Bible Commentaries

We have, in this chapter, a further discovery and description of the church's enemies: not other enemies than are mentioned before, but described after another manner, that the methods of their enmity may more fully appear. They are represented as two beasts; the first you have an account of (Re 13:1-10) the second, Re 13:11-18, etc. By the first some understand Rome pagan, and by the second Rome papal; but others understand Rome papal to be represented by both these beasts, by the first in its secular power, by the second in its ecclesiastical.

Analysis Of The Chapter

This chapter Revelation 13 is closely connected with Revelation 12, which is properly introductory to this and to the subsequent portions of the book to Revelation 20:1-15. See the Analysis of the Book. The vision in this chapter is of two distinct "beasts," each with special characteristics, yet closely related, deriving their power from a common source; aiding each other in the accomplishment of the same object, and manifestly relating to the same power under different forms. To see the design of the chapter, it will be necessary to exhibit the special characteristics of the two "beasts," and the points in which they resemble each other, and sustain each other:

I. The Characteristics Of The Beasts

A. "The characteristics of the first beast," Revelation 13:1-10.

(a) It comes up out of the sea Revelation 13:1 - out of the commotion, the agitation of nations - a new power that springs up from those disturbed elements.

(b) It has seven heads and ten horns, and upon its horns ten crowns or diadems, Revelation 13:1.

(c) In its general form it resembles a leopard; its feet are like those of a bear; its mouth like that of a lion. Its connection with the great "dragon" - with Satan - is indicated by the statement that it derives its "power, and its seat, and its authority" from him Revelation 13:2 - a striking representation of the fact that the civil or secular Roman power which supported the church of Rome through all its corrupt and bloody progress was the putting forth of the power of Satan on the earth.

(d) One of the heads of this beast is "wounded to death" - that is, with a wound that is in itself mortal. This wound is, however, in some way as yet unexplained, so healed that the vitality yet remains, and all the world pays homage to the beast, Revelation 13:3. A blow is aimed at this authority which seems to be fatal; and there is some healing or restorative process by which its power is recovered, and by which the universality of its dominion and influence is again restored.

(e) The effect of this is, that the world renders homage really to the "dragon," the source of this power, though in the form of adoration of the "beast," Revelation 13:4. That is, while the outward homage is rendered to the "beast," the real worship is that of the "dragon," or Satan. This beast is regarded as:

(1) incomparable - "Who is like unto the 'beast?'" and

(2) invincible - "Who is able to war with him?"

(f) In this form the beast is endowed with a mouth that "speaks great things and blasphemies," Revelation 13:5 - that is, the power here referred - to is arrogant, and reviles the God of heaven.

(g) The time during which he is to continue is "forty and two months" - that is, twelve hundred and sixty days, or twelve hundred and sixty years. See the notes on Revelation 11:2.

(h) The characteristics of this beast, and of his dominion, are these:

(1) He opens his mouth in blasphemy against God, and his church, and all holy beings, Revelation 13:6.

(2) he makes war with the saints and overcomes them, Revelation 13:7.

(3) he asserts his power over all nations, Revelation 13:7.

(4) he is worshipped by all that dwell on the earth, whose names are not in the book of life, Revelation 13:8.

(i) All are called on to hear - as if the announcement were important for the church, Revelation 13:9.

(j) The result or issue of the power represented by this monster, Revelation 13:10. It had led others into captivity, it would itself be made captive; it had been distinguished for slaying others, it would itself feel the power of the sword. Until this is accomplished the patience and faith of the saints must be sorely tried, Revelation 13:10.

B. "The characteristics of the second beast," Revelation 13:11-18.

(a) It comes out of the earth Revelation 13:11 - having a different origin from the former; not springing from troubled elements, as of nations at strife, but from what is firm and established - like the solid earth.

(b) It has two horns like a lamb, but it speaks as a dragon Revelation 13:11. It is apparently mild, gentle, lamb-like, and inoffensive; but it is, in fact, arrogant, haughty, and imperative.

