Revelation 13 commentary

REVELATIO 13 COMME TARY
EDITED BY GLENN PEASE
HERE IS AN EXCELLENT MESSAGE AS AN INTRODUCTION TO THIS AND
THE NEXT CHAPTER.
It’s Your Choice: Beast or Lamb? Revelation 13-14 - Dr. Charles Revis - 7 Nov 1999 When you go
to a restaurant do you have trouble deciding what to order? I do! There are times when it drives
my family crazy. My problem is that I like all kinds of food. When I read the menu I just can’t
decide between the chicken fajitas or the enchiladas rancheros; between the sweet and sour
chicken or the shrimp and broccoli. I think the reason I have such difficulty is that saying yes to
one item is saying no to several really good ones, and I want them all. So, it’s not uncommon for
me to spend ten minutes deciding what to order. Revelation 13 and 14 contain a tremendous
amount of material, and most of it is an interpretational challenge. We simply don’t have time to
cover all the possibilities. But, there is one thing I want you to walk away with today: Life offers you
a menu. There are two main courses: Beast or Lamb. I’m not talking cuisine, now. I’m talking
which master will you follow, the Beast or the Lamb. This is the critical decision that you must
make in your brief life. In fact, at this very moment you are already making that choice whether
you realize it or not. You are presently living for the Beast, or, you are living for the Lamb. You
might be thinking to yourself: Heck. I don’t have to make a choice between those two! I’m living for
myself. Forget the Beast or the Lamb! I wish to point out that to make no choice is the same as
choosing the Beast. You might think that you’re choosing to live for yourself, but that’s just part of
the Beast’s strategy. For in choosing your self over the Lamb, you have chosen the Beast without
realizing it. So, let me say it again, choosing to live for yourself is the same thing as choosing to
follow the beast. Even if you don’t recognize it as such. The Bible makes this clear. Jesus, the
Lamb, said, “He who is not with me is against me.” (Matt. 12:30) Each day you are growing
stronger in the Lamb, or you growing stronger in the Beast, whether you realize it or not. Well, by
now, you may wondering, “Who is this beast you keep talking about? And, who is this Lamb?
They are the two central figures in these two chapters. Let’s take a panoramic flight over this text,
and we’ll discover who they are. Chapter 12 closes with the dragon (Satan) making war on the
church. V. 17, “Those who obey God’s commandments and hold to the testimony of Jesus.” And
then, Chapter 13 opens with the dragon standing on the shore of the sea. John tells us that he
watches a “beast coming out of the sea. He had ten horns and seven heads, with ten crowns on
his horns, and on each head a blasphemous name.” This beast resembled “a leopard, but had
feet like those of a bear and a mouth like that of a lion.” Once again we are confronted with
difficult problems of interpretation. Serious Revelation scholars end up with wildly different
understandings of this chapter as a result of two basic decisions: 1. Are the beast and his
associate real people, or do they stand for another entity, like a country, or the realm of darkness
in general? 2. What about the time of the beast's rule-is it past, continuous, or still future? Many
people are familiar with the futurist view (popularized in pop theology and novels). The first beast
is a revived Roman Empire; sometimes identified with the European Common Market Nations. It
will be led by a strong and charismatic leader who will rise to great popularity and power. He will
have influence over many nations. He will be assassinated, and then he’ll rise from the grave
(mimicking the resurrection). This will only add to his fame. This first beast is the Anti-Christ. He
will have a sidekick, the prophet. He is the second beast of chapter 13. This prophet-sidekick will
astound people with his miraculous powers. Together, the world ruler and the prophet, will set up
a worldwide government and a revived world-economy. He will make war against all Christians.
People will be required to receive a mark on their forehead or their right hand (the mark of the
beast) by pledging full allegiance to the beast. Without the mark a person can’t engage in
business. Christians in this time period will be greatly persecuted because they will refuse to
worship the world leader. They won’t be able to buy food without the mark of the beast. It will be a
terrible time for the world. In scholarly terms this is the futurist view and contains much
speculation that’s difficult to substantiate. Another possibility is the preterist view. The first beast

would be the Roman Empire. The seven heads correspond to the seven major rulers from
Augustus through Domitian. The ten crowns can be explained in the fact that between Nero and
Vespasian there were three short time rulers (who ruled about 6 months each). So seven big-time
rulers and three small-time rulers equals ten (for ten crowns). The blasphemous names are the
titles that the Caesars took to themselves. Every emperor was called “divine.” Sometimes the
name God or Son of God was given to the emperor-a blasphemous insult to the true God.
Furthermore, the later emperors went by the title dominus or kurios, which means Lord. This is the
special title for God in the OT and for Jesus in the NT. The preterist view understands the beast
from the sea to be the Roman Empire with its Satanic power. Look at v. 3. The head, which
seemed to have a healed fatal wound would be Nero, who ruled Rome from AD 54-68. He ruled
with inhuman brutality. Nero murdered many people around him. He torched Rome and then
blamed the Christians. The Christians in Rome were rounded up, tortured and killed. Some were
sewed up in animal skins. Then Nero fed them to his savage hunting dogs. He tied others up in
sacks weighted with stones and threw them in the Tiber to drown. Others were coated with pitch,
set on fire, and used as torches to illuminate Nero’s gardens. Nero died in AD 68. Immediately
after his death it was rumored he had risen from the grave. Many people believed the rumor, and
were terrified by it. Supposedly Nero was assembling a great force in Parthia in the far east. He
was about to descend on Rome and assume his rule again. Nero’s wickedness seemed immortal;
it just wouldn’t go away. As late as AD 80 a pretender rose to power in Parthia pretending to be
Nero. He almost persuaded the Parthians to invade the Roman Empire. In this sense the early
Christians thought of Nero as the antichrist. There are many important facts that we’ve forgotten
about Rome. Many countries willingly opened their doors to Roman domination because of the
benefits it gave them. With Rome arrived justice, political stability, security from invading armies,
safe roads, and steady commerce. This was called the Pax Romana, the Roman peace. Before
long an organized movement arose to express gratitude to Rome for these improvements. The
Spirit of Rome, or the Divinity of Rome was symbolized in the office of the ruler, or Caesar. The
first temple in honor of the ruler was constructed in Pergamum in 29 BC. This was the beginning
of Caesar worship. This movement spread like wild fire, and soon covered the entire empire.
Before long Caesar worship became compulsory for every Roman citizen. This eventually
culminated during Domitian’s reign (AD 81-96). Domitian was the most systematically brutal
persecutor of the Jews and Christians. He demanded that people everywhere address him as
“Lord and God.” Once a year every Roman citizen had to declare his allegiance to Caesar by
saying, “Caesar is Lord.” Every province was divided into sections with official priests overseeing
and organizing Caesar worship. These priests gave out the annual certificate that proved that a
person had made the required public commitment to Caesar. Caesar worship became mandatory
in all the empire. This was a political act of worship. You were a patriot, a supporter, of the Roman
Pax if you had your certificate. To refuse to give your allegiance to Rome made you a traitor, a
subversive to the order of the day. The certificate of annual loyalty was necessary for daily living.
That certificate protected a person from persecution. It gave him the right to engage in commerce.
Without it he couldn’t buy or sell. The mark of the beast could well be this certificate of allegiance
(or, other symbols of the Roman Empire). The only way you could receive the certificate was to
pledge your loyalty to Caesar, and thus deny that only Jesus Christ is Lord. So, let’s summarize
this preterist view which has compelling historical evidence behind it. Revelation is a coded
message to the churches in Asia. If a Roman official would read it, it would make little sense, on
the surface containing nothing that would concern the Roman Empire. The Christians, on the
other hand, upon hearing the letter would recognize the various entities in the symbolism. They
would recognize that the beast was the Roman Empire. People were worshipping Satan by
participating in the false religion of Caesar. But such worship was blasphemous, and offended
God. True followers of the Lamb endured persecution and refused to worship Caesar. The first
beast stands for the Roman government requiring allegiance that only God should require. The
second beast is the whole system of Caesar worship with its temples and priests. Images of
Caesar were placed in all kinds of places. Every trick in the trade was used to produce great signs
and wonders. This power was misleading and seductive. So, the second beast is false religion
masquerading as true religion. We can see how people were easily convinced to give their loyalty
to Rome. The priests could easily say, “Look what Rome has done for you; look at the peace and
the prosperity you enjoy. Have you ever known a better benefactor than the Emperor? Surely in
simple gratitude you can offer Caesar this formal act of worship? It’s good for the whole order!
Don’t be disloyal!” (from Barclay) It would sound so convincing wouldn’t it? “All you have to say is,

