CHAPTERXIII.ANALYSIS OF THE CHAPTER.This chapter is closely connected withch. xii., which is properly introductory to this and to the subsequent portions of the book toch. xx.See the Analysis of the Book. The vision in this chapter is of two distinct “beasts,” each with peculiar 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 samepowerunder different forms. To see the design of the chapter, it will be necessary to exhibit the peculiar characteristics of the two “beasts,” andthe points in which they resemble each other, and sustain each other.I.The characteristics of the beasts.A.The characteristics of the first beast,ver.1–10.(a) It comes up out of the sea (ver.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,ver.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 (ver.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,ver.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, thoughin the formof adoration of the “beast,”ver.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,”ver.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 Notes onch. xi.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,ver.6. (2) He makes war with the saints and overcomes them,ver.7. (3) He asserts his power over all nations,ver.7. (4) He is worshipped by all that dwell on the earth, whose names are not in the book of life,ver.8.(i) All are called on to hear—as if the announcement were important for the church,ver.9.(j) The result or issue of the power represented by this monster,ver.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,ver.10.B.The characteristics of the second beast,ver.11–18.(a) It comes out of the earth (ver.11)—having a different origin from the former; not springing from troubled elements, as of nations at strife, but from that which is firm and established—like the solid earth.(b) It has two horns like a lamb, but it speaks as a dragon (ver.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,ver.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,ver.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,ver.16, 17.(f) The way by which the power here referred to may be known is by someproper 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,”ver.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,ch. xii.3;xiii.2, 4, 12.(2) They have the same extent of power and dominion.FIRST BEAST.The world wonders after the beast,ver.3. They worship the dragon and the beast,ver.4; and all that dwell upon the earth shall worship him,ver.8.SECOND BEAST.He exercises all the power of the first beast,ver.12. He causes the earth and them which dwell therein to worship the first beast,ver.12. He has power to give life unto the image of the beast,ver.15. He sets up jurisdiction over the commerce of the world,ver.16, 17.(3) They do the same things.FIRST BEAST.The dragon gives power to the beast,ver.4. There is given unto him a mouth speaking great things and blasphemies,ver.5. He opens his mouth in blasphemy against God,ver.6. It is given him to make war with the saints, and to overcome them,ver.7.SECOND BEAST.He exercises all the power of the first beast,ver.12. He does great wonders,ver.13. He makes fire come down from heaven in the sight of men,ver.13. He performs miracles,ver.14. He causes that as many as would not worship the first beast should be killed,ver.15. He claims dominion over all,ver.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,ver.3.SECOND BEAST.Has power to heal the wound of the first beast,ver.12; for it is manifest that thehealingcomes from some influence of the second beast.(5) The one restores life to the other when dying.FIRST BEAST.Is wounded,ver.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,ver.15.(6) They have the same general characteristics.FIRST BEAST.Has a mouth given him to speak great things and blasphemies,ver.5; opens his mouth in blasphemy,ver.6; blasphemes the name of God, and his tabernacle, and his people,ver.6; makes war with the saints and overcomes them,ver.7.SECOND BEAST.Speaks like a dragon,ver.11; deceives those that dwell upon the earth,ver.14; is a persecuting power—causing those who would not worship the image of the first beast to be killed,ver.15.From this comparison of the two beasts, the following things are plain:—(1) That the samegeneralpower 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 dominationprolonged—that is, the one is, in another form, but thecontinuationof the other. (3) The one becomes weak, or is in some way likely to lose its authority and power, and isrevivedby 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 oneruns intothe other; that is, one naturally produces, or is followed by the other. (5) Onesustainsthe 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 statement, it is impossible not to havethe 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 (ch. vii.), 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.
This chapter is closely connected withch. xii., which is properly introductory to this and to the subsequent portions of the book toch. xx.See the Analysis of the Book. The vision in this chapter is of two distinct “beasts,” each with peculiar 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 samepowerunder different forms. To see the design of the chapter, it will be necessary to exhibit the peculiar characteristics of the two “beasts,” andthe points in which they resemble each other, and sustain each other.
I.The characteristics of the beasts.
A.The characteristics of the first beast,ver.1–10.
(a) It comes up out of the sea (ver.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,ver.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 (ver.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,ver.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, thoughin the formof adoration of the “beast,”ver.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,”ver.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 Notes onch. xi.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,ver.6. (2) He makes war with the saints and overcomes them,ver.7. (3) He asserts his power over all nations,ver.7. (4) He is worshipped by all that dwell on the earth, whose names are not in the book of life,ver.8.
(i) All are called on to hear—as if the announcement were important for the church,ver.9.
(j) The result or issue of the power represented by this monster,ver.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,ver.10.
B.The characteristics of the second beast,ver.11–18.
(a) It comes out of the earth (ver.11)—having a different origin from the former; not springing from troubled elements, as of nations at strife, but from that which is firm and established—like the solid earth.
(b) It has two horns like a lamb, but it speaks as a dragon (ver.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,ver.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,ver.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,ver.16, 17.
(f) The way by which the power here referred to may be known is by someproper 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,”ver.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,ch. xii.3;xiii.2, 4, 12.
(2) They have the same extent of power and dominion.
FIRST BEAST.The world wonders after the beast,ver.3. They worship the dragon and the beast,ver.4; and all that dwell upon the earth shall worship him,ver.8.SECOND BEAST.He exercises all the power of the first beast,ver.12. He causes the earth and them which dwell therein to worship the first beast,ver.12. He has power to give life unto the image of the beast,ver.15. He sets up jurisdiction over the commerce of the world,ver.16, 17.
FIRST BEAST.