(c) Its dominion is coextensive with that of the first beast, and the effect of its influence is to induce the world to do homage to the first beast, Revelation 13:12.

(d) It has the power of performing great wonders, and particularly of deceiving the world by the "miracles" which it performs. This power is particularly manifested in restoring what might be regarded as an "image" of the beast which was wounded, though not put to death, and by giving life to that image, and causing those to be put to death who will not worship it, Revelation 13:13-15.

(e) This beast causes a certain mark to be affixed to all, small and great, and attempts a jurisdiction over all persons, so that none may buy or sell, or engage in any business, who have not the mark affixed to them - that is, the power represented attempts to set up a control over the commerce of the world, Revelation 13:16-17.

(f) The way by which the power here referred to may be known is by some proper application of the number 666. This is stated in an enigmatical form, and yet with such clearness that it is supposed that it would be sufficient to indicate the power here referred to.

II. Points In Which The Two Beasts Resemble Or Sustain Each Other

It is manifest, on the slightest inspection of the characteristics of the "beasts" referred to in this chapter, that they have a close relation to each other; that, in important respects, the one is designed to sustain the other, and that both are manifestations or embodiments of that one and the same power represented by the "dragon," Revelation 13:4. He is the great original source of power to both, and both are engaged in accomplishing his purposes, and are combined to keep up his dominion over the earth. The points of resemblance which it is very important to notice are the following:

(1) They have the same origin - that is, they both owe their power to the "dragon," and are designed to keep up his ascendency in human affairs, Revelation 12:3; Revelation 13:2, Revelation 13:4,Revelation 13:12.

(2) they have the same extent of power and dominion.

First beast.

The world wonders after the beast, Revelation 13:3. They worship the dragon and the beast, Revelation 13:4; and all that dwell upon the earth shall worship him, Revelation 13:8.

Second beast.

He exercises all the power of the first beast, Revelation 13:12. He causes the earth and them which dwell therein to worship the first beast, Revelation 13:12. He has power to give life unto the image of the beast Revelation 13:15. He sets up jurisdiction over the commerce of the world, Revelation 13:16-17.

(3) they do the same things.

First beast.

The dragon gives power to the beast, Revelation 13:4. There is given unto him a mouth speaking great things and blasphemies, Revelation 13:5. He opens his mouth in blasphemy against God, Revelation 13:6. It is given him to make war with the saints, and to overcome them, Revelation 13:7.

Second beast.

He exercises all the power of the first beast, Revelation 13:12. He does great wonders, Revelation 13:13. He makes fire come down from heaven in the sight of men, Revelation 13:13. He performs miracles, Revelation 13:14. He causes that as many as would not worship the first beast should be killed, Revelation 13:15. He claims dominion over all, Revelation 13:16-17.

(4) the one is the means of healing the wounded head of the other, and of restoring its authority.

First beast.

One of his heads is, as it were, wounded to death: a wound that would be mortal if it were not healed, Revelation 13:3.

Second beast.

Has power to heal the wound of the first beast, Revelation 13:12; for it is manifest that the healing comes from some influence of the second beast.

(5) the one restores life to the other when dying.

First beast.

Is wounded, Revelation 13:3, and his power manifestly becomes exhausted.

Second beast.

Causes an "image" of the first beast - something that should resemble that, or be the same power revived, to be made, and to be worshipped, Revelation 13:15.

(6) They have the same general characteristics.

First beast.

Has a mouth given him to speak great things and blasphemies, Revelation 13:5; opens his mouth in blasphemy, Revelation 13:6; blasphemes the name of God, and his tabernacle, and his people, Revelation 13:6; makes war with the saints and overcomes them, Revelation 13:7.

Second beast.

Speaks like a dragon, Revelation 13:11; deceives those that dwell upon the earth, Revelation 13:14; is a persecuting power - causing those who would not worship the image of the first beast to be killed, Revelation 13:15.

From this comparison of the two beasts, the following things are plain:

(1) That the same general power is referred to, or that they are both modifications of one general dominion on the earth; having the same origin, having the same locality, and aiming at the same result.

