Revelation 13:1

Re 13:1-18. Vision of the Beast that Came Out of the Sea: The Second Beast, Out of the Earth, Exercising the Power of the First Beast, and Causing the Earth to Worship Him.

1. I stood--So B, Aleph, and Coptic read. But A, C, Vulgate, and Syriac, "He stood." Standing on the sand of the sea, HE gave his power to the beast that rose out of the sea. upon the sand of the sea--where the four winds were to be seen striving upon the great sea (Da 7:2). beast--Greek, "wild beast." Man becomes "brutish" when he severs himself from God, the archetype and true ideal, in whose image he was first made, which ideal is realized by the man Christ Jesus. Hence, the world powers seeking their own glory, and not God's, are represented as beasts; and Nebuchadnezzar, when in self-deification he forgot that "the Most High ruleth in the kingdom of men," was driven among the beasts. In Da 7:4-7 there are four beasts: here the one beast expresses the sum-total of the God-opposed world power viewed in its universal development, not restricted to one manifestation alone, as Rome. This first beast expresses the world power attacking the Church more from without; the second, which is a revival of, and minister to, the first, is the world power as the false prophet corrupting and destroying the Church from within. out of the sea--(Da 7:3; compare Note, see on Re 8:8); out of the troubled waves of peoples, multitudes, nations, and tongues. The earth (Re 13:11), on the other hand, means the consolidated, ordered world of nations, with its culture and learning. seven heads and ten horns--A, B, and C transpose, "ten horns and seven heads." The ten horns are now put first (contrast the order, Re 12:3) because they are crowned. They shall not be so till the last stage of the fourth kingdom (the Roman), which shall continue until the fifth kingdom, Christ's, shall supplant it and destroy it utterly; this last stage is marked by the ten toes of the two feet of the image in Da 2:33, 41, 42. The seven implies the world power setting up itself as God, and caricaturing the seven Spirits of God; yet its true character as God-opposed is detected by the number ten accompanying the seven. Dragon and beast both wear crowns, but the former on the heads, the latter on the horns (Re 12:3; 13:1). Therefore, both heads and horns refer to kingdoms; compare Re 17:7, 10, 12, "kings" representing the kingdoms whose heads they are. The seven kings, as peculiarly powerful--the great powers of the world--are distinguished from the ten, represented by the horns (simply called "kings," Re 17:12). In Daniel, the ten mean the last phase of the world power, the fourth kingdom divided into ten parts. They are connected with the seventh head (Re 17:12), and are as yet future [Auberlen]. The mistake of those who interpret the beast to be Rome exclusively, and the ten horns to mean kingdoms which have taken the place of Rome in Europe already, is, the fourth kingdom in the image has TWO legs, representing the eastern as well as the western empire; the ten toes are not upon the one foot (the west), as these interpretations require, but on the two (east and west) together, so that any theory which makes the ten kingdoms belong to the west alone must err. If the ten kingdoms meant were those which sprung up on the overthrow of Rome, the ten would be accurately known, whereas twenty-eight different lists are given by so many interpreters, making in all sixty-five kingdoms! [Tyso in De Burgh]. The seven heads are the seven world monarchies, Egypt, Assyria, Babylon, Persia, Greece, Rome, the Germanic empire, under the last of which we live [Auberlen], and which devolved for a time on Napoleon, after Francis, emperor of Germany and king of Rome, had resigned the title in 1806. Faber explains the healing of the deadly wound to be the revival of the Napoleonic dynasty after its overthrow at Waterloo. That secular dynasty, in alliance with the ecclesiastical power, the Papacy (Re 13:11, &c.), being "the eighth head," and yet "of the seven" (Re 17:11), will temporarily triumph over the saints, until destroyed in Armageddon (Re 19:17-21). A Napoleon, in this view, will be the Antichrist, restoring the Jews to Palestine, and accepted as their Messiah at first, and afterwards fearfully oppressing them. Antichrist, the summing up and concentration of all the world evil that preceded, is the eighth, but yet one of the seven (Re 17:11). crowns--Greek, "diadems." name of blasphemy--So C, Coptic, and Andreas. A, B, and Vulgate read, "names of blasphemy," namely, a name on each of the heads; blasphemously arrogating attributes belonging to God alone (compare Note, see on Re 17:3). A characteristic of the little horn in Da 7:8, 20, 21; 2Th 2:4.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

CHAPTER XIII ANALYSIS OF THE CHAPTER

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

I. The characteristics of the beasts.

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

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

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

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

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

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

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

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

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

(g) The time during which he is to continue is "forty and two months;" that is, twelve hundred and sixty days, or twelve hundred and sixty years. Rev 11:2.

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

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

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

(3.) He asserts his power over all nations, Rev 13:7.