The world wonders after the beast,ver.3. They worship the dragon and the beast,ver.4; and all that dwell upon the earth shall worship him,ver.8.
SECOND BEAST.
He exercises all the power of the first beast,ver.12. He causes the earth and them which dwell therein to worship the first beast,ver.12. He has power to give life unto the image of the beast,ver.15. He sets up jurisdiction over the commerce of the world,ver.16, 17.
(3) They do the same things.
FIRST BEAST.The dragon gives power to the beast,ver.4. There is given unto him a mouth speaking great things and blasphemies,ver.5. He opens his mouth in blasphemy against God,ver.6. It is given him to make war with the saints, and to overcome them,ver.7.SECOND BEAST.He exercises all the power of the first beast,ver.12. He does great wonders,ver.13. He makes fire come down from heaven in the sight of men,ver.13. He performs miracles,ver.14. He causes that as many as would not worship the first beast should be killed,ver.15. He claims dominion over all,ver.16, 17.
FIRST BEAST.
The dragon gives power to the beast,ver.4. There is given unto him a mouth speaking great things and blasphemies,ver.5. He opens his mouth in blasphemy against God,ver.6. It is given him to make war with the saints, and to overcome them,ver.7.
SECOND BEAST.
He exercises all the power of the first beast,ver.12. He does great wonders,ver.13. He makes fire come down from heaven in the sight of men,ver.13. He performs miracles,ver.14. He causes that as many as would not worship the first beast should be killed,ver.15. He claims dominion over all,ver.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,ver.3.SECOND BEAST.Has power to heal the wound of the first beast,ver.12; for it is manifest that thehealingcomes from some influence of the second beast.
FIRST BEAST.
One of his heads is, as it were, wounded to death: a wound that would be mortal if it were not healed,ver.3.
SECOND BEAST.
Has power to heal the wound of the first beast,ver.12; for it is manifest that thehealingcomes from some influence of the second beast.
(5) The one restores life to the other when dying.
FIRST BEAST.Is wounded,ver.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,ver.15.
FIRST BEAST.
Is wounded,ver.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,ver.15.
(6) They have the same general characteristics.
FIRST BEAST.Has a mouth given him to speak great things and blasphemies,ver.5; opens his mouth in blasphemy,ver.6; blasphemes the name of God, and his tabernacle, and his people,ver.6; makes war with the saints and overcomes them,ver.7.SECOND BEAST.Speaks like a dragon,ver.11; deceives those that dwell upon the earth,ver.14; is a persecuting power—causing those who would not worship the image of the first beast to be killed,ver.15.
FIRST BEAST.
Has a mouth given him to speak great things and blasphemies,ver.5; opens his mouth in blasphemy,ver.6; blasphemes the name of God, and his tabernacle, and his people,ver.6; makes war with the saints and overcomes them,ver.7.
SECOND BEAST.
Speaks like a dragon,ver.11; deceives those that dwell upon the earth,ver.14; is a persecuting power—causing those who would not worship the image of the first beast to be killed,ver.15.
From this comparison of the two beasts, the following things are plain:—(1) That the samegeneralpower 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 dominationprolonged—that is, the one is, in another form, but thecontinuationof the other. (3) The one becomes weak, or is in some way likely to lose its authority and power, and isrevivedby 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 oneruns intothe other; that is, one naturally produces, or is followed by the other. (5) Onesustainsthe 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 statement, it is impossible not to havethe 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 (ch. vii.), 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.
CHAPTERXIII.AND I stood upon the sand of the sea, and saw a395beast rise up out of the sea,396having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the397name of blasphemy.1.And I stood upon the sand of the sea.The sand upon the shore of the sea. That is, he seemed to stand there, and then had a vision of a beast rising out of the waters. Thereasonof this representation may, perhaps, have been that among the ancients the sea was regarded as the appropriate place for the origin of huge and terrible monsters (Professor Stuart,in loco). This vision strongly resembles that inDa.vii.2,seq., where the prophet saw four beasts coming up in succession from the sea. See Notes on that place. In Daniel, the four winds of heaven are described as striving upon the great sea (ver.2), and the agitated ocean represents the nations in commotion, or in a state of disorder and anarchy, and the four beasts represent four successive kingdoms that would spring up. See Notes onDa.vii.2. In the passage before us, John indeed describes no storm or tempest; but the sea itself, as compared with the land (see Notes onver.11), represents an agitated or unsettled state of things, and we should naturally look for that in the rise of the power here referred to. If the reference be to the civil or secular Roman power that has always appeared in connection with the Papacy, and that has always followed its designs, then it is true that it rose amidst the agitations of the world, and from a state of commotion that might well be represented by the restless ocean. The sea in either case naturally describes a nation or people, for this image is frequently so employed in the Scriptures.Comp., as above,Da.vii.2, andPs. lxv.7;Je.li.42;Is.lx.5;Re.x.2. The natural idea, therefore, in this passage, would be that the power that was represented by the “beast” would spring up among the nations, when restless or unsettled, like the waves of the ocean. ¶And saw a beast.Daniel saw four in succession (ch. vii.3–7), all different, yet succeeding each other; John saw two in succession, yet strongly resembling each other,ver.1, 11. On the general meaning of the wordbeast—θηρίον—see Notes onch. xi.7. The beast here is evidently a symbol of some power or kingdom that would arise in future times. See Notes onDa.vii.3. ¶Having seven heads.So also the dragon is represented inch. xii.3. See Notes on that passage. The representation there is of Satan, as the source of all the power lodged in the two beasts that John subsequently saw. Inch. xvii.9, referring substantially to the same vision, it is said that “the seven heads are seven mountains;” and there can be no difficulty, therefore, in referring this to the seven hills on which the city of Rome was built (comp.Notes onch. xii.3), and consequently this must be regarded as designed, in some way, to be a representation of Rome. ¶And ten horns.See this also explained