.
Rev. 13:15
The might of this beast was so great that he breathed life into the image mentioned in Rev. 13:14. The phrase the image of the beast is used ten times in The Revelation 4 times in chap. 13, and Rev. 14:9; Rev. 14:11; Rev. 15:2; Rev. 16:2; Rev. 19:20; Rev. 20:4. The power was given (passive voice) to the beast in order that (hina purpose clause) as many as might not worship the image of the beast should be killed. Since no Christian could commit such an idolatrous act, it signed the potential death warrant of every one claiming Christ as Lord and Savior.
Rev. 13:16
The beast keeps on making (poiei pres. act. ind.) the whole world receive a mask of identification. Johns words are very clear when he says they should give to them a mark (charagma is the official seal) on their right hand or on their forehead,. . . .
Note: Paul used the word stigmata in Gal. 6:17 when speaking of the branding of Christ. (See H. N. Ridderbos, Epistle to the Galatians in the New International Commentary of the New Testament, Wm. Eerdmans, Grand Rapids, Michigan, 1953, see especially page 228.)
For the fundamental philological study of stigmata, see Deissmann, sec. ed., Biblical Studies, T. & T. Clark, 1901, pp. 349360.
Rev. 13:17
What was the significance of the mark of the beast? Socially and economically it was absolutely essential for a persons well being and livelihood. John declares that no one could (dunetai the word for capacity or ability no one was able to) buy or sell except the one having the mark or (there is no or here but is inserted for sense) the name of the beast, or the number of his name. Unless one was socially acceptable one could neither buy food, household needs, etc., nor sell his products of the field or labor. The union of the emperior cult had every source of income and outgo under its full control! A faithful Christian could not possibly exist under those conditions for very long.
Rev. 13:18
John directs attention to the challenge which follows immediately upon the heels of Here is wisdom. The one having reason (noun also means understanding or comprehension) let him count the number of the beast: for it is the number of a man; and his number is six hundred and sixty-six. Much has been written on this cryptogram, but all that can be stated for certain is just what the text declares that it is a man. There is a textual problem here regarding the specific number which we cannot here consider. (See appendix immediately following chapter 13 for brief discussion of the Anti-Christ.)
Note: For those interested in the various efforts to identify this number with some specific person see, Swete, op cit., pp. 175; Charles, op cit., Vol. I, pp. 364; Joseph Bonsirven, S, J., LApocalypse de Saint Jean, Beauchesne et ses fils a paris, 1951, pp. 232.)
Discussion Questions
Chp. Rev. 13:11-18
12.
What is the source of the power of the second beast Rev. 13:12?
13.
Discuss contemporary claims to perform miracles both Roman Catholic and Denominational in view of Rev. 13:13?
14.
What is the basic results of the signs of the second beast Rev. 13:14?
15.
What was to be done to all who refused to worship the image Rev. 13:15?
16.
Discuss the social and economic implications of the mark of the beast Rev. 13:17.
17.
Though the person of Rev. 13:18 cannot be infallibly identified, what do we know with certainty about this person just from a study of this passage without adding any speculation regarding the cryptogram?
Special Study: The Anti-Christ
Most men today deny that evil is sustained and carried on by personal forces which are seeking to dominate the spiritual world. But the Bible emphatically declares that the powers of darkness are personal in nature. We cannot here enter the debate with those who reject this particular biblical doctrine as primitive superstition. Those of us who believe that the scriptures are the Word of God cannot possibly deny a doctrine which our Lord and Savior taught with such penetrating clarity without repudiating His deity and therefore, His saving work on the cross.
We are not going to enter debate here as to whether Pauls man of Sin, (2Th. 2:3) or Johns dragon, and anti-Christ are to be equated. John uses the term anti-Christ in 1Jn. 2:18; 1Jn. 2:22; 1Jn. 4:3; and 2Jn. 1:7. He uses the imagery of the dragon and the two beasts in The Revelation. These fulfill the same spiritual function as the anti-Christ in the Epistles of John. Dr. G. Milligans brief study (mentioned below in the note) is a distinct outline of the doctrine of anti-Christ. He traces the doctrine through the O.T. in general and specifically the apocalyptic sections of Daniel, Ezekiel, et al., through the extra biblical Jewish literature, our Lords teaching on the subject in the great eschatological discourses (Mar. 13:1 ff; Mat. 24:1 ff) and finally Paul and Johns doctrine of the anti-Christian forces at work in the universe.
Johns description without question covered the Roman Emperor cult, but his description is applicable wherever and whenever evil forces gain the upper hand in the world. Study and compare the following passages from John and Paul (Rev. 12:9; Rev. 13:1 f, 2Th. 2:9 f; Rev. 13:3 ff; Rev. 14:11). Discuss these passages (also 2Th. 2:4; 2Th. 2:9-12.) in view of the great evil which is now present in the world. The anti-Christian evil which is now present in the world. The anti-Christian forces seem to dominate our world. How do we make Christs victory over evil, and our Christian hope relevant to our age of advanced technology?
For those who care to scrutinize the many very difficult problems of evil from a Christian perspective see, Charles Journet, The Meaning of Evil, P.J. Kennedy and Sons, 1963 (Catholic); the only comprehensive historical study of the problem (though not from a Christian view point) is Friedrich Billicsich, Das Problem des bels in der Philosophie des abendlandes (The Problem of Evil in Western Philosophy. The first 2 volumes cover up through Hegel; the third volume (not yet available) will bring the discussion up to the contemporary situation. For a discussion by men who believe the Bible to be the Word of God see Dr. M. Unger, Biblical Demonology, Van Kampen Press, Ind., Wheaton, Illinois, 1952; Dr. G. Vos, The Pauline Eschatology, Eerdmans, Grand Rapids, 1952 especially chp. 5. The Man of Sin, pp. 94; L. Boettner, The Millennium, Baker Book House, Grand Rapids, 1958, chp. 5, The Anti-Christ pp. 206; Dr. G. Milligin, St. Pauls Epistles to The Thessalonians, Eerdmans reprinted 1952; Robert Law, The Tests of Life, T. & T. Clark has some excellent remarks on this general subject in this theological commentary of the first Epistle of John; though Millar Burrows is by no means a person who holds a high view of The Bible, but he does have a good discussion of The Anti-Christ in his Outline of Biblical Theology, Westminster Press, Phil. 1956, pp. 195.
These works will also provide other sources and problems involved in our general theme, so this brief list is given hoping that some profound, dedicated Christian will be able to give further analysis to the problem of evil, and specifically the personal nature of the evil ones mentioned in the Word of life.
Fuente: College Press Bible Study Textbook Series
THE APPEARANCE OF THE SECOND WILD BEAST.
For the understanding of this portion of the vision we must notice the contrasts and resemblances between this and the former wild beast. They are both wild beasts: they both have horns: they both have a dragon-like inspiration (Rev. 13:11): they both tyrannise over men; but, on the other hand, the second beast is less monstrous in appearance: we read only of two horns, and we hear nothing of seven heads. 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; e 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? But for all the deception he employs, his work, when stripped of its specious drapery and seen in its naked ugliness, is to promote the honour of the first wild beast. Because of this seductiveness, and of his efforts to support his mission with higher sanctions (Rev. 13:13), he is called in later chapters (Rev. 16:13; Rev. 19:20; Rev. 20:10) the False Prophet; the force and appropriateness of this designation becomes 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 spirita 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 the self-seeking adoration of pleasures, honours, occupations, influences which spring from earth and end in earththe pursuit of powers which are worldly. Some see in this second wild beast the Pagan priesthood aiding the imperial power, the embodiment of the first wild beast; others-see in it the Papal sacerdotal power, the heir of Pagan rites; others, again, would combine the two, and view this second wild beast as the sacerdotal persecuting power, Pagan and Christian. I believe that, though there is truth in these views, they are too narrow. It is true that priesthoodsPagan and Christianhave often devoted their influence to the upholding of the great world-power; it is true that men called to be Christian teachers forgot their function, and used their knowledge and power to bolster up the power of the beast and to make men worship the world, as though there were nothing higher for men to worship than this world could afford; it is true that they used, in later days, their powers to aggrandize the Church rather than to reform the world and regenerate men: in so far as they did this they acted like the second wild beast; but the stretch of the vision embraces more than these. All who use their knowledge, their culture, their 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 what is called materialism, if their teaching leads men to limit their worship to the visible and the tangible, they are making men worship the beast who is the adversary of the servants of the Lamb.
(11) And I beheld . . . Better, And I saw another wild beast rising out of the earth. Both wild beasts rise from beneath. The sea, out of which the first rises, represents the tumultuous impulses and passions of mankind; the earth, the more fixed element of human, thought and wisdom, or society consolidated and disciplined by intelligence and culture: the wisdom, however, which guides this wild beast is not divine wisdom, but that wisdom which a sacred writer described as earthly, sensual, devilish (Jas. 3:17).
He had two horns like (those of) a lamb.There is an appearance of gentleness about him, but he spake as a dragon; the voice betrayeth him. He that is of the earth is earthly, and speaketh of the earth. The spirit of the adversary is in him (Joh. 3:31; Joh. 8:44).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Two horns like a lamb As the lamb is contrasted with the beast, antichrist, so is this two-horned, as a corrupt ministry, contrasted with the elders, the true ministry. And as this beast is called “false prophet,” so it is clear that he is an ecclesiastical symbol. And his two horns very well represent the double power, ecclesiastical and secular, wielded by the Roman clerical hierarchy.
Spake as a dragon As if he were a second dragon. He mimics the lamb in appearance, but he equals the dragon in speech. That is, he pretends to be as Christ while he talks like Satan. This emblem suits nothing in history but a corrupt clergy.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And I saw another wild beast coming up out of the earth and he had two horns like a lamb and he spoke like a monster.’
In contrast with the Lamb Who came from Heaven, this wild beast with two horns like a lamb comes from the earth. Whatever his pretensions he has no heavenly connection. The two horns like a lamb contrast with the two witnesses of chapter 11, and represent false testimony in contrast with the true testimony of the two witnesses, while the likeness to the Lamb reveal him also to be anti-Christ (over against Christ) in motive and behaviour.
‘He spoke like a monster’. Although he appeared to be a lamb his words were Satanic, guileful and deceitful (compare Gen 3:1; 2Co 11:3; 2Co 11:14). He is the Roman equivalent of ‘the False Prophet’ (Rev 16:13; Rev 19:20; Rev 20:10), but he is not given that name for the False Prophet is the Prophet of Satanism, a religion that supersedes that of Rome.
That the second wild beast represents more than one person is demonstrated by the two horns which must represent two who arise from the one. So we have here another combined figure, and in view of its ‘ministry’ it must represent those who encourage and enforce the worship of Roma and the emperor.
The two wild beasts therefore represent the false messiahs and false prophets of whom Jesus warned, (including the Emperors), who would, if it were possible, even lead the chosen of God astray (Mat 24:5; Mat 24:11; Mat 24:24; Mar 13:22). Together with Satan, the monster, they represent an anti-Trinity. It is clear that the second wild beast, with its twofold spokesmen, represents in the first place the Roman priesthood and its seers, and all who officially seek to enforce the worship of the first wild beast, but intrinsically it represents the principle of false teaching.
Possibly by the two horns John originally had two known protagonists of Caligula’s claims in mind, but the fact that there is a separate wild beast, and not just a horn, shows that there is a continuity and that a continuing group is in mind (compare how wild beasts represent individual kings and their empires in Daniel, and the son of man represents the Messiah and the people of the most High). The contrast with the two godly witnesses of chapter 11 is stressed in that this wild beast with its two spokesmen also behaves like Elijah (Rev 13:13 compare Rev 11:6), in this case bringing fire down from heaven (see 1Ki 18:38; 2Ki 1:10; 2Ki 1:12).
Fuente: Commentary Series on the Bible by Peter Pett
The Beast from the Earth In Rev 13:11-18 John describes his vision of a beast that rises from the earth.
Rev 13:18 Comments – Irenaeus (A.D. 130 to 200) has an interesting interpretation of this number. He compares the number 600 to the age of Noah when the flood came and states that this beast represents all iniquity before the flood destroyed the wickedness off of the earth (Gen 7:6). Irenaeus compares the size of the statue made by Nebuchadnezzar of sixty cubits high and six cubits wide as representing all of the iniquity of mankind since the flood (Dan 3:1). He interpreted this statue of Nebuchadnezzar to be figurative of the coming beast in the book of Revelation, in which the whole world was to fall down and worship it. [98]
[98] Irenaeus writes, “And there is therefore in this beast, when he comes, a recapitulation made of all sorts of iniquity and of every deceit, in order that all apostate power, flowing into and being shut up in him, may be sent into the furnace of fire. Fittingly, therefore, shall his name possess the number six hundred and sixty-six, since he sums up in his own person all the commixture of wickedness which took place previous to the deluge, due to the apostasy of the angels. For Noah was six hundred years old when the deluge came upon the earth, sweeping away the rebellious world, for the sake of that most infamous generation which lived in the times of Noah. And [Antichrist] also sums up every error of devised idols since the flood, together with the slaying of the prophets and the cutting off of the just. For that image which was set up by Nebuchadnezzar had indeed a height of sixty cubits, while the breadth was six cubits; on account of which Ananias, Azarias, and Misael, when they did not worship it, were cast into a furnace of fire, pointing out prophetically, by what happened to them, the wrath against the righteous which shall arise towards the [time of the] end. For that image, taken as a whole, was a prefiguring of this man’s coming, decreeing that he should undoubtedly himself alone be worshipped by all men. Thus, then, the six hundred years of Noah, in whose time the deluge occurred because of the apostasy, and the number of the cubits of the image for which these just men were sent into the fiery furnace, do indicate the number of the name of that man in whom is concentrated the whole apostasy of six thousand years, and unrighteousness, and wickedness, and false prophecy, and deception; for which things’ sake a cataclysm of fire shall also come [upon the earth].” ( Against Heresies 5.29.2)
Gen 7:6, “And Noah was six hundred years old when the flood of waters was upon the earth.”
Dan 3:1, “Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.”
Philip Schaff mentions another conjecture, which notes that the number 666 adds up to the Hebrew spelling of the Emperor Nero, Neron Kaesar, as follows: n (n) = 50, r (r) = 200, (o) = 6, (n) = 50, q (k) = 100, s (S) = 60, r (r) = 200; in all 666. [99]
[99] Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 845.
John Hagee says that the name of the antichrist in Hebrew will add up to the number 666. [100] Jack van Impe tells us that the Roman numbering system adds up to 666:
[100] John Hagee, John Hagee Today (San Antonio, Texas: John Hagee Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.
I 1
V 5
X 10
L 50
C 100
D 500
Total 666 [101]
[101] Jack Van Impe, Jack Van Impe Presents (Jack Van Impe Ministries, Troy, Michigan), on Trinity Broadcasting Network (Santa Ana, California), television program.
The final letter M = 1000 may represent the thousand year Millennial Reign of Christ that follows the mark of the beast.
Fuente: Everett’s Study Notes on the Holy Scriptures
The second beast:
v. 11. And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
v. 12. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
v. 13. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men
v. 14. and deceiveth them that dwell on the earth by the means of those miracles which he had power 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 which had the wound by a sword and did live. That there is a close connection between the two beasts of this chapter is here again evident: And I saw another beast ascending out of the earth, and it had two horns like a lamb and spoke like a dragon, and the full authority of the first beast he exerts before him; and he causes the earth and those that dwell on it that they worship the first beast, whose deadly wound was healed. It would be foolish to attempt an interpretation of all the details of this picture, but the general trend seems to be clear. This beast is also a great kingdom or power exerted like that of a king or emperor, although with a lamblike aspect. This beast is the successor of the first beast and takes his place in every respect, differing from him only in form. He succeeds above all in making men worship the first beast, to overlook the wound which had really struck a vital spot, which had laid open the real nature of the first beast.
To this end the second beast shows great activity: And he performs great signs, so that he also causes fire to come down from heaven to the earth before men; and he seduces those that dwell upon the earth through the signs which were granted to him to perform before the beast, saying to them that dwell upon the earth to make images to the beast which has the wound from the sword and still lived. In this beast is fulfilled what St. Paul had prophesied, namely, that his coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish, 2Th 2:9-10. It would be foolish to ascribe all the so-called miracles that are performed by antichristian prophets to superstition; for the devil knows how to use the forces of nature to his ends if God gives him permission. So great was the influence of this beast that he even succeeded in making men set up the first beast as an idol, as a god in the midst of God’s true temple, and to give him divine worship.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rev 13:11-18. I beheld another beast, &c. From the description of the ten horned beast, or Roman state in general, the prophet passes to that of the two horned beast, or Roman church in particular. The beast with ten crowned horns, is the Roman empire, as divided into ten kingdoms; the beast with two horns like a lamb, is the Roman hierarchy, or body of the clergy regular and secular. This beast is called the false prophet, Revelation 19 than which there cannot be a stronger or plainer argument to prove that false doctors or teachers were particularly designed. For the false prophet no more than the beast is a single man, but a body or succession of men, propagating false doctrines, and teaching lies for sacred truths. As the first beast rose up out of the sea, that is, out of the wars and tumults of the world; so this beast (Rev 13:11.) groweth up out of the earth, like plants, gradually, silently, and without noise. He had two horns like a lamb; he had, both regular and secular, the appearance of a lamb; he pretended to derive his powers from the Lamb of God, and to be like the lamb, all meekness and mildness. But he spake as a dragon; he had a voice of terror like the Roman emperors, in usurping divine titles, in commanding idolatry, and in persecuting and slaying the true worshippers of God, the faithful servants of Jesus Christ. He is an ecclesiastical person, but intermixeth himself much in civil affairs. He is the prime minister, adviser, and mover of the first beast, or the beast before mentioned:He exerciseth all the power of the first beast before him, Rev 13:12. He holdeth imperium in imperio, an empire within an empire; claims a temporal authority as well as a spiritual; and enforces canons and decrees with the sword of the civil magistrate. As the first beast concurs to maintain his authority, so he, in return, confirms and maintains the sovereignty and dominion of the first beast over his subjects; and causeth the earth, and them who dwell therein, to worship the first beast, &c. He supports tyranny, as he is by tyranny supported: he enslaves the consciences, as the first beast subjugates the bodies of men. Such is the power and authority of the beast. We shall now see what courses he pursues to establish it. He doeth great miracles, &c. (Rev 13:13.) He pretends, like other false prophets, to shew signs and wonders, and even to call fire from heaven, as Elias did, 2Ki 10:12. His impostures too are so successful, that he deceiveth them that dwell on the earth, &c. (Rev 13:14.) In this respect he resembles St. Paul’s man of sin, 2Th 2:9 or rather, they are one and the same character, represented in different lights, and under different names. It is farther observable, that he is said to perform his miracles in the sight of men, in order to deceive them; and in the sight of the beast, in order to serve him; but not in the sight of God, to serve his cause, or promote his religion. Now miracles, visions, and revelations, are the mighty boast of the church of Rome; the contrivances of an artful cunning clergy, to impose upon an ignorant or credulous laity. Even fire is pretended to come down from heaven, as in the case of St. Anthony’s fire, and other instances cited by Brightman, and other writers on the Revelation; and in solemn excommunications, which are called thunders of the church, and are performed with the ceremonyof casting down burning torches from on high, as symbols and emblems of fire from heaven. Miracles are thought so necessary, that they are reckoned among the notes of the Catholic church: but if these miracles were all real,we might from thence learn what opinion we ought to frame of them: and what then shall we say, if they are all fictions and counterfeits? They are so far from being any proof of the true church, that they are rather the proof of a false one; and, as we see, the distinguishing mark of antichrist. The influence of the two horned beast, or corrupted clergy, is farther seen, in persuading and inducing mankind to make an image of the beast, &c. that is, an image and representation of the Roman empire, which was wounded by the sword of the barbarous nations, and revived in the revival of a new emperor in the West. He had also power to give life and activity unto the image of the beast, Rev 13:15. It should not be a dumb and lifeless idol, but should speak and deliver oracles, as the statues of the heathen gods were feigned to do; and should cause to be killed as many as would not worship and obey it. This image and representation of the beast, most probably, is the Pope. He is properly the idol of the church. He represents in himself the whole power of the beast, and is the head of all authority, temporal as well as spiritual. He is no more than a private person, without power, and without authority, till the two-horned beast, or the corrupted clergy, by choosing him Pope, give life unto him, and enable him to speak and utter his decrees, and to persecute even to death as many as refuse to submit to him, and worship him. As soon as he is chosen Pope, he is clothed with the pontifical robes, and crowned, and placed upon the altar; and the cardinals come and kiss his feet, which ceremony is calledadoration. They first elect, and then they worship him, as in the medals of Martin V. where two are represented as crowning the Pope, and two kneeling before him, with this inscription, Quem creant, adorant: “Whom they create, they adore.” He is the principle of unity to the ten kingdoms of the beast, and causeth, as far as he is able, all who will not acknowledge his supremacy to be put to death. In short, he is the most perfect likeness of the ancient Roman emperors; is as great a tyrant in the Christian world, as they were in the Heathen; presides in the same city; usurps the same powers; affects the same titles; and requires the same universal homage and adoration. So that the prophesy descends more and more to particulars, from the Roman state or ten kingdoms in general, to the Roman church or clergy in particular; and still more particularly to the person of the Pope, the head of the state as well as the church, the king of kings, as well as bishop of bishops. Other offices the false prophet performs to the beast, in subjecting all sorts of people to his obedience; by imposing certain terms of communion, and excommunicating all who dare, in the least article, dissent from him. He causeth all, both small and great,to receive a mark, &c. (Rev 13:16-17.) We must recollect, that it was customary among the ancients, for servants to receive the mark of their master; and soldiers, of their general; and those who were devoted to any particular deity, of the particular deity to whom they were devoted. These marks were usually impressed on their right hand, or on their foreheads, and consisted of some hieroglyphic character, or of the name expressed in vulgar letters, or of the name disguised in numerical letters, according to the fancy of the imposer. It is in allusion to this ancient practice and custom, that the symbol and profession of faith in the church of Rome, as subserving to superstition, idolatry, and tyranny, is called the mark or character of the beast; which character is said to be received in their forehead, when they make open profession of their faith; and in their right hand, when they live and act in conformity to it. If any different from the stated and authorized forms, they are condemned and excommunicated as heretics, and in consequence of that, they are no longer suffered to buy or sell;they are interdicted from traffic and commerce, and all the benefits of civil society. Thus Hoveden informs us, that “William the Conqueror would not permit any one in his power to buy or sell any thing, whom he found disobedient to the apostolic see.” So the canon of the council of Lateran, under Pope Alexander III. made against the Waldenses and Abigenses, enjoins, upon pain of anathemas, “that no one presume to entertain or cherish them in his house or land, or exercise traffic with them.” The synod of Tours in France issued the like interdiction, as did Martin V. in his bull after the council of Constance. In this respect the false prophet spake as the dragon. For the dragon, Dioclesian, published a like edict, “that no one should sell or administer any thing to the Christians, unless they had first burnt incense to the gods.” Popish excommunications are therefore like heathen persecutions. Mention having been made of the number of the beast, or, the number of his name, (for they are both the same,) the prophet proceeds to inform us what that number is, leaving us from the number to collect the name. Here is wisdom; let him that hath understanding, &c. (Rev 13:18.) It is not therefore a vain and ridiculous attempt to search into this mystery; but, on the contrary, it is recommended to us upon the authority of an apostle. For it is the number of a man, it is a method of numbering practised among men; as the measure of a man, ch. Rev 21:17 is such a measure as men commonly use. It was a practice among the ancients to denote names by numbers; of which many instances might be given, if it were necessary to prove it. It has likewise been the usual method in all God’s dispensations, for the Holy Spirit to accommodate his expressions to the customs, fashions, and manners of the several ages. Since then this art and mystery of numbers was so much used by the ancients, it is less wonderful that the beast also should have his number; and there was this additional reason for this obscure manner of characterizing him in the time of St. John,that no other manner would have been safe. His number is six hundred and sixty-six. Several names might be cited which contain this number: butit is evident that it must be some Greek or Hebrew name; and with the name also, the other qualities and properties of the beast must all agree. The name alone will not constitute an agreement; all other particulars must be perfectly applicable, and the name also must comprehend the precise number, six hundred and sixty-six. No name appears more proper and suitable, than that famous one mentioned by Iraeneus, who lived not long after St. John’s time, and was the disciple of Polycarp, the disciple of John. He says, “that the name Lateinos contains the number six hundred and sixty-six.” Lateinos, with ei, is the true orthography; as the Greeks wrote the long i of the Latins, and as the Latins themselves wrote in former times. No objection therefore can be drawn from the spelling of the name, and the thing agrees to admiration. For, after the division of the empire, the Greeks and other Orientalists called the people of the Western church, or church of Rome, Latins, and they latinize in every thing: mass, prayers, litanies, canons, decretals, bulls, are conceived in Latin: the Papal councils speak Latin: women themselves pray in Latin; nor is the scripture read in any other language under Popery than Latin. In short all things are Latin; the Pope having communicated his language to the people under his dominion, as the mark and character of his empire. They themselves, indeed, choose rather to be called Romans, and more absurdly still, Roman Catholics: and probably the apostle, as he has made use of some Hebrew names in this book, (ch. Rev 9:11 Rev 16:16.) so might he in this place likewise allude to the name in the Hebrew language. Now Romiith is the Hebrew name for the Roman beast, or Roman kingdom; and this word, as well as the former word, Lateinos, contains the just and exact number of six hundred and sixty-six.