‘Caesar is Lord’. It’s no big deal. You know, and I know he’s not, but for the good of the nation,
just go along with it! Show your loyalty to the Roman Empire.” v. 15 tells us that the second beast
had the power to kill anyone who refused to worship the image. This was the law in that day.
Technically, if a person refused to pledge loyalty to Caesar he could be killed although the death
penalty wasn’t always carried out. It’s certainly true, that a person lost their job when he refused to
bow to Caesar. He no longer had money to buy and sell. Even if his life was spared, he could be
economically ruined. These were days when the choice was simple: Declare Caesar is Lord and
enjoy material prosperity. Or, refuse to say “Caesar is Lord,” and lose your job, go without food
and adequate housing, possibly die. That’s why the Book of Revelation was such an important
book to the seven churches facing increased persecution. It encouraged them to hang tough.
Following Christ would be costly, but it was worth it. But, there is yet another way to interpret
chapter 13 without totally canceling out the futurist view, or the preterist view. I believe that we can
see a PATTERN (or, template) in the descriptions of the dragon, the first beast, and the second
beast, that continues throughout human history. This pattern is found in a noticeable
correspondence between God and Satan. First, the Dragon is the counterpart to God the Father.
The dragon gives power to the first beast (v. 2). This beast has a fatal wound like the Lamb, that
is, Jesus. This beast leads the world to worship the dragon just as the Lamb leads people to
worship the Father. The beast seeks to rule over the world like the Lamb. So, the first beast
corresponds to Jesus, and is His counterpart. The second beast is like the Holy Spirit. Later in
Revelation John will refer to it as the false prophet. He receives his authority from the first beast
and the dragon, like the Holy Spirit who receives his authority from the Father and the Son. The
false prophet speaks for the dragon, and even sounds like him. The Holy Spirit teaches and
communicates on behalf of God. The second beast leads people to believe in the first beast. He
performs miracles and calls down fire from heaven. The Holy Spirit works miracles among the
church and caused tongues of fire to appear on the day of Pentecost. The two horns like a lamb
connect him back to the false Lamb. His dragon-like voice connects him with Satan. So, here we
have a kind of Satanic trinity - the dragon corresponding to the Father, the first beast
corresponding to the Son, and the false prophet playing the role of the Holy Spirit. It is Satan's
imitation of the true God. This seems to be confirmed in Revelation 16:13-14 where the three
appear together and work in harmony for the same purpose, Then I saw three evil spirits that
looked like frogs; they came out of the mouth of the dragon, out of the mouth of the beast and out
of the mouth of the false prophet. They are spirits of demons performing miraculous signs, and
they go out to the kings of the whole world. Implication So, what do we learn from this? At any
given time or place Satan strives to mimic God, and in so doing he hopes that people will follow
him rather than God. He will use human systems like the Roman government. He will use false
religions. He will seduce, deceive, impress and oppress, if necessary. He will cause people to feel
powerless before his influence. He does this over and over again in every age and in every place.
Satan wants to come off so attractive, so powerful, so all encompassing that you will feel that his
way is the only choice. That’s why the vision shows the beast looking so powerful. In v. 2 the
dragon gives the beast his throne and his great authority. In v. 3 the whole world is astonished by
the beast’s healing and follows him. In v. 4 men worship the dragon and ask, “Who is like the
beast? Who can make war against him?” That is, who can resist him! He’s the only way to go! I
think chapter 13 shows us that Satan works through human governments and cultures (Rome and
her daughters) and false religions (political, spiritual or secular) to do this. Entire governments can
be so opposed to the Christian faith that it appears that Christians have no choice but to give in.
There are numerous examples of this in history: Nazi Germany, Stalin’s communist regime,
India’s anti-Christian Hinduism and Pakistan’s anti-Christian measures inspired by Islamic
leaders. Karl Barth refusing to pledge allegiance to Hitler while teaching at the University in Bonn,
Germany. He would only give his allegiance to Jesus Christ. His colleagues said to him, “Why
don’t you just go along with it. Make the pledge to Adolph Hitler.” You see, they had knuckled
under to the dragon’s program. First, he was told he could not preach or teach. He disobeyed both
orders. Then, his teaching position was taken from him. He was booted out of the country and he
was fined about a third of his annual salary. That’s why v. 10 exhorts the believer, “This calls for
patient endurance and faithfulness on the part of the saints.” In the face of both temptation and
persecution, believers must hang tough . . . that is, be faithful and endure difficulties with patience.
They must remain loyal to Christ alone, even if such loyalty results in extreme persecution. Satan
employs a wide variety of means to enroll people in his ranks. All he has to do is blind people to
the light of Jesus Christ. If he can simply keep them from choosing Jesus he has them, even if

they are oblivious to it. He desires to put his mark on every human being. The mark is a sign of
ownership just as a slave received a mark on his forehead or right hand to indicate who was his
master. “In this way the ‘mark of the beast’ is the God-opposing, Christ-rejecting, church-
persecuting spirit of antichrist, wherever and whenever it manifests itself” (Hendricksen). The
mark is the opposite of the seal that identifies the true followers of the Lamb. So, here we’ve
returned to the beginning. How good are you at making choices? Pretty good? Pretty lousy? Have
you made a choice between the Beast or the Lamb? Are you still thinking about it? Weighing it
out? It’s the most important choice of all. You must decide. Your choice will determine your eternal
destiny. To choose the Lamb is to join in with the great throng described in the beginning of
chapter 14. John gives us a glorious picture of a huge choir singing a new song at the top of their
lungs with the Lamb. The sound they make is like the roar of a great waterfall and loud peals of
thunder all blended into one ear-splitting, chest-vibrating, awesome praise song! Each one has
the name of the Father on their foreheads. These people belong to God. They “had been
redeemed from the earth” according to v. 3. They follow the Lamb wherever He goes (v. 4-true
discipleship). They didn’t worship other gods (“did not defile themselves with women”). They
spoke only the truth. They made the right choice while they were on earth! Even if that choice cost
them their job or their life, it was worth it. The rest of chapter 14 (vv. 8-12) shows what will
happen to Satan and his followers. First, the hour of judgment will come. Then, Babylon will fall.
That is, the world system will crumble and implode from it’s own sin and debauchery. Then the
fury of God and His wrath will burn through all who followed the beast. There will be no rest for all
who made the wrong choice in this life. Again this is why John encourages all believers (v. 12),
This calls for patient endurance on the part of the saints who obey God’s commandments and
remain faithful to Jesus.” Conclusion So now you know. You must make a choice: Beast or Lamb.
For believers we must renew that choice every day. Sometimes every hour. For spiritual seekers
this is the most critical decision of your life. I encourage you to make the right choice. Eternity
weighs in the balance. Choose the Lamb. You’ll never be sorry.
Unless otherwise stated, all bible quotes are from the New International Version.
The Beast out of the Sea
1 The dragon[a] stood on the shore of the sea. And
I saw a beast coming out of the sea. It had ten
horns and seven heads, with ten crowns on its
horns, and on each head a blasphemous name.
1.BARNES, “And I stood upon the sand of the sea - The sand upon the shore of the sea. That is,
he seemed to stand there, and then had a vision of a beast rising out of the waters. The reason of
this representation may, perhaps, have been that among the ancients the sea was regarded as
the appropriate place for the origin of huge and terrible monsters (Prof. Stuart, in loco). This vision
strongly resembles that in Dan_7:2 ff, where the prophet saw four beasts coming up in succession
from the sea. See the notes on that place. In Daniel, the four winds of heaven are described as
striving upon the great sea Dan_13:2, and the agitated ocean represents the nations in
commotion, or in a state of disorder and anarchy, and the four beasts represent four successive
kingdoms that would spring up. See the notes on Dan_7:2. In the passage before us, John indeed
describes no storm or tempest; but the sea itself, as compared with the land (see the notes on
Rev_13:11), represents an agitated or unsettled state of things, and we should naturally. look for
that in the rise of the power here referred to. If the reference be to the civil or secular Roman
power that has always appeared in connection with the papacy, and that has always followed its
designs, then it is true that it rose amidst the agitations of the world, and from a state of
commotion that might well be represented by the restless ocean. The sea in either case naturally
describes a nation or people, for this image is frequently so employed in the Scriptures. Compare,

as above, Dan_7:2, and Psa_65:7; Jer_51:42; Isa_60:5; Rev_10:2. The natural idea, therefore, in
this passage, would be that the power that was represented by the “beast” would spring up among
the nations, when restless or unsettled, like the waves of the ocean.
And saw a beast - Daniel saw four in succession Dan_7:3-7, all different, yet succeeding each
other; John saw two in succession, yet strongly resembling each other, Rev_13:1, Rev_13:11. On
the general meaning of the word “beast” - ????´?? the‾rion - see the notes on Rev_11:7. The
beast here is evidently a symbol of some power or kingdom that would arise in future times. See
the notes on Dan_7:3.
Having seven heads - So also the dragon is represented in Rev_12:3. See the notes on that
passage. The representation there is of Satan, as the source of all the power lodged in the two
beasts that John subsequently saw. In Rev_17:9, referring substantially to the same vision, it is
said that “the seven heads are seven mountains”; and there can be no difficulty, therefore, in
referring this to the seven hills on which the city of Rome was built (compare the notes on Rev_
12:3), and consequently this must be regarded as designed, in some way, to be a representation
of Rome.
And ten horns - See this also explained in the notes on Rev_12:3; compare also the more
extended illustration in the notes on Dan_7:25, following The reference here is to Rome, or the
one Roman power, contemplated as made up of ten subordinate kingdoms, and therefore
subsequently to the invasion of the Northern hordes, and to the time when the papacy was about
to rise. Compare Rev_17:12; “And the ten horns which thou sawest are ten kings (marg.
“kingdoms”), which have received no kingdom as yet, but receive power as kings with the beast.”
For a full illustration of this, see the copious notes at the close of the seventh chapter of Daniel.
And upon his horns ten crowns - Greek, “ten diadems.” See the notes on Rev_12:3. These
indicated dominion or authority. In Rev_12:3, the “dragon is represented as having seven diadems
on his head”; here, the beast is represented as having ten. The dragon there represents the
Roman domination, as such, the seven-hilled, or seven-headed power, and, therefore, properly
described as having seven diadems; the beast here represents the Roman power, as now broken
up into the ten dominations which sprung up (see the notes on Daniel as above) from the one
original Roman power, and that became henceforward the supporters of the papacy, and,
therefore, properly represented here as having ten diadems.
And upon his heads the name of blasphemy - That is, the whole power was blasphemous in its
claims and pretensions. The word “blasphemy” here seems to be used in the sense that titles and
attributes were claimed by it which belonged only to God. On the meaning of the word
“blasphemy,” see the notes on Mat_9:3; Mat_26:65. The meaning here is, that each one of these
heads appeared to have a frontlet, with an inscription that was blasphemous, or that ascribed
some attribute to this power that properly belonged to God; and that the whole power thus
assumed was in derogation of the attributes and claims of God. In regard to the propriety of this
description considered as applicable to the papacy, see the notes on 2Th_2:4.
2. CLARKE, “And I stood upon the sand of the sea, and saw a beast rise up out of the sea -
Before we can proceed in the interpretation of this chapter, it will be highly necessary to ascertain
the meaning of the prophetic symbol beast, as the want of a proper understanding of this term has
probably been one reason why so many discordant hypotheses have been published to the world.
In this investigation it is impossible to resort to a higher authority than Scripture, for the Holy Ghost
is his own interpreter. What is therefore meant by the term beast in any one prophetic vision, the
same species of thing must be represented by the term whenever it is used in a similar manner in
any other part of the sacred oracles. Having therefore laid this foundation, the angel’s
interpretation of the last of Daniel’s four beasts need only be produced, an account of which is
given in the seventh chapter of this prophet. Daniel being very desirous to “know the truth of the
fourth beast which was diverse from all the others, exceeding dreadful, and of the ten horns that
were on his head,” the angel thus interprets the vision: “The fourth beast shall be the fourth
kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth,
and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings
that shall arise,” etc. In this scripture it is plainly declared that the fourth beast should be the fourth
kingdom upon earth; consequently, the four beasts seen by Daniel are four kingdoms: hence the
term beast is the prophetic symbol for a kingdom.
As to the nature of the kingdom which is represented by the term beast, we shall obtain no