in the Notes onch. xii.3;comp.also the more extended illustration in the Notes onDa.vii.25,seq.The reference here is to Rome, or the one Roman power, contemplated as made up of ten subordinate kingdoms, and therefore subsequently to the invasion of the Northern hordes, and to the time when the Papacy was about to rise.Comp.Re.xvii.12: “And the ten horns which thou sawest are ten kings [marg.kingdoms], which have received no kingdom as yet, but receive power as kings with the beast.” For a full illustration of this, see the copious Notes at the close of the seventh chapter of Daniel. ¶And upon his horns ten crowns.Greek,ten diadems. See Notes onch. xii.3. These indicated dominion or authority. Inch. xii.3, the “dragon is represented as havingsevendiadems on his head;”here, the beast is represented as havingten. The dragon there represents the Roman domination,as such, theseven-hilled, orseven-headedpower, and, therefore, properly described as havingsevendiadems; the beast here represents the Roman power, as now broken up into the ten dominations which sprung up (see Notes on Daniel as above) from the one original Roman power, and that became henceforward the supporters of the Papacy, and, therefore, properly represented here as havingtendiadems. ¶And upon his heads the name of blasphemy.That is, the whole power was blasphemous in its claims and pretensions. The wordblasphemyhere seems to be used in the sense that titles and attributes were claimed by it which belonged only to God. On the meaning of the wordblasphemy, see Notes onMat.ix.3;xxvi.65. The meaning here is, that each one of these heads appeared to have a frontlet, with an inscription that was blasphemous, or that ascribed some attribute to this power that properly belonged to God; and that the whole power thus assumed was in derogation of the attributes and claims of God. In regard to the propriety of this description considered as applicable to the Papacy, see Notes on2 Th.ii.4.
CHAPTERXIII.
AND I stood upon the sand of the sea, and saw a395beast rise up out of the sea,396having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the397name of blasphemy.
1.And I stood upon the sand of the sea.The sand upon the shore of the sea. That is, he seemed to stand there, and then had a vision of a beast rising out of the waters. Thereasonof this representation may, perhaps, have been that among the ancients the sea was regarded as the appropriate place for the origin of huge and terrible monsters (Professor Stuart,in loco). This vision strongly resembles that inDa.vii.2,seq., where the prophet saw four beasts coming up in succession from the sea. See Notes on that place. In Daniel, the four winds of heaven are described as striving upon the great sea (ver.2), and the agitated ocean represents the nations in commotion, or in a state of disorder and anarchy, and the four beasts represent four successive kingdoms that would spring up. See Notes onDa.vii.2. In the passage before us, John indeed describes no storm or tempest; but the sea itself, as compared with the land (see Notes onver.11), represents an agitated or unsettled state of things, and we should naturally look for that in the rise of the power here referred to. If the reference be to the civil or secular Roman power that has always appeared in connection with the Papacy, and that has always followed its designs, then it is true that it rose amidst the agitations of the world, and from a state of commotion that might well be represented by the restless ocean. The sea in either case naturally describes a nation or people, for this image is frequently so employed in the Scriptures.Comp., as above,Da.vii.2, andPs. lxv.7;Je.li.42;Is.lx.5;Re.x.2. The natural idea, therefore, in this passage, would be that the power that was represented by the “beast” would spring up among the nations, when restless or unsettled, like the waves of the ocean. ¶And saw a beast.Daniel saw four in succession (ch. vii.3–7), all different, yet succeeding each other; John saw two in succession, yet strongly resembling each other,ver.1, 11. On the general meaning of the wordbeast—θηρίον—see Notes onch. xi.7. The beast here is evidently a symbol of some power or kingdom that would arise in future times. See Notes onDa.vii.3. ¶Having seven heads.So also the dragon is represented inch. xii.3. See Notes on that passage. The representation there is of Satan, as the source of all the power lodged in the two beasts that John subsequently saw. Inch. xvii.9, referring substantially to the same vision, it is said that “the seven heads are seven mountains;” and there can be no difficulty, therefore, in referring this to the seven hills on which the city of Rome was built (comp.Notes onch. xii.3), and consequently this must be regarded as designed, in some way, to be a representation of Rome. ¶And ten horns.See this also explained in the Notes onch. xii.3;comp.also the more extended illustration in the Notes onDa.vii.25,seq.The reference here is to Rome, or the one Roman power, contemplated as made up of ten subordinate kingdoms, and therefore subsequently to the invasion of the Northern hordes, and to the time when the Papacy was about to rise.Comp.Re.xvii.12: “And the ten horns which thou sawest are ten kings [marg.kingdoms], which have received no kingdom as yet, but receive power as kings with the beast.” For a full illustration of this, see the copious Notes at the close of the seventh chapter of Daniel. ¶And upon his horns ten crowns.Greek,ten diadems. See Notes onch. xii.3. These indicated dominion or authority. Inch. xii.3, the “dragon is represented as havingsevendiadems on his head;”here, the beast is represented as havingten. The dragon there represents the Roman domination,as such, theseven-hilled, orseven-headedpower, and, therefore, properly described as havingsevendiadems; the beast here represents the Roman power, as now broken up into the ten dominations which sprung up (see Notes on Daniel as above) from the one original Roman power, and that became henceforward the supporters of the Papacy, and, therefore, properly represented here as havingtendiadems. ¶And upon his heads the name of blasphemy.That is, the whole power was blasphemous in its claims and pretensions. The wordblasphemyhere seems to be used in the sense that titles and attributes were claimed by it which belonged only to God. On the meaning of the wordblasphemy, see Notes onMat.ix.3;xxvi.65. The meaning here is, that each one of these heads appeared to have a frontlet, with an inscription that was blasphemous, or that ascribed some attribute to this power that properly belonged to God; and that the whole power thus assumed was in derogation of the attributes and claims of God. In regard to the propriety of this description considered as applicable to the Papacy, see Notes on2 Th.ii.4.