(2) it is the same general domination prolonged - that is, the one is, in another form, but the continuation of the other.

(3) the one becomes weak, or is in some way likely to lose its authority and power, and is revived by the other - that is, the other restores its waning authority, and sets up substantially the same dominion again over the earth, and causes the same great power to be acknowledged on the earth.

(4) the one runs into the other; that is, one naturally produces, or is followed by the other.

(5) one sustains the other.

(6) they, therefore, have a very close relation to each other: having the same object; possessing the same general characteristics; and accomplishing substantially the same thing on the earth.

What this was, will be better seen after the exposition of the chapter shall have been made. It may be sufficient here to remark, that, on the very face of this the Roman power suggested to the mind, as a mighty persecuting power, in the two forms of the civil and ecclesiastical authority, both having the same origin; aiming at the same object; the one sustaining the other; and both combined to keep up the dominion of the great enemy of God and man upon the earth. It is impossible, also, not to be struck with the resemblance, in many particulars, between this vision and that of Daniel Dan. 7, and to be impressed with the conviction that they are intended to refer to the same kingdom in general, and to the same events. But this will be made more manifest in the exposition of the chapter.

The beast rising out of the sea with seven heads, ten horns, and ten crowns, Revelation 13:1. His description, power, blasphemy, cruelty, etc., Revelation 13:2-10. The beast coming out of the earth with two horns, deceiving the world by is false miracles, and causing every one to receive his mark in their right hand, Revelation 13:11-17. His number, 666, Revelation 13:18.

INTRODUCTION TO Revelation 13

This chapter contains a description of the Romish antichrist, under the figure of two beasts, the one representing him in his civil power, the other in his ecclesiastical power. The first beast is described by its origin, the sea, and by the monstrous shape its several parts; its heads seven, in which were the name of blasphemy; its horns ten, on which were crowns; its skin like a leopard, its feet as a bear, and its mouth as a lion; and by its state and condition, having power, a throne, and great authority; and having one of its heads wounded, and healed; and by the great regard had unto him, being wondered at, and worshipped by all the world, and declared to be more powerful than any, and none to be like them, Revelation 13:1. Next an account is given of what he was suffered to have, a blaspheming mouth, and power to continue forty two months, Revelation 13:5; and of what he said or uttered, his blasphemy against God, his name, tabernacle, and the inhabitants of heaven, Revelation 13:6; and of what he did by permission, made war with the saints, overcame them, and had power over all people, Revelation 13:7; and of the worship given him by the reprobate part of the world, Revelation 13:8; and the whole is concluded with an exhortation exciting attention to what had been said, with a threatening to the beast, and a word of comfort to the saints, Revelation 13:9. And then follows the description of the second beast, by its original the earth; by its likeness to a lamb, and a dragon; to the former for its two horns, and to the latter for its speech, Revelation 13:11; and by the actions ascribed to it, which are many; as exercising all the power of the first beast; causing all the inhabitants of the earth to worship that; doing miracles, of which one is mentioned, thereby deceiving the men of the world; ordering them to make an image to the wounded beast; giving life to it, so that it could speak; putting to death all that refused to worship it; obliging men of all ranks and degrees to have a mark in their right hands or foreheads, and forbidding such that had not to buy or sell, Revelation 13:12. And the chapter is concluded with an epiphonema, exciting men of understanding to search out, and count the number of the beast's name, since it is possible to be done, being the number of a man, and easy to be done, consisting of three Greek letters, , which are numerically 666, Revelation 13:18.

XIII.

This chapter describes the rise of two foes of Christ and His people. They are described as “wild beasts” in opposition to Him who is the Lamb. They are distinct from the dragon; yet they are inspired, as it were, by him. He gives them power (Revelation 13:4); his voice speaks through them (Revelation 13:11). They are forces and powers utilised by him in hostility to the cause of righteousness and truth. On the whole of this section the parallel vision in Daniel 7 ought to be read.