inconsiderable light in examining the most proper meaning of the original word ??? chaiyah. This
Hebrew word is translated in the Septuagint by the Greek word ??????, and both words signify
what we term a wild beast; and the latter is the one used by St. John in the Apocalypse. Taking up
the Greek word ?????? in this sense, it is fully evident, if a power be represented in the
prophetical writings under the notion of a wild beast, that the power so represented must partake
of the nature of a wild beast. Hence an earthly belligerent power is evidently designed. And the
comparison is peculiarly appropriate; for as several species of wild beasts carry on perpetual
warfare with the animal world, so most governments, influenced by ambition, promote discord and
depopulation. And, also, as the carnivorous wild beast acquires its strength and magnitude by
preying upon the feebler animals; so most earthly monarchies are raised up by the sword, and
derive their political consequence from the unsuccessful resistance to the contending nations. The
kingdom of God, on the other hand, is represented as “a stone cut out of the mountain without
hands;” and is never likened to a beast, because it is not raised up by the sword as all other
secular powers are, but sanctifies the persons under its subjection; in which last particular it
essentially differs from all other dominations.
This beast is said to rise up out of the sea, in which particular it corresponds with the four beasts
of Daniel; the sea is therefore the symbol of a great multitude of nations, as has already been
proved; and the meaning is, that every mighty empire is raised upon the ruins of a great number
of nations, which it has successfully contended against and incorporated with its dominions. The
sea, here, is doubtless the same against the inhabiters of which a wo was denounced, Rev_
12:12; for St. John was standing upon the sand of the sea when the vision changed from the
woman and the dragon to that recorded in this chapter. It therefore follows that the kingdom or
empire here represented by the beast, is that which sprung up out of the ruins of the Western
Roman empire.
Having seven heads and ten horns, and upon his horns ten crowns - The beast here described is
the Latin empire, which supported the Romish or Latin Church; for it has upon his horns ten
crowns, i.e., is an empire composed of ten distinct monarchies in the interest of the Latin Church.
See the heads and horns fully explained in the notes on Rev_17:10 (note), Rev_17:12 (note), and
Rev_17:16 (note).
As the phrases Latin Church, Latin empire, etc., are not very generally understood at present, and
will occur frequently in the course of the notes on this and the 17th chapter, it will not be improper
here to explain them. During the period from the division of the Roman empire into those of the
east and west, till the final dissolution of the western empire, the subjects of both empires were
equally known by the name of Romans. Soon after this event the people of the west lost almost
entirely the name of Romans, and were denominated after their respective kingdoms which were
established upon the ruins of the western empire. But as the eastern empire escaped the ruin
which fell upon the western, the subjects of the former still retained the name of Romans, and
called their dominion ?? ??? a???? ßas??e?a, the Roman empire; by which name this monarchy
was known among them till its final dissolution in 1453, by Mohammed II., the Turkish sultan. But
the subjects of the eastern emperor, ever since the time of Charlemagne or before, (and more
particularly in the time of the crusades and subsequently), called the western people, or those
under the influence of the Romish Church, Latins, and their Church the Latin Church. And the
western people, in return, denominated the eastern Church the Greek Church, and the members
of it Greeks. Hence the division of the Christian Church into those of the Greek and Latin. For a
confirmation of what has just been said the reader may consult the Byzantine writers, where he
will find the appellations ??? a??? and ?at????, Romans and Latins, used in the sense here
mentioned in very numerous instances. The members of the Romish Church have not been
named Latins by the Greeks alone; this term is also used in the public instruments drawn up by
the general popish councils, as may be instanced in the following words, which form a part of a
decree of the council of Basil, dated Sept. 26, 1437: Copiosissimam subventionem pro unione
Graecorum cums Latinis, “A very great convention for the union of the Greeks with the Latins.”
Even in the very papal bulls this appellation has been acknowledged, as may be seen in the edict
of Pope Eugenius IV., dated Sept. 17, 1437, where in one place mention is made of Ecclesiae
Latinorum quaesita unio, “the desired union of the Church of the Latins;” and in another place we
read, Nec superesse modum alium prosequendi operis tam pii, et servandi latinae Ecclesiae
honoris, “that no means might be left untried of prosecuting so pious a work, and of preserving the
honor of the Latin Church.” See Corps Diplomatique, tom. iii., pp. 32, 35. In a bull of the same
pontiff, dated Sept., 1439, we have Sanctissima Latinorum et Graecorum unio, “the most holy

union of the Greeks with the Latins.” See Bail’s Summa Conciliorum, in loc. By the Latin empire is
meant the whole of the powers which support the Latin Church.
And upon his heads the name of blasphemy - ????a ß?asf? ?a?? A name of blasphemy. This
has been variously understood. Jerome and Prosper give it as their opinion that the name of
blasphemy consists in the appellation urbs aeterna, eternal city, applied to Rome; and modern
commentators refer it to the idolatrous worship of the Romans and papists. Before we attempt to
ascertain the meaning of this passage, it must be first defined what the Holy Spirit means by a
name of blasphemy. Blasphemy, in Scripture, signifies impious speaking when applied to God,
and injurious speaking when directed against our neighbor. A name of blasphemy is the
prostitution of a sacred name to an unholy purpose. This is evident from the 9th verse of the
second chapter of the Apocalypse, where God says, “I know the blasphemy of them which say
they are Jews, and are not, but are the synagogue of Satan.” These wicked men, by calling
themselves Jews, blasphemed the name, i.e., used it in an injurious sense; for he Only is a Jew
who is one inwardly. Hence the term Jews applied to the synagogue of Satan is a name of
blasphemy, i.e. a sacred name blasphemed. A name of blasphemy, or a blasphemous
appellation, is said to be upon all the seven heads of the beast. To determine what this name is,
the meaning of the seven heads in this place must be ascertained. If the reader refer to the notes
on Rev_17:9-11, he will find that the heads are explained to have a double meaning, viz., that they
signify the seven electorates of the German empire, and also seven forms of Latin government.
As this is the first place in which the heads of the beast are mentioned with any description, it is
reasonable to expect that that signification of the heads which is first in order in the angel’s
interpretation, Rev_17:9, must be what is here intended. This is, “the seven heads are seven
mountains on which the woman sitteth;” the name of blasphemy will consequently be found upon
the seven electorates of Germany. This, therefore, can be no other than that which was common,
not only to the electorates but also to the whole empire of Germany, or that well known one of
Sacrum Imperium Romanum, “The Sacred (or Holy) Roman Empire.” Here is a sacred appellation
blasphemed by its application to the principal power of the beast. No kingdom can properly be
called holy but that of Jesus; therefore it would be blasphemy to unite this epithet with any other
power. But it must be horridly blasphemous to apply it to the German empire, the grand supporter
of antichrist from his very rise to temporal authority. Can that empire be holy which has killed the
saints, which has professed and supported with all its might an idolatrous system of worship? It is
impossible. Therefore its assumption of sacred or holy (which appellation was originally given to
the empire from its being the main support of what is termed the holy catholic Church, the
emperor being styled, on this account, Christ’s temporal vicar upon earth: see Caesarini
Furstenerii Tractatus De Suprematu Principum Germaniae, cc. 31, 32) is, in the highest sense the
word can be taken, a name of blasphemy. The name of blasphemy is very properly said to be
upon the seven heads of the beast, or seven electorates of the German empire, because the
electors are styled Sacri Imperii Principes Electores, Princes, Electors of the Holy Empire; Sacri
Romani Imperii Electores, Electors of the Holy Roman Empire.
3. GILL, “And I stood upon the sand of the sea,.... The Vulgate Latin, Syriac, and Ethiopic versions
read, "and he stood", &c. and so the Alexandrian copy; meaning the dragon, said to be wroth with
the woman, and to go forth to make war with her seed, in the latter part of the preceding chapter,
where some versions place this clause; and the Arabic version reads expressly, "and the serpent
stood", &c. And this is thought by some to be the better reading, because of the connection with
what goes before, and because there is no mention of the name of John, nor of his being called or
removed from heaven, where he was beholding sights, and continuing the account of them, Rev_
4:1, as there is when he is shown sights elsewhere; see Rev_17:3. And besides, as the dragon
was contriving a new way of persecuting the saints, and about to raise up a beast out of the sea,
by which he might do it, to whom he would give his power, seat, and authority, he is represented
as standing in a proper place for this purpose; it was upon the sand, which may signify a multitude
of people employed by him, and also may denote the weakness and failure of his efforts in the
issue; yet the Greek copies in general agree in the common reading, and refer it to John, who
stood on the shore of the isle of Patmos, and in a fit place, in a visionary way, to behold the
following sight: for that the next clause belongs to him is without doubt,
and saw a beast rise up out of the sea: by which is meant, not the devil, because it is in Rev_13:2,