2 And the beast which I saw was398like unto a leopard, and his feet were asthe feetof a bear, and his mouth as the mouth of a lion: and399the dragon gave him his power, and400his seat, and great authority.2.And the beast which I saw was like unto a leopard.For a description of the leopard, see Notes onDa.vii.6. It is distinguished for bloodthirstiness and cruelty, and thus becomes an emblem of a fierce, tyrannical power. In its general character it resembles a lion, and the lion and the leopard are often referred to together. In this description, it is observable that John has combined inoneanimal or monster, all those which Daniel broughtsuccessivelyon the scene of action as representing different empires. Thus in Daniel (vii.2–7) thelionis introduced as the symbol of the Babylonian power; the bear, as the symbol of the Medo-Persian; the leopard, as the symbol of the Macedonian; and a nondescript animal, fierce, cruel, and mighty, with two horns, as the symbol of the Roman. See Notes on that passage. In John there is one animal representing the Roman power, as if it were made up of all these: aleopardwith the feet of abear, and the mouth of alion, with two horns, and with the general description of a fierce monster. There was an obvious propriety in this, in speaking of the Roman power, for it was, in fact, made up of the empires represented by the other symbols in Daniel, and “combined in itself all the elements of the terrible and the oppressive, which had existed in the aggregate in the other great empires that preceded it.” At the same time there was an obvious propriety in the symbol itself; for the bloodthirstiness and cruelty of the leopard would well represent the ferocity and cruelty of the Roman power,especiallyas John saw it here as the great antagonistic power of the true church, sustaining the Papal claim, and thirsting for blood. ¶And his feet mere asthe feetof a bear.See Notes onDa.vii.5. The idea here seems to be that ofstrength, as the strength of the bear resides much in its feet and claws. At the same time, there is the idea of a combination of fierce qualities—as ifthe bloodthirstiness, the cruelty, and the agility of the leopard were united with the strength of the bear. ¶And his mouth as the mouth of a lion.See Notes onDa.vii.4. The mouth of the lion is made to seize and hold its prey, and is indicative of the character of the animal as a beast of prey. John has thus brought together the qualities of activity, bloodthirstiness, strength, ferocity, all as symbolical of the power that was intended to be represented. It is hardly necessary to say that this description is one that would apply well, in all respects, to Rome; nor is it necessary to say, that if it be supposed that hemeantto refer to Rome, this is such a description as he would have adopted. ¶And the dragon.See Notes onch. xii.3. ¶Gave him his power.Satan claimed, in the time of the Saviour, all power over the kingdoms of the world, and asserted that he could give them to whomsoever he pleased. See Notes onMat.iv.8, 9. How far the power of Satan in this respect may extend, it may not be possible to determine; but it cannot be doubted that the Roman powerseemedto have such anorigin, and that in the main it was such as, on that supposition, it would be. In its arrogance and haughtiness—in its thirst for dominion—in its persecutions—it had such characteristics as we may suppose Satan would originate. If, therefore, as the whole connection leads us to suppose, this refers to the Roman secular power, considered as the support of the Papacy, there is the most evident propriety in the representation. ¶And the seat—θρόνον. Hence our wordthrone. The word properly means a seat; then a high seat; then athrone, as that on which a king sits. Here it refers to this power as exercising dominion on the earth. ¶And great authority.The authoritywasgreat. It extended over a large part of the earth, and, alike in its extent and character, it was such as we may suppose Satan would set up in the world.
2 And the beast which I saw was398like unto a leopard, and his feet were asthe feetof a bear, and his mouth as the mouth of a lion: and399the dragon gave him his power, and400his seat, and great authority.
2.And the beast which I saw was like unto a leopard.For a description of the leopard, see Notes onDa.vii.6. It is distinguished for bloodthirstiness and cruelty, and thus becomes an emblem of a fierce, tyrannical power. In its general character it resembles a lion, and the lion and the leopard are often referred to together. In this description, it is observable that John has combined inoneanimal or monster, all those which Daniel broughtsuccessivelyon the scene of action as representing different empires. Thus in Daniel (vii.2–7) thelionis introduced as the symbol of the Babylonian power; the bear, as the symbol of the Medo-Persian; the leopard, as the symbol of the Macedonian; and a nondescript animal, fierce, cruel, and mighty, with two horns, as the symbol of the Roman. See Notes on that passage. In John there is one animal representing the Roman power, as if it were made up of all these: aleopardwith the feet of abear, and the mouth of alion, with two horns, and with the general description of a fierce monster. There was an obvious propriety in this, in speaking of the Roman power, for it was, in fact, made up of the empires represented by the other symbols in Daniel, and “combined in itself all the elements of the terrible and the oppressive, which had existed in the aggregate in the other great empires that preceded it.” At the same time there was an obvious propriety in the symbol itself; for the bloodthirstiness and cruelty of the leopard would well represent the ferocity and cruelty of the Roman power,especiallyas John saw it here as the great antagonistic power of the true church, sustaining the Papal claim, and thirsting for blood. ¶And his feet mere asthe feetof a bear.See Notes onDa.vii.5. The idea here seems to be that ofstrength, as the strength of the bear resides much in its feet and claws. At the same time, there is the idea of a combination of fierce qualities—as ifthe bloodthirstiness, the cruelty, and the agility of the leopard were united with the strength of the bear. ¶And his mouth as the mouth of a lion.See Notes onDa.vii.4. The mouth of the lion is made to seize and hold its prey, and is indicative of the character of the animal as a beast of prey. John has thus brought together the qualities of activity, bloodthirstiness, strength, ferocity, all as symbolical of the power that was intended to be represented. It is hardly necessary to say that this description is one that would apply well, in all respects, to Rome; nor is it necessary to say, that if it be supposed that hemeantto refer to Rome, this is such a description as he would have adopted. ¶And the dragon.See Notes onch. xii.3. ¶Gave him his power.Satan claimed, in the time of the Saviour, all power over the kingdoms of the world, and asserted that he could give them to whomsoever he pleased. See Notes onMat.iv.8, 9. How far the power of Satan in this respect may extend, it may not be possible to determine; but it cannot be doubted that the Roman powerseemedto have such anorigin, and that in the main it was such as, on that supposition, it would be. In its arrogance and haughtiness—in its thirst for dominion—in its persecutions—it had such characteristics as we may suppose Satan would originate. If, therefore, as the whole connection leads us to suppose, this refers to the Roman secular power, considered as the support of the Papacy, there is the most evident propriety in the representation. ¶And the seat—θρόνον. Hence our wordthrone. The word properly means a seat; then a high seat; then athrone, as that on which a king sits. Here it refers to this power as exercising dominion on the earth. ¶And great authority.The authoritywasgreat. It extended over a large part of the earth, and, alike in its extent and character, it was such as we may suppose Satan would set up in the world.