CHAPTER 13

Ch. 12 Rev 12:18. ἐστάθη. So Treg., Lach. [W. and H.], also Hofm. (Weiss. u. Erf. II. 354), after the best witnesses (A, C, א, 92, Vulg., Syr., Ar., Aeth., Ed., Ald.), indorsed already by Mill (Proleg., 1249). The Recepta ἐστάθην (B., Copt., al., Griesb., Matth., Tisch., Ewald, De Wette, etc.) is, most probably, an accommodation to the succeeding καὶ εἰδον. Cf. the exposition.

Ch. 13 Revelation 13:1. κέρατα δέκα καὶ κεφαλὰς ἑπτὰ. So, properly already, Griesb. The reverse order (Elz.), as Revelation 12:3, appears more natural.

ὄνομα βλασφημίας. The singular (Elz., Wetst., Beng.) sufficiently supported by C, א, and other witnesses, which, besides, Andreas has in his text and commentary, is properly maintained by Züll. and De Wette. The strongly indorsed plural ὀνόματα (A, B, Verss., Lach., Tisch. [W. and H.]), received already by Griesb., is suspicious as an interpretation.

Revelation 13:5. Whether καὶ βλασφημίας (C, א, Elz., Tisch. IX. [W. and H.]), or κ. βλασφημίαν (B, al., Beng., Tisch.), or, finally, κ. βλάσφημα (A, Lach.), is to be written, is not to be decided from the witnesses contradicting one another. The reading βλάσφημα does not commend itself, because of its conformity with the preceding μεγάλα. The sing. might merit preference to the plur. (cf. Revelation 13:6, where είς βλασφημίας is correctly read, Lach., Tisch.), as a less easy reading.

Revelation 13:7. The first member of the verse, καὶ ἐδόθη αὐτῷ πόλεμον ποιῆσαι (Elz., Beng., Griesb.; ποιῆσαι πόλεμον, א, Tisch.) μετὰ τῶν ἁγίων καὶ νικῆσαι αὑτούς, is lacking in important witnesses (A, C, 12, 14, 92), and is erased by Lach. But the words which occur in B, א, Verss., and whose erroneous omission is easily explained, because the second half of the verse also begins with καὶ ἐδόθη αὐτῷ, are retained with greater propriety by Tisch.

Revelation 13:8. Instead of the Rec. ὡν ού γέγραπται τὰ ὀνόματα ἐυ τῇ βίβλῳ τ. ζ., it is undoubtedly more correct to read: τὸ ὀνομα (A, B, C, al.) and ἑν τῷ βιβλίῳ τ. ζ. (Beng., Griesb., Lach., Tisch. [W. and H.]). But the rest of the words also are, with Lach., Tisch.[W. and H.], to be changed to οὖ οὐ γέγπ. τὸ ὄνομα αὐτου ἐν τ. β. τ. ζ. The οὖ occurs in C, Iren.; the αὐτου in A, C. Also the particularly erroneous reading οὐαὶ, which A has written before γέγρ., appears to point back to the reading οὖ οὐ γέγρ. א appears uncertain.

The τοῦ before ἐσφαγμ., which is lacking in the Rec., is properly (A, B, C, א) restored by Beng., Griesb., Lach., Tisch. [W. and H.].

Revelation 13:10. The Rec., εἴ τις αἰχμαλωσίαν συνάγει, εἰς ἀιχμαλωσίαν ὑπάγει, which in this form is almost without support, expresses most readily, and, for this reason, in a suspicious way, the meaning which numerous variations in many ways describe (“If any one shall have led captivity, he shall go into captivity”(Iren.). εἵ τις αἰχμαλωτίζει, εἰς αἰχμαλωσίαν ὑπάγει. 7. αἰχμαλωτιεῖ, αἰμαλωτισθήσεται, 18), and which A gives thus: εἴ τις εἰς αἰχμαλωσίαν, εἰς αἰχμαλωσίαν ὑπάγει (Lach., large ed., Tisch. [W. and H.]). To this last reading the defective form of the text also points, which occurs in B, C, א, 28, 38: εἴ τις εἰς αἰχμαλωσίαν ὑπάγει, for this is manifestly only a mistake which has once omitted the twice-written words εἰς αἰχμαλωσίαν. The corrupt reading in Andr., εἴ τις ἔχει αἰχμαλωσίαν, ὑπάγει, is manifestly only the remnant of an interpretation. According to the witnesses, therefore, the text given by Lach. and Tisch. is the best. But it is not improbable (cf. De Wette) that the ὑπάγει also is an interpretation; for the entire sentence, elliptical also in the second clause, would read: εἴ τις εἰς αἰχμαλωσίαν, εἰς αἰχμαλωσίαν.