distinguished from the dragon, who is the devil and Satan, as also elsewhere, Rev_16:13, nor the
old Roman empire, though there are many things which seem to agree; the Roman monarchy is
called a beast it is one of the four beasts in Dan_7:2; which rose up out of the sea, from a
multitude of people and nations, which were gathered to it and composed it. Rome Pagan had, as
this beast has, seven heads and ten horns, Rev_12:3; and had power over all nations, and is
therefore sometimes called the whole world, and exercised great cruelty upon the Christians; but
then this is signified by the red dragon itself, in the preceding chapter, and, besides, had risen up
before the times of John, whereas this is one of the things shown him, which should be hereafter:
this beast then was not, but was to come, Rev_4:1; and was not to arise, nor did it arise till after
the downfall of Rome Pagan, and after the Arian persecution, after the woman's flight into the
wilderness, and after, and upon the inundation of the barbarous nations into the empire, as
appears from the preceding chapter; nor will the time of this beast's duration agree with the old
Roman empire, for this beast is to continue forty two months, Rev_13:5; which is the whole time
of the holy city being trodden under foot, and of the church's being in the wilderness, and of the
witnesses prophesying in sackcloth; whereas the Roman monarchy, governed by emperors, did
not last four hundred years. Moreover, as this beast is distinguished from the dragon, so it is said
to have its power from him; whereas the Roman empire was of God, and obedience and
subjection to it are always recommended to the saints in the Scriptures, Rom_13:1, much less
can the empire, as become truly Christian, be intended; nor are either the eastern or the Turkish
empires designed, for neither of these had their seat at Rome, which the dragon save to this
beast, but at Constantinople: it remains then, that by it meant the Roman empire, when divided
into ten kingdoms, and united in the Papacy; or it designs Christ in his secular power, with the ten
kings, that receive power with him as such one hour, and give their kingdom to him: now this
beast is said to "rise up out of the sea"; either out of the abyss, the bottomless pit of hell, see
Rev_11:7; or out of the sea of this world, and the wicked in it, who are like a troubled sea that
cannot rest; or out of the floods of errors and heresies, by which this man of sin was conceived
and cherished, and a way was paved for his open rising and appearance in the world; or rather,
since waters design, in this book, nations, people, and tongues, see Rev_17:15; and the four
beasts in Daniel are said to rise out of the sea, Rev_7:2; and a multitude of people are compared
to the waves of the sea, Eze_26:3; see also Isa_17:12, where the Jewish writers say (b), the
nations are compared to the sea, as Israel to the sand, the inundation of the barbarous nations,
the Goths, Huns, and Vandals, into the empire, seem to be intended, which made great
commotions and changes in it: these set up ten kingdoms in it, upon which antichrist arose, and
placed himself at the head of them; these gave their kingdoms to the beast; and so may be said to
give rise unto him, especially as to his secular power.
Having seven heads: which some understand the seat of knowledge, and seven a number of
perfection; and so may refer to those boasted treasures of wisdom and knowledge which
antichrist pretends to have, as being the judge of controversies, and the infallible interpreter of the
Scriptures; or else the seven fold form of government among the Romans is intended, as in Rev_
12:3; or rather as it is interpreted in Rev_17:9; the seven mountains on which Rome was built, and
so design the city itself built on them, that being the metropolis of the empire; or the seven capital
cities of the empire, as Mr. Daubuz thinks; the whole is meant, for it is the same Roman monarchy
as before, only in a different form:
and ten horns; the ten kingdoms, into which the empire was divide it upon its being wasted and
vanquished by the Goths, and the ten kings of them, which reigned with the beast, and gave their
kingdoms to him; so horns signify kingdoms in Zec_1:18.
And upon his horns ten crowns; which distinguishes Rome Papal from Rome Pagan; the crowns
in Rome Pagan were upon the heads, or the emperors, that resided at Rome; and though it had
ten horns, as here, and was divided into so many provinces, which were governed by deputies,
proconsuls, &c. yet they were not kings, they had no crowns; but here the horns have crowns on
them because the governors of these ten kingdoms are crowned kings:
and upon his heads the name of blasphemy; which refers not to Rome Pagan being called the
eternal city, and Rome the goddess, and the like; but to Rome Papal, or antichrist, who elsewhere
is said to have the name "Mystery" written upon the forehead, and to have blasphemy on his

heads; and is called blasphemy in the abstract, as being a most blasphemous creature against
God, Christ, and his people, and so his name is suitable to his character, mouth, and language,
Rev_13:5; assuming that to himself which only belongs to God and Christ, as power over the
conscience, to forgive sin, &c. and even deity itself; see 2Th_1:4. The Alexandrian copy, and
some others, the Complutensian edition, the Vulgate Latin, Syriac, and Arabic versions, read,
"names of blasphemy".
4. HENRY, “We have here an account of the rise, figure, and progress of the first beast; and
observe, 1. From what situation the apostle saw this monster. He seemed to himself to stand
upon the sea-shore, though it is probable he was still in a rapture; but he took himself to be in the
island Patmos, but whether in the body or out of the body he could not tell. 2. Whence this beast
came - out of the sea; and yet, by the description of it, it would seem more likely to be a land-
monster; but the more monstrous every thing about it was the more proper an emblem it would be
to set forth the mystery of iniquity and tyranny. 3. What was the form and shape of this beast. It
was for the most part like a leopard, but its feet were like the feet of a bear and its mouth as the
mouth of a lion; it had seven heads, and ten horns, and upon its heads the name of blasphemy:
the most horrid and hideous monster! In some part of this description here seems to be an
allusion to Daniel's vision of the four beasts, which represented the four monarchies, Dan_7:1-3,
etc. One of these beasts was like a lion, another like a bear, and another like a leopard; this beast
was a sort of composition of those three, with the fierceness, strength, and swiftness, of them all;
the seven heads and the ten horns seem to design its several powers; the ten crowns, its tributary
princes; the word blasphemy on its forehead proclaims its direct enmity and opposition to the glory
of God, by promoting idolatry.
5. JAMISON, “Rev_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.
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
(Dan_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 Dan_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 — (Dan_7:3; compare Note, see on Rev_8:8); out of the troubled waves of peoples,
multitudes, nations, and tongues. The earth (Rev_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, Rev_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 Dan_2:33, Dan_2:41, Dan_2:42. 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 (Rev_12:3; Rev_13:1).
Therefore, both heads and horns refer to kingdoms; compare Rev_17:7, Rev_17:10, Rev_17:12,
“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,” Rev_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 (Rev_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 (Rev_13:11,
etc.), being “the eighth head,” and yet “of the seven” (Rev_17:11), will temporarily triumph over the
saints, until destroyed in Armageddon (Rev_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 (Rev_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 Rev_17:3). A characteristic of the little horn in
Dan_7:8, Dan_7:20, Dan_7:21; 2Th_2:4.
5B. MY COLLECTED NOTES, “The Beast we are told is:
• Paganism
• The Roman Empire
• The Roman Catholic Church
• The Protestant Church
• The British Empire
• The United States of America
• The United Nations Organization
• Nazism
• Atheistic Communism
• The European Economic Community
• The New World Order etc. etc.
Hendriksen says of this beast, "indicates the persecuting power of Satan embodied in all the
nations and governments of the world throughout all history."
Stedman, “John saw this beast rising out of the sea, which, as we have seen several times in
Revelation, is a symbol of the Gentile nations of the ancient world. This appearance is another
manifestation of Satan as a worldwide evil power on the earth. In Chapter 12 the beast
represented the Roman Empire of the 1st century and was the instrument of the devil to try to
destroy the man-child that was born to the woman who symbolized Israel, i.e., Jesus himself.
. The strange fourth beast is identifiable in history as the Roman Empire, with its capital in Rome.
All of this is found combined into one beast which has, as it were, the lion-like ferocity of Babylon,
the crushing bear-like power of Medo-Persia, and the swiftness of the Grecian leopard, but now
appearing in the last days as a restored form of the Roman Empire, as we shall see.
The beast out of the sea
Jesus said "Give to Caesar what is Caesar's, and to God what is God's." (Mat 22:21). Now when
the State demands that which belongs to God, namely worship, then it becomes a beast. As an
example think of the Roman empire that demanded emperor worship. Think of what happened to
Nebuchadnezzar when he claimed glory for himself rather than giving glory to God - he became
like a wild animal (Dan 4:30-32). This beast of Rev 13 is a composite beast and is based on the
beasts in Daniel 7. Daniel sees four beasts: lion, bear, leopard with four heads, a forth beast with
iron teeth and ten horns. These represent kingdoms - 'The four great beasts are four kingdoms