LATEINOS. ROMIITH. . . . . . . . . 30 . . . . . . . 200 . . . . . . . . . 1 . . . . . . . . . 6 . . . . . . . 300 . . . . . . . . 40 . . . . . . . . . 5 . . . . . . . . 10 . . . . . . . . 10 . . . . . . . . 10 . . . . . . . . 50 . . . . . . . 400 . . . . . . . . 70 . . . . . . . 200 666 666
It is really surprising that there should be such a fatal coincidence in both names in both languages. And, perhaps, no other word, in any language whatever, can be found to express both the same number, and the same thing.
Inferences.Whoever is the beast intended, and whatever he meant by his image, his character beyond all controversy is very odious and detestable; for he is represented as blaspheming the name of God and his tabernacle, and as making war with the saints. There have arisen such impious monsters in the Christian church; and none among them have been more openly and enormously wicked and profane, than those who have made the loudest pretensions to be the vicegerents of Christ, and invested with his whole authority. Many of the saints of God have seemed to have been overcome by his antichristian tyranny; many have been led into captivity; many have been slain with the sword: but those who took them captive, continuing impenitent, shall be taken, and the slayers slain. But let us be not troubled and offended, to discern these usurpations in the course of divine Providence prevailing, and the time actually come, in many parts of the world, in which men can neither buy nor sell, nor are permitted to enjoy any other natural or civil privilege, if they will not give up their names to the beast, receive his mark, and implicitly submit to his authority. The prophesy justly removes all offence which might be taken at the event; and, discerning its accomplishment, we may embolden our hopes, that the triumphs of divine justice over these ministers of the dragon, as they are also foretold, will be fulfilled with the like punctuality. And O, may the church of God be secured from their artifices, and fortified against their terrors; and, in his own due time, may he break the jaw-bone of the wicked! May he utterly disarm all the power and policy of those who take counsel together against the Lord and his Anointed; and, though their confederacies may seem to mock all human opposition, yet, at his appearance, they shall melt away as snow before the sun, when the time to remember Sion, yea, the set time is come. (Psa 102:13.)
REFLECTIONS.1st, Another vision, relative to the same events as the foregoing, appears to St. John.
1. A beast rises out of the sea, with seven heads, ten horns, and crowns upon his horns, and names of blasphemy thereon; like a leopard, with the feet of a bear and the mouth of a lion, denoting the fierceness, cruelty, and strength of the antichristian, idolatrous, and blasphemous state, which should arise out of the commotions that had shaken the empire. To this beast, that is, to the Pope and his adherents, the devil would delegate his power and authority, enabling the man of sin to work his lying miracles, and establish his seat and capital at Rome, where, during the reign of Paganism, Satan especially dwelt.
2. A deadly wound was given to the beast; which some refer to the sacking of the city of Rome by the Goths, and the removal of the supreme authority from thence during the exarchate of Ravenna; and others, to the blow which the church of Rome received at the Reformation; and this wound was healed; either Rome itself, under the Papal government, rose to unexpected greatness, and was held in veneration by the wondering world; or, this may refer to the recovery of the Papal interests since the reformation; and which, it is supposed by some, will flourish for a very short time, as much as ever, before the final downfal of Popery.
3. The people, who wondered after the beast, worshipped the dragon; the idolatrous worship of the church of Rome being, in fact, the adoration of Satan himself; and they worshipped the beast, his delegate, ascribing divine honours and titles to the Pope, exalting him above all princes and potentates, and ascribing to him a kind of omnipotence upon earth: while he, by horrid blasphemies, assuming the very prerogatives of the most High God, pretended, by the plenitude of his power to forgive sins, to alter God’s revealed will, to have dominion over men’s consciences, and to enact canons equally binding as, or more obligatory than, the laws of God himself; blaspheming his name, and his tabernacle the church, and those that dwell in heaven, the citizens of the New Jerusalem, the faithful whom he anathematizes, or the saints and angels whose names he uses in his idolatrous worship. During the period of 1260 years his dominion will endure, and he will be permitted by divine Providence to make war with the saints who refuse to submit to his tyrannical yoke, and to overcome them. And all the inhabitants of the earth shall be so deluded with his artifices, or intimidated with his terrors, that they shall worship him, and submit to his idolatrous decrees; that is, all, whose names are not written in the book of life of the Lamb who was slain in promise from the foundation of the world, or, in other words, all who do not perseveringly yield to be saved by grace.
4. For the comfort of God’s people, a solemn note of attention is added, and they are called to hear. This anti-christian power, which enslaves and destroys others, shall as surely be subdued and destroyed in its turn; and God’s saints, now with patience enduring their persecutions, must with faith confidently expect that this will be the issue. Note; It requires much faith and patience, in suffering times, to hold fast the promises of God, and wait their fulfilment.
2nd, Another beast, or the same power under another form, appears, like a lamb with two horns, the symbol of his dominion temporal and spiritual, who, with all pretended meekness and humility, has all the pride and rage of the old dragon, exercising all the power of the first beast, and causing all the earth to worship him, and own his universal, temporal as well as spiritual, jurisdiction, with lying miracles supporting his idolatrous worship, deceiving the inhabitants of the earth, and leading them to erect the image of the first beast, whose deadly wound was healed, and pay their adoration to the idol, blindly and implicitly submitting to the authority of the Pope, and the constitutions of Paganism revived in the chinch of Rome; giving life to the image of the beast, enforcing all the canons and laws of his idolatrous worship, by excommunications, fire, and sword; making it death to refuse obedience to the Papal power; setting a mark upon all the votaries of the beast, and excluding those who would not submit to make profession of this system of error and blasphemy, from all intercourse with the worshippers of the beast, as unworthy of every blessing of society. 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 six hundred threescore and six; concerning which see the Annotations and the Appendix. However dark and mysterious these prophetic hints may be, one thing we are sure of, which is plain and obvious, that God will always maintain his own cause in the world in defiance of opposition, and that all the enemies of his church shall finally become her footstool.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 13:11-17 . The second beast, which John sees rising from the earth, is described as an accomplice of the first beast; by deceitful speeches and miraculous signs, he leads astray the inhabitants on earth to the worship of the beast from the sea.
That this second which appears in this form from the beginning as essentially related to the first beast [3338] is a personification of false prophecy, is correctly recognized already by Irenaeus. [3339] John himself gives this interpretation, Rev 16:13 , Rev 19:20 , Rev 20:10 . But from the connection with Rev 13:1-10 , the more restricted determination results, that the subject treated is that form of heathen-Roman prophecy which was just as magical as mantic; and this peculiarity, with all its auguries, interpretations of omens, etc., formed an important support of the Roman secular power. [3340] The various references to papal Rome [3341] are precluded by the explanation of Rev 13:1 sqq. [Note LXXIII., p. 387.]
[3338] See on Rev 13:1 .
[3339] L. V. , c. 28, 2, ed. Stieren, I., p. 794.
[3340] Cf. Victorin., Andr., Hammond, Grot., Eichh., Ewald, De Wette; also Hengstenb.
[3341] Coccej., Calov., Vitr., etc.
. Incorrectly, Grot.: “private origin.” Ewald’s explanation that the continent of Asia [3342] is to be regarded the theatre for those who had prophesied the return of Nero even apart from the difficult limitation of the idea . has no support in Rev 13:3 . [3343] The explanation also of Hengstenb., that by . in contrast with , or , [3344] the earthly, worldly nature [3345] is indicated, does not lie at all in the context. The [3346] has respect, on the contrary, to the idea of the . The beast rises from the earth, because he is to work upon the whole earth, and all the inhabitants of the earth [3347]
. The “compendious comparison” [3348] is not acknowledged by Ebrard when he commends the explanation as probable: “The beast has two horns, like ( instead of ) a lamb (so that, then, the horns also were like the horns of the lamb).” Concerning the form of this beast, nothing further is expressed than that it had two horns like the horns of a lamb. The interpretation of this figure must be mistaken, if, notwithstanding the omission of the art. before , a contrast is immediately found to the Lamb with seven horns, [3349] and it is then declared that the beast which has only two horns is far inferior in fulness of strength to that of the Lamb, although the similarity to Christ consists in that the wisdom also of this world is hidden, [3350] or that the beast especially resembles the Lamb of God in the manner in which he exercises its dominion over the Church. [3351] But while it is very difficult to regard the beast with his two horns of a lamb as in contrast with the Lamb with seven horns, a comparison with the beast out of the sea is readily made. This had ten horns, which must be further described in another respect; but the beast out of the earth has two horns, whose meaning lies in what is further said concerning them: they resemble the horns of a lamb, even in their number they were no more than those of a lamb. The number has, therefore, in itself no special reference, possibly in the same way as the ten horns (Rev 13:1 ), [3352] but only expresses, like the entire form of the horns, the resemblance to a lamb in the appearance of the beast, and designates the peculiarity of pseudo-prophetism, which, in Mat 7:15 , [3353] is symbolized in a somewhat different way.
. The precise reference to the dragon, in whose service also this second beast stands, [3354] forbids the omission of the art.; besides, no speaking of the dragon is at all mentioned by Rev 12:1 . The [3355] designates the crafty speech of the tempter. [3356] An allusion, however, to the relation to the dragon which also is not denied by Ewald, Zll., etc. lies in the fact that he is described not as , but as [3357]
[3342] Bengel, in his way, remarks: The earth is here also Asia, “to which already for a long time a greater part of the papal views referred.”
[3343] See on that passage.
[3344] Cf. Joh 8:32 .
[3345] .
[3346] Cf. Rev 13:1 , . . .
[3347] Cf., immediately afterwards, Rev 13:12 .
[3348] As Rev 9:10 .
[3349] Rev 5:6 .
[3350] Hengstenb.
[3351] Ebrard; who, after the manner of Vitr., etc., finds a fulfilment of the prophecy concerning the second beast, “in the papacy, with respect to its spiritual power.” Vitr. interprets the two horns as referring more definitely to the two monastic orders.
[3352] Against Wetst., who refers to Titus and Domitian; against Hammond, who explains: The twofold power of priests, viz., that of miracles and of prophecy.
[3353] Cf. Beda, Andr., Ewald.
[3354] Victorin.: “He spoke, full of the malice of the devil.” Andr., etc. Cf. also Hengstenb.: “As a dragon,” in fact, as well as “as the dragon.”
[3355] Cf. Gen 3:1 sqq.; Ewald, De Wette.
[3356] Cf. Rev 13:14 , , with Gen 3:13 .
[3357] Cf. Rev 12:9 .
NOTES BY THE AMERICAN EDITOR
LXXIII. Rev 13:11 sqq.
In harmony with Dsterdieck, Gebhardt: “Heathen witchcraft and soothsaying; the heathen religion as divination and magic according to its demoniacal origin and background, and its demoniacal influence on the mind.” Rev 13:12 : “The idolatrous homage by which the empire was consecrated and strengthened, it owed to the demoniacal influence of its religion upon the mind.” Rev 13:13 : “In its approaching climax of development, it will work wonders which will compare in appearance with the greatest miracles of the true prophets; for example, with those of an Elias.” Rev 13:14 : “If the heathen religion, with its demoniacal power, had already deluded the world, much more will it be so in the expected completion of that power; and as already it consecrated images to the Caesars for divine homage, as to gods, so with the appearance of the personal antichrist, it will fully bring the world to set him up as God, and to render him divine honors.” Rev 13:15 : “The seer knew, and did not doubt, what was said among the heathen about speaking images; and he expected, therefore, that heathen sorcery would succeed in giving life, the spirit of life (cf. Rev 11:11 ), to the image of the beast, so that it would speak, and thus be fully manifested to the world in its usurped divinity. And, indeed, in his time it had already happened that Christians were put to death because they refused to pay divine honors to the emperor; so, naturally, would it be in the future, as John foresaw, that refusal to worship the speaking image, as in the case of Nebuchadnezzar (Dan 2:6 ), would end in death.” Rev 13:16-17 : “The Christians were already variously and seriously hindered in business, because in the Roman Empire the heathen religion penetrated and governed all civil relations. Indeed, in this respect, they were under a ban. There needed only one step more. The worshippers of the beast would willingly place the name, or number of the name, of the beast upon their right hands, or upon their foreheads, or in the most conspicuous places; and those who would not consent to this, Christians included, would be able neither to buy nor sell; they would be shut out from intercourse, banned, marked, and robbed of the vital air in civil and social life.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(11) And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. (12) And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. (13) And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, (14) And deceiveth them that dwell on the earth by the means of those miracles which he had power 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, which had the wound by a sword, and did live. (15) And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. (16) And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: (17) And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. (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 Six hundred threescore and six.
Various have been the opinions of men, on the subject of this other beast. Some have contended, from the term other beast, that notwithstanding this agrees with the former in sentiment and in conduct, yet it cannot be the same. And, no doubt, in the first view of the subject, it should seem to be another character. Nevertheless, it hath been as strongly asserted by others, that it is but one and the same, the former intimating a temporal power, and the latter an ecclesiastical government; and that both must describe, for the characters can belong to no other than the Pope of Rome. I leave the Reader, however, to form his own opinion, under the grace of God.
It will be our best improvement, in order to a clear apprehension of the subject, to attend to the particular features of character, by which this beast is described.
First. He is spoken of as a lamb with two horns, probably to intimate his affecting the character of religion, and that of Christ the Lamb of God. If this be, as is generally supposed, the representation of the Pope, in his papal office, there can be no difficulty in explaining what is here said, in reference to that character. For as the Pope, Christ’s vicar, as he blasphemously calls himself; and head of the Church, Peter’s successor, and the like, and agreeably to those assumed titles, he utters great swelling words, and speaks as a dragon, this name of lamb, surrounded as he is with his cardinals, bishops, abbots, and priests, is just as suited to him, under this ecclesiastical power which the dragon hath given to him, as the other is considered in his temporal pomp, as a prince and sovereign. He and his cardinals, both ecclesiastical and temporal lords. A. pretty groupe!
Secondly. His exercising the same power as the beast before him, seems to imply an identity of person, and that it is one and the same, and the place of government is the same, which could not well be, if it were not so. And, as he is said to enforce the worship of the first beast, it should moreover seem to point to those Anathemas, bulls, excommunications, and the like, by which the papal authority is known. On this ground, there doth not appear much difficulty of apprehension.
Thirdly. His deception of them that dwell on the earth, by miracles, or rather pretended miracles, is yet an higher proof still. For no power but the Pontiff, ever assumed the character of working miracles, or rather, palming off upon the common people, the tale of lying wonders. This is so striking a feature of Popery, that it belongs to no other. And to read an account of what some Popes have been said to do this way, is one of the most impudent attempts the world ever had palmed off upon them, excepting indeed, the counterpart of the same, in the Hegira of Mahomet.
Fourthly. And to crown all. The mark of the beast in the right hand or forehead of the people, is the finishing account of this awful beast. And to what extent, in what numbers, to how many persons the awful delusion hath reached, who shall calculate or say? Most distressing is it to consider, that, from the ignorance of the common people, and the craft of the higher, in the support of a system; that upon principles of human policy, hath been found the best state-contrivance, to keep the lower order in subjection, multitudes have received the mark, and worshipped the beast. Indeed, the prohibition of trade and employment without the mark, is such in popish countries, that the practice is universal. And still, if possible, more awful to relate, concerning those who profess to know better and to be above such foolish notions, it is to be feared that the numbers are not few, who receive the mark in the moment they deride it, the better to carry on the secular, or ecclesiastical purpose of the world! Such are among the awful deceptions of this heresy.
I forbear to offer a single observation on the number of the beast, six hundred, three score and six. Much hath been said and written upon it, by carnal men. Few, I believe, of those taught of God, have ventured to give their opinion upon it. The Holy Ghost saith, here is wisdom. Let him that hath understanding count the number of the beast. But it would be well to remember that it is him, that hath understanding; none beside. And where the Lord giveth not understanding, the wisest will only stumble at the very threshold of enquiry. I retire from it with diffidence. The Lord in his own time will explain. And here I leave the subject.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
Ver. 11. And I beheld another beast ] Another in shape, but the same in substance with the former. For here Antichrist appears not as an emperor, but as an impostor. That these two are both one, seeRev 17:11Rev 17:11 ; Rev 19:20 .
Coming up out of the earth ] Set up by earthly men and earthly means, of base beginning, Gigas quasi . Ego supernas, vos infernates estis, saith our Saviour to the Jews, “I am from above, ye are from beneath;” ye are earth sprung, as so many mushrooms, Joh 8:23 .
And he had two horns ] Two horns in his mitre, two keys in his hand, two swords borne before him, a twofold pretended power, secular and sacred, as king and priest, in the Lamb’s stead, whose ape he is.
Spake as a dragon ] That is, saith Diodatus, he used an absolute command over consciences, raised himself through devilish pride and execrable boasting, Rev 18:7 . Or thus; though he hath two horns like the Lamb, that is, professeth the meekness and innocence of Christ, yet he speaks like the dragon, which is to be understood partly of his blasphemies, partly of his diabolical doctrines, partly of hellish courses thundered out against true professors, and partly of his great promises to those that adore him. (Downh. of Antich.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 18 .] THE SECOND WILD-BEAST, THE REVIVER AND THE UPHOLDER OF THE FIRST. It may be well to premise a few remarks, tending to the right understanding of this portion of the prophecy. 1) These two beasts are identical as to genus: they are both , ravaging powers, hostile to God’s flock and fold. 2) They are diverse in origin. The former came up out of the sea: that is, if we go back to the symbolism of Daniel, was an empire, rising up out of confusion into order and life: the latter comes out of the earth: i. e. we may not unreasonably say, arises out of human society and its progress: which as interpreted by the context, will import its origin and gradual development during the reign and progress of the secular empire denoted by the former beast. 3) The second beast is, in its zeal and action, entirely subsidiary to the first. It wields its authority, works miracles in its support, causes men to make and to worship its image; nay, itself is lost in the splendour and importance of the other. 4) An important distinction exists between the two beasts, in that this second one has two horns like a lamb. In other words, this second beast puts on a mild and lamb-like appearance, which the other did not. But it speaks as a dragon: its words, which carry its real character, are fierce and unrelenting: while it professes that which is gentle, its behests are cruel.
And now I may appeal to the reader, whether all these requisites do not meet in that great wasting Power which arose, not out of anarchy and conquest, but out of men’s daily life and habits, out of and in the presence of the last form of the secular power, which was the Empire of Pagan Rome; I mean, the sacerdotal persecuting power , which, gentle in its aspect and professions, was yet cruel in its actions; which did all the deeds of the Empire, in its presence, which kept up its image, its laws, its formul, its privileges; which, coming in as it did by a corrupt and ambitious priesthood, deceived by its miracles the dwellers on earth, and by them maintained the image of the despotic secular power? Surely it is this Latin Christianity, in its ecclesiastico-secular form, not identical with, but as preparing the way for, the great apostasy, helping, so to speak, to place the woman on the beast, as in ch. 17, that is here depicted before us. It is this which, owing its power in the main to imposture and unwarrantably assumed spiritual authority, deserves best the name of the false prophet , expressly given to this second beast in ch. Rev 19:20 . Nor would I limit the interpretation, as has generally been done, by dividing off Pagan from Christian. Primarily, this second beast plainly sets forth the Pagan sacerdotal power; this it was that made the image of the Emperors, that compelled Christians to worship that image, that wrought signs and wonders by its omens and magic. But as the first beast, still subsisting, has passed into a so-called Christian Roman Empire, so has the second beast into a so-called Christian priesthood, the veritable inheritor of pagan rites, images, and superstitions; actually the continuators, nomine mutato, of the same worship in the same places; that of the Virgin for that of Venus, Cosmas and Damian for Romulus and Remus, the image of Peter for that of Jupiter Tonans: lamb-like in profession, with the names and appearances of Christianity, but dragon-like in word and act. And this was surely never more strikingly shewn than at the time when I am writing (Jan. 1860), when the Papal priesthood is zealously combining in the suicidal act of upholding the temporal power as necessary to the spiritual pre-eminence of their “Lord God the Pope.” So that I believe the interpretation of the second beast to be, the sacerdotal persecuting power, pagan and Christian , as the first is the secular persecuting power, pagan or Christian. I conceive the view which would limit it to the priesthood of Paganism (Hammond, Grot., Ewald, De Wette, Hengstb., Dsterd.) quite insufficient for the importance of the prophecy; while that of Elliott, al., which would limit it to the priesthood of the Papacy, fails notably in giving a meaning to its acts as here described, the making an image to the beast and causing men to worship it. And I saw another beast coming up out of the earth (see the preceding note), and it had two horns like a Iamb (i. e. like the two horns of a lamb: see ref. It is quite true that the absence of the article before forbids the idea that a direct comparison is intended between this lamb-like beast, and the Lamb on Mount Sion: but it does not follow from this that no reference is made to that Lamb in the choice of the animal to which this beast is compared. I believe the choice is made to set forth the hybrid character of this second beast: see more below. The number may perhaps be of no special import, but merely inserted to complete the similarity: it, as a lamb has, had two horns), and it spoke as a dragon (here again we cannot doubt that the term is chosen on account of the dragon which has been before mentioned. It is no objection to this, that we do not hear of that dragon speaking (Dsterd.): the character of the animal explains what kind of speech is meant, and the acts of the dragon were of that kind. And as to this second beast, though its appearance and profession are sacerdotal, its words and acts are devilish. The whole description strongly recalls to our mind our Lord’s , , , Mat 7:15 ). And it worketh all the power (performs all the acts of authority) of the first beast in his presence (while the first beast is subsisting and beholding; and as the expression seems to shew, being in a relation to it of serving and upholding), and maketh the earth and those that dwell in it to worship (construction, see reff.) the first beast, whose wound of death was healed (this was formerly, Rev 13:4 , described as the reason why the world wondered after the former beast): and worketh great miracles, so that ( depends on : “miracula magna, tam magna, ut” &c. So that = . See Winer, edn. 6, 53. 6, who as well as Dsterd. finds fault with Bengel for recognizing here a feature of St. John’s style. But Bengel only remarks “ frequens Johanni particula: in omnibus suis libris non nisi semel, Joh 3:16 . posuit:” and this is true and applicable to the case here in hand, where would naturally have stood, whatever may be the minute shade of difference between the force of as connected with the previous words in various passages. We know that the Apocalypse is written in a laxer style and more faulty Greek than either the Gospel or the Epistles: what wonder, if the use of epexegetic be carried further in it, and from its meaning of ideal purpose be extended to detail of matter of fact? Granting the two meanings to be even as far apart as Dsterd. insists, may we not say that the Writer who so often uses the one is just the person who, when writing less strictly, was likely to use the other?
As to the fact described, it is notorious enough that the great arm of support of the sacerdotal power, pagan and papal, has ever been the claim to work miracles) he even maketh fire to come down from the heaven to the earth in the sight of men (“hc magi per angelos refugas et hodie faciunt,” says Victorinus, writing in the beginning of the fourth century, before yet the Empire professed Christianity. But it is probable that this special miracle is mentioned to recall the spirit and power of Elias, and shew how the false prophet shall counterfeit the true). And he deceiveth those who dwell on the earth on account of (the prep. expresses not the instrument, but the ground of the deceit: the imposture succeeds, because of ) the miracles which it has been given to him to work in the presence of the beast, ordering those who dwell on the earth to make an image to the beast (dat. commodi) who hath the stroke of the sword and lived (this part of the prophecy seems to describe the acts of the pagan sacerdotal power then presently to follow. See more below). And it was given to him to give breath (or, spirit; by inference, life) to the image of the beast, that the image of the beast should even speak, and should cause (the regular subject to is the image, not the second beast) that as many as do not worship the image of the beast, shall be slain . The Seer is now describing facts which history substantiates to us in their literal fulfilment. The image of Csar was every where that which men were made to worship: it was before this that the Christian martyrs were brought to the test, and put to death if they refused the act of adoration. The words of Pliny’s letter to Trajan are express on the point: “cum preunte me deos appellarent, et imagini tu, quam propter hoc jusseram cum simulacris numinum afferri, thure ac vino supplicarent, prterea maledicerent Christo, quorum nihil cogi posse dicuntur qui sunt revera Christian, dimittendos esse putavi.” Above he had said, “perseverantes duci jussi.” And if it be said as an objection to this, that it is not an image of the Emperor but of the beast itself which is spoken of, the answer is very simple, that as the Seer himself in ch. Rev 17:11 , does not hesitate to identify one of the with the beast itself, so we may fairly assume that the image of the beast for the time being would be the image of the reigning Emperor.