3 And I saw one of his heads, as it were401wounded to death; and his deadly wound was healed: and all402the world wondered after the beast.3.And I saw one of his heads, as it were wounded to death.The phrase “wounded to death” means properly that it received a mortal wound, that is, the wound would have been mortal if it had not been healed. A blow was struck that would be naturally fatal, but there was something that prevented the fatal result. John does not say, however, by whom the wound was inflicted, nor does he describe farther the nature of the wound. He says that “oneof the heads”—that is, one of the seven heads—was thus wounded. Inch. xvii.9, he says that “the seven heads are seven mountains on which the woman sitteth.” Inch. xvii.10, he says, “there are seven kings.” And this would lead us to suppose that there were “seven” administrations, or forms of dominion, or dynasties, that were presented to the eye of John; and that while the number “seven,” as applied to the “heads,” so far identified the power as to fix its location on the seven “hills” (ch. xvii.9), in another respect also the number “seven” suggested forms of administration of dynasties,ch. xvii.10. What is meant by saying that one of these heads was wounded to death has been among the most perplexing of all the inquiries pertaining to the book of Revelation. The use of the wordseven, and the explanation inch. xvii.9, make it morally certain thatRome, in some form of its administration, is referred to. Of this there can be no doubt, and in this all are agreed. It is not, however, thePapalpower as such that is here referred to; for (a) the Papal power is designated under the image of the second beast; (b) the descriptions pertaining to the first beast are all applicable to a secular power; and (c) there was no form of the Papal spiritual dominion which would properly correspond with what is said inch. xvii.10. The reference in this place is, therefore, to Rome considered as a civil or secular power, yet Rome regarded as giving support to the second beast—the Papal power. Thegeneralidea here is, that a state of things would exist in regard to that power, at the time referred to,as ifone of the seven heads of the monster should receive a wound which would be fatal, if it were not healed in some way. That is, its power would be weakened; its dominion would be curtailed, and that portion of its power would have come to an end, if there had not been something which would, as it were, restore it, and save it from the wrath that was impending. The great point of difficulty relates to theparticularapplication of this; to the facts in history that would correspond with the symbol. On this there have been almost as many opinions as there have been interpreters of the Apocalypse, and there is no impropriety in saying that none of the solutions are wholly free from objection. Themaindifficulty, so far as the interpretation proposed above is concerned, is, in the fact that “one” of the seven heads is referred to as wounded unto death; as ifone-seventh partof the power was endangered. I confess I am not able wholly to solve this difficulty; but, after all, is it certain that the meaning is that justone-seventh partof the power was in peril; that the blow affected just such a portion that it might be described as the one-seventh part? Is not the numbersevenso used in the Scriptures as to denote a considerable portion—a portion quite material and important? And may not all that is intended here be, that John saw a wound inflicted on that mighty power which would have been fatal if it had not been marvellously healed? And was it not truethat the Roman civil and secular power wassowaning and decaying, that it might properly be representedas ifone of the seven heads of the monster had received a fatal wound, until its power was restored by the influence of the spiritual domination of the church of Rome? If this be the correct exposition, then what is implied here may be thus stated: (a) The general subject of the representation is the Roman power, as seen at first in its vigour and strength; (b) then that power is said to be greatly weakened, as if one of its heads were smitten with a deadly wound; (c) then the wound was healed—this power was restored—by being brought into alliance with the Papacy; that is, the whole Roman power over the world would have died away, if it had not been restored and perpetuated by means of this new and mighty influence,ver.12. Under this new form, Rome had all the power which it had ever had, and was guilty of all the atrocities of which it had ever been guilty:it was Rome still. Every wound that was inflicted on that power by the incursion of barbarians, and by the dividing off of parts of the empire, was healed by the Papacy, and under this form its dominion became as wide and as formidable as under its ancient mode of administration. If a moreparticularapplication of this is sought for, I see no reason to doubt that it may be found in the quite common interpretation of the passage given by Protestants, that the reference is to theformsof administration under which this power appeared in the world. The number of distinct forms of government which the Roman power assumed from first to last was the following:—kings, consuls, dictators, decemvirs, military, tribunes, emperors. Thesesevenforms of administration were, at least, sufficiently prominent and marked to be represented by this symbol, or to attract the attention of one contemplating this formidable power—for it was under these forms that its conquests had been achieved, and its dominion set up over the earth. In the time of John, and the time contemplated in this vision, all these had passed away but theimperial. That, too, was soon to be smitten with a deadly wound by the invasion of the Northern hordes; and that would have wholly and for ever ceased if it had not been restored—the deadly wound being healed—by the influence of the Papal power, giving Rome its former ascendency. See Notes at the close ofver.15. ¶And his deadly wound was healed.That is, as explained above, the waning Roman secular power was restored by its connection with the spiritual power—the Papacy. This was (a) a simple matter of fact, that the waning secular power of Rome was thus restored by connecting itself with the spiritual or ecclesiastical power, thus prolonging what might properly be called theRomandomination far beyond what it would otherwise have been; and (b) this would beproperlyrepresented by just the symbol employed here—the fatal wound inflicted on the head, and the healing of that wound, or preventing what would naturally be the effects. On the fulfilment of this, see Notes onver.15, at the close. ¶And all the world wondered after the beast.The word here used—θαυμάζω—means, properly, to be astonished; to be amazed; then to wonder at; then to admire and follow (Rob.Lex.). Inver.4, it is said that the world “worshipped” the beast; and the general idea is, that the beast received such universal reverence, or inspired such universal awe, as to be properly called worship or adoration. There can be no doubt of the propriety of this, considered as applicable to that secular Roman power which sustained the Papacy. The homage was as wide as the limits of the Roman empire had ever been, and might be said to embrace “all the world.”