that will rise from the earth' (Dan 7:17 NIV). These are combined into one beast in Revelation. In
Revelation the emperor and the empire are interchangeable - thus when we think of Nero we think
of the Roman empire in its opposition to Christianity. It is possible to interpret the beast as the
Roman empire, the empire of the Antichrist or all anti-Christian empires culminating in the last
great empire of the Antichrist
Most see the beast as the Roman Empire whose navy assailed the coasts of the Eastern
Mediterranean Sea and demanded the people worship ;the emperor. The state demanded the
worship that belongs to God and so we have the age old conflict of church and state.
Peterson writes, "Leviathan and Behemoth were awesome, but there is also an unmistakable
touch of the ludicrous in St John's description. The sea beast is a patchwork job, assembled from
left-over parts of leopard, bear and lion. The land beast is a fake lamb, a clumsy counterfeit of the
magnificent true lamb. St John allows for their capacity to strike terror still, but he also shows
them as considerably shop warn. The old beasts have been around too long and are starting to
lose their stuffing."
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.
As the monster with seven heads and ten horns is introduced three times in Revelation, in 12:3, in
13:1, and in 17:3, one explanation of the meaning of these symbols will suffice for all. Though the
form varies somewhat, the ten-horned monster of Dan. chapter 7 is without doubt the same.
Comparing the accounts we learn that "the seven heads are seven mountains, on which the
woman sitteth" (the harlot of chapter 17), and they are also seven kings or kingdoms. In 12:3,
these heads have upon them diadems, the crown that always signifies royalty, but in 13:1 there
are no diadems upon the heads. This may imply that the heads that had once worn the crowns
were uncrowned in the period which is now pointed out. The ten horns, however, have diadems.
In 17:12 they are said to be ten kings or kingdoms which had not yet, when John wrote, received
power, but shall receive it in the period pointed forward to in the symbols. Still another fact is
pointed out in 17:10. Of the seven kings five were fallen when John wrote; that is, had passed
away; one of them then existed; one was yet to come; the beast himself was composed of all the
seven and yet assumed such a form that he became an eighth.
These facts will enable us to point out what is signified. It is some power that fights against God,
that is a deadly enemy of the Church, that oppresses the Israel of God, that is used as Satan's
instrument, that overcomes the Church for 1260 years, that is blasphemous; that has existed as
seven kings, or kingdoms, for such may be the meaning of the word, and that shall reappear
again to be ten kingdoms. It will be seen that the form of this beast varies at different times, and
we must expect the power meant to assume various forms. Let us note the great world powers
which have arrayed themselves against God in oppressing his people during their history. I. Egypt
enslaved the Israel of God, those whom he called "My People," with a grievous bondage. At that
period Egypt was the greatest of the world powers. II. Next Assyria, many hundred years later,
carries the Ten Tribes into captivity, from whence they never returned. Assyria was the destroyer
of the kingdom of Israel and the oppressor of the kingdom of Judah. III. Babylon, the great Empire
of Nebuchadnezzar, erected on the ruins of Assyria, conquered Judah, destroyed Jerusalem and
the temple, and carried the people into captivity. IV. Persia overthrew Babylon, and succeeded to
the sway over the remnant of Israel and Palestine. V. Greece, or rather the [468] Macedonian

Empire of Alexander, overthrew Persia, and the fifth of the great world powers became the ruler
and the oppressor of God's people. Under the successors of Alexander their sufferings were
terrible. Here, then, we have Five Kingdoms, or great world monarchies, which had been used by
the dragon for oppression, and which had passed away before John wrote. VI. One now is. Rome
had overthrown all before her and occupied their dominion. The Roman monarchy existed when
John was on Patmos, and he was seen there by the edict of a Roman Emperor. VII. One was yet
to come. There was to be still another of these world powers, which should appear after John's
time. It is to be an anti-Christian world power. My opinion is that it refers to the Eastern or Greek
Empire, the Roman Empire in the East, continuing to exist as an Oriental despotism after the fall
of Rome. This Empire was a persecutor also. No Emperor persecuted more cruelly than Justinian.
In 17:11 we are also told that there is an "eighth head who is of the seven." This is the beast. This
means that the spirit and power of the whole beast, embracing all the seven heads, passes to an
eighth kingdom or rule. Wherever we find this rule we find the beast fully manifested. This
signifies the temporal dominion of the Papal power, a sway that derived its power from the
kingdoms of the earth.
The beast with seven heads and ten horns is, then, the great world power in its opposition to
God's people, manifesting itself in the various great worldly states which have fought against the
saints. Of the heads of the beast Rome was the greatest and the most terrible of persecutors.
Hence, while all the opposing world powers are generally signified, Rome, Pagan and Papal, is
specially pointed out. There can be no doubt about the allusion of John to the heads signifying
also seven mountains on which the harlot sitteth (17:9). No phrase was oftener applied to Rome
by Pagan poets and writers, as well as Christian Fathers than "the seven hilled city." The eighth
head (17:11) is stated also to be an embodiment of the whole beast. Hence, I believe we are
justified in declaring that Rome is the seat of the beast. B. W. JOHNSON
“Earlier in Rev 12:7 we saw that the dragon was 'enraged at the woman and went off to make war
against the rest of her offspring--those who obey God's commandments and hold to the testimony
of Jesus. And the dragon stood on the shore of the sea'. Now we see how he wages war against
the saints through the beast that comes out of the sea as the devil looks on. This beast was
earlier revealed in Rev 11:7 as the beast out of the Abyss who makes war against the two
witnesses and kills them when they have finished their testimony. We now find out more about
this beast. He is introduced here as the Devil's henchman, he even resembles the devil with ten
horns and seven heads, the devil delegates his power to the beast, his throne and authority. He is
the incarnation of the Devil on earth through whom the devil makes war on the saints and
overcomes them, the weapons used are imprisonment and death. All who pledge allegiance to the
beast are giving their allegiance to the devil. He is the consummation of the four beasts that
Daniel saw and therefore he represents an ungodly, bestial, world political empire. Later on in
Revelation he rides the whore and represents an emperor, so empire and emperor are
interchangeable. He has authority for the same time that the Gentiles trample on the outer court,
the same time as the two witnesses prophecy and the same time that the church is cared for in
the desert. The beasts exerts authority over all the world and represents political power, the
second beast represents religious and economic power. Hendriksen comments that the first beast
is Satan's hand and the second beast is Satan's mind. 'The first represents the persecuting power
of Satan operating in and through the nations of this world and their governments. The second
symbolises the false religions and philosophies of this world'. He sums up the beast, false prophet
and Babylon as the three agents of Satan's attack upon the earth namely 'antichristian
persecution, antichristian religion, and antichristian seduction'.
The beast can be interpreted as the Roman empire of John's time and subsequent ungodly
empires since then culminating supremely in the empire of the antichrist.
RAY SUMMERS, Chap. 13. 666. The first beast is frequently called "Antichrist" because he
appears as a rival deity to Christ. The term is not used in the book of Revelation. The futurist
expect to find him in some exceedingly wicked ruler at the end of the age just before the second
coming of Christ. Such a system calls for a restoration of the Jewish nation, the rebuilding of the
Temple, the restoration of sacrificial worship, and then the breaking of the Antichrist's covenant
with the Jews. Space cannot be given here to refutation of this bizarre system which is at

opposites to the New Testament teaching. Such a presentation would have been meaningless
and, hence, comfortless to John's readers.
The beast who came from the sea and the beast who came out of the earth (Rev. chs. 13-14).
The majority of the Holy Fathers understand "the beast from the sea" to be the antichrist and "the
beast from the earth" to be the false prophet. The sea symbolizes the unbelieving mass of
humanity, which is always restless and turbulent with passions. From further narrative about the
beast and from a parallel narrative of the prophet Daniel (Dan. chs. 7-8), it follows that the beast is
the whole godless empire of the antichrist. In their outer appearance the dragon-devil and the
beast coming from the sea, to whom the dragon passed on its rule, resemble each other. Their
external attributes denote their slyness, cruelty, and moral indecency. The heads and the horns of
the beast symbolize the godless states that comprise the empire of antichrist, as well as their
rulers (kings). The revelation of the mortal wounding of one of the heads of the beast and of its
healing is enigmatic. In their time the events themselves will shed light on the meaning of these
words. The historical basis for this allegory might be provided by the conviction of many
contemporaries of St. John that the slain Nero came back to life and that he would soon return
with the Parthian forces which were to be found beyond the Euphrates River (Rev. 9:14 and
16:12) in order to take revenge upon his enemies. It could be that here is an indication of the
partial defeat of godless paganism by the Christian faith and an indication of the rebirth of
paganism during the period of general apostasy from Christianity. (Refer to details about this in
our booklet "End of the World and Eternal Life").
Note: there are common traits between the beast of the Apocalypse and the four beasts of the
prophet Daniel that personified the four ancient pagan empires (Daniel ch. 7). The fourth beast
referred to the Roman Empire, and the tenth horn of the last beast symbolized the Syrian ruler
Antiochus Epiphanes - as a prototype of the forthcoming antichrist, whom the Archangel Gabriel
called the "contemptible one" (Dan. 11:21). The characteristics and the deeds of the apocalyptic
beast have much in common with the prophet Daniel's tenth horn (Dan. 7:8-12, 20-25, 8:10-26,
11:21-45). The first two books of the Maccabees serve as a vivid illustration of the times before
the end of the world.
Subsequently, the Seer describes the beast that had come from the earth and that he later calls
the false prophet. Here, the earth symbolizes the total absence of spirituality in the teachings of
the false prophet, which are completely permeated with materialism and the gratification of
pleasure-loving flesh. The false prophet seduces people with false miracles and forces them to
bow down to the first beast. "He had two horns like a lamb, and spoke like a dragon," (Rev.
13:11); that is, he appeared to be meek and peaceful but his speeches were filled with flattery and
lies.
As in the eleventh chapter, the two witnesses symbolize all the servants of Christ. It is evident that
the two beasts in the thirteenth chapter symbolize the union of all who hated Christianity. The
beast from the sea symbolizes the civilian godless authorities and the beast from the earth means
the union of the false prophets and all the deviant Church authorities.
As during the time of the Savior's life on earth, both of these powers - the civil and the religious, in
the persons of Pilate and the Jewish high priests - united in sentencing Christ to be crucified, so
throughout all of the history of mankind, these two powers often unite in their fight against faith
and in the persecution of believers. Examples are the prophet Balaam and the Moabite king,
Queen Jezebel and her priests, the false prophets and princes before the destruction of Israel and
later Judea, "apostates of the Holy Covenant," king Antiochus Epiphanes (Dan. 8:23, 1 Macc. and
2 Macc. ch. 9), and finally the followers of the law of Moses and the Roman administrators during
the time of the Apostles. During the early centuries of Christianity, heretics and false teachers
undermined the Church with their schisms and thus aided in the successful conquests by the
Arabs and Turks who flooded and ruined the Orthodox Christian East. Russian free-thinkers and
populists paved the way for the revolution, and contemporary pseudo-prophets corrupt unsteady
Christians into various sects and cults. They all manifest themselves as false prophets
collaborating for the success of the powers fighting against God. The Apocalypse vividly discloses
the mutual support between the dragon-devil and both beasts. Each one here is full of his own
selfish plans: the devil thirsts for obeisance to him; the antichrist seeks power; and the false-
prophet seeks his material gain. As the Church calls on people to have faith in God and to fortify
their virtues, the Church becomes an obstacle to them and they fight together against her.