It is not so easy to assign a meaning to the giving life and speech to the image of the beast. Victorinus gives a curious explanation: “faciet etiam ut imago aurea Antichristo in templo Hierosolymis ponatur, et intret angelus refuga et inde voces et sortes reddat.” 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. And he (i. e. the second beast , more naturally than the image ) maketh all men, the small and the great, and the rich and the poor, and the free and the bond, that they should give them (i. e. stamp on them. The subject to is left uncertain: it will naturally be understood to be, those whose office it is: see reff. It evidently is not as Dsterd., “that they impress on themselves :” nor does this at all follow from ch. Rev 14:9 ; Rev 14:11 , Rev 16:2 , Rev 19:20 , Rev 20:4 , which he quotes to support it, but merely that they may refuse to receive it, and by receiving it become apostates from God) a mark (such a mark as masters set on their slaves, or monarchs on their soldiers, a brand, stamped or burnt in, , see note on Gal 6:17 , and Grotius and Wetst. here. We read in 3Ma 2:29 , of Ptolemy Philopater, that he ordered the Jews in Alexandria to be forcibly enrolled, . And Philo, de Monarch. i. 8, vol. ii. p. 221, mentions idolaters who confessed their idolatry by , ) on their right hand ( , lian. in Grot.) or upon (before, the fact of the mark being visible on the hand was prominent, and the gen. was used: now, that of the act of impression is, and the accus. is used) their forehead (i. e. in some conspicuous part of the body, that all may see it: or as Aug [112] Civ. Dei, xx. 9. 3, vol. vii. p. 674, “in fronte, propter professionem: in manu, propter operationem”), [ and ] that no one should be able to buy or to sell, except he who has the mark, the name of the beast, or the number of his name ( . . . is in apposition with : it is in this that the mark consists: either in the name stamped in letters, or in the number of the name thus stamped, i. e. the number which those letters make when added together according to their numerical value. The practice of thus calculating the numerical value of the letters in names was widely prevalent: see the instances collected by Mr. Elliott, vol. iii. pp. 220 ff.: and more below.
[112] Augustine, Bp. of Hippo , 395 430
This particular in the prophetic description seems to point to the commercial and spiritual interdicts which have, both by Pagan and by Papal persecutors, been laid on nonconformity: from even before the interdict of Diocletian mentioned by Bed [113] in his hymn on Justin Martyr (“non illis emendi quidquam, Aut vendendi copia: nec ipsam haurire aquam Dabatur licentia, antequam sacrificarent Detestandis idolis.” Mede, p. 511) through those of the middle ages (of which Mr. Elliott gives an example from Harduin vi. ii. 1684, in a canon of the 3rd Lateran Council under Pope Alexander III., “ne quis eos scil. hreticos in domibus vel in terra sua tenere vel fovere vel negotiationem cum eis exercere prsumat”), down to the last remaining civil disabilities imposed on nonconformity in modern Papal or Protestant countries. For these last have their share in the enormities of the first and second beast in as far as they adopt or continue their practices.
[113] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
With regard to the circumstance of the imposition of the mark, I conceive that with the latitude here given, that it may be the name or the number, and having regard to the analogy of the mark inscribed on the saints (ch. Rev 7:1 ff.: cf. ch. Rev 13:1 ), we need not be anxious to find other than a general and figurative interpretation. As it is clear that in the case of the servants of God no actual visible mark is intended, so it may well be inferred here that the mark signifies rather conformity and addiction to the behests of the beast, than any actual stigma impressed. Certainly we fail to recognize any adequate exposition of such stigma in the sign of the Cross as propounded by Mr. Elliott (iii. 236), or in the monogram on the labarum as succeeded by the Papal cross-keys of Bp. Wordsworth (Apocalypse, Appendix G: see also his note in loc.)). Here is wisdom (these words serve to direct attention to the challenge which follows: see Rev 13:10 , where is similarly used): let him who hath understanding calculate the number of the beast (the terms of the challenge serve at once to shew that the feat proposed is possible, and that it is difficult. Irenus’s view, that if St. John had meant the number to be known he would have declared it, and that of Andreas, , are, it seems to me, excluded by these considerations. The number may be calculated: and is intended to be known ): for (gives a reason why the calculation may be made) it is the number of a man (i. e. is counted as men generally count: not, as Bed [114] , Grot., al., and recently Hofmann, Schriftb. ii. 637, the number belonging to an individual man: see against this the reff. which are decisive as to usage), and the number of it (the beast) is six hundred sixty-six (of all the hundreds of attempts which have been made in answer to the challenge, there is but one which seems to approach near enough to an adequate solution to require serious consideration. And that one is the word mentioned, though not adopted, by Irenus, v. 30. 3, p. 330 (the passage cited in the Prolegg. i. par. 7), viz. (the diphthong being, as all critical students of the Greek text know, not only an allowable way, but the usual way, of writing the long i by the Greeks of the time): ( = 30) + ( = 1) + ( = 300) + ( = 5) + ( = 10) + ( = 50) + ( =70) + ( = 200) = 666. This name describes the common character of the rulers of the former Pagan Roman Empire, “Latini sunt qui nunc regnant,” Iren.: and, which Irenus could not foresee, unites under itself the character of the latter Papal Roman Empire also, as revived and kept up by the agency of its false prophet the priesthood. The Latin Empire, the Latin Church, Latin Christianity, have ever been its commonly current appellations: its language, civil and ecclesiastical, has ever been Latin: its public services, in defiance of the most obvious requisite for public worship, have ever been throughout the world conducted in Latin: there is no one word which could so completely describe its character, and at the same time unite the ancient and modern attributes of the two beasts, as this. Short of saying absolutely that this was the word in St. John’s mind, I have the strongest persuasion that no other can be found approaching so near to a complete solution. See however the remarks on this subject in the Prolegomena, v. par. 32, where I have after all thought it best to leave the matter in doubt).
[114] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
Fuente: Henry Alford’s Greek Testament
Rev 13:11-18 : the Imperial alter ego or the second beast, a monster from the land (identified afterwards with the traditional “false prophet,” Rev 16:13 , Rev 19:20 , Rev 20:10 ). This mythological figure is not any individual like Simon Magus or Alexander of Abonoteichos or Apollonius of Tyana or Balaam redivivus, but a personification of some order or institution devoted to the interests of the empire on its religious side, i.e. , the priests of the Csar-cult in the provinces and especially ( cf. Introd. 6) in Asia Minor, where the local dignitaries acted through the Diet of Asia in order to superintend and popularise the cult (so Holtzm., Pfleid., Charles, Bartlet, Porter, Bousset, Forbes, Swete). The following description brings out the cunning, suavity, and arrogance of this sacerdotal power.
Fuente: The Expositors Greek Testament by Robertson
Rev 13:11 . the mythological trait is applied geographically to Asia Minor ( i.e. , the East). Here again the cosmological antithesis has been transformed into a political application. The marine monster cannot exercise dominion over the land except through an intermediary . Cf. Apoc. Bar. xxix. 4, where the two beasts, leviathan and behemoth, rise from the sea and the land, as in the ancient Semitic and Babylonian mythology the dry land and the deep were the habitations of the two primeval monsters (En. lx. 7f. , 4 Esd. 6:49 f.), who represented the chaos-opponent of heaven. The mild appearance of the beast ( . . does not mean that he deceived men with the name of the Lamb) is accompanied by a plausible appeal ( cf. Weinel, 21 f.). The allusion (Rev 13:12 ), borrowed from the older dragonmyth, is to the seductive inducements held out by the Beast to Christians, such as considerations of loyalty, patriotism, self-interest, and the like. These are backed by (Rev 13:13 ) miracles, which together with magic are also connected with Nero redivivus in Asc. Isa. iv. 9 11 ( cf. A. C. 175 f.). The deceptive influence of miracles was a sure sign of the end, in early Christian literature ( cf. the lines of the cited by Irenus, Rev 1:15 ; Rev 1:6 ). Most Oriental cults practised such tricks lavishly, and constant warnings against them were heard ( cf. Weinel 9; Friedlander, iii. 458 f., 521 f.).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 13:11-18
11Then I saw another beast coming up out of the earth; and he had two horns like a lamb and he spoke as a dragon. 12He exercises all the authority of the first beast in his presence. And he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13He performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men. 14And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life. 15And it was given to him to give breath to the image of the beast, so that the image of the beast would even speak and cause as many as do not worship the image of the beast to be killed. 16And he causes all, the small and the great, and the rich and the poor, and the free men and the slaves, to be given a mark on their right hand or on their forehead, 17and he provides that no one will be able to buy or to sell, except the one who has the mark, either the name of the beast or the number of his name. 18Here is wisdom. Let him who has understanding calculate the number of the beast, for the number is that of a man; and his number is six hundred and sixty-six.
Rev 13:11 “Then I saw another beast coming up out of the earth” This is an allusion to Dan 7:17. Many have assumed that these two beasts are a parody of the two witnesses of God in Rev 11:13-14, while others have assumed that the dragon and the two beasts are a parody of the Trinity.
As the beast from the sea is an allusion to Leviathan (cf. Job 41:1-34), the ancient master of watery chaos, so the beast from the land is an allusion to Behemoth (cf. Job 40:15-24), the corresponding land monster (this in no way refers to dinosaurs, but to ancient eastern mythology).
These beasts are symbols of evil (chaos) and rebellion in God’s created order (cf. Psa 74:12-14; Job 3:8; Isa 51:9-11; Amo 9:3). Sometimes Leviathan is called Rahab (“the twisted one,” i.e., the serpent, cf Isa 51:9). In other places Rahab is a name for Egypt (the Nile, i.e., twisting river, cf. Psa 87:4; Isa 30:7 and possibly Ezekiel 32, especially Rev 13:2-3).
“he had two horns like a lamb and he spoke as a dragon” The reference to a lamb is an obvious parody of Christ (cf. Rev 5:6). His voice and/or message reveals his true character. Later in Revelation the second beast is always referred to as the false prophet (cf. Rev 16:13; Rev 19:20; Rev 20:10). He does not seek glory for himself, but recruits the world to worship the beast (cf. Rev 13:12). This is a parody of the work of the Holy Spirit (cf. John 14-16) in promoting Christ. So we have an unholy trinity:
1. Satan as a parody of God the Father
2. the sea beast as a parody of God the Son
3. the land beast as a parody of God the Spirit
Rev 13:13 “He performs great signs” This is a present tense verb which means he continues to perform wonders. It was expected that the end-time false teachers would be able to do the miraculous and lead even the elect astray, if that were possible (cf. Mat 24:24; Mar 13:22; 2Th 2:9-11; the Didache 16:3,4). Miracles are not automatically signs of God (cf. Exo 7:8-13). This is another parody of Christ’s ministry.
“he even makes fire come down out of heaven to the earth in the presence of men” This is similar to Elijah in 1Ki 18:38, which may be the source of the description of the two witnesses found in Rev 11:5. It may refer to fire that fell as a judgment of God in Eze 38:22 or Eze 39:6. This may be another parody
1. of the two witnesses
2. of God’s OT acts
3. of Pentecost in Acts 2
Rev 13:14 “who had the wound of the sword and has come to life” The word “wound” (plge, cf. Rev 13:3; Rev 13:12; Rev 13:14) is usually translated “plague” in Revelation (cf. Rev 9:18; Rev 9:20; Rev 11:6; Rev 15:1; Rev 15:6; Rev 15:8; Rev 16:9; Rev 16:21; Rev 18:4; Rev 18:8; Rev 21:9; Rev 22:18). The footnotes of the NRSV have
1. for Rev 13:3 “the plague of its death”
2. for Rev 13:12 “whose plague of its death”
3. for Rev 13:14 “that had received the plague of the sword”
The theological intent of these translations is to show that the antichrist is not a person, but a world system. The term can be used metaphorically of a “blow of fate” or a plague (cf. BAGD, p. 674), but its basic meaning is a stroke, or a wound.
The accompanying phrase “and has come back to life” shows that “plague” is not the best translation in these verses related to the beast. The idea of an end-time, anti-God Antichrist leading the nations in rebellion is predicted in the OT in Ezekiel 38-39; Zechariah 14; Dan 7:21-27; Dan 9:24-27; Dan 11:36-39 and in the intertestamental apocalyptic literature, Sibylline Oracles, book III; IV Ezr 5:4; Ezr 5:6 and Apocalypse of Baruch XL, and in the NT, 2Th 2:3; 2Th 2:8-9.
Rev 13:15 “it was given to him to give breath to the image of the beast” Elsewhere this beast from the land is called the false prophet (cf. Rev 16:13; Rev 19:20; Rev 20:10). Perhaps this is the metaphor of injecting life (i.e.,Hebrew ruah = breath) into the movement (cf. Ezekiel 37).
Rev 13:16 “to be given a mark on their right hand or on their forehead” As the saints were sealed unto God in Rev 7:3 (cf. Rev 13:16; Rev 14:9), here the evil one mimics God’s action by marking his own. The Greek word implies an animal brand or a seal on a governmental document. Because of the location of the sign, some have thought that it was
1. a perversion of a Jewish phylactery (cf. Deu 6:8)
2. relating to the first century Roman culture, in which slaves were branded with their owner’s name
3. soldiers tattooed in honor of their general
Rev 13:17 The mark of the beast relates to the purchase of food, and possibly employment. God’s people are not protected from this economic privation.
Rev 13:17-18 “the number of his name” Ancient languages used the letters of their alphabets to also stand for numbers. As the Hebrew consonants of Jesus’ name adds up to 888 (cf. Sibylline Oracles, 1.324), so the name of the beast, the end-time incarnation of Satan, adds up to 666. Six is one less than the perfect number 7 (cf. Gen 1:1 to Gen 2:3, seven days of creation); repeated three times it forms a Hebrew superlative (cf. Isa 6:3; Jer 7:4).
It is also possible that since six is the human number, it may refer to a personification of each person of the unholy trinitythe dragon (Satan), the sea beast (Antichrist) and the land beast (false prophet). It seems to me that the first beast is a personification of an anti-God political system and the second beast is a personification of an anti-God religious system. We are moving toward the great whore of chapter 17, the epitome of an anti-God world system from Daniel 7. Whether it is ancient Babylon, first century Rome, or an end-time composite world kingdom, it shows that human history is moving toward the ultimate conflict between “the god of this world” (cf. 2Co 4:4) and his minions versus the God of creation and His Messiah (cf. Psalms 2).
Rev 13:18 “his number is six hundred and sixty six” There is no consensus on who this number refers to. There have been countless conjectures, but none have been conclusive. Here are the three best theories in my opinion.
1. Since there is a manuscript variant between 666 an 616, it is possible to use Nero Caesar. The Greek letters translated into Hebrew equal 666 and the Greek letters translated into Latin equal 616.
2. Since a threefold repetition counts for a Hebrew superlative, 666 may mean the most evil person.
3. Since the context denotes a parody on the Trinity, the three Divine Persons are reflected in 777, while the three counterfeit ones 666.
CONTEXTUAL INSIGHTS TO Rev 14:1-20
A. It is possible that Revelation 14 is a response to the presentation of the overwhelming evil of Revelation 12, 13. I am sure that the readers wondered what would be happening to the saints during this terrible end-time persecution.
B. Some have seen another literary structure of “seven” in Rev 14:6-20. There is a series of seven angels, but this structure does not seem to be theologically significant.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
beheld = saw, as Rev 13:1.
another. App-124.
beast = wild beast, but distinguished from that of Rev 13:1. See verses: Rev 13:12, Rev 13:14, Rev 13:15, &c. The beast of Rev 13:1 is political, this beast is religious.
horns. Greek. keras, horn, occurs ten times in Rev. (first in Rev 5:6) and once Luk 1:69. Nowhere else in N.T.
spake = was speaking. App-121.
Fuente: Companion Bible Notes, Appendices and Graphics
11-18.] THE SECOND WILD-BEAST, THE REVIVER AND THE UPHOLDER OF THE FIRST. It may be well to premise a few remarks, tending to the right understanding of this portion of the prophecy. 1) These two beasts are identical as to genus: they are both , ravaging powers, hostile to Gods flock and fold. 2) They are diverse in origin. The former came up out of the sea: that is, if we go back to the symbolism of Daniel, was an empire, rising up out of confusion into order and life: the latter comes out of the earth: i. e. we may not unreasonably say, arises out of human society and its progress: which as interpreted by the context, will import its origin and gradual development during the reign and progress of the secular empire denoted by the former beast. 3) The second beast is, in its zeal and action, entirely subsidiary to the first. It wields its authority, works miracles in its support, causes men to make and to worship its image; nay, itself is lost in the splendour and importance of the other. 4) An important distinction exists between the two beasts, in that this second one has two horns like a lamb. In other words, this second beast puts on a mild and lamb-like appearance, which the other did not. But it speaks as a dragon: its words, which carry its real character, are fierce and unrelenting: while it professes that which is gentle, its behests are cruel.
And now I may appeal to the reader, whether all these requisites do not meet in that great wasting Power which arose, not out of anarchy and conquest, but out of mens daily life and habits, out of and in the presence of the last form of the secular power, which was the Empire of Pagan Rome; I mean, the sacerdotal persecuting power, which, gentle in its aspect and professions, was yet cruel in its actions; which did all the deeds of the Empire, in its presence, which kept up its image, its laws, its formul, its privileges; which, coming in as it did by a corrupt and ambitious priesthood, deceived by its miracles the dwellers on earth, and by them maintained the image of the despotic secular power? Surely it is this Latin Christianity, in its ecclesiastico-secular form, not identical with, but as preparing the way for, the great apostasy, helping, so to speak, to place the woman on the beast, as in ch. 17, that is here depicted before us. It is this which, owing its power in the main to imposture and unwarrantably assumed spiritual authority, deserves best the name of the false prophet, expressly given to this second beast in ch. Rev 19:20. Nor would I limit the interpretation, as has generally been done, by dividing off Pagan from Christian. Primarily, this second beast plainly sets forth the Pagan sacerdotal power; this it was that made the image of the Emperors, that compelled Christians to worship that image, that wrought signs and wonders by its omens and magic. But as the first beast, still subsisting, has passed into a so-called Christian Roman Empire, so has the second beast into a so-called Christian priesthood, the veritable inheritor of pagan rites, images, and superstitions; actually the continuators, nomine mutato, of the same worship in the same places; that of the Virgin for that of Venus, Cosmas and Damian for Romulus and Remus, the image of Peter for that of Jupiter Tonans: lamb-like in profession, with the names and appearances of Christianity, but dragon-like in word and act. And this was surely never more strikingly shewn than at the time when I am writing (Jan. 1860), when the Papal priesthood is zealously combining in the suicidal act of upholding the temporal power as necessary to the spiritual pre-eminence of their Lord God the Pope. So that I believe the interpretation of the second beast to be, the sacerdotal persecuting power, pagan and Christian, as the first is the secular persecuting power, pagan or Christian. I conceive the view which would limit it to the priesthood of Paganism (Hammond, Grot., Ewald, De Wette, Hengstb., Dsterd.) quite insufficient for the importance of the prophecy; while that of Elliott, al., which would limit it to the priesthood of the Papacy, fails notably in giving a meaning to its acts as here described, the making an image to the beast and causing men to worship it. And I saw another beast coming up out of the earth (see the preceding note), and it had two horns like a Iamb (i. e. like the two horns of a lamb: see ref. It is quite true that the absence of the article before forbids the idea that a direct comparison is intended between this lamb-like beast, and the Lamb on Mount Sion: but it does not follow from this that no reference is made to that Lamb in the choice of the animal to which this beast is compared. I believe the choice is made to set forth the hybrid character of this second beast: see more below. The number may perhaps be of no special import, but merely inserted to complete the similarity: it, as a lamb has, had two horns), and it spoke as a dragon (here again we cannot doubt that the term is chosen on account of the dragon which has been before mentioned. It is no objection to this, that we do not hear of that dragon speaking (Dsterd.): the character of the animal explains what kind of speech is meant, and the acts of the dragon were of that kind. And as to this second beast, though its appearance and profession are sacerdotal, its words and acts are devilish. The whole description strongly recalls to our mind our Lords , , , Mat 7:15). And it worketh all the power (performs all the acts of authority) of the first beast in his presence (while the first beast is subsisting and beholding; and as the expression seems to shew, being in a relation to it of serving and upholding), and maketh the earth and those that dwell in it to worship (construction, see reff.) the first beast, whose wound of death was healed (this was formerly, Rev 13:4, described as the reason why the world wondered after the former beast): and worketh great miracles, so that ( depends on : miracula magna, tam magna, ut &c. So that = . See Winer, edn. 6, 53. 6, who as well as Dsterd. finds fault with Bengel for recognizing here a feature of St. Johns style. But Bengel only remarks frequens Johanni particula: in omnibus suis libris non nisi semel, Joh 3:16. posuit: and this is true and applicable to the case here in hand, where would naturally have stood,-whatever may be the minute shade of difference between the force of as connected with the previous words in various passages. We know that the Apocalypse is written in a laxer style and more faulty Greek than either the Gospel or the Epistles: what wonder, if the use of epexegetic be carried further in it, and from its meaning of ideal purpose be extended to detail of matter of fact? Granting the two meanings to be even as far apart as Dsterd. insists, may we not say that the Writer who so often uses the one is just the person who, when writing less strictly, was likely to use the other?
As to the fact described, it is notorious enough that the great arm of support of the sacerdotal power, pagan and papal, has ever been the claim to work miracles) he even maketh fire to come down from the heaven to the earth in the sight of men (hc magi per angelos refugas et hodie faciunt, says Victorinus, writing in the beginning of the fourth century, before yet the Empire professed Christianity. But it is probable that this special miracle is mentioned to recall the spirit and power of Elias, and shew how the false prophet shall counterfeit the true). And he deceiveth those who dwell on the earth on account of (the prep. expresses not the instrument, but the ground of the deceit: the imposture succeeds, because of ) the miracles which it has been given to him to work in the presence of the beast, ordering those who dwell on the earth to make an image to the beast (dat. commodi) who hath the stroke of the sword and lived (this part of the prophecy seems to describe the acts of the pagan sacerdotal power then presently to follow. See more below). And it was given to him to give breath (or, spirit; by inference, life) to the image of the beast, that the image of the beast should even speak, and should cause (the regular subject to is the image, not the second beast) that as many as do not worship the image of the beast, shall be slain. The Seer is now describing facts which history substantiates to us in their literal fulfilment. The image of Csar was every where that which men were made to worship: it was before this that the Christian martyrs were brought to the test, and put to death if they refused the act of adoration. The words of Plinys letter to Trajan are express on the point: cum preunte me deos appellarent, et imagini tu, quam propter hoc jusseram cum simulacris numinum afferri, thure ac vino supplicarent, prterea maledicerent Christo, quorum nihil cogi posse dicuntur qui sunt revera Christian, dimittendos esse putavi. Above he had said, perseverantes duci jussi. And if it be said as an objection to this, that it is not an image of the Emperor but of the beast itself which is spoken of, the answer is very simple, that as the Seer himself in ch. Rev 17:11, does not hesitate to identify one of the with the beast itself, so we may fairly assume that the image of the beast for the time being would be the image of the reigning Emperor.