3 And I saw one of his heads, as it were401wounded to death; and his deadly wound was healed: and all402the world wondered after the beast.
3.And I saw one of his heads, as it were wounded to death.The phrase “wounded to death” means properly that it received a mortal wound, that is, the wound would have been mortal if it had not been healed. A blow was struck that would be naturally fatal, but there was something that prevented the fatal result. John does not say, however, by whom the wound was inflicted, nor does he describe farther the nature of the wound. He says that “oneof the heads”—that is, one of the seven heads—was thus wounded. Inch. xvii.9, he says that “the seven heads are seven mountains on which the woman sitteth.” Inch. xvii.10, he says, “there are seven kings.” And this would lead us to suppose that there were “seven” administrations, or forms of dominion, or dynasties, that were presented to the eye of John; and that while the number “seven,” as applied to the “heads,” so far identified the power as to fix its location on the seven “hills” (ch. xvii.9), in another respect also the number “seven” suggested forms of administration of dynasties,ch. xvii.10. What is meant by saying that one of these heads was wounded to death has been among the most perplexing of all the inquiries pertaining to the book of Revelation. The use of the wordseven, and the explanation inch. xvii.9, make it morally certain thatRome, in some form of its administration, is referred to. Of this there can be no doubt, and in this all are agreed. It is not, however, thePapalpower as such that is here referred to; for (a) the Papal power is designated under the image of the second beast; (b) the descriptions pertaining to the first beast are all applicable to a secular power; and (c) there was no form of the Papal spiritual dominion which would properly correspond with what is said inch. xvii.10. The reference in this place is, therefore, to Rome considered as a civil or secular power, yet Rome regarded as giving support to the second beast—the Papal power. Thegeneralidea here is, that a state of things would exist in regard to that power, at the time referred to,as ifone of the seven heads of the monster should receive a wound which would be fatal, if it were not healed in some way. That is, its power would be weakened; its dominion would be curtailed, and that portion of its power would have come to an end, if there had not been something which would, as it were, restore it, and save it from the wrath that was impending. The great point of difficulty relates to theparticularapplication of this; to the facts in history that would correspond with the symbol. On this there have been almost as many opinions as there have been interpreters of the Apocalypse, and there is no impropriety in saying that none of the solutions are wholly free from objection. Themaindifficulty, so far as the interpretation proposed above is concerned, is, in the fact that “one” of the seven heads is referred to as wounded unto death; as ifone-seventh partof the power was endangered. I confess I am not able wholly to solve this difficulty; but, after all, is it certain that the meaning is that justone-seventh partof the power was in peril; that the blow affected just such a portion that it might be described as the one-seventh part? Is not the numbersevenso used in the Scriptures as to denote a considerable portion—a portion quite material and important? And may not all that is intended here be, that John saw a wound inflicted on that mighty power which would have been fatal if it had not been marvellously healed? And was it not truethat the Roman civil and secular power wassowaning and decaying, that it might properly be representedas ifone of the seven heads of the monster had received a fatal wound, until its power was restored by the influence of the spiritual domination of the church of Rome? If this be the correct exposition, then what is implied here may be thus stated: (a) The general subject of the representation is the Roman power, as seen at first in its vigour and strength; (b) then that power is said to be greatly weakened, as if one of its heads were smitten with a deadly wound; (c) then the wound was healed—this power was restored—by being brought into alliance with the Papacy; that is, the whole Roman power over the world would have died away, if it had not been restored and perpetuated by means of this new and mighty influence,ver.12. Under this new form, Rome had all the power which it had ever had, and was guilty of all the atrocities of which it had ever been guilty:it was Rome still. Every wound that was inflicted on that power by the incursion of barbarians, and by the dividing off of parts of the empire, was healed by the Papacy, and under this form its dominion became as wide and as formidable as under its ancient mode of administration. If a moreparticularapplication of this is sought for, I see no reason to doubt that it may be found in the quite common interpretation of the passage given by Protestants, that the reference is to theformsof administration under which this power appeared in the world. The number of distinct forms of government which the Roman power assumed from first to last was the following:—kings, consuls, dictators, decemvirs, military, tribunes, emperors. Thesesevenforms of administration were, at least, sufficiently prominent and marked to be represented by this symbol, or to attract the attention of one contemplating this formidable power—for it was under these forms that its conquests had been achieved, and its dominion set up over the earth. In the time of John, and the time contemplated in this vision, all these had passed away but theimperial. That, too, was soon to be smitten with a deadly wound by the invasion of the Northern hordes; and that would have wholly and for ever ceased if it had not been restored—the deadly wound being healed—by the influence of the Papal power, giving Rome its former ascendency. See Notes at the close ofver.15. ¶And his deadly wound was healed.That is, as explained above, the waning Roman secular power was restored by its connection with the spiritual power—the Papacy. This was (a) a simple matter of fact, that the waning secular power of Rome was thus restored by connecting itself with the spiritual or ecclesiastical power, thus prolonging what might properly be called theRomandomination far beyond what it would otherwise have been; and (b) this would beproperlyrepresented by just the symbol employed here—the fatal wound inflicted on the head, and the healing of that wound, or preventing what would naturally be the effects. On the fulfilment of this, see Notes onver.15, at the close. ¶And all the world wondered after the beast.The word here used—θαυμάζω—means, properly, to be astonished; to be amazed; then to wonder at; then to admire and follow (Rob.Lex.). Inver.4, it is said that the world “worshipped” the beast; and the general idea is, that the beast received such universal reverence, or inspired such universal awe, as to be properly called worship or adoration. There can be no doubt of the propriety of this, considered as applicable to that secular Roman power which sustained the Papacy. The homage was as wide as the limits of the Roman empire had ever been, and might be said to embrace “all the world.”