A minute parallel exists between t he description of the beast in Revelation and the character of
Nero as depicted in secular history. Says Dr. Farrar (Early Days of' Christianity, 5.28.5) Beyond all
shadow of doubt or uncertainty, the Wild Beast from the sea is meant as a symbol Of the emperor
Nero. Here, at any rate, St. John has neglected no single means by which he could make his
meaning clear without deadly peril to himself and the Christian Church. He describes this Wild
Beast by no less than sixteen distinctive marks, and then all but tells us in so many words the
name of the person whom it is intended to symbolize." Among the most striking proofs of the.
identification are (1) Nero's world-wide power and dominion, (2) his assumptions of the
prerogatives of deity, (3) his cruel persecution of the Christians for 42 months (from the end of 64
A.D. to the middle of 68 A.D.), and (4) his own violent, death followed by the belief that widely
prevailed that he was not, really dead, but, would ere long emerge from some secret, hiding place.
It, is also well-known that in the absence of arithmetical figures the Jews attach a numerical value
to the. letters of the alphabet. Hence it is a fact, full of interest and significance that 666, the
number of the wild beast, is the value when added together of the Hebrew letters which go to
express the emperor's name. For Nero to have been more plainly spoken of. would have been
needlessly to compromise the Christian Church.
Michael Wilcox - When we are shown a beast whose power is not that of wealth or of influence,
but that of government ("diadems" and a "throne"), who combines all the powers of Daniel 7, we
see in him the principles of power politics: in a word, the state.
John Newport - This wound can also be seen as the symbol of God's wrath, which has struck a
death blow to the authority of the beast (and the dragon). This death blow has been deceptively
covered up. We can also see this as referring to the fact that the beast has been dealt a fatal blow
by the cross of Christ and yet still has time and the ability to wage war against the saints. He
appears to be alive and in full command of the scene; his blasphemies increase. What the sea
beast cannot accomplish, he commissions the earth beast to do (vs. 11ff). All three - the dragon,
the sea beast, and the earth beast - are in collusion to effect the deception that leads the world to
worship the dragon and the sea beast and destroy all who oppose them.
The beast comes from the sea, which is sometimes a figure for evil and chaos in the Bible and
ancient thought (Psalm 74:13; 89:9; Isaiah 57:20; Matthew 8:26)
i. The ancient Jews were not a sea-going people; they regarded the ocean as a place of terror and
danger
The idea behind having many heads is a picture of vitality (as in a Medusa-like creature); horns
(as always in the Bible) represent power and might
Example: "The beast has always been, and will always be, in a final intensified manifestation, the
deification of secular authority" (Mounce)
i. The Antichrist is a prominent figure in the Bible; he gets this familiar title because he is the
ultimate personification of the spirit of the Antichrist spoken of in 1 John 4:2-3
ii. But the person commonly known as the Antichrist goes by many names in the Bible. Some of
his many titles: little horn (Daniel 7:8); king of fierce countenance (Daniel 8:23); the Prince that
shall come (Daniel 9:26); the willful king (Daniel 11:36-45); the one who comes in his own name
(John 5:43); the son of perdition, the man of sin, the lawless one (2 Thessalonians 2:3)
6. PULPIT, “And I stood upon the sand of the sea. The Revised Version, agreeing with à , A, C,
Vulgate, Syriac, AEthiopic, Armenian, Victorinus, reads e?sta´?? , "he stood." The Authorized
Version follows the reading e?sta´??? , "I stood," which is found in B, P, Coptic, Andreas, Arethas.
Fortunately, the point is not important. Whether St. John or the dragon stood on the edge of the
sea is not material, since we are distinctly told that the ten-horned beast rose from the sea.
Wordsworth aptly contrasts this station on the unstable sand in proximity to the sea, the clement
of commotion, with the vision of the Lamb on Mount Zion (Rev_14:1-5). The imagery which
follows is founded upon the vision ofDan_7:1-28. The phrase should probably be joined on to the
preceding passage, as in the Revised Version. The new vision then opens in the customary
manner with e???d?? , "I saw," as in Rev_4:1-11., 5., 6., 7., etc. And saw a beast rise up out of
the sea. Supply "I," and make this the beginning of the fresh paragraph (see above). The one
beast here takes the place of the four beasts of Dan_7:1-28., and is distinguished by the

characteristics of the first three (see on Dan_7:2). This beast arises from the sea, the second
beast from the earth (see Dan_7:11). They are the instruments of the woe which is denounced
against the earth and the sea in Rev_12:12. The sea, again, is the type of instability, confusion,
and commotion, frequently signifying the ungovernable nations of the earth in opposition to the
Church of God (cf. Rev_17:15; Rev_21:1). Probably this is the beast referred to in Rev_11:7, and
(more fully) inRev_17:1-18. It is the power of the world which is directed towards the persecution
of Christians. Having seven heads and ten horns. Nearly every manuscript has, having ten horns
and seven heads. The order is reversed inRev_12:3 and Rev_17:3; possibly the horns are
mentioned first in this passage, because they are first seen as the beast rises from the sea. The
essential identity of this beast with the dragon of Rev_12:3 is plainly shown. There Satan is
described in his personal character; here he is described under the aspect of the persecuting
power of the world. The symbolism is analogous to that found in Dan_7:1-28., where we may find
the key to the interpretation. First, the heads signify dominion. The head is naturally looked upon
as the chief, the controlling and guiding part of the body; that part to which all the members of the
body are subject. This is the idea conveyed in Dan_7:6. The third beast there is distinguished by
the possession of four heads, and (we are immediately told) "dominion was given to it." Seven, as
we have repeatedly seen, is the number typical of universality (cf. Rev_1:4; Rev_5:1, etc.). The
seven, heads, therefore, are symbolical of universal dominion. In the second place, horns are the
type of power. Thus, in Dan_7:7, the beast which is distinguished by the possession of the horns
is described as being "diverse from all the beasts that were before it." It was "dreadful and terrible,
and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped
the residue with the feet of it" (cf. Deu_33:17; Psa_132:17; Jer_48:25, etc.). The number ten is the
sign of completeness; not of universality or totality, but of sufficiency and abundancy for the
purpose in view (cf. Gen_18:32, the ten righteous wanting at Sodom; Exo_27:12, the ten pillars of
the tabernacle; the ten commandments; the tithe; Psa_33:2, etc.). The ten horns, therefore,
denote plenitude of power. The words of this passage thus signify that the beast should possess
worldwide dominion and ample power. These are the qualities ascribed to the power which Satan
now directs against the "seed of the woman." At the time of the writing of the Apocalypse, this
power was evidently heathen Rome; but the meaning may be extended to embrace all the forms
which this world opposition has assumed, whether Roman, Mohammedan, or Gothic, etc. It is
consequently unnecessary, as it certainly seems fruitless, to attempt to interpret the heads and
horns of individual nations and kings. In endeavouring to do so, many writers have imported into
the description here given other details from Daniel, or deduced by themselves, for which there is
no warrant in the narrative here supplied. For the same reason, it is useless to inquire into the
disposition of the ten horns and seven heads; since the whole is a figure intended to convey
certain ideas, and is not a description of an actual bodily form. And upon his horns ten crowns.
"Ten crowns;" d?ad?´ ata ,crowns denoting sovereignty; not ste´fa??? , the victor's wreath. The
crowns upon the horns denote the sovereign nature of the power with which the beast is invested.
The nations of the world who have persecuted the Church of God have the chief rule in this world.
And upon his heads the name of blasphemy. The plural ????´ ata , "names," adopted by the
Revised Version, is found in A, B, Vulgate, Coptic, Andreas, Primasius. Alford reads the singular
??´?? a , withà , C, P, Coptic, Andreas, Primasius. There is no article. Possibly each head bore a
name, which was the same in each ease, and which might therefore with equal propriety be
described as name or names. "Upon his heads" ( e?p?` ?efa?a´? ); the accusative being used (as
Afford suggests) because the action of inscription carries with it a tinge of motion. In the preceding
clause we have the genitive Or; e?p?` ?e?a´t?? , where the preposition denotes rest. We have no
hint given as to what the name was; the nature only is indicated. St. John very possibly had in his
mind the mitre of the high priest, upon the plate of which was inscribed, "Holiness to the Lord"
(Exo_28:36). It is a "name of blasphemy;" that is, the worldly power, typified by this beast, denies
the Divinity and might of the true God, and exalts itself above him. Bede, Hengstenberg, etc., see
the fulfilment in the assumption by the Roman emperors of titles which belong rightly only to
Christ—King of kings, Divus, etc. But the application is wider. As partial fulfilments of that which
will never be completely fulfilled until the end of the world, we may mention Pharaoh, when he
said, "Who is the Lord, that I should obey his voice?" (Exo_5:2); Sennacherib (2Ki_18:1-37.);
Herod Agrippa (Act_12:22); as well as those since St. John's time who have blasphemed by
denying the existence or omnipotence of Christ.
7. BURKITT, “Observe here, 1. The place where St. John had the vision related in this chapter; he