It is not so easy to assign a meaning to the giving life and speech to the image of the beast. Victorinus gives a curious explanation: faciet etiam ut imago aurea Antichristo in templo Hierosolymis ponatur, et intret angelus refuga et inde voces et sortes reddat. The allusion probably is to some lying wonders permitted to the Pagan priests to try the faith of Gods 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. And he (i. e. the second beast, more naturally than the image) maketh all men, the small and the great, and the rich and the poor, and the free and the bond, that they should give them (i. e. stamp on them. The subject to is left uncertain: it will naturally be understood to be, those whose office it is: see reff. It evidently is not as Dsterd., that they impress on themselves: nor does this at all follow from ch. Rev 14:9; Rev 14:11, Rev 16:2, Rev 19:20, Rev 20:4, which he quotes to support it, but merely that they may refuse to receive it, and by receiving it become apostates from God) a mark (such a mark as masters set on their slaves, or monarchs on their soldiers, a brand, stamped or burnt in, , see note on Gal 6:17, and Grotius and Wetst. here. We read in 3Ma 2:29, of Ptolemy Philopater, that he ordered the Jews in Alexandria to be forcibly enrolled, . And Philo, de Monarch. i. 8, vol. ii. p. 221, mentions idolaters who confessed their idolatry by , ) on their right hand ( , lian. in Grot.) or upon (before, the fact of the mark being visible on the hand was prominent, and the gen. was used: now, that of the act of impression is, and the accus. is used) their forehead (i. e. in some conspicuous part of the body, that all may see it: or as Aug[112] Civ. Dei, xx. 9. 3, vol. vii. p. 674, in fronte, propter professionem: in manu, propter operationem), [and] that no one should be able to buy or to sell, except he who has the mark, the name of the beast, or the number of his name ( … is in apposition with : it is in this that the mark consists: either in the name stamped in letters, or in the number of the name thus stamped, i. e. the number which those letters make when added together according to their numerical value. The practice of thus calculating the numerical value of the letters in names was widely prevalent: see the instances collected by Mr. Elliott, vol. iii. pp. 220 ff.: and more below.
[112] Augustine, Bp. of Hippo, 395-430
This particular in the prophetic description seems to point to the commercial and spiritual interdicts which have, both by Pagan and by Papal persecutors, been laid on nonconformity: from even before the interdict of Diocletian mentioned by Bed[113] in his hymn on Justin Martyr (non illis emendi quidquam, Aut vendendi copia: nec ipsam haurire aquam Dabatur licentia, antequam sacrificarent Detestandis idolis. Mede, p. 511) through those of the middle ages (of which Mr. Elliott gives an example from Harduin vi. ii. 1684, in a canon of the 3rd Lateran Council under Pope Alexander III., ne quis eos-scil. hreticos-in domibus vel in terra sua tenere vel fovere vel negotiationem cum eis exercere prsumat), down to the last remaining civil disabilities imposed on nonconformity in modern Papal or Protestant countries. For these last have their share in the enormities of the first and second beast in as far as they adopt or continue their practices.
[113] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
With regard to the circumstance of the imposition of the mark, I conceive that with the latitude here given, that it may be the name or the number, and having regard to the analogy of the mark inscribed on the saints (ch. Rev 7:1 ff.: cf. ch. Rev 13:1), we need not be anxious to find other than a general and figurative interpretation. As it is clear that in the case of the servants of God no actual visible mark is intended, so it may well be inferred here that the mark signifies rather conformity and addiction to the behests of the beast, than any actual stigma impressed. Certainly we fail to recognize any adequate exposition of such stigma in the sign of the Cross as propounded by Mr. Elliott (iii. 236), or in the monogram on the labarum as succeeded by the Papal cross-keys of Bp. Wordsworth (Apocalypse, Appendix G: see also his note in loc.)). Here is wisdom (these words serve to direct attention to the challenge which follows: see Rev 13:10, where is similarly used): let him who hath understanding calculate the number of the beast (the terms of the challenge serve at once to shew that the feat proposed is possible, and that it is difficult. Irenuss view, that if St. John had meant the number to be known he would have declared it, and that of Andreas, , are, it seems to me, excluded by these considerations. The number may be calculated: and is intended to be known): for (gives a reason why the calculation may be made) it is the number of a man (i. e. is counted as men generally count: not, as Bed[114], Grot., al., and recently Hofmann, Schriftb. ii. 637, the number belonging to an individual man: see against this the reff. which are decisive as to usage), and the number of it (the beast) is six hundred sixty-six (of all the hundreds of attempts which have been made in answer to the challenge, there is but one which seems to approach near enough to an adequate solution to require serious consideration. And that one is the word mentioned, though not adopted, by Irenus, v. 30. 3, p. 330 (the passage cited in the Prolegg. i. par. 7), viz. (the diphthong being, as all critical students of the Greek text know, not only an allowable way, but the usual way, of writing the long i by the Greeks of the time): ( = 30) + ( = 1) + ( = 300) + ( = 5) + ( = 10) + ( = 50) + ( =70) + ( = 200) = 666. This name describes the common character of the rulers of the former Pagan Roman Empire,-Latini sunt qui nunc regnant, Iren.: and, which Irenus could not foresee, unites under itself the character of the latter Papal Roman Empire also, as revived and kept up by the agency of its false prophet the priesthood. The Latin Empire, the Latin Church, Latin Christianity, have ever been its commonly current appellations: its language, civil and ecclesiastical, has ever been Latin: its public services, in defiance of the most obvious requisite for public worship, have ever been throughout the world conducted in Latin: there is no one word which could so completely describe its character, and at the same time unite the ancient and modern attributes of the two beasts, as this. Short of saying absolutely that this was the word in St. Johns mind, I have the strongest persuasion that no other can be found approaching so near to a complete solution. See however the remarks on this subject in the Prolegomena, v. par. 32, where I have after all thought it best to leave the matter in doubt).
[114] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
Fuente: The Greek Testament
Rev 13:11. , and) The description of the two beasts most strictly coheres, as does the description of more joyful circumstances in the following chapter.- , another beast) This is afterwards more frequently called the false prophet: and here his very action is described, as that of the false prophet. That bewitched power and wisdom, which independent of the Word of GOD, without a Redeemer and a Comforter, is reverenced by many individually and collectively, having no dread of Deism, Socinianism, and Pelagianism, abusing the dogma respecting the internal Word, which would without scruple reconcile Christianity with Mahometanism itself, and moreover the perverse interpretation of the Apocalypse itself, and of the whole of the Sacred Scripture, will be favourable to the beast. D. Lange, in Epicr. p. 391, etc., entertains a different opinion from me respecting this beast also. I will here also notice some points cursorily. Now I nowhere say, that from the times of Hildebrand the second beast was subservient to the former one (on account of the common advantage of both, but rather on account of his own, as is the practice of the wicked). Nor do I say, that the 42 months of the former beast are common to the two; but I imitate the expression of the text, which is explained in its proper place. The former beast has an origin much more ancient than the other; but when this also has arisen, it exists together with the former one. Gregory VII. has long ceased to live; but that his cause has not yet expired, his Legenda testify. I never thought, that his image flourished at the same time with the former beast. I had treated incidentally of the destruction of the beast and the false prophet at p. 733, but more plainly, in its place, p. 935. If the venerable man had perceived the idea of the beast, presented by the Apocalypse and held by me, he would not have blended with one another so many important points. We have replied above to the argument, which he subjoins at p. 393.- , out of the earth) The earth [land], as opposed to the sea, comp. Rev 13:1, is Asia; which contains Palestine, Persia, etc.
Fuente: Gnomon of the New Testament
Rev 13:11-18
6. THE SECOND BEAST DESCRIBED
Rev 13:11-18
11 And I saw another beast coming up out of the earth; –As John looked he beheld another beast that seemed to come out of the earth. We have already learned that, as a symbol a beast represents a kingdom or institution of some kind. Sometimes the ruler, standing for the kingdom, is indicated by the beast. (See Dan 7:17; Dan 7:23.) The first beast (verse 1) came up out of the turbulent sea, meaning that the secular Roman Empire came out of the agitated and disturbed state of men and nations. The second arose out of the earth, which probably here represents the Roman Empire; that is, the papal or apostate church came into existence within the boundaries of that empire. It came quietly from a well-established state of things, like the solid earth, and was dominating the whole empire before the people realized that any change was taking place. This false church became so well established and powerful that 1,260 years were necessary to break its hold.
and he had two horns like unto a lamb, and he spake as a dragon.–That is, he had two horns like the horns of a lamb. The use of the word lamb indicates that the institution represented would have a show of humility; externally, at least, it would manifest the lamblike character, but would speak like a dragon. The pious exterior would be no evidence of godliness within. The beast’s words–commands–would be harsh, arrogant, and imperious. Jesus had said that false prophets would come in sheep’s clothing. (Mat 7:15.) Since the dragon has already been declared to be a symbol of Satan, it follows that the false teaching of the apostate church has Satan for its real source. A real lamb has two horns, but there may be no special significance in the number other than to show that the beast, in that particular, had the appearance of a lamb. As a symbol the word horn represents power. Two might indicate that this beast exercised both secular and spiritual power; the spiritual direct and the secular indirect–through the Roman Empire. These are true facts, even if not signified by the two horns, as the next verse definitely shows.
12 And he exerciseth all the authority of the first beast in his sight.–Exercising this authority in the sight of the first beast indicates that the first beast approved it, and that the second used the first as a medium through which to operate. Language could no more plainly indicate the close and harmonious relationship that existed between secular and papal Rome. These two beasts, though distinguished, are so similar in nature and work that they may be considered as two parts of one great power that was to persecute the true church. Or, the papal hierarchy may be considered as a continuation of the fourth universal empire–operating through Rome in its so-called Christian state.
And he maketh the earth and them that dwell therein to worship the first beast, whose deathstroke was healed.–As the corrupt church spake like a dragon and exercised all the authority of imperial Rome, it is no surprise that it caused all (except those whose names were in the book of life, verse 8) to worship the rulers as representatives of the empire. When the pagan empire, through the invasion of the northern nations, came to an end in A.D. 476, it doubtless would have ceased forever, if it had not been perpetuated and revitalized by the apostate church in her borders. The imperial pagan head or form of government had received a death stroke, but was healed through a papal kingdom arising within its borders. Such a union of church and state was necessary to preserve the empire and protect the religious apostasy.
13 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. –The very nature of the beast, as revealed in this description, indicates that the “great signs” were only pretended miracles which he claimed to do. They would be such, however, that the ignorant and credulous people would be easily influenced to accept them as true. This beast and Paul’s “man of sin” (2Th 2:3-12) evidently refer to the same thing–the papal hierarchy or Roman church. Paul declares that he operates “according to the working of Satan with all power and signs and lying wonders, and with all deceit of unrighteousness for them that perish.” Jesus had predicted that 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.” (Mat 24:24.) Either these were “lying wonders”–false or pretended miracles–which Satan inspired the false church to perform, or they were real wonders which God permitted because people did not want the truth. In either case the element of falsehood entered into the program. Claiming to change the bread and wine into the actual body and blood of the Lord, the worshiping of relics, and other pretended miracles are ample proof that the Catholic church pretended to be a miracle-working power, and fulfills the demands of this text.
Some plausibility in claiming to make fire come down out of heaven could be made because Elijah in a real miracle at mount Carmel (1Ki 18:37-38) did so, and the disciples James and John asked whether fire should be called down upon a certain Samaritan village (Luk 9:54); but whatever effort the false church made was a deceptive trick of some kind. For in the next verse it is stated that the purpose of these pretended miracles was to deceive the people. Religious deceivers can resort to no more plausible scheme than some imitation of a real miracle.
14 And be 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; –The following will serve as evidence of false miracles which papal Rome has offered in proof of the claim that she is the true church. Gibbon in referring to Gregory the Great, who was Bishop of Rome, A.D. 590 to 604, says: “The credulity or the prudence of Gregory was always disposed to confirm the truths of religion by the evidence of ghosts, miracles, and resurrections.” (Vol. IV, p. 422.) In a Catholic volume–Pictorial Catholic Library–is a section devoted to the “Apparition of Lourdes,” in which the claim is made that the Virgin Mary appeared to a young girl several times in 1858. Finally she commanded the girl to drink from a spring that had suddenly burst from the earth. The water from the spring, it is claimed, has produced many cures. Such preposterous delusions are plain proof of the beast power trying to deceive the nations by false miracles. To this may be added the perpetual claim that the bread and wine of the communion are changed into the real body and blood of the Lord. This would require the continuous repetition of miraculous power. This false teaching alone is sufficient proof that the words of our text have been and are being fulfilled.
Doing these pretended miracles “in the sight of the beast,” doubtless, indicates that secular Rome approved of what the apostate church did because of benefits received therefrom. During the 1,260-year period the church and state had such common interests that it is practically impossible to separate them completely. Even the capital of the empire always remained the official residence of the Pope. “Some ancient authorities read that even the image of the beast should speak; and he shall cause &c
saying to them that dwell on the earth, that they should make an image to the beast who bath the stroke of the sword and lived.–Those deceived by the pretended miracles would be ready to obey the command to make an image to the first beast. The meaning of this part of the symbol is that the papal church required its subjects to give religious honor to the secular empire. Verse 12 says they were required to worship the first beast. Here, as in much of the book, expositors vary greatly. The presence of the masculine pronoun “who,” some contend, indicates that the worship is of a man. If this is correct, worshiping Roman emperors may be the thing meant. Rulers represent governments and the worship of one implies the other.
As the two beasts must be taken symbolically, it is probable that “image” should be so applied. If so, the word doubtless has a broader application. Since the first beast (pagan Rome) was to receive a temporary death stroke and later revive, a possible, if not probable, meaning is that through papal Rome (Catholic Church) the empire received its dominion back, but in a so-called Christianized form. If so, this would be an image of its pagan form, because it exercised a similar power. This, at least, would meet all the demands of this symbol.
Elliott (Vol. III, pp. 227-239) holds that papal church councils, in which ecclesiastical laws were made, fulfill this symbolic prophecy. This view also carries much plausibility, for the church laws enacted in these councils were just as binding as the laws of ancient Rome; in fact, they were made and operated much like the political laws of the empire. Possibly all the preceding views may be involved in the word “image.” But, regardless of its exact and proper application here, the general idea must be the close and cordial union between church and state.
15 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.–According to the view that the “image” was the revived Roman Empire in its so-called Christianized form, this language would mean that the apostate church gave the empire this life, and authority to make laws and demand obedience on the penalty of death. As a matter of fact this is true, for the false church claimed authority over temporal rulers. But if the “image” refers to church councils, they too spake with the authority manifested in ancient Rome, and enforced their laws with the same irresistible power. Possibly being killed here, if councils be meant, does not mean physical death, but excommunication from the church; spiritual death, as the church viewed it. Whatever explanation be accepted the main thought is the domination which the church exercised over both its members and the government which it controlled.
From the time that the Emperor Constantine in the fourth century recognized Christianity as the true religion, the church’s power was gradually extended till the full development of the “man of sin” had taken place, more than two centuries later; so, after the end of pagan Rome in A.D. 476, the reviving of the empire was also a gradual process. Near the end of the eighth century the church recognized it when Pope Leo crowned an emperor. Of this event Gibbon says
“On the festival of Christmas, the last year of the eighth century, Charlemagne appeared in the church of St. Peter ; and, to gratify the vanity of Rome, he had exchanged the simple dress of his country for the habit of a patrician. After the celebration of the holy mysteries, Leo suddenly placed a precious crown on his head, and the dome resounded with the acclamations of the people, ‘Long life and victory to Charles, the most Augustus, crowned by God the great and pacific emperor of the Romans.” (Decline and Fall, Vol. V, p. 43.) Thus it is clear that the beast (“man of sin” or apostate church) which arose in the Roman Empire did make an image of the first beast by creating from the old ruins a so-called Christian empire.
16 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;–The expressions, small and great, rich and poor, bond and free, are explanatory of the word “all,” and mean that the authority here mentioned applied to all classes. The subject of the verb is beast introduced in verse 11. The word “mark,” when taken literally, means some figure or token placed upon the object to indicate ownership or authority. The very nature of the case here demands that it be understood symbolically. It is, doubtless, used purposely to show the contrast between the true and pretended servants of God–the true and false church. To Israel God said his words would be “for a sign upon thy hand” and “for frontlets between thine eyes.” (Deu 6:8.) It is no surprise, then, for members of an apostate church to carry a sign indicating their characteristics. The only way God’s words could then or now be a mark or sign was their manifestation in the lives of his saints. When received into the mind (“frontlets between the eyes”) and practiced (“sign upon the hand”), they would show those who had these signs to be true servants of God. Those who believed and practiced doctrines of the false church had the “mark” of the beast upon their hands and foreheads. Any outward tokens used by the false church were only symbols of the false doctrines believed.
17 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.–The word “even” supplied by the translators means that the “name” of the beast is the mark; but, omitting this word because there is nothing in the Greek for it, the text may mean that the mark, name, and number of the name are three distinct characteristics by which the beast may be identified. But if the mark means the doctrine and practice received from the false church, then the name and number would be additional features by which the identification might be confirmed. The name is to be determined through the proper application of the number.
Whatever these marks of identification may be, no one was allowed to buy or sell who did not nave them.Whether the buying and selling are to be understood literally or symbolically is a question about which expositors are not agreed. That the Catholic Church did on occasions prohibit such commerce with heretics is evident from history. Elliott (Vol. III, p. 260) refers to the Synod of Tours, just when the Waldenses and Albigenses had begun to excite attention, under Pope Alexander III, as having “passed a law that no man should presume to receive or assist the heretics, not so much as to exercise commerce with them in selling and buying.” Naturally a church that believes it has the divine right to rule the nations of earth would claim the right to control the commerce of the world. But the view that these words should be taken symbolically seems more probable. The plain import, then, would be that only those with the mark of the beast would be allowed to preach or practice religious doctrines. This is evident from the fact that the Catholic Church refuses permission for her own members to hear others preach, but believes that she is the authorized custodian of divine things, and that all teachers should come to her for authority. In this the demands of the symbol are fully met.
18 Here is wisdom. He that hath understanding, let him count the number of the beast;–While it required divine wisdom to give this plan for identifying the thing represented by the beast, it also was necessary to have wisdom to learn what was meant. This is evident from the fact that those with understanding were urged to count the number. The number of the beast means the “number of his name,” as appears from comparing verse 17. Elliott (Vol. III, p. 242) shows that it was not uncommon for the Greeks to express names by numerals; that is, the numerical value of the letters of a name were added together and the total number stood for the name. The language of this verse indicates that to be the process meant in the command to count the number of the beast. Other names besides the correct one might have the proper numerical value it would be strange indeed that, in the multitudes of names, others could not be found. But the name, when found, must fit an apostate church existing at about a certain period in the world. Moreover, an institution that had made an image of another one, and combined the secular and religious rule. Not just any name that had the right numerical value would do, but only one that would fit the other descriptive features of the beast. The name then must correspond with the well-known facts of history.
for it is the number of a man: and his number is Six hundred and sixty and six.–Commentators have offered a variety of applications for the expression, “the number of a man.” But the simplest and most natural one is, that the name of a man, the numerical value of which is 666, is so connected with the institution represented by the beast that it is a positive means of identification. After all is said, this seems the most plausible view of the text. Elliott, who is followed by several other expositors, explains in detail facts that seem conclusive evidence that Latinos, father of the Latin race, was the man meant. (Vol. III, pp. 245-255.) He quotes Irenaeus, a church father of the second century, who made the same application of the text. An objection is offered against the interpretation of Irenaeus because he spells the name Lateinos instead of Latinos. The objection, however, is without force, for he was using the Greek form of the word. Since Revelation was written in Greek that was the proper form to use. The numerical value of the letters in this name will appear from the following arrangement
L A T E I N
30 1 300 5 10 50 70 200=666
This solution has two important advantages: one is that the number is the name of a man–a thing the text seems to demand; the other is that it corresponds with what we now know to be facts–that is, that the Catholic Church arose in the Latin kingdom and is known as the Latin church, even its services being conducted in the Latin. As the number must represent a religious empire that was to exercise a power practically universal for 1,260 years, there is none known to history that will fit the requirements of the symbol except the Latin Church–the Roman Catholic. This conclusion is completely vindicated by the fact that the Roman Church still believes that universal dominion rightly belongs to itself. It cannot then be successfully denied that it was the church which did exercise that power during the period indicated. If so, our interpretation of the text is unquestionably the correct one.
As already suggested in the introduction (page xi), the use of symbols in describing their political and religious enemies was greatly to the church’s benefit during the long period that the witnesses testified in sackcloth. Plainly naming the institution meant would doubtless have greatly increased persecution. Telling those who had understanding to count the number of the name implies that some Christians would be able to do it. Such saints then would understand what was meant, and it was better that their enemies did not know. With their experience as history before us, we should be able to understand also. Even if the expression, “six hundred and sixty and six,” remains an unsolved puzzle, we know that in some way it describes a false religious power that was an enemy of the true church for the symbolic period of 1,260 days. This phase of the matter is definitely fixed by the language of the text.
The margin says that “some ancient authorities read Six hundred and sixteen.” If this were the true reading, a different name might have to be found, but the general application of the passage would remain the same. However, the reading of sixteen instead of sixty-six does not appear to have any chance to be correct, according to the general views of critics
Commentary on Rev 13:11-18 by Foy E. Wallace
(4) The subordinate beast of the land-Rev 13:11-18.
1. And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon-Rev 13:11. The environment of these visions is not in accord and cannot be forced into harmony with the labored effort to identify the second beast with religious Rome, the papacy or the Latin church. The beast symbol in the apocalypses of the Old Testament, as well as in Revelation, has stood for organized political world-power. The development of the Roman papacy was too distant–too far away–to fit into a context of such immediate character.
There was constant emphasis on nearness, immediacy and shortness of time. The attempt to make the announcement of Jesus in Mar 1:14-15 that the time is fulfilled, and the kingdom of God is at hand refer to a yet future time could be no more inconsistent than to make the time is at hand in Rev 1:3 encompass the dark ages and the end of time. When Peter said to the dispersed members of the church the end of all things is at hand (1Pe 4:7) , he referred to the destruction of Jerusalem and the end of the Jewish state as being near–it was impending. When Paul said to Timothy (2Ti 4:6) the time of my departure is at hand he meant that his decease was near. It does not aid the argument to assert that the statement of John in Revelation means the beginning of these events for John did not say these things must begin–he said, must shortly come to pass–and the time for them to come to pass was at hand.
Premillennialists in the church attempt the same evasion by admitting that the kingdom announced by John and Jesus was at hand and that it began on Pentecost, but claiming that its ultimate growth would be in the millennial reign of Christ on the earth. For some who are opposed to the millennial contention to fall into the same method of argumentation is but to help the cause of millennial heresy. In neither case can the expression at hand be stretched beyond immediate points of the two declarations–the immediate events.
John was no more entranced to write the history of the Latin church and the Dark Ages than he was inspired to prophesy the discovery of the North American continent, the organization of the United States, the formation of Southern Confederacy or the existence of the United Nations! The historical events of far distant future whether the papacy, the pope, Martin Luther or Alexander Campbell are all outside the scope of Revelation. And we need not go outside the provincial governments of Judea and the Palestinian representatives of the Roman emperor to identify the second beast–the beast of the land–and find the fulfillment of the visions concerning him.
Verse eleven states that this second beast came up out of earth, or the land–from whence he received the designation the beast of the land. Because the events surrounded Jerusalem and the Jewish state; and the land in this vision meant the land of Palestine–especially Judea–and beast is the symbol of the Jewish persecutors in Palestine. That this second beast of the land was a satellite of the first beast of the sea is seen in the statements that he caused the earth–the people of Palestine–to worship the sea beast, and this second beast derived the only exercise of his authority from the first beast, and worshipped him.
The first beast, of the sea, was the Roman empire, personified in the emperor; the second beast, of the land, was personified in the ruling persecutors of Palestine, who were the instruments of the Roman emperor to execute his authority and power. This is further symbolized in the fact that this second beast had horns like a lamb but spake as a dragon–deceiving them that that dwell on the earth to worship the image of the emperor.
There is nothing in these descriptions to fit the much later emergence of the papacy and its popes. The beasts represent the world-power of Rome. The beast from the sea was the emperor; and the beast of the land was the subordinate rulers of Palestine, exercising delegated power, as the emperors representatives.
Verse 11: He was from the earth, or land, not from the sea–denoting the local persecutors of Palestine. He was a false prophet visualized as a lamb in appearance, but speaking as the dragon. The two horns of the lamb represented two notorious rulers which Josephus mentioned (in Antiquities, Book XX 11, 1; and Wars, Book II, Chapters 14-15) as being sent by Nero, the emperor, into Palestine as his representatives. This beast appeared as guileless as a lamb, but as a false prophet he possessed the infernal spirit of the sea-beast, and deceived the land–the people of Palestine–into the worship of the sea beast, the emperor
2. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed-Rev 13:12. The salient points in the description of the land beast in verses eleven through eighteen, verse by verse, may be outlined in brief as follows:
Rev 13:11 –He was from the earth, or land, not from the sea–denoting the local persecutors of Palestine. He was a false prophet visualized as a lamb in appearance, but speaking as the dragon. The two horns of the lamb represented two notorious rulers which Josephus mentioned (in Antiquities, Book XX 11, 1; and Wars, Book II, Chapters 14-15) as being sent by Nero, the emperor, into Palestine as his representatives. This beast appeared as guileless as a lamb, but as a false prophet he possessed the infernal spirit of the sea-beast, and deceived the land–the people of Palestine–into the worship of the sea beast, the emperor.