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

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

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

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

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

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

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

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

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

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

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

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

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

FIRST BEAST SECOND BEAST
The world wonders after the He exercises all the power of
beast, Rev 13:3. They worship the first beast, Rev 3:12. He
the dragon and the beast causes the earth and them which dwell
Rev 13:4, and all that dwell therein to worship the first beast.
upon the earth shall worship him Rev 13:12. He has power to give
Rev 13:8 life unto the image of the beast
Rev 13:15. He sets up jurisdiction
over the commerce of the world
Rev 13:16,17

(3.) They do the same things.

First Beast Second Beast
The dragon gives power to the He exercises all the power of
beast, ver. 4. There is given unto the first beast, ver. 12. He does
him a mouth speaking great things great wonders, ver. 13. He makes
and blasphemies, ver. 5. He opens fire come down from heaven in
his mouth in blasphemy against the sight of men, ver. 13. He
God, ver. 6. It is given him to performs miracles, ver. 14. He
make war with the saints, and to causes that as many as would not
overcome them, ver. 7. worship the first beast should be
killed, ver. 15. He claims dominion
over all, vers. 16, 17.

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

FIRST BEAST SECOND BEAST
One of his heads is, as it were, Has power to heal the wound
wounded to death: a wound that of the first beast, ver. 12; for it
would be mortal if it were not is manifest that the healing
healed ver. 3. comes from some influence of the
second beast.

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

FIRST BEAST SECOND BEAST
Is wounded, ver. 3, and his Causes an "image" of the first
power manifestly becomes ex- beast- something that should
hausted. resemble that, or be the same
power revived, to be made, and
to be worshipped, ver. 15.

(6.) They have the same general characteristics.

FIRST BEAST SECOND BEAST
Has a mouth given him to speak Speaks like a dragon, ver. 11;
great things and blasphemies, ver. deceives those that dwell upon
5; opens his mouth in blasphemy, the earth, ver. 14; is a persecut-
ver. 6; blasphemes the name of ing power--causing those who
God, and his tabernacle, and his would not worship the image of
people, ver. 6; makes war with the the first beast to be killed, ver.
saints and overcomes them, ver. 7. 15.

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

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

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

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

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

(5.) One sustains the other.

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

Verse 1. And I stood upon the sand of the sea. The sand upon the shore of the sea. That is, he seemed to stand there, and then had a vision of a beast rising out of the waters. 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 loc. This vision strongly resembles that in Dan 7:2, seq., where the prophet saw four beasts coming up in succession from the sea. Dan 7:2. In Daniel, the four winds of heaven are described as striving upon the great sea, (Dan 7:2,) 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. Dan 7:2. In the passage before us, John indeed describes no storm or tempest, but the sea itself, as compared with the land (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 connexion 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, Ps 65:7, 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 13:1,11. On the general meaning of the word beast--θηριον-- Rev 11:7. The beast here is evidently a symbol of some power or kingdom that would arise in future times. Dan 7:3. Having seven heads. So also the dragon is represented in Rev 12:3.

Rev 12:3. 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 that there can be no difficulty, therefore, in referring this to the seven hills on which the city of Rome was built, (compare Barnes on "Re 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 Barnes on "Re 12:3". Compare also the more extended illustration in Barnes on "Da 7:25" seq. The reference here is to Rome, or the one Roman power, contemplated as made up of ten subordinate kingdoms, and therefore subsequently to the invasion of the Northern hordes, and to the time when the Papacy was about to rise. 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 Barnes on the close of Daniel 7.

And upon his horns ten crowns. Greek, ten diadems. 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 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, Mt 9:3; Mt 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, 2Thes 2:4.

(a) "beast" Dan 7:2 (b) "seven heads" Rev 12:3, 17:3,9,12 (1) "name" "names"