apprehends himself to stand on the sea-shore, a place fit for the sight he was to see, namely, a
beast rising out of the sea.
Where note, That it is usual in the prophets, Daniel especially, to set out temporal monarchies
oppressing the church, by great beasts.
Where we learn, what a base and vile, what a low and mean, esteem God has of the mightiest
enemies of his church and people; let the world admire them as gods, if they abuse their power
God calls them beasts; and as such, in his own time, they shall be destroyed; I saw a beast rise
up out of the sea.
Observe, 2. The monstrous description of that beast which St. John saw, it had seven heads,
denoting, some say, the seven hills upon which Rome stands; or the seven sorts of government
successively in the Roman state, say others; and ten horns, that is, ten kings under Rome, and
confederate with her.
Where note, That all such kings, be they ever so mighty or many, which persecute sincere
Christianity, are vile in the esteem of God, accounted no better than the horns of a bloody beast,
which Almighty God will either blunt or break.And upon the horns ten crowns, which crowns they
hold of God, who is the King of kings. Sovereignty is from heaven, however men come by it, or
however they abuse it, which shows the horrid ingratitude of those princes, who having received
their power from God, do improve it against him, and turn it upon him by whom they reign. And
upon his heads the name of blasphemy; those that apply this description of the beast to Rome
Pagan, understand hereby their paganish idol-worship in general; and their deifying of the Roman
emperors in particular.
Others, as most Protestants, who apply it to Rome Papal, by this name of blasphemy, understand
those blasphemous titles which are given to the Pope, as "Lord God, the universal Head, the
Husband of the church, the Light which came into the world," &c. which are the incommunicable
attributes of Christ; and by flatterers and admirers frequently given to the Papal Antichrist, upon
whose head is the name of blasphemy.
8. PULPIT, “The foes of God and of his Church: the two beasts.
The evil one is responsible for much of the mischief in the world, but his responsibility for it is not
an unshared one. Two other enemies are here portrayed as the emissaries and agents of the first
(Rev_13:2). The thought underlying the chapter is that of the predominance of brute force over
moral power; or, in other words, of might over right. Here are two beasts. The first, described in
Rev_13:1-10, is seen "coming up from the sea," as if it were the product of the surging
restlessness of the troubled sea of godless strife; "having seven heads"—these are so many
phases of a corrupt, ungodly world power. The expression cannot refer to any one distinctive
power as such, for none has ever yet been seen, nor can be, having power over "all kindreds, and
tongues, and nations." As the dragon has seven heads and ten horns, so likewise has this first
beast; whatever power the devil wields, he wields through it. And as wide as is the devil's sway, so
wide is the sway of this hostile force. Thus, in this symbolic form we get precisely the same truth
which meets us elsewhere—that Satan is "the prince of the power of the air," "the spirit that now
worketh in the children of disobedience." Again, this beast has "upon his heads the names of
blasphemy" (Rev_13:1). A supremacy is assumed which belongs to God alone. "The beast was
like unto a leopard," etc. (Rev_13:2). All three figures denote the terribly savage and devouring
energy put forth by the powers of evil. "The dragon gave him," etc. (Rev_13:2). The ungodly
power of earth is backed up by the evil one. "One of his heads wounded," etc. (Rev_13:3). This
worldly power was smitten, and yet rose again in all its dominance and pride, so that "all the world
wondered after the beast" (Rev_13:4). "Authority was given to him to continue forty-two months"
£ (Rev_13:5).1 This is the fourth time this mysterious period is named, it is the time during which
the witnesses are to prophesy, the time during which the woman is to be hidden in the wilderness,
the time for the serpent to rage and wound, and the time for the beast to continue. His sway is to
be so great that all, save the very elect, shall go after him. "Here is the patience and the faith of
the saints" (Rev_13:10). The second beast is also from the earth (Rev_13:11). It is a low, carnal,
worldly power. "It has horns like a lamb," etc. (Rev_13:11). It puts on a pretence of meekness,

and seems lamb like in its gentleness, albeit it speaks like a dragon, and is fiendish in its ferocity,
he panders, too, to the first beast (Rev_13:12-15). He doeth great signs, deceiving men by
prodigies of various kinds (Rev_13:13; cf. Mat_24:24; 2Th_2:9). On all he causes a mark to be
affixed (Rev_13:16), and no one who had not that mark might buy or sell or have any social
standing. Evidently, here is described some power or other, meek and sleek in appearance, yet
fierce in spirit, prompted by the dragon, and doing his work, yet pretending to have a commission
from Heaven, doing such wonders as to carry multitudes away, and withal so intolerant that none
except its followers should be allowed to take their proper place in the social ranks, while it
appeals to the love of thaumaturgy, yet cares not about the true or the right so long as men pay
homage to the first beast to whom he yields obedience. Can we mistake the meaning of all this? It
is certainly some mighty antichristian force, putting on the pretence of being in communion with
Heaven, while it is a sycophant and abject minion of earthly power. Lamb like in its mien, it is
intolerant in its speech. This power is not dead yet, any more than the former. On the perplexing
verse which concludes the chapter, we have no opinion to offer. The various attempts at
explanations may be seen in the 'Speaker's Commentary,' in loc. £ We only quote from thence the
opinion of Bellarmine, "Verissima igitur sententia est eorum qui ignorantiam suam confitentur." £
If, however, we set in order the points of similarity and of difference between the two beasts, and
their relation to one another, the meaning of the description may be more clearly seen. Seven
points of difference: The first beast has his power from the dragon; the second beast has his
power from the first. The first daringly blasphemes; the second deceives. The first makes war; the
second practises thaumaturgy. The first succeeds by force; the second, by persuasion. The first
rules through fear; the second, by craft. The first teaches his followers to worship the dragon; the
second persuades his to worship the first. The first openly slays; the second puts men under a
social ban. Six points of similarity:They are both opposed, in spirit, to God, to his Church, and to
heaven. They are both arrogant, haughty, and imperious. They both involve in much suffering
those who will not yield to them. They both try the patience and faith of the saints. They both have
a power equally wide. They are both deplorably successful. Six points of relation between them
and their workings: The second causes all the earth to worship the first; causes an image of the
first to be made; commands men to worship the image of the beast; pretends to make the image
speak; causes that as many as would not worship the image should be killed; will allow no one
any social status, nor even a stand in the market unless they acknowledge and worship the first.
Now, when we thus carefully set in order the two descriptions, who can help seeing symbolic
sketches of precisely the two great adverse forces which have been the plague of the world and of
the Church—even an ungodly world power, and a false religious teaching in alliance with it,
supporting it and supported by it? And who that knows the general history of the world but must be
aware that these two forces, leagued together, have been the foes of the Church of God? Not any
one power only, nor any one form of false religion only, is indicated here; the description is broad
enough to embrace them all, and indeed demands that all be embraced, for their sway is alike
over all nations and tongues. Well do we know how exactly the state of things corresponded, at
the time of the founding of the Christian faith, to the descriptions in this chapter. Religion had long
been regarded as a piece of statecraft. "The rulers took counsel together," etc. (Psa_2:1-12.; Act_
4:25, et seq.). During the early struggles of the Christians the force of a false religion in alliance
with a heathen state strove to compel men to act in subservience to a heathen emperor, in spite
of conscience and of God. Then, disorders, droughts, famines, pestilences, were ascribed to the
Christians; men were debarred the ordinary rights of citizens except they acknowledged the
supremacy of the state in religious affairs. Far later, in our own land, when the temporal
sovereignty of this realm was in alliance with popery, what pains and penalties were endured for
conscience' sake! And in many countries, what harrowing tales of worry, persecution, and
suffering are left on record; and even at this day there is often furnished a new contingent of those
who wilt not worship the beast nor his image, and who will risk their all for the truth and for God!
For even now these two beasts are living; the first beast gets wounded now and then, but still
survives, having wondrous tenacity of life. At divers times and places, with oft recurring onsets, do
these two foes of the Church seek to ravage, to spoil, and to devour. And although at this
moment, in our peaceful land, the wild savagery of their coalition is toned down, yet every one
knows that the stigma of a social inferiority is still set on many who will not acknowledge state
authority in religion. By the social ban referred to in Rev_13:17 Dean Alford understands "the
commercial and spiritual interdicts which have, both by pagan and by papal persecutors, been laid
on Nonconformity down to the last remaining civil disabilities imposed on Nonconformity in