Revelation 13:12. καὶ ποιεῖ τ. γ. The pres. (A, C, א, Elz., Lach., Tisch. IX. [W. and H.]), which is certain in Revelation 13:12 a and Revelation 13:13, would be unchanged not only in the imperf. (B, Tisch.), but also in the fut. (cf. Griesb., Tisch.).

Revelation 13:14. Instead of the neuter ὃ ἔχ. (א), the extremely remarkable masc. ὃς occurs not only in A, 28, 33 (Griesb.), but also (cf. Tisch.) in B, C. Lach. and Tisch. [W. and H.] have, therefore, written ὃς. But since the writer of the Apoc. could have written the masc. neither by a grammatical error (cf. Revelation 13:2; Revelation 13:11), nor possibly because of the reference to a masc. subject, which would be represented by the θηρίον (against Hofm., Schriftbew . II. 2, p. 635; Volkmar. See exposition), the grammatically correct form is to be maintained, although the appearance of the ὃς in the most important MSS. is inexplicable. Perhaps the masc. (cf. Revelation 17:16; also Revelation 14:1, var. lect.) is an attempt at interpretation in the sense of Volkmar. But the interpretation thus indicated is refuted by the context. The reference also to ὁ δράκων (cf. Revelation 13:8) is here impossible. The neut. necessary for correct exegesis has in its favor also the critical authority of א.

Revelation 13:15. The ἱνα, which must be expected with ἀποκτανθῶσιν after the ποίησῃ, occurs in A (Lach.) before ὅσοι, in minusc. directly before ἀποκτ. (Elz.). That the particle is missing in B, א (so also Tisch.), is occasioned indeed by the uncertainty of the passage.

Revelation 13:17. A, B, א1, Vulg., al., favor the καὶ at the beginning of the verse. The omission (C, Lach., Tisch. IX.) is easily explained, since, as the catena (in Tisch.) expressly says, it is regarded as superfluous.

After the dragon, in order to inflict his wrath upon believers (Revelation 12:17), has come to the seashore (Revelation 13:18), John sees a beast rise out of the sea, which, like the dragon himself (Revelation 12:3), is furnished with ten horns, seven heads, and ten diadems, and already by these insignia immediately makes known that it is an instrument to be employed by him in his war (Revelation 12:17). To this beast the dragon also gives great power and dominion (Revelation 13:2), and it is permitted to make war against the saints (Revelation 13:7); yet the description of this mighty instrument in the hand of Satan does not remain without the definite encouragement of sure consolation (Revelation 13:10).

Besides the first beast, still another, which rises from the earth, is presented to the eye of the seer (Revelation 13:11 sqq.). This second beast appears, not as co-ordinate with the first, which is absolutely the beast (Revelation 13:14-15; Revelation 13:17-18), but[3209] subordinate to it, an accomplice by means of seductive speeches, and other means of deception, to promote the activity of the first beast, and thus, likewise, to serve the wrath of the dragon.

[3209] Cf. Hengstenb.

Re 13:1-18.

VISION OF THE BEAST THAT CAME OUT OF THE SEA: THE SECOND BEAST, OUT OF THE EARTH, EXERCISING THE POWER OF THE FIRST BEAST, AND CAUSING THE EARTH TO WORSHIP HIM.