Albert Barnes, 1834 · public domain

Introduction

The beast rising out of the sea with seven heads, ten horns, and ten crowns, Rev 13:1. His description, power, blasphemy, cruelty, etc., Rev 13:2-10. The beast coming out of the earth with two horns, deceiving the world by is false miracles, and causing every one to receive his mark in their right hand, Rev 13:11-17. His number, 666, Rev 13:18. Verse 1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea - Before we can proceed in the interpretation of this chapter, it will be highly necessary to ascertain the meaning of the prophetic symbol beast, as the want of a proper understanding of this term has probably been one reason why so many discordant hypotheses have been published to the world. In this investigation it is impossible to resort to a higher authority than Scripture, for the Holy Ghost is his own interpreter. What is therefore meant by the term beast in any one prophetic vision, the same species of thing must be represented by the term whenever it is used in a similar manner in any other part of the sacred oracles. Having therefore laid this foundation, the angel's interpretation of the last of Daniel's four beasts need only be produced, an account of which is given in the seventh chapter of this prophet. Daniel being very desirous to "know the truth of the fourth beast which was diverse from all the others, exceeding dreadful, and of the ten horns that were on his head," the angel thus interprets the vision: "The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise," 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 חיה chaiyah. This Hebrew word is translated in the Septuagint by the Greek word θηριον, and both words signify what we term a wild beast; and the latter is the one used by St. John in the Apocalypse. Taking up the Greek word θηριον in this sense, it is fully evident, if a power be represented in the prophetical writings under the notion of a wild beast, that the power so represented must partake of the nature of a wild beast. Hence an earthly belligerent power is evidently designed. And the comparison is peculiarly appropriate; for as several species of wild beasts carry on perpetual warfare with the animal world, so most governments, influenced by ambition, promote discord and depopulation. And, also, as the carnivorous wild beast acquires its strength and magnitude by preying upon the feebler animals; so most earthly monarchies are raised up by the sword, and derive their political consequence from the unsuccessful resistance to the contending nations. The kingdom of God, on the other hand, is represented as "a stone cut out of the mountain without hands;" and is never likened to a beast, because it is not raised up by the sword as all other secular powers are, but sanctifies the persons under its subjection; in which last particular it essentially differs from all other dominations. This beast is said to rise up out of the sea, in which particular it corresponds with the four beasts of Daniel; the sea is therefore the symbol of a great multitude of nations, as has already been proved; and the meaning is, that every mighty empire is raised upon the ruins of a great number of nations, which it has successfully contended against and incorporated with its dominions. The sea, here, is doubtless the same against the inhabiters of which a wo was denounced, 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 Ἡ Ῥωμαΐκη βασιλεια, the Roman empire; by which name this monarchy was known among them till its final dissolution in 1453, by Mohammed II., the Turkish sultan. But the subjects of the eastern emperor, ever since the time of Charlemagne or before, (and more particularly in the time of the crusades and subsequently), called the western people, or those under the influence of the Romish Church, Latins, and their Church the Latin Church. And the western people, in return, denominated the eastern Church the Greek Church, and the members of it Greeks. Hence the division of the Christian Church into those of the Greek and Latin. For a confirmation of what has just been said the reader may consult the Byzantine writers, where he will find the appellations Ῥωμαιοι and Λατινοι, Romans and Latins, used in the sense here mentioned in very numerous instances. The members of the Romish Church have not been named Latins by the Greeks alone; this term is also used in the public instruments drawn up by the general popish councils, as may be instanced in the following words, which form a part of a decree of the council of Basil, dated Sept. 26, 1437: Copiosissimam subventionem pro unione Graecorum cums Latinis, "A very great convention for the union of the Greeks with the Latins." Even in the very papal bulls this appellation has been acknowledged, as may be seen in the edict of Pope Eugenius IV., dated Sept. 17, 1437, where in one place mention is made of Ecclesiae Latinorum quaesita unio, "the desired union of the Church of the Latins;" and in another place we read, Nec superesse modum alium prosequendi operis tam pii, et servandi latinae Ecclesiae honoris, "that no means might be left untried of prosecuting so pious a work, and of preserving the 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 - Ονουα βλασφημιας· A name of blasphemy. This has been variously understood. Jerome and Prosper give it as their opinion that the name of blasphemy consists in the appellation urbs aeterna, eternal city, applied to Rome; and modern commentators refer it to the idolatrous worship of the Romans and papists. Before we attempt to ascertain the meaning of this passage, it must be first defined what the Holy Spirit means by a name of blasphemy. Blasphemy, in Scripture, signifies impious speaking when applied to God, and injurious speaking when directed against our 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.

Adam Clarke, 1831 · public domain

Chapter Outline A wild beast rises out of the sea, to whom the dragon gives his power. (1-10) Another beast, which has two horns like a lamb, but speaks as a dragon. (11-15) It obliges all to worship its image, and receive its mark, as persons devoted to it. (16-18) Verses 1-10 The apostle, standing on the shore, saw a savage beast rise out of the sea; a tyrannical, idolatrous, persecuting power, springing up out of the troubles which took place. It was a frightful monster! It appears to mean that worldly, oppressing dominion, which for many ages, even from the times of the Babylonish captivity, had been hostile to the church. The first beast then began to oppress and persecute the righteous for righteousness' sake, but they suffered most under the fourth beast of Daniel, (the Roman empire,) which has afflicted the saints with many cruel persecutions. The source of its power was the dragon. It was set up by the devil, and supported by him. The wounding the head may be the abolishing pagan idolatry; and the healing of the wound, introducing popish idolatry, the same in substance, only in a new dress, but which as effectually answers the devil's design. The world admired its power, policy and success. They paid honour and subjection to the devil and his instruments. It exercised infernal power and policy, requiring men to render that honour to creatures which belongs to God alone. Yet the devil's power and success are limited. Christ has a chosen remnant, redeemed by his blood, recorded in his book, sealed by his Spirit; and though the devil and antichrist may overcome the body, and take away the natural life, they cannot conquer the soul, nor prevail with true believers to forsake their Saviour, and join his enemies. Perseverance in the faith of the gospel and true worship of God, in this great hour of trial and temptation, which would deceive all but the elect, is the character of those registered in the book of life. This powerful motive and encouragement to constancy, is the great design of the whole Revelation.

Matthew Henry, 1706 · public domain