modern papal or Protestant countries." £ "Here is the patience and the faith of the saints." This
chapter may serve two purposes.
I. IT SHOULD YIELD US UNSPEAKABLE COMFORT. In four respects:
1. Here we find sketched for us beforehand the checkered course of truth and right in the world;
sketched, too, in precise accordance with the facts of history. The great Lord has foreseen the
struggle.
2. He who foresees, and has thus sketched for us the forms of evil, has also assigned a limit to
their duration.
3. In the worst of times, a faithful few shall be preserved.
4. The people of God will overcome at last by the two weapons of faith and patience.
II. IT SUGGESTS MANY A LESSON FOR THE PRACTICAL RULING OF LIFE. It says to us: 1,
Do not be caught by appearances. There may be more show in might than in right. God approves
only the latter.
2. Do not expect the immediate triumph of God's work. The end is not yet. The twelve hundred
and sixty days are not yet closed; perchance they are not even near to their end.
3. Do not let us be in a state of agitation and of perpetual fear, as if something might happen to
undo God's work. Never!
4. Do not let us mistake our own proper work. Never let us swerve a hair's breadth from right to
gain a momentary end. All the right is essentially—success. All the wrong is essentially—failure.
5. Let us rest in the knowledge that one eye discerns all, and one hand infallibly overrules all, to
bring about the right end at the right time.
6. However long the time may be ere the salvation is brought in, it cannot be very long that any of
us will have to maintain an attitude of vigilance and of war. A few short years at most, and the
struggle between us and this coalition of evil will be over. We are nearing the river. We shall soon
cease to hear the clang of arms and the rush of the troops; and shall exchange the noise of a
militant for the harmonies of the triumphant Church. Then, brothers, on—even unto death!
9. NISBET, “The Seven-Headed Beast of Blasphemy and the Two-Horned Beast of Deceit.
The description of the first beast:
v. 1. And I stood upon the sand of the sea and saw a beast rise up out of the sea having seven
heads and ten horns, and upon his horns ten crowns, and upon his heads the name of
blasphemy.
v. 2. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear,
and his mouth as the mouth of a lion; and the dragon gave him his power and his seat and great
authority.
v. 3. And I saw one of his heads as it were wounded to death; and his deadly wound was healed;
and all the world wondered after the beast.
v. 4. And they worshiped the dragon which gave power unto the beast; and they worshiped the
beast, saying, Who is like unto the beast? Who is able to make war with him?
Luther writes of this whole chapter: "There comes, then, in the thirteenth chapter, after the
trumpeting of the last of the seven angels, who sounds his trumpet at the beginning of the twelfth

chapter, the business of that seventh angel, the third woe, namely, papal imperialism and imperial
popery. Here the papacy gains the power also of the worldly sword, and now rules not only with
the booklet in the second woe, but also with the sword in the third woe. Just as they boast that the
Pope has both the spiritual and also the temporal sword in his power. Here, then, are the two
beasts; the one is imperial power and dignity; the other, with the two horns, is the papacy, which
has now also become a worldly kingdom, though with a bold show of the name of Christ."
The explanation is certainly plausible, as a closer examination of the text shows: And I stood on
the shore of the sea, and saw ascending out of the sea a beast having ten horns and seven
heads, and on the horns ten diadems, and on his heads names of blasphemy; and the beast
which I saw was like a leopard, and his feet resembled those of a bear, and his mouth resembled
the mouth of a lion. If we compare this picture with those found in the prophecies of Daniel, there
can be little doubt that this beast is the Roman Empire. It arose out of the ocean of nations,
gradually, but surely, until it had power over practically the entire world. Seven heads the beast
had; for the city of Rome, the capital of this great empire, is built on seven hills; and ten horns
were seen by John, which refers to the ten provinces of the old empire. Names of blasphemy the
beast had on his heads; for blasphemous idolatry and heathenism was practiced in the city and
empire, and enmity against Christ and the Christian religion has always been rampant in its
capital. That the entire appearance of the beast, finally, was like a leopard, but with the feet of a
bear and with the mouth of a lion, indicates that the Roman Empire combined in itself all the
qualities of the former world empires as they are described in the seventh chapter of the Book of
Daniel.
We are told still more concerning this beast: And to him the dragon gave his own power and his
throne and great authority. This shows that Satan would rule and exert his power on earth
especially through the Roman Empire, and that its emperors, princes, and governors would act as
his representatives in carrying out his designs against the Church of Christ. The result was all that
the devil might have desired: And one of his heads appeared to have been wounded to death, but
his deadly wound was healed; and all the earth marveled after the beast and worshiped the
dragon, because he gave authority to the beast, and they worshiped the beast, saying, Who is like
to the beast, and who can battle with him? The great empire and power which the beast
represents received a temporary setback, a wound which looked like a deadly wound. This may
refer to the end of the Roman Empire as such, which came to an end in the year 476. But Rome
retained its power in spite of all that, for the worldly authority of the Pope dates from about that
time. Satan is still wielding his power through Anti-Christ, and it is a sad fact, but a fact
nevertheless, that practically all the world, both civil and ecclesiastical authorities, have been
giving honor to the Pope, many of them stating openly that the power of the papacy is such as to
make this attitude the best policy.
10. WILLIAM KELLY, “Revelation Chapter 13
The next chapter unfolds the plans that Satan adopts to accomplish his long-cherished design of
supplanting (not only gospel and church as now, but) all testimony on earth to the coming
kingdom of God. It is the apostasy: Old and New Testaments are alike denied. Of two especial
methods he will avail himself, suited to catch a twofold class of men never wanting in this world.
Many natural men like power, others like religion. It is clear that man's heart runs either after
intellect and power, or, if conscience be active, into religious form to quiet it. The devil will
therefore put forward two main instruments as leaders of systems that express human nature on
either side, exactly suiting what man's heart seeks and will have.
Satan has designed from the beginning to set up himself in man as God. For he too will work by
man, as God Himself is pleased to develop all His wondrous ways and counsels in man. As the
Lord Jesus is not only a divine person, but the expression of the divine glory no less than of His
grace in man; and as the church is the object of Christ's love in heavenly blessedness, and Israel
for the earth; so the enemy (who cannot originate but only corrupt the truth, and lie by a sort of
profane imitation of the counsels of God) will have his Beasts no less certainly than God has His
Lamb. In Revelation 13 this is made plain. There are to be two Beasts or imperial powers; the first
distinctively political, the second religious, both of them apostate and allies.

"And I* stood upon the sand of the sea, and saw a beast rise up out of the sea, having ten horns
and seven heads; and on his horns ten diadems, and upon his heads names of blasphemy. And
the beast which I saw was like a leopardess, and his feet as of a bear, and his mouth as a lion's
mouth. And the dragon gave to him his power and his throne and great authority. And one of his
heads [I saw] as slain unto death, and his death-stroke was healed, and the whole earth
wondered after the beast. And they did homage to the dragon because he gave the authority to
the beast, and they did homage to the beast, saying, Who is like the beast? and who can make
war with him? And there was given to him a mouth speaking great things and blasphemies, and
authority was given him to act forty-two months. And he opened his mouth for blasphemies
against God, to blaspheme his name and his tabernacle, [and] those that tabernacle in the
heaven. And it was given to him to make war with the saints and to overcome them; and authority
was given to him over every tribe and people and tongue and nation. And all that dwell on the
earth shall do homage to him, whose name hath not been written from the foundation of the world
in the book of life of the Lamb that hath been slain. If any one hath an ear, let him hear. If any is
for [or, leadeth into] captivity, into captivity he goeth. If any one shall kill by sword, by sword must
he be killed. Here is the patience and the faith of the saints."
* The true reading is uncertain, as it turns on a letter easily added or dropped. The three best
uncials, two cursives, and most of the ancient versions support the third person; BP, the mass of
cursives, the Memph., etc., the first person. Here Tisch. even in his last edition yields to the weight
of the internal grounds in deciding for the latter.
The Beast that was beheld emerging from the then revolutionary state of the world is just adapted
for the dragon to energise in opposition to God's purpose and will. In Rev. 12 the dragon was
seen similarly characterised as the beast. Both have the forms of power peculiar to the Roman
empire. But there is a difference also: "And upon his horns ten diadems, and upon his heads
names of blasphemy." The dragon has the diadems on his heads; the Beast shows us more the
final fact - the horns diademed. The dragon represents the enemy of Christ in his political
employment of the Roman empire generally. It is the principle; and the heads or successive forms
of power are crowned. The horns as a fact are only developed a little before its history closes in
perdition. On the other hand, in the first Beast we see, not merely the hidden spirit of evil making
use of the power of Rome in its various changes, but the empire in its final state when the deadly
wound done to the imperial head is to be healed, and Satan shall have given to it thus revived his
power, his throne, and great authority. Now this is the very time when the ten horns receive
authority as kings; they are to reign simultaneously and continuously with the Beast, as Rev. 17
informs us. Hence the horns of the Beast are seen diademed (not the heads, as in the dragon's
case originally).
Further the Beast is described afterwards, though with remarkable points of difference if we
examine the Beasts, as at first made known to Daniel (7). "And the beast which I saw was like a
leopard (or, panther), and its feet as of a bear, and its mouth as a lion's." Here we have, not the
territories, but certain qualities that resemble all the three first-named Beasts of the prophet
Daniel. Satan does not originate, but adopts whatever will suit of that which has been. Hence he
endeavours by this most singular amalgamation to bring out in its final phase the Beast or fourth
empire (for there is none to succeed), so as to show pretension to everything known of old, as
well as evil without parallel.
What is meant by "the Beast"? The imperial system of Rome revived. All the empires refused to
recognise God above. Man was made to own Him, and he alone does as taught of God. Man
alone of all beings in the earth was made to look up to One above, and is responsible to do the
will of God. A beast does not look up but down; it has no sense of an unseen superior, no
conscience toward God. "The fool hath said in his heart that there is no God." In principle this is
true of every unrenewed man; but here it is the more tremendous, because an empire ought to be
the reflection of the authority that God in His providence conferred on it. No empire has avoided
the moral sentence implied in the symbols: expediency has ever guided, not God; but this Beast
will go beyond all that have gone before in lawless contempt of God and in blasphemies (vers. 5,
6).

Revelation 13 commentary

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Revelation 13 commentary