Rev 13:12 –He was a mere satellite of the sea beast, whose wound of rebellion and civil war within the tenkingdom empire was healed by the sheer power of force. This power brought all kingdoms and provinces under submission to the Roman head. The second beast as a servile and menial instrument of the first beast, enforced his will, exercising an authority not his own, but was derived solely from the superior beast number one, the Roman emperor. In this subservience the land beast in obedience to sea beast, causeth the earth and them which dwell therein to worship the first beast–the emperor. The earth referred to the provincial governments; and them that dwell therein had reference to the people who were under their political rule. The grievous blow inflicted on the empire by civil wars was referred to as a deadly wound on the sea-beast which had been healed by his conquering power; and this brought the kings, governors, and people into submission to worship the emperor.
[Continue to comments on next verses for the rest of the descriptions]
Rev 13:13 –He performed visional pseudo-signs, which were not actual, in order to deceive, such as Jesus foretold (Mat 24:24) would precede the destruction of Jerusalem; and such as Paul described (2Th 2:3-9) as characteristic of the pretensions of the man of sin and son of perdition. The wonders were merely the magical machinations of the Roman emperor-beast to deceive. Josephus relates that two representatives of Nero, by the names of Albinus and Gessius Florus, in this very period, were sent into the land, and being notorious for wickedness they made pompous ostentations before the people. (Antiquities, Book XX, II, I) These are facts recorded by the eye-witness historian on the scene of things; and there could be no more fitting fulfillment of the two horns of this beast.
Rev 13:14 –He was identified with the false prophet by his utterance of pseudo-prophecy, of which deceptions Jesus also warned (Mat 24:11) as a portent of the destruction of Jerusalem; and which Paul (2Th 2:9-12) declared would characterize that wicked (one) . . . whose coming is after the working of Satan with all power and lying wonders, and with all deceivableness . . . that they should believe a lie. The events prior and posterior to the fall of Jerusalem are so consonant with the anticipations of Jesus (Mat 24:1-51) and of Paul (2Th 2:1-17) that it is utterly unimaginative to gaze into the future centuries for successively occurring events in both secular and ecclesiastical history to fulfill them. The only apparent explanation for it is that the theories of historical theology require it, and they have been taken for granted so long as to have become so fixed in the thinking that they have been accepted as factual. No events of the future can be created or can occur to harmonize more compatibly with these scriptural apocalypses and apostolic descriptions of the siege and destruction of Jerusalem, the demolition of the temple, the downfall of Judaism and the end of the Jewish state. Added to the biblical facts, the histories of Josephus, Pliny, Eusebius and other annals of the times and the near times, verify them.
Rev 13:15 –The second beast created a life image of the superior beast, and exercised the power given to him to command its worship. In verse 14, it is stated that this was made possible by the prestige of the sea-beast from the wound by a sword but did live–that is, the display of the power of the empire in subduing in war the rebellious provinces, brought to the emperor an idolatrous worship, which the land-beast (the emperors representative in Palestine) promoted, and in which he participated; and he commanded the Christians who would not worship the emperor to be banished or slain–which introduced the martyrdom of the saints.
Rev 13:16 –He compelled the people of all stations small and great, rich and poor, free and bond to submit to the edict of emperor-worship–which symbolized the mark of the beast. This visional mark was an evil emblem of submission to emperor-worship. It was the stigmatic badge of the beast stamped in their right hand, or in their forehead, signifying abinding oath of loyalty. All who conformed to the imperial orders received the mark of the beast, personified in the Roman emperor–the Neronic anti- Christ.
Rev 13:17 — He compelled all the subjects of the provinces to bear the mark of the beast by an economic warfare, that no man might buy or sell, save he that had the mark, or name of the beast, or the number of his name –the enforcement of a maniacally rigorous interdict, an imperial boycott that would make life impossible for all who refused to wear the stigmatic name of the demonic emperor. By such means the provincial procurators forced all of their subjects into abject submission to the imperial edict of emperor-worship, which was the mark or badge of the Satanic beast-the emperor. Thus the mark of the beast simply meant to yield and bow to the edicts of the Roman emperor to worship his image.
(5) The mystic number of the beast-Rev 13:18.
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 Six hundred threescore and six. The fact that the mystic number was assigned to the first beast, or sea-beast, shows that the second beast, or land-beast, had no independent power or authority, but was the minion of the emperor. This land-beast, as previously indicated, represented the Jewish persecutors in Jerusalem and Judea, but performed no official acts without the consent, permission and authority of the sea-beast, the Roman emperor.
The introduction to verse 18, Here is wisdom, points to the cryptic character of the following statement, let him that understandeth count the number of the beast–that being the code number of six hundred sixty six. It is a basic truth that the book of Revelation was written in code, on the same principle that the army communicates messages in code intended only for the military personnel, but to be withheld from the public. For the same purpose the contents of Revelation were composed in code for the vital information and concealed instruction to the churches facing the impending persecutions; but to be withheld from the pagan Roman world. There were in all of the churches the spiritually endowed teachers, who possessed the spiritual gifts of the inspiration era, as recorded in chapters twelve and thirteen of First Corinthians. In the catalog of such gifts were listed the special endowments of wisdom, discernment, and understanding. This agrees with the words of the text, here is wisdom, and let him that hath understanding count the number. These supernaturally endowed teachers in the churches could certainly decipher the cryptogram. It has been established that the beast was the Roman empire, personified in the living emperor. It is so evident as to be patent that to mention the name of the living emperor in these connections would have been disastrous to the church–it would have precipitated a premature onslaught against Christians which could have resulted in their complete obliteration in every part of the Roman empire.
A cryptogram is a writing in ciphers, or secret letters, with symbolic figures and representations having a hidden significance. Cryptography is the art of writing in secret characters. A cryptographer is one who has mastered the skill of deciphering or decoding the mystic letters.
The prophets and teachers in the New Testament churches were not professional cryptographers, but being the recipients of spiritual gifts by apostolic impartation, they possessed inspired powers to discern that which the ordinary mind could not discover. It is not without reason that 1Co 12:8 and 1Co 13:2 would include the necessary power to decipher the code of Rev 13:18 to the members of the churches involved in these calamitous developments and trying experiences, which were so immediately present with them, but so remotely past to us.
There have been almost a legion of names in many different languages that have been deciphered in the efforts to find solution for Code 666, ranging from the merest conjecture to a frantic religious fanaticism that borders on lunacy. The names of ancient political war lords, medieval papal pontiffs, together with nineteenth and twentieth century dictators, have been juggled to yield the sum 666. But a far-fetched and fantastic solution is neither satisfying nor sufficient. It must be relevant to the text and the context.
There is such a solution in the official appellation of Nero Caesar. The designation of this emperor as yielding the 666 code is actually found in the rabbinical writings. Inasmuch as John was writing for the information and instruction of Hebrew Christians, it is appropriate and expediential that the code name for the Roman beast should be hidden in Hebrew ciphers, thus less likely to be discovered by the pagan authorities into whose hands the Revelation might come; and whereas the Roman empire was the beast of verses 1-8, the numerical name must of contextual necessity designate the one in whom the empire was personified. No name could be more conclusive and decisive than that of Nero Caesar–the ruling emperor.
The Hebrew tongue was employed in chapter 16:16 in the symbol of Armageddon, and for less reason than justifies Hebrew ciphers in this case. In chapter 17:11 the beast was visualized as the sixth ruling emperor in succession from Julius Caesar. Though Julius was the head of the Republic, before the empire was actually formed, nevertheless the Republic merged into the empire; and it was from Julius Caesar, the first of the imperial rulers of Rome, that the title Caesar passed to his successors. Josephus mentions Julius as the first in the line of Caesars. The eminent Philip Schaff, in his Bible Dictionary, records that the imperial title descended from Julius Caesar. The original Speakers Bible Commentary, published by the order of the English Parliament, states that Professor Bryce, of Oxford, had justly placed Julius Caesar, from whom the name Caesar passed on to his successors, as first of the imperial rulers of Rome. These and many other ancient and modern historians and scholars count the imperial rulers from Julius Caesar. This fact has a decisive bearing on the pre-destruction-of-Jerusalem chronology of Revelation.
It is a rather strange process that would omit the original Caesar in order to qualify another than Nero for the ruling emperor when Revelation was composed. The line of the first six Caesars was as follows: Julius, Augustus, Tiberius, Caligula, Claudius, and Nero. The sixth emperor, according to chapter seventeen, was ruling–and he was Nero, as will be later propounded.
It is so signified as to be conclusive that the Hebrew consonants in the official name Nero Caesar form the exact numerical figure of six hundred sixty six. It is also factual that Irenaeus in the early second century mentioned this solution to the numerical appellation. He further mentioned that some of the old manuscripts computed the number to be six hundred sixteen, and a current abbreviated form of writing the name of Nero among the Hebrews formed exactly that figure–six hundred sixteen.
These facts are but further proof that it was the common understanding among the Hebrews that Nero was the intended character.
The proof of the numerical meaning of the Hebrew letters is available in the Hebrew alphabet, and they are not difficult to decipher. In the order of the official title of Nero Caesar it would be as follows numerically: 50-200-6-50- 100-60-200 = 666.
The International Critical Commentary on Revelation states, along with other scholars quoted, that the solution is to be found in Hebrew, not in Greek, and that Nero Caesar is the man of the number.
There could have been no way more effective or plausible for John to withhold the meaning of this code from the public, but also to bring it within the perception of the oppressed churches, than to conceal it in their native Hebrew, to be deciphered by the spiritual discerners in the churches, who were evidently signified in verse 18: Let him that hath understanding count the number of the beast and here is wisdom–that is, the answer to the mystic number is in the imparted wisdom of the spiritually gifted prophets and teachers in the churches.
So in the search for a figurative beast to fit the symbolic numerical name–why skip that old Roman beast! He was there in the midst of it all, and he is relevant to the text and context. To ignore that period and assign these events to the future, is the same mistake committed by the modern pseudo-prophets, who gather an armful of Old Testament prophecies, skip the New Testament fulfillment completely, and assign the prophecies by sheer assertion to a future fulfillment. Essentially the same process is employed, inadvertently and unintentionally when the symbols of Revelation are assigned to future centuries.
There could be no more natural application of this symbolic number than the name of the Roman emperor, and the most exacting analyst could not demand a more fitting solution. But the historical dark ages interpretation is not only unconvincing, it is lacking in relevancy and coherency, and is anachronistic.
Commentary on Rev 13:11-18 by Walter Scott
THE SECOND BEAST
(Rev 13:11-18).
THE TWO BEASTS CONTRASTED.
The two beasts of our chapter present a series of strikingly marked contrasts. The first came out of an unsettled state of things – the sea; the second arises out of a settled and established condition of civil and political government the earth. The former is a secular power; the latter a religious one. The first Beast had ten horns; the second has two. In subtle soul-destroying influence the second is the more dangerous of the two executive ministers of Satan, but the first is paramount in civil and military authority. The second Beast is clearly subordinate to the first, and, in fact, uses the military and other forces of the empire to accomplish his purpose – the deification of the first Beast. The second is the lieutenant of the first. The first is a Gentile; the second a Jew. Chronologically, too, the second Beast succeeds the rise of the first. There is considerable confusion in the minds of many as to the respective spheres of action of these two beasts. The first is a vast political and military system, and as such perishes at the Coming of the Lord. While the territorial extent of the empire is more limited than it was in its past imperial character, its authority and influence extend throughout the civilised and christianised parts of the earth, embracing numerous nations and peoples. To it Satan gives his throne and authority, that which Christ refused from Satan (Luk 4:6-7). He receives it from His Father (Psa 2:8). No power can withstand the Beast. It is the dominant power on earth.
The second Beast rules in Palestine, but his political power soon wanes, as the first Beast, in the person of its prince, meddles in Jewish political and religious matters, and is for the time the virtual master of Palestine. The Antichrist is viewed as a Beast at the beginning of his history, but at the end perishes as the false prophet, having lost his temporal sovereignty. Princely and kingly authority on earth are merged in the first Beast, who remains sovereign all along and perishes as such. The second becomes the minister of the first. But it is the second Beast who deceives the world, who labours to put Judaism and Christendom into the arms of Satan. The most abject slavery of all to the first Beast is another awful feature of these times. Liberty and freedom there shall be none. Both beasts share the same doom at the same time, in or near Jerusalem, at the Coming in power (Rev 19:20).
A VILE IMITATION OF CHRIST.
Rev 13:11 – And I saw another Beast rising out of the earth; and he had two horns like to a lamb; and spake as a dragon. Who is the Beast here referred to as another? His lamb-like appearance points him out at once as the false Messiah. He has two horns. The Lamb has seven horns. The horn is an emblem of power, physical, moral, or kingly. We gather that the two horns on the Beast are a travesty of the seven horns on the Lamb (Rev 5:6). Fulness of power is with the Lamb; limited power is with this Beast. The two horns of power signify the dual office of king and prophet assumed by the Antichrist. As king he reigns in Jerusalem, but in subordination to his great chief, the Beast (Dan 11:36). Under this apocalyptic title, the false prophet (Rev 16:13; Rev 19:20; Rev 20:10), he exercises great spiritual authority amongst the Jews and the peoples of Christendom generally.
He spake as a dragon. In spite of a certain outward resemblance to the Lamb in the assumption of official power to which he has no right he is at once exposed when he speaks. His draconic voice and speech betray him, and mark him off as Satans minister. He is the instrument by which Satan works in ruining Judaism and Christendom, spiritually and morally, as his great coadjutor, the first Beast, is instrumental in the prophetic spheres of political and civil government. Ruin, physical and moral, is the great aim of the dragon, and in seeking to accomplish his purpose he is ably supported by His two chief lieutenants, the beasts of our chapter.
We may remark that Rome and Jerusalem are the respective centres of influence from which Satan acts in Europe and Judea and all over the earth.
THE SECOND BEAST THE MINISTER OF THE FIRST.
Rev 13:12-15. – And he exerciseth all the authority of the first Beast before him, and causeth the earth and those that dwell therein to worship the first Beast, whose deadly wound was healed. And he doeth great signs, that he should cause even fire to come down from Heaven to the earth before men. And he deceiveth those that dwell on the earth because of the signs which it was given him to do before the Beast, saying to them that dwell on the earth that they should make an image to the Beast, who hath the wound of the sword, and lived. And it was given him to give breath to the image of the Beast, that the image of the Beast should also speak, and should cause that as many as would not worship the image of the Beast should be killed. These beasts are political organizations, whoever their respective chiefs may be. The second is a subordinate power, and its royal head the active minister of the first Beast. One might at first sight almost gather that the first Beast is a mere passive machine, and that the energy and force of character are alone found concentrated in the second Beast, as he exerciseth all the authority of the first Beast before him, i.e., in his presence. But that is not so. The first Beast is a powerful federation of ten kingdoms, harmoniously welded into one vast colossal power (Rev 17:13) under an imperial leader, active, bold, persecuting, and blaspheming. Now the religious Beast has no royal authority outside Palestine, hence he employs the authority of the first Beast, its force and prestige, to accomplish his truly diabolical design to get Christendom to bow down in worship before the revived Roman empire. The second Beast has no great force or military power of its own; that has been given by the dragon to the first Beast. The second influences men religiously and spiritually, and is the worst of the two. Bad as the first undoubtedly is, the second Beast surpasses him. He arrogates to himself divine worship; sits in the literal temple built by the restored nation in unbelief; sets himself above all authority, divine and human; and, in fact, takes Gods place so far as he can, but all this in the land of Palestine. (He is publicly worshipped, yet, strange to say, he himself worships a god of his own creation, one hitherto unknown in the history of Israel. This idol-god he loads with honors (Dan 11:38). The king, whose abrupt introduction into the history of the contests between the Syrian and Egyptian monarchs (Dan 11:1-45), and who is of Jewish descent (v. 37), is without doubt the false Messiah: the same, too, as the man of sin and lawless one (2Th 2:1-17), the Antichrist of John, the false prophet of the Apocalypse, and the second Beast of our chapter. He claims exclusive worship in Palestine, and associates worship with his great confederate, and with the dragon in the world outside.) There he reigns, having set up his throne in Jerusalem, and there, too, he fully occupies the temple as God. This Beast is a combination of religious and secular power, the former predominating. Unlike Christ, Who came in His Fathers Name (Joh 5:43), this awful personage pushes his own claims as the Messiah to Israel, too, as king and prophet amongst the people then restored in unbelief. The nation (save the godly remnant), judicially blinded, own the pretension and claim of the Antichrist who will head up in himself Jewish and christian apostasy (1Jn 2:22). Within the limits of the Holy Land he is impiously deified. Outside the bounds of Palestine, in the wider scene of Christendom, he forces upon the nations and peoples the worship of the first Beast, whose deadly wound was healed, then satanically revived.
Rev 13:13. – He doeth great signs which are not specified, but one pre-eminent sign is expressly named, he causes even fire to come down from Heaven, and that publicly before men. It is the character of miracle by which Elijah accredited the claims of Jehovah over those of Baal (1Ki 18:38-39). In this manner, then, the second Beast supports the claim of the first to be universally worshipped; similarly the second Beast is accredited by Satan (2Th 2:9). It is the time when God in retributive judgment gives up the guilty scene of Christendom, which had already given Him up. Their punishment begins here. Judicially God hands Christendom over to a working of error, that they should believe a lie (2Th 2:11, R.V.). The consequence is that Satan takes his seat in the professing house of God, and so absolutely sets God aside that devil-worship in a triune form is the terrible result. This, then, is the end of our boasted civilisation and material and moral progress. It must either be God and Christianity, or the devil and Christendom. Reality is alone connected with the former; mere profession, which is worthless, is preparing the way for the latter.
The public intimation to make an image to the Beast who hath the wound of the sword, and lived, is an advance upon what we have hitherto had. It is remarkable that at the beginning of Gentile supremacy men were compelled under pain of death to worship an image representing the greatness and majesty of the first empire (Dan 3:1-30). Now at the close of Gentile dominion it is repeated. How incorrigible is human nature! Likeness and image are distinguished in Scripture. Man has lost the likeness (moral) to God (Gen 1:26), but fallen as he is he is yet Gods image or representative in power (Gen 9:6). An image is something that represents another, not necessarily like one. We are satisfied that the image to the Beast will be an actual, literal, vast representation set up in the centre of Christendom by means of which the Beast will be worshipped. It was an actual image that was set up in the plains of Dura, and by which Nebuchadnezzar, was worshipped.
The death wound of the Beast is three times stated (Rev 13:3; Rev 13:12; Rev 13:14). In the third notice of it the wound is said to have been given by the sword, implying not a natural break-up of the empire, but a violent one. The hordes of barbarian savages from the north swept down upon the decaying empire and quickly brought it to a political end.
IMAGE OF THE BEAST WORSHIPPED UNDER PAIN OF DEATH.
Rev 13:15. – It was given to him to give breath (not life) to the image of the Beast. The Antichrist has no power in himself. He could not of himself energise the image or give it a real or even spurious vitality. The power behind is Satan. It is he who acts through the beasts. It is breath that is given, not life, for this latter God ever keeps in His own hand. It is an image to the Beast, that is, to his glorification; but it is also an image of the Beast, that is, it represents him, calls the attention of the world to him, and keeps the thought of the Beast before the eyes and minds of men. Hengstenberg remarks, It is not images that are spoken of, but an image. But in regard to the sense a multitude of images is meant. Whether the image here spoken of is to be multiplied and scattered throughout the length and breadth of Christendom is a point on which we cannot pronounce with certainty. The object, however, whether the image is one or many, is to bring the world down to the feet of the Beast in worship. The image is made to speak. What it says shall only be known to those who hear it. Death is the appointed portion of those who refuse divine honours to the Beast, or to its distinguished chief, the prince (Roman) that shall come (Dan 9:26). Thus by signs and wonders of a miraculous kind, wrought by the second Beast, he deceives the guilty and apostate Christian mass, so that not only is all true conception of Christianity lost, but idolatry of the rankest character is openly and unblushingly practised. What a future lies before these lands!
UNIVERSAL SUBJECTION TO THE BEAST
– COMMERCE AND TRADE CONTROLLED.
Rev 13:16-17. – And he causes all, the small and the great, and the rich and the poor, and the free and the bondmen, that they should give them a mark (Literally, that they should give them, i.e., that a mark should be given them. Compare Rev 10:11, they say to me, i.e., it is said. (See Luk 6:38; Luk 12:20; Luk 16:9, for a similar usage, the first and especially the last of which are often misunderstood). – Lectures on the Book of Revelation, by William Kelly, page 413, footnote.) upon their right hand or upon their forehead; and that no one should be able to buy or sell save he that had the mark, the name of the Beast, or the number of his name. In those awful days individual thought and action are crushed out. The most abject submission to the vilest tyranny ever witnessed is demanded, and none dare refuse. The various classes named are a comprehensive designation of all within the range of the influence of the Beast, and are mentioned in pairs. None, however insignificant in station, none, however exalted, can escape. Neither riches nor poverty can buy nor find exemption from the iron rule of the Beast. The free and the bond are alike on one dead level – absolute submission to the Beast. All, from the least to the highest, are equally his slaves. To resist his will is to be deprived of the right to live (for he effectually controls all commerce), and to court certain death. A certain mystic mark is put either upon the right hand or upon the forehead (The Brahmins of India bear a mark upon their foreheads in honor of the god they worship, by which every one can readily distinguish them.) of all, save the martyrs who lay down their lives in stern and faithful protest against satanic assumption. The mark upon the hand would denote that the person so branded was an active slave of the Beast; stamped upon the forehead would serve as a public acknowledgment of slavery. In either case all must own the absolute supremacy of the Beast and worship him. It was usual to brand slaves with the name or special mark of their owner. Paul (Gal 6:17), Israel in her tribes (Rev 7:3), the preserved of Judah (Rev 14:1), the glorified and heavenly saints (Rev 22:4) are marked by God as belonging to Him, and that publicly (see also Eze 9:4).
Let it be carefully noted that Satan gives unity and strength to this vast political and social organization termed the Beast, hence all must belong to it under the pains and penalties of a relentless ostracism. The necessaries of life, obtained by legitimate trading, will be denied those who, in faithfulness to God and fidelity to the truth, refuse allegiance to the Beast and to his powerful and wily supporter and satellite, the Antichrist. Social ostracism and death are the appointed portion of all faithful to God in this most awful crisis in human history. Combination is the order of the day. Religion demands it, the political world demands it, wealth and capital demand it, labour, skilled and unskilled, demands it. All are working for the one great end, Satans fusion of all religious parties under the Antichrist, and of all political and social parties under the Beast. Out of the seething masses of democracy, out of the wild forces of revolution and of anarchy which know no law, out of the struggles and conflicts between capital and labour, out of the crashing of crowns and overturning of kingdoms, a strong and imperial power will emerge by direct satanic influence, and will crush all standing in its way or bars its progress, and to this power all without exception must submit or pay the penalty – death.
Rev 13:17. – The mark, the name of the Beast, or the number of his name. (The Number of the Beast. – The various attempts made in recent years to solve this famous apocalyptic riddle seem to show that students are so far as ever from agreement. Weyland finds the number in the phrase, Caesar of the Romans, written in Hebrew characters: Schmidt and Vischer recognise it in the name Nero, so written; Pfleiderer in the phrase Nero Caesar; and Voelter in Trajan Adrianus. Erbes, Spitta, and Zahn, who follow Irenaeus in reading 616 instead of 666, identity the Beast with Caligula, that is, Gaius Caesar; 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. – The Thinker, vol. 5 page 98.) We have not three specific items. The mark, the name, and the number are not independent things. The mark is general, and consists of either the name or number of the Beast. The two latter are embraced in the first, and are explanatory of the mark. The name of the Beast is withheld from us, as also that of the personal ruler of Russia in the last days destined to play such an important part in connection with Israel (Eze 38:1-23; Eze 39:1-29). We do not hold that it is impossible to know who and what are meant by the name and number of the Beast; but no doubt God will give full light and intelligence on these points to saints then in the scene, to whom such knowledge will be most useful and even necessary in order that the true character of the Beast may be known. We leave it where God leaves it, till He makes it plain, as undoubtedly He will; if not to us, at least to those who will be in a position to profit by it. Those who receive the mark of the Beast in either its name or number are doomed to eternal misery. The words in which their awful fate is recorded are unequalled for horror. We know of nothing in the Word to exceed in dread solemnity the utter, irrevocable, and everlasting ruin of the adherents of the Beast. God alone could describe it, and He has done so in words and terms which express unspeakable anguish (Rev 14:9-11). The door of hope is closed to the Beast, his fellow-associate in evil, and his numerous worshippers. The rejection of Christ by Christendom is most surely followed by the acceptance of the false Messiah, and that crowning act of guilt and human folly, when fully consummated, can have but one end, the lake of fire.