1. I stood--So B, Aleph, and Coptic read. But A, C, Vulgate, and Syriac, "He stood." Standing on the sand of the sea, HE gave his power to the beast that rose out of the sea.

upon the sand of the sea--where the four winds were to be seen striving upon the great sea

(Da 7:2).

beast--Greek, "wild beast." Man becomes "brutish" when he severs himself from God, the archetype and true ideal, in whose image he was first made, which ideal is realized by the man Christ Jesus. Hence, the world powers seeking their own glory, and not God's, are represented as beasts; and Nebuchadnezzar, when in self-deification he forgot that "the Most High ruleth in the kingdom of men," was driven among the beasts. In

Da 7:4-7

there are four beasts: here the one beast expresses the sum-total of the God-opposed world power viewed in its universal development, not restricted to one manifestation alone, as Rome. This first beast expresses the world power attacking the Church more from without; the second, which is a revival of, and minister to, the first, is the world power as the false prophet corrupting and destroying the Church from within.

out of the sea--

(Da 7:3;

compare Note, see on

Re 8:8);

out of the troubled waves of peoples, multitudes, nations, and tongues. The earth

(Re 13:11),

on the other hand, means the consolidated, ordered world of nations, with its culture and learning.

seven heads and ten horns--A, B, and C transpose, "ten horns and seven heads." The ten horns are now put first (contrast the order,

Re 12:3)

because they are crowned. They shall not be so till the last stage of the fourth kingdom (the Roman), which shall continue until the fifth kingdom, Christ's, shall supplant it and destroy it utterly; this last stage is marked by the ten toes of the two feet of the image in

Da 2:33, 41, 42.

The seven implies the world power setting up itself as God, and caricaturing the seven Spirits of God; yet its true character as God-opposed is detected by the number ten accompanying the seven. Dragon and beast both wear crowns, but the former on the heads, the latter on the horns

(Re 12:3; 13:1).

Therefore, both heads and horns refer to kingdoms; compare

Re 17:7, 10, 12,

"kings" representing the kingdoms whose heads they are. The seven kings, as peculiarly powerful--the great powers of the world--are distinguished from the ten, represented by the horns (simply called "kings,"

Re 17:12).

In Daniel, the ten mean the last phase of the world power, the fourth kingdom divided into ten parts. They are connected with the seventh head

(Re 17:12),

and are as yet future [AUBERLEN]. The mistake of those who interpret the beast to be Rome exclusively, and the ten horns to mean kingdoms which have taken the place of Rome in Europe already, is, the fourth kingdom in the image has TWO legs, representing the eastern as well as the western empire; the ten toes are not upon the one foot (the west), as these interpretations require, but on the two (east and west) together, so that any theory which makes the ten kingdoms belong to the west alone must err. If the ten kingdoms meant were those which sprung up on the overthrow of Rome, the ten would be accurately known, whereas twenty-eight different lists are given by so many interpreters, making in all sixty-five kingdoms! [TYSO in DE BURGH]. The seven heads are the seven world monarchies, Egypt, Assyria, Babylon, Persia, Greece, Rome, the Germanic empire, under the last of which we live [AUBERLEN], and which devolved for a time on Napoleon, after Francis, emperor of Germany and king of Rome, had resigned the title in 1806. FABER explains the healing of the deadly wound to be the revival of the Napoleonic dynasty after its overthrow at Waterloo. That secular dynasty, in alliance with the ecclesiastical power, the Papacy

(Re 13:11,

&c.), being "the eighth head," and yet "of the seven"

(Re 17:11),

will temporarily triumph over the saints, until destroyed in Armageddon

(Re 19:17-21).

A Napoleon, in this view, will be the Antichrist, restoring the Jews to Palestine, and accepted as their Messiah at first, and afterwards fearfully oppressing them. Antichrist, the summing up and concentration of all the world evil that preceded, is the eighth, but yet one of the seven

(Re 17:11).

crowns--Greek, "diadems."

name of blasphemy--So C, Coptic, and ANDREAS. A, B, and Vulgate read, "names of blasphemy," namely, a name on each of the heads; blasphemously arrogating attributes belonging to God alone (compare Note, see on

Re 17:3).

A characteristic of the little horn in

Da 7:8, 20, 21; 2Th 2:4.