4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Whoislike unto the beast?403who is able to make war with him?4.And they worshipped the dragon which gave power unto the beast.Notes,chap. xii.3;xiii.2. That is, theyin factworshipped him. The wordworship—προσκυνέω—is not always, however, used in areligioussense. It means, properly,to kiss; to kiss towards anyone; that is, to kiss his own hand and to extend it towards a person, in token of respect and homage (Rob.Lex.).Comp.Jobxxxi.27. Then it means to show respect to one who is our superior; to kings and princes; to parents; and pre-eminently to God. See Notes onMat.ii.2. The word may be used here to mean that homage or reverence,as to a higher power, was rendered to the “dragon;” not strictly that he was openlyworshippedin a religious sense as God. Can anyone doubt that this was the case under Papal Rome; that the power which was set up under that entire domination, civil and ecclesiastical, was such as Satan approved, and such as he sought to have established on the earth? And can anyone doubt that the homage thus rendered, so contrary to the law of God, and so much in derogation of his claims, was in fact homage rendered to this presiding spirit of evil? ¶And they worshipped the beast.That is, they did it, as is immediately specified, by saying that he wasincomparableandinvincible; in other words, that he was superior to all others, and that he was almighty. For the fulfilment of this, see Notes on2 Th.ii.4. ¶Who is like unto the beast?That is, he is to be regarded as unequalled and as supreme. This was, in fact, ascribing honours to him which belonged only to God; and this was the manner in which that civil and secular power was regarded in the period here supposed to be referred to.It was the policy of rulers and princes in those times to augment in every way possible the respect in which they were held; to maintain that they were the viceregents of heaven; to claim for themselves sacredness of character and of person; and to secure from the people a degree of reverence which was in fact idolatrous. Never was this more marked than in the times when the Papacy had the ascendency, for it was its policy to promote reverence for the power that sustained itself, and to secure for itself the idolatrous veneration of the people. ¶Who is able to make war with him?That is, he is invincible. They thus attributed to him omnipotence—an attribute belonging only to God. This found a fulfilment in the honour shown to the civil authority which sustained the Papacy; for the policy was to impress the public mind with the belief that that power was invincible. In fact, it was so regarded. Nothing was able to resist that absolute despotism; and the authority of princes and rulers that were allied with the Papal rule was of the most absolute kind, and the subjugation of the world was complete. There was no civil, as there was no religious liberty; and the whole arrangement was so ordered as to subdue the world to an absolute and uncontrollable power.
4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Whoislike unto the beast?403who is able to make war with him?
4.And they worshipped the dragon which gave power unto the beast.Notes,chap. xii.3;xiii.2. That is, theyin factworshipped him. The wordworship—προσκυνέω—is not always, however, used in areligioussense. It means, properly,to kiss; to kiss towards anyone; that is, to kiss his own hand and to extend it towards a person, in token of respect and homage (Rob.Lex.).Comp.Jobxxxi.27. Then it means to show respect to one who is our superior; to kings and princes; to parents; and pre-eminently to God. See Notes onMat.ii.2. The word may be used here to mean that homage or reverence,as to a higher power, was rendered to the “dragon;” not strictly that he was openlyworshippedin a religious sense as God. Can anyone doubt that this was the case under Papal Rome; that the power which was set up under that entire domination, civil and ecclesiastical, was such as Satan approved, and such as he sought to have established on the earth? And can anyone doubt that the homage thus rendered, so contrary to the law of God, and so much in derogation of his claims, was in fact homage rendered to this presiding spirit of evil? ¶And they worshipped the beast.That is, they did it, as is immediately specified, by saying that he wasincomparableandinvincible; in other words, that he was superior to all others, and that he was almighty. For the fulfilment of this, see Notes on2 Th.ii.4. ¶Who is like unto the beast?That is, he is to be regarded as unequalled and as supreme. This was, in fact, ascribing honours to him which belonged only to God; and this was the manner in which that civil and secular power was regarded in the period here supposed to be referred to.It was the policy of rulers and princes in those times to augment in every way possible the respect in which they were held; to maintain that they were the viceregents of heaven; to claim for themselves sacredness of character and of person; and to secure from the people a degree of reverence which was in fact idolatrous. Never was this more marked than in the times when the Papacy had the ascendency, for it was its policy to promote reverence for the power that sustained itself, and to secure for itself the idolatrous veneration of the people. ¶Who is able to make war with him?That is, he is invincible. They thus attributed to him omnipotence—an attribute belonging only to God. This found a fulfilment in the honour shown to the civil authority which sustained the Papacy; for the policy was to impress the public mind with the belief that that power was invincible. In fact, it was so regarded. Nothing was able to resist that absolute despotism; and the authority of princes and rulers that were allied with the Papal rule was of the most absolute kind, and the subjugation of the world was complete. There was no civil, as there was no religious liberty; and the whole arrangement was so ordered as to subdue the world to an absolute and uncontrollable power.