THE NUMBER OF THE BEAST.
Rev 13:18. – Here is wisdom. He that hath understanding let him count the number of the Beast; for it is a mans number; and its number (is) six hundred (and) sixty-six. Expositors have brought skill, learning, and in some instances great research to the elucidation of the question: What is meant by the number 666?
There is divine wisdom wrapped up in this symbolic numeral – the only instance of its occurrence – and it requires spiritual understanding to unlock the mystery therein. No doubt its full, precise, and final solution will be apparent to the wise or godly in the near crisis when the Beast power under the craft of Satan will exhibit the highest human development in pride, impiety, and in combined religious and political opposition to God and to His Anointed, for such, in general, is the moral significance of 666. The meaning being obvious to the saints to whom it immediately concerns will call for prompt repudiation of the Beast and his claims, who will be the political minister of Satan in blasphemous opposition to God.
Six hundred and sixty-six (666) is mans number; the unit six being impressed upon him at his creation and on his subsequent history. Man was created on the sixth day. His appointed days of labour and toil are six. The Hebrew slave was to serve six years. For six years the land was to be sown. Under the sixth Seal an appalling and universal catastrophe upon mankind ensues. As the numeral seven denotes what is perfect or complete, six being short of that signifies human imperfection and toil. But in the growing development of mans history he goes from bad to worse, hence six combined with six increases in moral significance, till man is witnessed in open and direct opposition to God. Goliath and his brother giant were men of abnormal strength and height, and open enemies of God and of Israel. The numeral six is stamped upon both (1Sa 17:4-7; 1Ch 20:6).
In the yet further development of man in his progressive evil history the culmination is reached in the ominous signification of 666, the number of the Beast. There is an obvious connection between the first and the last of the world powers. In character they are identical, save that the last is the worst. The image of gold set up by Nebuchadnezzar for his own glorification was sixty cubits high and six cubits broad (Dan 3:1-30). No doubt the image on the plain of Dura was meant to consolidate and unify the numerous and diversified religions of the mighty Babylonian empire, Under threats of an awful death the image of gold must be worshipped. Surely Dan 3:1-30 points forward to the yet even deeper and truly satanic evil of Rev 13:1-18. The one foreshadows the other. In both Scriptures the pride, self-will, and haughty independence of God by men placed above human law is the sad picture. It only remains to ask: What is the signification of this trinity of six? It is the fullest, highest development of man under direct satanic control. It is the combination of civil, religious, and political power satanically inspired. It is, so far as man can do it, the complete setting aside of God as the Supreme Ruler and a man taking His place, not in heathendom, but in Palestine itself, and in the wider range of Christendom. Beyond what is signified in this trinity of evil – 666 – man cannot go. We here reach the height of human folly, of human pride, of human arrogance, of human unbridled will. Such, we believe, is the meaning of this mystic numeral – 666. It is not a conundrum to be solved by ingenious minds, but it contains a wisdom which the spiritual in that day, as now, may understand and profit by the knowledge thereof.
THE PROPHETIC SITUATION REVIEWED.
In Rev 11:1-19 the Jews and Jerusalem, but in captivity to the Gentiles, are in the forefront of the vision, at least down to verse 13. The rest of the chapter is general, and joyously anticipates the end. In Rev 12:1-17 we have the light of Heaven thrown upon the unseen sources of good and evil, which are respectively the Man-Child and the dragon; then Israels relation to both, especially during the last half week of coming sorrow. Satan having been cast down from the heavens, and his angels with him, seeks to wreak his vengeance on Judah, persecutes Gods saints – Jewish and Gentile – and blasphemes God, Heaven, and all therein. His activity is incessant, his energies are boundless, as he knows that his career is but a brief one. It is marvelous how events are crowded into so short a time as three years and a half. What in other circumstances would take hundreds of years to bring about by the force and application of ordinary causes are here rapidly brought to fruition under the skilful generalship of Satan. It must also be remembered that the many providential and governmental checks now in operation to hinder the last outburst of evil will then be removed. The Church will have been caught up to Heaven, and the Spirit, too, have left the earth. He who hinders (or letteth) will let till He (the Holy Ghost) be taken out of the way, and then shall that wicked (one) be revealed (2Th 2:7-8). There is a double hindrance: what withholdeth and He who now letteth – a thing (the Church) and a person (the Holy Spirit).
Then in Rev 13:1-18 we have the two Beasts through whom Satan seeks to accomplish his purposes in Christendom and in corrupt Judaism. The first Beast is without doubt Rome, civil and political, the great world power to whom Satan gives his seat, throne, and authority. The second Beast acts in almost supreme power religiously in Palestine, but in the larger field outside the Holy Land his services are required by Satan, and there he acts in subordination to the imperial power. It is not enough that the latter end of Judah exceeds in idolatry anything ever witnessed in the past (Mat 12:45), beyond even that horrible picture so graphically drawn by the prophet of the captivity (Eze 8:1-18), but Christendom, too, must be reduced to a corrupt and loathsome mass of idolatry and wickedness. This the second Beast accomplishes in the presence of his superior in power.
Then as to the external enemies of Israel at this time, not noted in the Apocalypse, the chief is the Assyrian, or king of the north, the political scourge of the restored nation. The king of the south, or Egypt, is the ally of the Beast, and is opposed to his great northern neighbour, the Assyrian, who is the bitter opponent both of the antichristian king in the land (the second Beast of Rev 13:1-18) and of the king of the south. Palestine lying between those two opposing powers is made, as in the past, their battleground. The past (Dan 11:1-35) and future (Dan 11:36-43) of these respective monarchies in their relation to the Jews form a study of exceeding interest. We may remark that chapter 11 of Daniel is an enlargement, with fuller detail, of Dan 8:1-27. The prophets Isaiah, Micah, and Daniel especially should be read to understand the great external enemies of Israel in the last days. Gog, or Russia, the master of the king of the north, falls ingloriously on the mountains of Israel after the destruction of the Assyrian, and after the Lord has come, thus completing the sum of judgments ere the Lords reign in its Solomon or peaceful character, and establishes the earth in its long-expected and ardently-desired jubilee of one thousand years. Gog heads the north-eastern nations and peoples in opposition to the Beast – the power in the west. The former is politically hostile to the Jews, the latter is politically friendly to the restored nation. The Jews restored to the land previous to the Lords Return in power is the occasion of quarrel and hostility between Gog and the Beast. The political aims of these latter are different, and this brings them into conflict. Events in Europe and Asia are fast ripening for the closing struggle. May our souls be kept in peace!
Commentary on Rev 13:11-18 by E.M. Zerr
Rev 13:11. The word earth like sea in verse 1 is used figuratively, referring to the people of the world because all governments on earth must be composed of human beings. Another beast is Papal Rome or the apostate church in connection with the state A few words of explanation of the term “pope” which means “universal father” according to the members of the apostate church. They regard the pope as their father or papa. When the letter 1 is added we have papal, making it an adjective meaning “of the pope.” After Constantine adopted the religion professed by the bishop of the church (who later assumed the title of pope), the whole institution was thereafter known as Papal Rome. The beast of this verse had two horns which refers to the two parts of the empire, namely, church and state. Spake as a dragon. The apostate institution made the profession of Christianity but its decrees and communications to the people were prompted by the dragon (Satan). This is what Paul predicts in 2Th 2:9 where he describes the pope as follows: “Whose coming is after the working of Satan, with all power and signs and lying wonders.”
Rev 13:12. Exerciseth all the power of the first beast is commented upon in the remarks at verse 5. Causeth . . . to worship the first beast. Papal Rome was composed of church and state, and the two parts of that institution supported each other. The pope instructed his subjects that they must obey the orders of the state in all matters of conduct, even including their religious activities. Whose deadly wound was healed. (See the comments at verse 3.) The pope had a grateful remembrance of that episode in the affairs of state. Had the wound not been healed and the state had gone down, he would not then have the powerful support of the government to back him up in his wicked control over the lives of his people. So it is not strange that he directed them to worship that beast. That could not mean any formal ceremonies, the beast was not in existence in reality any way. It means for them to pay homage to the memory of the beast.
Rev 13:13. This verse Is a statement of the false claims of the church of Rome, not that it actually performed the wonders mentioned. (See next verse.)
Rev 13:14. And deceiveth them is the key to the preceding verse. Paul has the same subject in mind in 2Th 2:9 where he calls it “signs and lying wonders.” Bible students know that since the days of the apostles, no man has been able to perform any supernatural acts. The word miracle means generally anything wonderful or out of the ordinary. He . . . do . . . in the sight of the beast means the pope performed the deceptive tricks with the leaders of state looking on and approving. Make means to “form or fashion,” and image means an imitation or repetition. The pope required his people to imitate the characteristics of the first beast in his opposition to the worship of the true God. We should not lose sight of the dependence the pope felt he had upon the support of the secular power. That is why the church of Rome would have church and state united today if it could.
Rev 13:15. The image of the beast is something that is a figure or is like it. The predominating characteristic of Pagan Rome with regard to her treatment of Christianity, was her persecution of the disciples and even to the extent of slaying the true worshipers of God. Therefore any person or group of persons that imitated that character would have the support of Papal Rome, and in that sense would receive life therefrom. The closing words of this verse verify the above statement by saying that those who would not worship (pay homage to and show respect) should be killed.
Rev 13:16.Mark is from CHARAGMA, which Thayer defines, “a stamp, an imprinted mark,” then explains it to mean, “of the mark stamped on the forehead or the right hand as a badge of the follower of Antichrist.” Of course the branding which John saw was symbolical of something that would not be seen with natural eyes. The invisible fact concerning those who imitated the beast was their guilt. God could see it and the detectives of the pope had some way of recognizing it.
Rev 13:17. The pope restricted the privileges and rights of all who would not submit to his dictation. If a man gave evidence of having the mark (the stain of guilt), and who had (knew and endorsed) the number of his name was given permission to proceed with his own interests.
Rev 13:18. The number of the beast and the number of a man are declared to be the same. Also according to the preceding verse these phrases are both equivalent to the number of his name. John tells us the number of his name which is 666, but he does not tell us what the name is. Remember the beast now being cited is the first one or Pagan Rome. Well, the government is not what has this number, for John says it is the number of a man. So we need to find a man who was outstanding at the head of Pagan Rome the letters of whose name will give us the number (numerical values being indicated with letters in those times). In the Greek it is CHXS and Thayer gives us the following comments on the term. “A mystical number the meaning of which is clear when it is written in Hebrew letters . . . i. e., Nero Caesar.” The question might arise why this particular one of the Caesars or Roman Emperors was selected for the symbol. The reason is that he was one of the most notorious and infamous of the emperors. He was the ‘one who had Paul slain and his inhuman treatment of Christians set the pattern after which other rulers followed in their opposition to the true church.
Commentary on Rev 13:11-18 by Burton Coffman
Rev 13:11
And I saw another beast coming up out of the earth; and he had two horns like unto a lamb, and he spake as a dragon.
Another beast coming up out of the earth … This monster is the character later called the false prophet. Satan, the sea-beast, and the land-beast are the unholy trinity of evil. Eller’s facetious comment is included here for its humor:
The dragon made his entrance out of the air (as it were, falling on his tail out of heaven); the sea-beast rose out of the garbage-can sea. Number three now comes out of ground (he’s the dirty one); and his, obviously, is intended as a counter-description of the Holy Spirit.[72]
For more on this beast, see under “The Beast Out of the Earth” in the chapter introduction. He is identified as the institution, or organization, of false religion opposed to God’s truth and persecuting God’s people.
No doubt the pagan priests of the various heathen gods of John’s day were a manifestation of this beast; but something far greater, more enduring, and better organized is also included. “The commune of Asia” mentioned by Caird,[73] was no doubt an evil in the character of this beast; but all such things, including the proconsul often mentioned in this context, were evil enough; but they were the slaves of the sea-beast. This land-beast was the ally of the beast! This absolutely forbids the view that the “emperor cult” was represented by this land-beast. The difference is between the sea-beast’s slave and his ally. The power visible in this land-beast was a partner of the sea-beast, not his servant, as were the pagan priests, communes, and proconsuls who recognized the Caesars as their masters. It is the whole organized structure of false religion, especially as manifested in the hierarchical apparatus of the Roman Catholic church, and in many other nominally Christian churches also. It is the human control of sacred office perverted to serve secular, worldly, material; political, and other unchristian ends. He is that beast who was already working in Paul’s day (2 Thessalonians 2) and has continued ever since, and who will continue until the end of time. It is a shortsighted mistake indeed that would limit this to any particular church or to some specific time in history.
And he had two horns like unto a lamb … A literal lamb has two horns; and the big thing here is the resemblance of the land-beast to the Lamb of God. As Summers said, “The lamb was a religious symbol.”[74] We might add, “A Christian religious symbol.” Therefore, it cannot be the pagan priesthood symbolized by this beast, but a perverted religion of Christ.
And he spake as a dragon … Disregard what he looked like; this beast spoke as a dragon, there being times during the Middle Ages when kings trembled at the dragon’s voice. The persecuted saints of an entire millennium were tormented by this dragon voice of the false lamb. In our own times, this beast’s dragon voice has been considerably modulated and toned down, only because the beast recognizes his limitations. One may only be amazed at the scholars who seem to know all about false religion in John’s day, when Revelation was written, and absolutely nothing at all about it now. Are we to suppose that this religious beast died somewhere along the historical road the world has traveled? If so, it would be wonderful to hear all about it. “He that hath an ear, let him hear.”
[72] Vernard Eller, The Most Revealing Book of the Bible (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1974), p. 132.
[73] G. B. Caird, op. cit., p. 171.
[74] Ray Summers, op. cit., p. 178.
Rev 13:12
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, whose death-stroke was healed.
And he exerciseth all the authority of the first beast in his sight … “This is the head of the beast wounded and restored.”[75] The wounded head was the beast in his sixth worldwide manifestation; namely, the Roman empire. Therefore, this beast is a successor to the sea-beast, being a worldwide dominion over the whole world, “every tribe and people and tongue and nation.” Only thus could this beast have exercised “all” the authority of the first beast, all the authority of Rome, the sixth head, being itself the seventh head,” but diverse from the others, being religious instead of solely secular. By having its operations on the same seven mountains (Rome) where the first beast was centered, and by its imposition of a religious authority over all the world, it was true in a remarkable sense that the slain beast (the sixth head) lived again in the seventh!
This can have no reference at all to some little deputy of the Roman emperor in Asia Minor 1,900 years ago, who never, in any sense, exercised the extensive worldwide authority of the Roman empire. No! A worldwide, ongoing, institutional organization is symbolized here, and one that continued to operate in the same kind of time-frame that pertained to the other six heads of the sea-beast: Egypt, Assyria, Babylon, Medo-Persia, Greece, and Rome, and appearing in the sequence as, in some spectacular manner, a reincarnation of Rome. We believe it is intellectually impossible to make this seventh head to be anything small. Nothing less than a worldwide dominion will fit.
In his sight … This probably refers to the location of the seventh head’s operations. It was in the same city of seven hills; and as the sixth head was already dead when the seventh succeeded to the worldwide authority it could hardly mean anything else, unless it is understood as the growth and development of the great religious authority during the century or so leading up to the final death of the sixth head in 476 A.D.
The current fad among commentators which interprets the land-beast’s exercise of worldwide authority equal to that of the sea-beast as a reference to the “promoters” of the cult of the emperor”[76] is illogical and contradictory of the truth that the mortal wound of the sixth head took place before the seventh head succeeded to that great authority. When the mortal wound occurred (476 A.D.), the emperor cult had been out of business for generations, their temples closed, their sacrifices severely prohibited, their whole pagan religion outlawed and proscribed by the Roman Senate under the leadership of Theodosius. See Edward Gibbon’s entire chapter 27(vol. 2entitled, “The Final Destruction of Paganism.[77] Neither the so-called emperor cult, nor the pagan priesthood, nor the institution of paganism itself, continued until the time of the mortal wounding of the sixth head and most certainly could not have been instrumental in the healing of the mortal wound, nor in continuing afterwards as the reincarnation of the beast in the form of the seventh head.
And he maketh the earth and them that dwell therein to worship the first beast, whose death-stroke was healed … The big things here are: (1) The new beast, a worldwide religious empire, was very successful. All nations continued to look to Rome; the ancient adoration accorded the pagan emperors was transferred to the enthroned bishop of Rome, and even many of the blasphemous titles were applied to him. (2) The actual change in all this, however, was more apparent than real; worship was still lavished upon a man, a mere human being; and such worship was the exact equivalent of the worship of man under the pagan system. The text before us called it “the worship of the first beast.” There had been a change of certain externals, but the essential ingredients were exactly the same as before. Thus the religious apostasy became the seventh head of the beast out of the sea, being, in effect, a reincarnation of the old head, ROME.
This writer would enthusiastically welcome a better understanding of this dreadful chapter which forces some very difficult conclusions, but where is it? Certainly, the ridiculous Nero redivivus myth explains nothing. No explanation at all is far preferable to the unreasonable, awkward, and contradictory postulations of that alleged interpretation! The key thing to remember in seeking the truth here is that, “It was not merely one of the heads which was wounded to death and then healed. The beast himself (Rome) received a mortal wound and then was restored to life.”[78] The true answer has to be Rome reincarnated with the new incarnation exercising “all the authority of the first” (Rev 13:12), “over every tribe and people and tongue and nation” (Rev 13:7). If it could possibly be anything other than what we have pointed out, let someone identify it! In the meanwhile, the view presented here is the only one known to this writer which does not violate either the rules of logic or the true principles of Biblical exegesis. We absolutely refuse to make this sacred prophesy of Revelation a myth in order to avoid it!
[75] William Barclay, op. cit., p. 92.
[76] G. R. Beasley-Murray, op. cit., p. 216.
[77] Edward Gibbon, The Decline and Fall of the Roman Empire in Five Volumes (Philadelphia: Henry Coates and Company).
[78] George Eldon Ladd, op. cit., p. 183.
Rev 13:13
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 doeth great signs … fire from heaven … Here is the apocalyptic equivalent of Paul’s man of sin sitting in God’s house, setting himself forth as God, and exhibiting “all power and signs and lying wonders, and with all deceit of unrighteousness” (2Th 2:1-12). See discussion of that whole passage in my Commentary on 2Thessalonians pp. 97-117. Paul referred to the great signs as “lying wonders”; and from this, we may be certain that the apostate power did not actually do what is mentioned here. Every year during the Easter season, the newspapers carry stories of miracles, visitations, and phenomena alleged to be miraculous. There are images bleeding, bloody robes with the image of Christ, etc. Admittedly, we have not seen any fire come down from heaven yet; but, who knows, we might get that next Easter! “Men still claim the power to perform miracles, but their message is not in harmony with God’s word, and therefore we can be certain that God is not the source of their power.”[79] In this connection, Hinds appropriately mentioned such alleged miracles as “changing the bread and wine of the communion into the literal body and blood of Christ.”[80]
[79] James D. Strauss, The Seer, the Saviour, and the Saved (Joplin, Missouri: College Press, 1972), p. 177.
[80] John T. Hinds, op. cit., p. 198.
Rev 13:14
And he deceiveth them that dwell on the earth by reason of the signs which it was given unto 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 he deceiveth them that dwell on the earth … The vast majority of mankind will accept at face value the claims of false religion. The purpose of the deception was to produce the worship of the beast. “Its function is again seen to be religious, not secular; it is a system and not a person.”[81] Moffatt also discerned the same truth: “This figure is not any individual like Simon Magus, etc., but a personification of some order or institution.”[82]
That they should make an image to the beast … A literal image? No. What is the image of a great worldwide state? It is a little state, made after the pattern of the big one. The Vatican City State of Rome is surely such an “image,” whether it is the one meant here or not. It is complete with soldiers (The Swiss Guards), a diplomatic apparatus reaching to the ends of creation, and having its own laws, government, and all the other trappings of a worldly empire (in miniature, an image), and all this from the alleged followers of him who said, “My kingdom is not of this world.”
[81] Charles H. Roberson, op. cit., p. 98.
[82] James Moffatt, op. cit., p. 432.
Rev 13:15
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 it was given to him to give breath to it … Yes indeed! That little thumbnail image of a worldwide empire is very much alive, and it carries an incredible clout with every national government on earth, even our own. This is not a reference to some clown of a pagan priest pulling some kind of a shenanigan to make a crass literal statue utter a few words. No! The deception in view in this passage deceived the whole world.
The image should speak … First, there was the relevance of this for John’s generation. The pagan temples were full of idols that, by various ingenious devices were made to speak, the purpose of the perpetrators of such deceptions being that of compelling Christians to worship the image of Caesar; and all of the scholars stress this; but that is certainly not all that this passage means. If so, Revelation, in large part, is irrelevant to this age, a proposition which we cannot accept. What is the “speaking image” today? Tune in any of the papal encyclicals broadcast on world radio and TV regarding economics, politics, morals, etc. But this “image,” the little copy of the big state, is itself worshipped.
As many as should not worship the image should be killed … The first application of this was the sentence of death executed upon Christians who would not worship Caesar’s image; but the relevance of this did not perish with the Edict of Theodosius banning paganism. The relevance of it to the martyrs of the Middle Ages was that the persons who would not bow before the rules of the papacy were put to death, a fact well attested by the long bloody record of the Medieval Church which slaughtered thousands who would not worship them and their little image of the beast, with its “Throne of St. Peter,” and its universal apparatus culminating in the Spanish Inquisition and a hundred other horrors. That is all prophesied in this verse whether some scholars are able to see it or not!
Rev 13:16
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;
The language of this and the following verses is that of economic sanctions and boycotts, the universality of their enforcement being indicated by’
Small and great, rich and poor … This means that all people everywhere were to be subjected to the most serious economic sanctions unless they were recognized as servants of the persecuting power, and as supporters both intellectually and physically (head and hand) of the wicked establishment.
A mark on their right hand, or upon their forehead … The obvious meaning of this “head and hand” identification is that both mental and physical cooperation was the price of “belonging.” There is no likelihood that anything literal is meant by this “mark.” It is true, of course, that some of the pagan gods were worshipped by their devotees having themselves branded with an ivy leaf, or some other symbol of the god’s religion; and that pagan custom probably colored the language which John adopted here in a figurative sense, as Paul did in Gal 6:17. See in my Commentary on Galatians, pp. 113,114. No Christian of John’s times, however, could have failed to read this “head and hand,” “heart and hand” compliance with the persecutor’s will, through confessions or deeds. Christians could prove themselves worshippers of Caesar, either by denouncing Christ, or by offering incense upon Caesar’s altar, or by both. The point is, that if they were unwilling to do this they were boycotted, or even put to death.
But is this no longer true? Organized false religion in many guises still exercises this merciless and unchristian device against nonconformists, as for example, in the following:
An advertisement in Salt Lake City’s leading newspaper carries an offer of an apartment to LDS only.
A Catholic priest who was baptized in Italy could not find employment in the entire nation.
The Amish cult of Pennsylvania consistently “shuns” those who disobey them or renounce any tenet of the cult. Eller extended the meaning of this, as follows; and, without agreeing fully with his comment, we include it:
Buying and selling is the world’s big operation. The world has set up the game, defined the rules, and is manning the tables; and never forget it, the beast is “the lord of this world.” You won’t get very far at these tables, then, John is saying, unless you can show proof that the boss has okayed you. You’ll never win unless you play according to the ways of the world.[83]
Despite Eller’s view, we believe that there are many great merchants and businessmen who have played the game by Christian rules, and yet have won. Yet there is much truth in what Eller said.
ENDNOTE:
[83] Vernard Eller, op. cit., p. 133.
Rev 13:17
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.
That no man should be able to buy … sell … save he have the mark … We cannot believe that there is any reference whatever here to any physical mark. The only thing indicated is that a victorious economic boycott will be launched against all who do not “belong” to the beast. The description here regards the method of his enforcing his will; and that method would no doubt vary according to times and circumstances. The very use of such a device defines the wickedness of the boycotting powers. An economic boycott says, “Do as we say, or we will starve you to death.” That an alleged “church of God” should do such a thing defines it as a church of Satan.
Even the name of the beast, or the number of his name … The consistent use of “or” both here and in Rev 13:16 is interesting. Either the name of the beast or the number of his name would suffice; and it might be either in the forehead or in the right hand. It must be confessed that no fully satisfactory explanation of this has been encountered by this writer. Perhaps it indicates the diversity and variableness of the manner of the beast’s exercising his sanctions. The purpose of the mark, however, is clear enough; it is that of distinguishing between the beast’s followers and those who are not his followers. “Probably the passage is a figurative and unqualified expression for conspicuous loyalty.[84] Anything, therefore, that would indicate such conspicuous loyalty would fill the bill of what is meant.
ENDNOTE:
[84] James Moffatt, op. cit., p. 433.
Rev 13:18
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.
Here is wisdom … This remark seems to indicate that no little study will be required in order to understand it!
The number of the beast … the number of a man … Six hundred and sixty and six … More people probably know about this verse than of any other verse in the whole book; and the theories of what it means are almost unlimited. This writer is not at all certain of what it means, beyond the cautious conclusion given under the preceding verse. Its identification with the second beast is certain, and probably also with the first beast as represented in his “image.”
The ancient science of numerology seems to have influenced a number of passages in this prophecy; and perhaps the most probable meaning relates to the symbolic value of the number itself. Seven is the number of perfection. Six is the number of imperfection, of falling short, of forever being below what is perfect. The number 777 is said to be “the number of God, Christ, grace and salvation for men.”[85] The number 666 is therefore the crowding out of perfection “in Christ,” and the contradiction of all that is indicated in 777. Many scholars have stressed this line of thought. Our own conviction is that this “number” is not a literal number at all, but the symbol standing for a “spiritual likeness.”
We note some of the “explanations” that are offered:
The position of the Seventh Day Adventist religion is that Sunday, or the observance of it as a day of worship, is the mark of the beast. As Pieters said, “For vicious denominationalism, this is unsurpassed.”[86]
“Preston and Hausen suggest that the mark of the beast was a parody of the practice of making the sign of the cross on the forehead of the new Christian.”[87]
The making of the “sign of the cross” by “crossing one’s self” was once thought to be the mark; and this accounts for the omission of that practice in the Protestant Reformation. In some ways, this seems to fit, but not in others.
The interpretation of the number by gematria has yielded all kinds of answers. Gematria is the assignment of numerical values to certain letters of the alphabet, as for example: M, D, C, X, L, and I have commonly recognized values as used on clocks. Both the Greek and Hebrew languages, as perhaps also others, used similar systems; and these were diverse, the same letter having one value in one language and another value in another language. This, of course, led to many names having a numerical value; and the attention granted to this type of thing was evidently extensive when John wrote; and this could have caused him to adopt this reference to it as a symbol of the reality depicted. Roberson believed that it was actually this gematria calculation that John had in mind,[88] but that it is now impossible for us to know what it was, or to whom he referred. He pointed out, for example, that it is simply unknown what specific values were assigned to certain letters in that period. As we have the number, and following the common values often assigned, “There are an indefinite number of names that will yield it; and there are too many which are plausible for any one to be the probable meaning.”[89]
Earle, like so many others, called attention to the imperfect “six” as related to the perfect “seven,” and identified 666 as the full symbol of imperfect, fallible, and sinful man. “This 666 indicates that this age will end in the worship of man, instead of the worship of God.”[90] The 666 might not mean this, but it appears to be true anyway.
Roberts, like so many, found Nero in the number 666,[91] but even if he did, Nero is the wrong answer. Nero was not the beast; he was not the wounded head; he did not rise from the dead; and it is absolutely untenable to interpret this prophecy as predicting any such thing as that! The device of getting “Nero” out of this number is as devious and illogical as anything ever resorted to in order to bolster a false theory. Caird explained how they do it: “They start with the hypothesis that Nero is the name.”[92] This derives from their conviction that a myth is the basis of this chapter. “The name Nero in Greek (the language in which John wrote) adds up to 1005![93] So they translate it into Latin, and that does not work either, so they transliterate it into Hebrew (leaving out the vowels because Hebrew has no vowels); and then, by leaving out a lot of the letters and throwing in Nero’s title of Caesar, and misspelling that, they force it to yield 666! It is truly amazing that any Christian scholar could be brainwashed into receiving any such alleged explanation. That’s certainly going a long way around to get the wrong answer. Bruce’s comment on this shenanigan was:
The three rules for making any name yield the desired 666 are: (1) if the proper name itself will not yield it, add a title; (2) if the sum cannot be found in Greek, try Latin, or Hebrew; (3) if that does not work, misspell it![94]
Dummelow’s explanation is sound Scripturally, whether or not it is “correct”:
The number of Jesus in Greek in 888, and the meaning is that the beast falls so far short of seven (perfection and holiness) as Jesus goes beyond it.[95]
The late, highly respected Frank L. Cox took a similar view:
The number 666 represents worldliness at its zenith, “expressing all that is possible for human wisdom and power, when directed by an evil spirit, to achieve.” This man cannot be identified as an individual, but as a type, a kind.[96]
The scholars, of whom there are a large number, who worked “Nero” out of this number should take a look at two or three other “solutions” which are quite natural, unforced, open, and plainly demonstrable. We include them here because, at least, they do apply to the beast, which is what the number is said to identify:
1. Stauffer took the full title of one of the emperors (Domitian) in Greek: AUTOKRATOR KAISAR DOMETIANUS GERMANICUS, as abbreviated on Roman coins; and it duly yields 666. However, no single coin has ever been discovered on which the entire abbreviation occurs, although coins with each part of it have been found.[97]
2. The Latin expression VICARIUS FILII DEI, meaning “in place of the Son of God” and said to be one of the titles used by certain popes, was cited by Ray Summer:
VICARIUS FILII DEI
5+1+100+1+5+1+50+1+1+500+1=666
It will be noted that U is counted as V, after the archaic manner, as it is still used in inscriptions. For example, over many Court Houses, the title reads: COVRT HOUSE. Summers stated that “It is reported that this expression encrusted in jeweled letters on the pope’s crown is used in his ceremony of coronation.”[98]
3. A third explanation was first proposed by Irenaeus, being the oldest calculation on this subject that has come down through history. He used the letter-values assigned in Greek, which explains the difference from those cited in 2, above. It is based on a word which means “The Latin Kingdom”:[99]
LATEINOS
30+1+300+5+10+50+70+200=666
This is a favorite explanation by the historical school of interpreters, and fits well the Catholic apostasy idea of this group.[100] It must be admitted that “the Latin kingdom” describes a salient feature of the apostasy; namely, the public services in Latin all over the world throughout the ages.
These three “explanations” cited here are a hundred times more logical and reasonable than the contrived application of the 666 to Nero; but our reluctance to affirm any certainty on this point derives from the inherent difficulty of the verse itself. Rist thought that John intended it to be “something of an enigma”;[101] and so it has remained whether or not John so intended it.
Affixing the meaning of this 666 to any man is wrong, for it is primarily the number of the beast (Rev 13:17). The notion that Nero, or any man, is meant could not possibly be correct. The number has been confidently assigned by scholars to literally dozens of historical persons, by far the most reasonable of such assignments being the three cited above, because they, at least, have the quality of being connected with the beast. However, any confidence that even these, or any one of them, is “the answer” fails because of the problem involved in every person following the beast also having the number in his forehead or his right hand. For awhile, in his early ministry, this writer accepted number 2, above, as the true explanation; but while true enough that it applies to a prominent feature of the apostasy; namely, the blasphemous title of the popes, nevertheless, that was not a number or title worn by all of his followers in either head or hand. Furthermore, there is the additional light on what is meant here which comes from the truth that the very next verse in this prophecy (Rev 14:1) speaks of God’s name being written on the foreheads of his followers. Can that be a literal number? No! Therefore this is not a literal number. What must be meant is “a spiritual likeness” to the beast in his followers and a “spiritual likeness” to God among his followers. Any thought of absolute certainty on this question is disclaimed.
[85] R. C. H. Lenski, op. cit., p. 412.
[86] Albertus Pieters, op. cit., p. 212.
[87] Robert H. Mounce, op. cit., p. 262.
[88] Charles H. Roberson, op. cit., p. 101.
[89] Ibid.
[90] Ralph Earle, op. cit., p. 578.
[91] J. W. Roberts, op. cit., p. 115.
[92] G. B. Caird, op. cit., p. 174.
[93] Ibid.
[94] F. F. Bruce, op. cit., p. 653.
[95] J. R. Dummelow, op. cit., p. 1084.
[96] Frank L. Cox, op. cit., p. 87.
[97] Stauffer as quoted by Caird, op. cit., p. 175.
[98] Ray Summers, op. cit., p. 176.
[99] John T. Hinds, op. cit., p. 204.
[100] Ray Summers, op. cit., p. 176.
[101] Martin Rist, op. cit., p. 466.
Commentary on Rev 13:11-17 by Manly Luscombe
11 Then I saw another beast coming up out of the earth, and he had two horns like a lamb and spoke like a dragon. We are now introduced to the second beast. This beast rises from the earth. He is described as looking like a lamb. I believe this indicates that it would look religious. But, he speaks like a dragon. In summary, He looks like Jesus and talks like Satan. He has two horns. Horns are a symbol of power. Two is the number of strength. This beast has strong power. Remember that Jesus is described as a lamb with seven horns. (Rev 5:6) Jesus IS the Lamb of God. He has complete power. This beast has two horns, indicating strong power. And this beast looks LIKE a lamb. It is NOT a lamb, it just appears that way.
12 And he exercises all the authority of the first beast in his presence, and causes the earth and those who dwell in it to worship the first beast, whose deadly wound was healed. When the Roman Empire suffered its decline and fall in 476, the civil government was dead. When Pope Leo III crowned Charlemagne as emperor in 800, the Holy Roman Empire was born and the Roman Empire was resurrected. These two beasts work together. The first, civil government dies. The second, false religion, gives power for the first to start again. This beast possesses both civil power over the emperor it appoints and religious power over people.
13 He performs great signs, so that he even makes fire come down from heaven on the earth in the sight of men. This beast that looks like a lamb, also tries to act like a religious power. He does great signs (miracles) to impress people and command obedience. Men are caused to fear the great power that this beast demonstrates.
14 And he deceives those who dwell on the earth by those signs which he was granted to do in the sight of the beast, telling those who dwell on the earth to make an image to the beast who was wounded by the sword and lived. These miracles are a fake. They are deceptions, a fraud. The beast does not have any supernatural power to perform miracles. His only power is the ability to deceive. This beast appears to be in submission to the first beast. The reality is that this beast is the one that put the first beast back in power. It resurrected the civil government, giving it power and life and it could take away that power and life. I have seen a parallel in my work in Russia. I have seen the Russian Orthodox Church claim to support the government, but in fact, it is more powerful than the government and could take it down if the civil leaders fail to follow the desires of the Patriarch.
15 He was granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed. He, in this verse, refers to the civil government, which was to be worshiped. This beast was given delegated authority. He gave the image breath and life. The image (perhaps, the image of a Roman Emperor on the seal or on coins) was given life and breath by the living and breathing emperor.
This beast was given two powers. 1. He was given the ability to put force, fear and power behind the image. Without the emperor, the image would just be a picture or a statue. It is the emperor that gives this image power and dread. 2. He was given the power to kill all who refused to worship the image. Christians, when they refused to bow down to the image of the emperor, were subject to death. It was considered treason to refuse to bow and worship the image of the emperor.
16 He causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads, There has been far too much speculation about the mark mentioned here. What is that mark? Is it a literal mark? It is literally placed on the forehead? Some of the theories common today include: Social security number, Credit card accounts, a coming cashless society where some other method is used. Some have imagined that the time will come when all people will have a small computer chip implanted in their foreheads. As you enter a store, the chip will be scanned. If you do not have the chip implant, you will not be allowed to enter the store and buy what you need. This mark is not a literal mark that could be seen by others. It is a figurative method of indicating who has pledged himself or herself loyal to the emperor or not. The symbolism is similar to the seal of God in 14:1. Gods name is not literally tattooed in our forehead. Neither is the mark of the beast. The forehead represents the mind, will, and intellect of man. In Deu 6:1-25, parents were to keep the commands of God before their children, writing it on their foreheads. This was a figurative way of saying make sure these truths are deeply implanted in the heart and mind of your children. The right hand (even though I am left-handed) represents, physical labor or work. A rancher will hire extra hands to round up cattle. The right hand is the symbol of work, labor and skill.
17 and that no one may buy or sell except one who has the mark or the name of the beast, or the number of his name. This second beast represents false religious leaders, in whom also rests the power over the emperor. Between the two beasts there is tremendous power and control over all parts of human activity. There are two views here: 1. The emperor kept tight control on commerce. Only those who had bowed to the image and expressed allegiance to the emperor would be granted permission to conduct business, import or export goods, or have freedom to travel over the empire. 2. Similar to our labor unions, each trade or skill had a trade guild which had its own idol deity to be worshiped. If you were not a member and participant in these guilds, you could not conduct business. For example, a carpenter might have excellent skill to build houses, but if he did not belong to the carpenters guild, he could not get any work. Christians, of course, refused to worship the pagan gods. They were excluded from these trade guilds. Christians have a mind and heart directed toward the worship of the true and living God. We worship the only Lord, Jesus Christ. To worship the emperor, or to submit to the pagan practices of the trade guilds, would be disloyal to our God. Woodruff comments, Christians do not have Gods name literally written in their foreheads, but they do commit their minds and will to him. They figuratively have Gods name written in their foreheads. When men render their labors and allegiance to anything, they figuratively wear that mark in their right hand and forehead.
18 Here is wisdom. Let him who has understanding calculate the number of the beast, for it is the number of a man: His number is 666. The number is important, not the name. See the introduction to this chapter for some of the ways this number has been explained. Since seven is the number of the sacred and divine completeness, then six represents doom, failure to achieve, incompleteness, and imperfection. In some of the writings of the early church fathers, Jesus is given the number 888 to symbolize that Jesus goes as far beyond perfection as this beast falls short of it. This verse has been twisted, distorted, and perverted in so many whys. It should not surprise us to hear John say, Here is wisdom. This tells us, this will not be easy. It will take some extra care and study to determine what is intended here. The number given is the number of a man. The text does NOT say it is the number of a name. Most of the schemes devised, center around seeking to give this man a name or title and find a number equivalent to the name. Of course, you have already seen one problem. With so many different suggested answers to this puzzle, which one is correct? Because there are several possible solutions, we realize it becomes a matter of opinion. I must, therefore, reject all of these suggested answers.
NOTE: Here are some observations that must be considered.
1. The number is not needed to identify the beast. We have a very clear picture of who this beast is. See the comments in verses 11-17. The beast is the great religious power that unites itself with the civil government to persecute Christians.
2. Like most other numbers in Revelation, the meaning is not literal, but symbolic. We tend to associate some numbers with certain concepts or ideas. The number 13 is unlucky and the number 7 is lucky. Many hotels do not have a 13th floor because guests would not stay there, feeling it would be bad luck for them.
3. The proper view of this verse requires wisdom and understanding, not a spiritual calculator.
4. While this is the only time the number 666 is used in the book, it is not the only time the number 6 is used. The number 6 is used three times. It is used in connection with the seals, trumpets, and will be used again with the plagues that will be poured out. Each time the number 6 is used, we are approaching the end of all things.
5. If you combine together the 6th seal, 6th trumpet, and 6th plague – 666 – you will have a clearer image of the meaning here. The sixth seal shows the end of all physical things on the earth. Those who have not obeyed God seek to flee in terror and beg for death. (Rev 6:12-17) The sixth trumpet warns those who are not spiritually minded of the terrible condition in which they will find themselves at the second coming of Christ. (Rev 9:13-21; Rev 11:12-14) The sixth plague teaches that God will gather together all the non-Christians. It will be a time of great sorrow. (Rev 16:12-16)
Here is my conclusion on this matter. The number 6 represents, failure and doom. The combined effect of the seal, trumpet and plague discussed above show that the beast will be totally, completely destroyed at the second coming of Christ. The beast will be powerless when Christ comes. The battle of Armageddon will be the final defeat, the last gasp. The beast will be defeated. The number proves it. 6 = failure. 6 = doom. 6 = imperfection. Combine them together and you have the complete, total, and utter defeat of this beast, which has done so much harm to Gods people.
Sermon on Rev 13:11-18
666
Brent Kercheville
Describing the Beast (Rev 13:11-12)
After seeing this terrifying beast rising out of the sea that blasphemes God and makes war on the Christians, we seeing the rising of another beast. This beast rises out of the earth. The beast had two horns like a lamb but it spoke like a dragon. This is an interesting beast because it is trying to look like the lamb but it is not the lamb. The words the beast speaks reveals he is like the dragon and from the dragon. Though trying to look like the lamb, the beast is not like the lamb or from the lamb.
This beast seems to have a religious role. This religious role is implied by it trying to mimic to the true lamb of God. Rev 13:12 reveals this religious role even further. The beast carries all the authority of the first beast. This point is emphasized by the authority being exercised in the presence of the first beast. Notice the role of this second beast. It compels the earth and its inhabitants to worship the first beast. In the first ten verses of Revelation 13 we saw the first beast representing the Roman Empire, its military might, political power, and its emperors who speak blasphemies against God and Gods people. This second beast represents a religious aspect. They carry the authority of the empire, compelling people to worship the beast. The second beast shows that in the various provinces and localities throughout the Roman Empire the inhabitants are going to be forced to engage in emperor worship and worship of the empire. When we examined chapters 2-3 we noted that these cities in Asia had a very strong center of imperial worship there. This beast is giving another title in the book of Revelation.
And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. (Rev 16:13 ESV)
Notice we have our three main characters at work in Revelation 16. The dragon, the beast, and the false prophet. The second beast is given the title, The false prophet. This is why the description of this beast is having two horns like a lamb. He is like a false prophet. It deceives people into worshiping false gods, not the true God.
Acts of the Second Beast (Rev 13:13-17)
The second beast is described as performing great signs, even making fire come down from heaven to the earth. What is the point of these great signs? Rev 13:14 tells us the purpose. These signs are what the second beast uses to persuade the inhabitants to worship the first beast. These religious guilds are calling for the people to pay homage to Caesar and to the empire, to worship Caesar as divine. Asia Minor was a center of imperial worship. By the end of the first century, every city of the seven churches had temples dedicated to the deity of Caesar. We also know that there was a priesthood of the imperial cult. Further, there was a Commune of Asia. This was a council representing the major cities of the province of Asia. This group especially promoted the imperial cult and demanded that citizens participate in it. We also know that Emperor Domitian especially encouraged this, calling himself, our Lord and God (Osborne, 513).
It is these descriptions that are in parallel to Pauls man of lawlessness in 2 Thessalonians 2.
Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. (2Th 2:3-4 ESV)
The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved.(2Th 2:9-10 ESV)
This is the same deceiving power that the Roman Empire was exerting. Paul taught the Thessalonian Christians that the day of the Lord had not come yet because these events had not occurred yet. John in the book of Revelation is seeing the vision of these coming activities of the Roman Empire and the emperor worship. This idolatry is specifically pointed out in Rev 13:14. The false prophet is telling to the people to make an image of the beast that was wounded by the sword and yet lived. Make an image to Caesar and worship him as divine.
Rev 13:15 reveals the sad news concerning the events to occur. Those who do not worship the image of the beast are going to be persecuted and killed. This statement has a reference to Daniel 3 when Nebuchadnezzar made a great image and demanded all to worship the image or be cast into the fiery furnace. Daniels three friends refused to worship the image and were cast into the fire, but God protected them from harm. Scholars have learned that there was the establishment of the provincial cult of Domitian in Ephesus with a colossal statue. This event involved the participation of the whole province of Asia Minor (Beale, 712). In Pergamum and other cities many imperial altars have been found which indicates the existence of these civic decrees to participate in celebrations honoring the emperor.
Rev 13:16-17 conclude this sad imagery. People would be given mark on the right hand or the forehead so that no one can buy or sell anything unless they have that mark. The mark is a figurative mark. We do not need to go into history and try to find when the Roman Empire was branding people. The mark is a symbol of ownership. The mark of the beast is going to be contrasted with the mark the Christians receive in chapter 14. We have seen earlier that the servants of God were marked with the seal of God. These are symbols of ownership. The servants of God are marked showing that they belong to the Lamb. The inhabitants of the world are marked to show they belong to the beast. Though not literal marks, the meaning of the markings has a historical reference. There was going to be a time when those who did not submit to the emperor worship and emperor sacrifices would not be allowed to participate in normal marketplace activities. They would not be able to buy food at the marketplace or sell the produce of their land to make money to provide for themselves. Under later persecutions under Emperor Diocletian and Emperor Decius, certificates were issued to those loyal to the emperor and participating in the required ritual of the imperial religion (Beale, 715). There were, therefore, few facets of society from which Christians could escape pressures to idolatry. Indeed, the state was inextricably linked to the religious, economic, and social facets of culture (Beale, 717).
666 (Rev 13:18)
This calls for wisdom: let the one who has understanding calculate the number of the beast, for it is the number of a man, and his number is 666. (Rev 13:18 ESV)
This is the verse causes difficulty for all and myriads of interpretations. As we have observed throughout our study of Revelation, the numbers are to be taken symbolically unless the context demands otherwise. John tells us definitively that this number is to be taken symbolically. The big question is what does the number 666 symbolically represent?
One of the more popular answers has been Nero Caesar. I would be thrilled if I could get past the obstacles that prevent me from understanding 666 to refer to him. First, why would Nero be the mark of the beast? The things that we are reading about the inability to buy and sell would not happen for a few decades after Nero. Further, Nero would represent the first beast, the beast with the fatal wound that healed, and would not represent the second beast, this false prophet. Second, to get 666 to calculate to Nero Caesar requires a lot of work. The numbers are converted to Greek and then converted to Hebrew with a strange spelling of Nero Caesar. Why would the Greek need to be transliterated into Hebrew? The problems for this are vast. It assumes the audience knew Hebrew. It assumes a knowledge of gematria (the system of assigning numerical values to words or phrases). It assumes the audience would know to make this conversion from numbers to Greek and then to Hebrew. No other number in the scriptures uses gematria. The number 666 can be used to prove nearly any person the student desires. 666 has been used to represent the calculation of the abbreviated Greek titles of Domitian. Some have made Emperor Titus add up to 666. 666 can also add up the numerical values of the initials of the Caesar names from Julius to Vespasian. More modern interpretations have included Roman Catholic apostasy, Martin Luther, John Calvin, and Adolph Hitler.
We should also observe that this may not be asking for a particular man to be identified. The Greek word that is translated man is anthropos which does not declare a particular gender. Anthropos can refer to any human or humanity in general. Some of the translations show this. The NRSV reads, for it is the number of a person. Other translations show that this verse is not asking for a particular person, but is the number of humanity.
Because it is a human number. The beasts number is 666. (Gods Word)
For it is mans number, and his number is 666. (NET)
For it is a human number, its number is six hundred and sixty-six. (RSV)
For it is a human number [the number of a certain man]; his number is 666. (Amplified) (cf. CEV, NCV)
These translations make more sense of the statement. The number represents a human number, the number of humanity. Notice Rev 15:2 where we see the number of the beast again.
And I saw what appeared to be a sea of glass mingled with fire-and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. (Rev 15:2 ESV)
The saints are pictured as conquering the beast, its image, and its number. These are not three different things. The point is that everything about the beast is in view, the sum total of the events surrounding the beast. Rev 15:2 is not saying that the Christians conquered Nero.
Revelation has been full of symbolism with its number usage. We have read many sevens in this book. We have seen seven seals, seven trumpets, and seven thunders. We will read about seven bowls. The number seven has a symbol of perfection based upon seven days of creation. The number six is used for incompleteness, coming up short of perfection. This symbol works with the characteristics of the false prophet who is trying to look like the Lamb, but is not. The triple use of the number 6 is used for the intensity of the incompleteness. It is repetition for emphasis and to show how intensely false this beast is.
This is the reason why John says that this image calls for wisdom and understanding. John is not calling for mathematical acumen. John is calling for Christians to be smart and not be taken in by the deception of the beast. Have wisdom and see through the deception. Have spiritual perception and recognize the imperfect, unholy nature of the beast.
LifeLesson
The danger of false worship. The warning of the second half of Revelation 13 is to beware of false worship. Do not worship that which is not God. Do not worship other things thinking that through this you are worshiping God. I believe this is a great danger today. How often we can justify ourselves to do things that are not godly because we put it in godly words. We will pursue wealth because we should think about all the good that could be done for God. Amway and other get rich networking plans use this technique. You are worshiping God by making money so that you can give to the church. This is false worship as you are honoring wealth, as false god.