5 And there was given unto him a404mouth speaking great things and blasphemies: and power was given unto him to405continue406fortyandtwo months.5.And there was given unto him a mouth speaking great things.John does not sayby whomthis was given; but we may suppose that it was by the “dragon,” who is said (ver.2) to have given him his power, and seat, and authority. The fulfilment of this is found in the claims set up by the princes and rulers here referred to—that mighty secular power that sustained the Papacy, and that was, in some sort, a part of the Papacy itself. These arrogant claims consisted in the assertion of a divine right; in the power assumed over the liberty, the property, and the consciences of the people; in the arbitrary commands that were issued; and in the right asserted of giving absolute law. The language here used is the same as that which is found in Daniel (vii.8) when speaking of the “little horn:” “In this horn were eyes like the eyes of a man, and a mouth speaking great things.” For an illustration of the meaning of this, see Notes on that passage.Comp.Notes onDa.vii.25. ¶And blasphemies.That is, the whole power represented by the “beast” will be blasphemous. See Notes onver.1.Comp.Notes onDa.vii.25. ¶And power was given unto him to continue forty and two months.Three years and a half, reckoned as months; or twelve hundred and sixty days, reckoning thirty days for a month; or twelve hundred and sixty years, regarding the days as prophetic days. For the evidence that this is to be so regarded, see Notes on Da.vii.25. This is the same period that we meet with inchap. xi.2, and inchap. xii.6. See Notes on those places. This fact proves that the same power is referred to in these places and in Daniel; and this fact may be regarded as a confirmation of the views here taken, that the power here referred to is designed to have a connection in some form with the Papacy. The duration of the existence of this power is the same as that which is everywhere ascribed to the Papacy, in the passages which refer to it; andall the circumstances, as before remarked, show that the samegeneralpower is referred to by the two “beasts” which are described in this chapter. If so, the continuance or duration may be supposed to be the same; and this is indicated in the passage before us, where it is said that it would be twelve hundred and sixty years. In regard to the application of this to the Papal power, and the manner in which the calculation is to be made of the duration of that power, see the Notes onDa.vii.25, and the remarks at the end of that chapter. The meaning in the passage before us I take to be, that the Papal power, considered as a civil or secular institution, will have, from the time when that properly commenced, a duration of twelve hundred and sixty years. In the Scriptures there is nothing more definite in regard to any future event than this.
5 And there was given unto him a404mouth speaking great things and blasphemies: and power was given unto him to405continue406fortyandtwo months.
5.And there was given unto him a mouth speaking great things.John does not sayby whomthis was given; but we may suppose that it was by the “dragon,” who is said (ver.2) to have given him his power, and seat, and authority. The fulfilment of this is found in the claims set up by the princes and rulers here referred to—that mighty secular power that sustained the Papacy, and that was, in some sort, a part of the Papacy itself. These arrogant claims consisted in the assertion of a divine right; in the power assumed over the liberty, the property, and the consciences of the people; in the arbitrary commands that were issued; and in the right asserted of giving absolute law. The language here used is the same as that which is found in Daniel (vii.8) when speaking of the “little horn:” “In this horn were eyes like the eyes of a man, and a mouth speaking great things.” For an illustration of the meaning of this, see Notes on that passage.Comp.Notes onDa.vii.25. ¶And blasphemies.That is, the whole power represented by the “beast” will be blasphemous. See Notes onver.1.Comp.Notes onDa.vii.25. ¶And power was given unto him to continue forty and two months.Three years and a half, reckoned as months; or twelve hundred and sixty days, reckoning thirty days for a month; or twelve hundred and sixty years, regarding the days as prophetic days. For the evidence that this is to be so regarded, see Notes on Da.vii.25. This is the same period that we meet with inchap. xi.2, and inchap. xii.6. See Notes on those places. This fact proves that the same power is referred to in these places and in Daniel; and this fact may be regarded as a confirmation of the views here taken, that the power here referred to is designed to have a connection in some form with the Papacy. The duration of the existence of this power is the same as that which is everywhere ascribed to the Papacy, in the passages which refer to it; andall the circumstances, as before remarked, show that the samegeneralpower is referred to by the two “beasts” which are described in this chapter. If so, the continuance or duration may be supposed to be the same; and this is indicated in the passage before us, where it is said that it would be twelve hundred and sixty years. In regard to the application of this to the Papal power, and the manner in which the calculation is to be made of the duration of that power, see the Notes onDa.vii.25, and the remarks at the end of that chapter. The meaning in the passage before us I take to be, that the Papal power, considered as a civil or secular institution, will have, from the time when that properly commenced, a duration of twelve hundred and sixty years. In the Scriptures there is nothing more definite in regard to any future event than this.