Some health groups teach the same thing. By having good health by either eating healthy or using holistic means, you are worshiping God because God wants you to have good health. Again, this is false worship. To worship our bodies and think that we are worshiping God through good health is an idol to a false god that must be shattered. Worshiping anything but God directly is idolatry. Do not think you can worship God through your stuff. In the golden calf incident in the wilderness, the Israelites worshiped God through the calf and God nearly killed them all for this sin. Do not worship God through wealth or health. Do not worship God through any medium. Worship God directly and worship God alone.
LESSON 18.
THE BEASTS COMING OUT OF THE SEA
AND OUT OF THE EARTH
Read Revelation 13
1. From where did the first beast come? Ans. Rev 13:1.
2. Describe this beast, giving the number of horns, how many heads, what was on the horns, and on the heads, and the different animals he resembled. Ans. Rev 13:1-2.
3. What did this beast receive from the dragon? Ans. Rev 13:2.
4. What have we already learned about this dragon? Ans. Revelation 12.
5. What happened to one of the heads of this beast? Ans. Rev 13:3.
6. How long was the beast’s authority to continue? Ans. Rev 13:5.
7. What did the beast blaspheme? Ans. Rev 13:6.
8. Against whom did he make war? Ans. Rev 13:7.
9. Over whom did he have authority? Ans. Rev 13:7.
10. Who worshiped the dragon and the beast? Ans. Rev 13:4; Rev 13:8.
11. Who is admonished to give heed to these things? Ans. Rev 13:9.
12. What of those who lead others into captivity? Ans. Rev 13:10.
13. What of those who kill with the sword? Ans. Rev 13:10.
14. What similar law was given soon after the flood? Ans. Gen 9:6.
15. What did Jesus say about those who take up the sword? Ans. Mat 26:52.
16. Describe the beast that came up out of the earth. Ans. Rev 13:11.
17. What can you say of the extent of his authority? Ans. Rev 13:12.
18. By what signs or miracles did he deceive many? Ans.Rev 13:13-15.
19. What did he cause men to do, and how did he compel them to do it? Ans. Rev 13:16-17.
20. What is the number of the beast? Ans. Rev 13:18.
E.M. Zerr
Questions on Revelation
Revelation Chapter Thirteen
1. Where did John stand?
2. What did he see rise out of the sea?
3. How many heads and horns?
4. What were upon the horns?
5. Tell what he saw on the heads.
6. To what was the beast like?
7. Describe his feet.
8. And his mouth.
9. What were given to him?
10. What happened to one of the heads?
11. Tellwhat then was done to this.
12. How did this affect the world?
13. What was worshipped?
14. To what did it give power?
15. What else did they worship?
16. Tell what they ascribed to the beast.
17. What was given to him?
18. State another thing given to him.
19. How long was he to continue?
20. For what purpose did he open his mouth?
21. Against what did he blaspheme?
22. What was given to him?
23. With what result?
24. Over whom was power given to him?
25. How were the people of earth to treat him?
26. State the exceptions to this.
27. When was the Lamb slain?
28. Who is commanded to hear?
29. Who must go into captivity?
30. And who must be killed?
31. Tell who possessed patience and faith.
32. What did John now behold?
33. From where did it come?
34. In what was it like a lamb?
35. How did it speak?
36. What power did it exercise?
37. What did it cause the earth to do?
38. Tell what had been done for this beast.
39. State what he does.
40. Who saw these wonders?
41. Who were deceived?
42. By what were they deceived?
43. What was said to the people of the earth?
44. Tell what had wounded this beast.
45. To what could he give life?
46. This enabled the image to do what?
47. Whom would he cause to be killed?
48. What did he cause to be received?
49. Tell what classes were thus marked.
50. What restraint did this place on them?
51. Who were exempt from this restraint?
52. What is the number of the beast?
Revelation Chapter Thirteen
Ralph Starling
John standing on the beach saw a beast rise from the sea
Features lik a leopard, a mouth like a lion and feet like bear’s feet,
And a feature so plain to be seen,
was his name, Blaspheme.
True to his name, Blaspheme, he blasphemed God’s
tabernacle, he heavenly host and God’s name.
The world was so impressed with such a sight
Said, “who can make ware with him and fight?”
Power was given him to make war with the saints,
And he overcame them with few complaints.
His power extended over peoples and nations,
Who worshipped him with great admiration.
But a stern warning is given for all to hear.
Names not in the book of life will have reason to fear.
This would give the faithful the patience to resist
the war that the beast would inflict.
Joh sees another beast, this time from the earth,
That spoke as the dragon with the power of the first.
He too did great wonders with miracles of worth,
That deceived those dwelling on the earth.
They were convinced that an image should be made,
And that the image would have power to save.
And those who refused could not buy or sell,
And to not worship the image would not live to tell.
He that hath wisdom and understanding of the beast,
It is the number of a man that we seek.
One who has power described by the number 6 hundredd, 3 score and six,
Meaning failure, failure, failure — total defeat.
Fuente: Old and New Testaments Restoration Commentary
coming: Rev 13:1, Rev 11:7, Rev 17:8
and he had: Mat 7:15, Rom 16:18, 2Co 11:13-15
and he spake: Rev 13:17, Rev 12:3, Rev 12:4, Rev 12:17, Rev 17:6, Dan 7:8, Dan 7:24, Dan 7:25, 2Th 2:4
Reciprocal: Exo 7:11 – they also Job 34:30 – General Psa 44:19 – in the Isa 27:1 – the dragon Eze 13:4 – like Eze 22:25 – like Eze 29:3 – the great Dan 7:17 – out Dan 8:12 – and it practiced Dan 8:23 – and understanding Dan 11:34 – cleave Hab 2:18 – a teacher Mat 20:26 – it Eph 4:14 – by the Eph 6:11 – the wiles 2Th 2:3 – man 2Th 2:9 – and signs 2Pe 2:18 – they speak Rev 13:14 – they Rev 14:9 – If Rev 16:13 – come out of Rev 19:20 – the false
Fuente: The Treasury of Scripture Knowledge
Rev 13:11. The word earth like sea in verse 1 is used figuratively, referring to the people of the world because all governments on earth must be composed of human beings. Another beast is Papal Rome or the apostate church in connection with the state A few words of explanation of the term “pope” which means “universal father” according to the members of the apostate church. They regard the pope as their father or papa. When the letter 1 is added we have papal, making it an adjective meaning “of the pope.” After Constantine adopted the religion professed by the bishop of the church (who later assumed the title of pope), the whole institution was thereafter known as Papal Rome. The beast of this verse had two horns which refers to the two parts of the empire, namely, church and state. Spake as a dragon. The apostate institution made the profession of Christianity but its decrees and communications to the people were prompted by the dragon (Satan). This is what Paul predicts in 2Th 2:9 where he describes the pope as follows: “Whose coming is after the working of Satan, with all power and signs and lying wonders.”
Comments by Foy E. Wallace
Verse 11.
(4) The subordinate beast of the land–Rev 13:11-18.
1. And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon”–Rev 13:11. The environment of these visions is not in accord and cannot be forced into harmony with the labored effort to identify the second beast with religious Rome, the papacy or the Latin church. The beast symbol in the apocalypses of the Old Testament, as well as in Revelation, has stood for organized political world-power. The development of the Roman papacy was too distant–too far away–to fit into a context of such immediate character.
There was constant emphasis on nearness, immediacy and shortness of time. The attempt to make the announcement of Jesus in Mar 1:14-15 that “the time is fulfilled, and the kingdom of God is at hand” refer to a yet future time could be no more inconsistent than to make “the time is at hand” in Rev 1:3 encompass the “dark ages” and the end of time. When Peter said to the dispersed members of the church “the end of all things is at hand” (1Pe 4:7) , he referred to the destruction of Jerusalem and the end of the Jewish state as being near–it was impending. When Paul said to Timothy (2Ti 4:6) “the time of my departure is at hand” he meant that his decease was near. It does not aid the argument to assert that the statement of John in Revelation means the beginning of these events for John did not say these things must begin–he said, must shortly come to pass–and the time for them to come to pass was at hand.
Premillennialists in the church attempt the same evasion by admitting that the kingdom announced by John and Jesus was “at hand” and that it began on Pentecost, but claiming that its ultimate growth would be in the millennial reign of Christ on the earth. For some who are opposed to the millennial contention to fall into the same method of argumentation is but to help the cause of millennial heresy. In neither case can the expression at hand be stretched beyond immediate points of the two declarations–the immediate events.
John was no more entranced to write the history of the Latin church and the Dark Ages than he was inspired to prophesy the discovery of the North American continent, the organization of the United States, the formation of Southern Confederacy or the existence of the United Nations! The historical events of far distant future whether the papacy, the pope, Martin Luther or Alexander Campbell are all outside the scope of Revelation. And we need not go outside the provincial governments of Judea and the Palestinian representatives of the Roman emperor to identify the second beast–the beast of the land–and find the fulfillment of the visions concerning him.
Verse eleven states that this second beast came up out of earth, or the land–from whence he received the designation the beast of the land. Because the events surrounded Jerusalem and the Jewish state; and the land in this vision meant the land of Palestine–especially Judea–and beast is the symbol of the Jewish persecutors in Palestine. That this second beast of the land was a satellite of the first beast of the sea is seen in the statements that he caused the earth–the people of Palestine–to worship the sea beast, and this second beast derived the only exercise of his authority from the first beast, and worshipped him.
The first beast, of the sea, was the Roman empire, personified in the emperor; the second beast, of the land, was personified in the ruling persecutors of Palestine, who were the instruments of the Roman emperor to execute his authority and power. This is further symbolized in the fact that this second beast had horns like a lamb but spake as a dragon–deceiving them that that dwell on the earth to worship the image of the emperor.
There is nothing in these descriptions to fit the much later emergence of the papacy and its popes. The beasts represent the world-power of Rome. The beast from the sea was the emperor; and the beast of the land was the subordinate rulers of Palestine, exercising delegated power, as the emperor’s representatives.
Verse 11:===> He was from the earth, or land, not from the sea–denoting the local persecutors of Palestine. He was a false prophet visualized as a lamb in appearance, but speaking as the dragon. The two horns of the lamb represented two notorious rulers which Josephus mentioned (in Antiquities, Book XX 11, 1; and Wars, Book II, Chapters 14-15) as being sent by Nero, the emperor, into Palestine as his representatives. This beast appeared as guileless as a lamb, but as a false prophet he possessed the infernal spirit of the sea-beast, and deceived the land–the people of Palestine–into the worship of the sea beast, the emperor.
Fuente: Combined Bible Commentary
Rev 13:11. And I saw another beast coming up out of the earth. This is the third great enemy of the saints, the second beast. It is characterized by the same general term as the second enemy or the first beast; and although therefore, as afterwards mentioned, it resembles a lamb, this in no degree diminishes the fierceness of its nature. It is still a beast. It comes up not out of the sea like the first beast, but out of the earth. The contrast between the sea spoken of in Rev 13:1 and the earth now mentioned makes it impossible to refer the latter to any one particular portion of the world, such as the Asiatic Continent, or even to the whole world itself, or to human society and its progress, or to earthly thinking and willing. The true meaning of the term must be sought in that distinction between the Jews and all other nations by which Scripture is pervaded. The sea represents the latter: the earth the former,yet not the former simply as a nation. The sea is the nations as opposed to God. The earth is the Jews, as Gods prophetic and priestly people. That this beast comes up out of the earth is therefore a token that it springs out of a religious, not a secular, source; and this trait corresponds, as we shall see, to the whole description of it.
And he had two horns like a lamb. The lamb-like form of the horns can only be a travesty of the seven horns of the Lamb spoken of in these visions (chap. Rev 5:6); and the number two is not to be understood literally. Like the two of the two witnesses in Rev 11:3, the number is symbolical, and denotes all who are animated by the spirit of this lamb. The number two, therefore, does not complete the similarity to the animal in its natural condition, nor does it show that its power is much less than that of The Lamb, because two is less than seven. It rather connects with this beast an element of persuasiveness. There may even perhaps be a reference to the two false witnesses of Mat 26:60, who came against our Lord. The like enemies will come against His people. The religious element again appears in the lamb-like horns.
And he spake as a dragon. The first beast does not speak: the second does. It is not said that the words spoken are religious; but, when we remember how often the word spake of the original is used of Christ in the Fourth Gospel, and that it denotes not so much an occasional remark as formal and continuous discourse, we can hardly be wrong in seeing here again a travesty of our Lord. The beast professed to teach religious truth; but his mode of teaching was fierce and murderous, the very opposite of that of Him who did not strive nor cry aloud, neither did any one hear His voice in the streets (Isa 42:2; Mat 12:19).
Fuente: A Popular Commentary on the New Testament
Here St. John enters upon the description of a second beast, very different from the former, yet not succeeding the former, but appearing during his continuance; and this beast (whoever he is) we find sundry ways here described, namely,
1. By his original he ascended out of the earth, Rev 13:11. which denotes his rise from a small beginning to a mighty height, as those things which from small seeds grow out of the earth to be tall trees. Thus has one arisen from being Episcopus urbis, to be Episcopus orbis.
2. He is said to have two horns, whereas the former beast had ten, Rev 13:1. which signifies ten kingdoms, into which the Roman empire, after its dissolution, should be divided. Accordingly, by the two horns here, in all reason may be understood two of those kingdoms of which this beast (whoever he be) shall be possessed.
3. He is said to look like a lamb, but to speak like a dragon; that is, to pretend to great meekness, and make a show of much lenity and mildness in his proceedings, but should really be very cruel: pretending to do all without violence, but doing indeed all by force, assisted by his armed dragons, and booted apostles, with javelins in their hands.
4. It is affirmed, Rev 13:12 that he shall arise during the continuance of the first beast, and engage in his cause assuming to himself as great, or a greater, power than any emperors did before him, causing the earth, that is, all earthly-minded men who are subject to him, to worship the first beast, that is, to yield as great reverence nad obedience to his decrees for establishing idolatry, as ever the people did under the Pagan emperors.
5. He is remarkable for working wonders, and particularly for causing fire to come down from heaven in the sight of men; that is, he seemeth to the deluded multitude to do as great miracles as Elias did, who brought down fire from heaven to confirm the religion he professed: in like manner the beast here works wonders seemingly great, lying wonders, false miracles, such as false prophets may work, and have wrought for confirming their false doctrines: accordingly we find this beast here called the false prophet elsewhere, Rev 16:8-9. He requires the inhabitants of the earth to make an image to the beast, that is, he persuades them, now professing Christianity, to introduce and bring in such a kind of idolatry, that the old heathenish idolatry may seem to revive again.
Here note, That the idolatry of the Church of Rome is a living image of the old heathenish idolatry; this is but the image of that, that was performed to heathen deities, this to departed saints. Popery, says the learned Dr. More, is such a Christianity, as in all points answers the model of the old execrable heathenism, with which the Gentiles were enamoured then, as are the Papists now: thus the wounded and dead image of Pagan idolatry revived, and lives again in Papal idolatry. Good God! that any persons professing to know and worship the blessed Jesus should thus dishonour him, by intermixing the old heathenish superstitions, or something worse, with his holy institutions.
Fuente: Expository Notes with Practical Observations on the New Testament
This second beast is identified as the false prophet in Rev 16:13 ; Rev 19:20 . He comes up out of the earth, which had swallowed up the flood the dragon cast out of his mouth. ( Rev 12:16 ) Like many false prophets, this one appeared to b a lamb, but spoke like the devil. ( Mat 7:15-20 ; 2Co 11:14-15 ) Through the use of the powers of the first beast, the second beast causes the world to worship the first. This may be a description of Emperor worship. This pagan priest thereby caused the head of the Roman Empire to be worshiped.
Fuente: Gary Hampton Commentary on Selected Books
Rev 13:11-12. And I beheld another beast, &c. From the description of the ten-horned beast, or Roman state in general, the prophet passeth to that of the two-horned beast, or Roman Church in particular. The beast with ten crowned horns is the Roman empire, as divided into ten kingdoms; the beast with two horns like a lamb is the Roman hierarchy, or body of the clergy, regular and secular. This beast is otherwise called the false prophet; than which there cannot be a stronger or plainer argument to prove that false doctors or teachers were particularly designed. For the false prophet, no more than the beast, is a single man, but a body or succession of men, propagating false doctrines, and teaching lies for sacred truths. As the first beast rose up out of the sea, that is, out of the wars and tumults of the world, so this beast groweth up out of the earth Like plants, silently and without noise; and the greatest prelates have often been raised from monks, and men of the lowest birth. He had two horns like a lamb He had, both regular and secular, the appearance of a lamb; he derived his powers from the lamb, and pretended to be like a lamb, all meekness and mildness; but he spake as a dragon He had a voice of terror, like Roman emperors, in usurping divine titles, in commanding idolatry, and in persecuting and slaying the true worshippers of God and faithful servants of Jesus Christ. He is an ecclesiastical person, but intermixeth himself much in civil affairs. He is the prime minister, adviser, and mover of the first beast, or the beast before mentioned. He exerciseth all the power of the first beast before him He holdeth imperium in imperio, an empire within an empire; claimeth a temporal authority as well as a spiritual, and enforceth his canons and decrees with the sword of the civil magistrate. As the first beast concurs to maintain his authority, so he in return confirms and maintains the sovereignty and dominion of the first beast over his subjects; and causeth the earth, and them who dwell therein, to worship the first beast, whose deadly wound was healed He supports tyranny, as he is by tyranny supported. He enslaves the consciences, as the first beast subjugates the bodies of men. This ecclesiastical power, as Whiston observes, is the common centre and cement which unites all the distinct kingdoms of the Roman empire; and, by joining with them, procures them a blind obedience from their subjects: and so he is the occasion of the preservation of the old Roman empire in some kind of unity, and name, and strength, which otherwise would have been quite dissolved by the inundations and wars succeeding the settlement of the barbarous nations in that empire. Here, says Mr. Faber, we have a plain prediction of some spiritual power, which should arrogate to itself universal or catholic authority in religious matters; which should coexist, upon the most friendly terms, with the ten-horned temporal empire, instigating it to persecute, during the space of forty-two prophetic months, all such as should dare to dispute its usurped domination; and which, in short, should solve the symbolical problem of two contemporary beasts, by exhibiting to the world the singular spectacle of a complete empire within an empire. Where we are to look for this power, since the great Roman beast was divided into ten horns, let the impartial voice of history determine. Daniel, who fully delineates the character of the little horn, is silent respecting the two-horned beast; and John, who as fully delineates the character of the two-horned beast, is entirely silent respecting the little horn. The little horn and the two-horned beast act precisely in the same capacity; each exercising the power of the first beast before him, and each perishing in one common destruction with him. Vol. 2. pp. 291-293.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Rev 13:11-18. The Second Beast.This represents the spirit of paganism, and more particularly the priestly system which was organised to enforce Csar-worship.
Rev 13:11 f. The second beast is regarded as inferior to, and deriving its authority from, the first.
Rev 13:12. to worship: an allusion to Emperor-worship.deathstroke: cf. Rev 13:3; an allusion to Nero redivivus (Rev 17:8*).
Rev 13:13. great signs: an allusion to the displays of magic by the priests for the purpose of deceiving the people.
Rev 13:14. an image of the beast: a statue of the emperor which was used in Csar-worship.
Rev 13:15. to give breath unto it: an allusion to the pretended miracles wrought by the priests, like the later miracles of the Middle Ages, by which a stone image was made to move and act like a living being.
Rev 13:16. a mark upon their right hands: like the stamp embossed on official documents bearing the name of the emperor and the year of his reign. [In later persecutions, at least, certificates were given to those who sacrificed or otherwise fulfilled the regulations of pagan worship.A. J. G.] As to whether the devotees of Emperor-worship were actually branded on the hand or the forehead we have no information beyond this passage, and possibly here the language may be apocalyptic (cf. the seal on the foreheads of the saints in Rev 7:3). But it seems certain that there was some sign or mark which served to distinguish pagan worshippers from Christians.
Rev 13:17. Christians, since they lacked this mark, are said to have been boycotted in the markets and were neither allowed to buy nor sell.the name of the beast: i.e. the name of the emperor.
Rev 13:18. Here is wisdom: these words are a challenge to the readers of the Apocalypse. If any man regards himself as wise, let him try to read the riddle of the number of the beast.it is the number of a man: we are to look among the ranks of men, and not of angels or supernatural beings, for the answer to the riddle.Six hundred and sixty and six: the riddle is, Find the man, the letters of whose name, when regarded as numerals, sum up to the total 666. There have been many guesses, but very few of them have any claim upon our attention. We may dismiss all those theories which find the number of the beast in some later personage as Muhammad, Luther, or Napoleon. The beast lived in the age when the book was written. The best solution is that he was Nero. The words Neron Csar or Nero Csar when written in Hebrew characters make up the numbers 666 and 616 respectively, and as both readings, viz. 666 and 616, are found in vogue in early times, and the solution does for both, we may regard it as tolerably certain that this is the key which fits the lock. [There may be an implied contrast between 666 and 777, the triple repetition of the perfect number. In Orac. Sibyll. 1:328, the number 888 represents Christ (Swete)A. J. G.] [At a date earlier than this passage in the Sibylline Oracles, Marcus the Valentinian pointed out that the name Jesus made up 888 in Greek letters. Possibly the number 666 was an ancient symbol of the beast. The writer has observed that it also fits a man (not perfectly well, for Neron Csar in Hebrew character would more naturally sum up to 676, but written defectively it gives 666); the ancient beast of apocalyptic tradition is thus incarnate in a man. Hence the ending of the passage, Let him count the number of the beast, for it is the number of a man, i.e. not simply the number of the beast, but at the same time the number of a man. The beast is incarnate in Nero.A. S. P.]
Fuente: Peake’s Commentary on the Bible
13:11 {15} And I beheld another beast coming up out of the earth; {16} and he had two horns like a lamb, and he spake as a dragon.
(15) The second part of the vision, concerning the ecclesiastical dominion, which in Rome succeeded that which was politic, and is in the power of the corporation of false prophets and of the forgers of false doctrine. Therefore the same beast, and the body or corporation is called a false prophet by John; Rev 16:13; Rev 19:20 . The form of this beast is first described in this verse, then his acts in the verses following: and the whole speech is concluded in the last verse. This beast is by his breed, a son of the earth (as they say) obscurely born, and little by little creeping up out of his abject estate.
(16) That is, in show he resembled the Lamb (for what is more mild or more humble then to be the servant of the servants of God?} but indeed he played the part of the dragon, and of the wolf; Mat 7:15 . For even Satan changes himself into an angel of light; 2Co 11:14 and what should his honest disciples and servants do?
Fuente: Geneva Bible Notes
The beast out of the earth 13:11-18
Most interpreters who see the first beast as an individual also see the second beast as one. Others who see the first beast as a power or movement tend to view the second beast similarly. [Note: E.g., ibid., p. 172.] Many of the Reformers identified the second beast as the papacy or as specific popes. Many modern interpreters view the first beast as the personification of secular power in opposition to the church and the second beast as the personification of false religion. [Note: E.g., Mounce, p. 349.] However it seems best to take these beasts as representing individuals.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Kai eidon, "and I saw," marks another new scene in the vision that John had been observing since Rev 12:1 (cf. Rev 13:1). John saw another beast (Gr. allo therion, one of the same kind) rise to prominence out of the earth. The Greek word translated "earth" (ges) refers to the land in contrast to the sea (Rev 13:1).
"In the minds of the ancients, none of the terrestrial animals could compare in magnitude with monsters from the deep, so coming out of the earth in itself indicated a degree of inferiority in power of the second beast to the first." [Note: Thomas, Revelation 8-22, p. 172.]
"The second beast represented native political and economic authorities [to people living in Asia Minor in John’s day]." [Note: Beale, p. 682.]
It is probably not valid to see a reference to Palestine in this reference to the earth.
"To argue that the earth means Palestine and that therefore this character is a Jew is reading into the passage more than it says." [Note: Walvoord, The Revelation . . ., p. 205.]
If the sea represents the abyss (Rev 13:1), the earth probably represents planet earth. Clearly this second beast is a servant of the dragon, but his connections with the dragon are not as obvious as those of the first beast.
His two horns may symbolize some political power but less power than that of the first beast (cf. Rev 13:1; Rev 5:6). [Note: Stuart, p. 646.] Probably in his external conduct this second beast was peaceful, as a lamb, but his words will prove satanic (cf. Mat 7:15). His words reveal his true loyalty. He is a false prophet (Rev 16:13; Rev 19:20; Rev 20:10).
"Preterist interpreters admit that it is impossible to find any ancient historical figure who is the counterpart of the second beast." [Note: Ladd, p. 183.]