Revelation 13

JohnT. Hinds Commentary On Revelation 13THE BEAST FROM THE SEA Rev_13:1-10 Revelation 13:1 —and he stood upon the sand of the sea.—This means that the dragon (Satan) stood upon the seashore ready to call the beast up from the sea. The King James Version says, “ I stood,’* which would mean that John’ s position was or ap­peared to be by the sea when he saw the beast arise. Either view might be the correct one; hence, an immaterial matter. Revelation 13:1 —And I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns ten diadems, and upon his heads names of blasphemy.—Chapter 12 presents the warfare which the dragon waged against the woman— that is, Satan’ s efforts to destroy the church; for verse 9 definitely declares the dragon to be the “ Devil and Satan.” In the two “ beasts” of chapter 13 we have an explanation of how Satan waged his war against the church, they being the agencies through which the work was done. That the word “ beast” means a wild or ferocious animal is clear both from the de­scription and the things it was to do. This, it must be re­membered, is only what John saw in the vision; it represents some institution whose destructive and deadly power would be used against the church.

This beast rose up out of the sea. Daniel saw four winds break upon the sea. (Daniel 7:3-4.) This means that the sea was lashed by storm winds at the time. Revelation 17:15 says “ The waters which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues.” The sea, as John saw it, denotes troublous times when people were greatly disturbed. This is always the case when a nation rises on the ruins of others. So this beast is a symbol of a kingdom that would arise when peoples would be disturbed like the waves of the sea.

In the symbol (Revelation 12:3) Satan himself is represented as a dragon with seven heads and ten horns; here the agency through which Satan operates appears as a terrible beast with seven heads and ten horns; the same beast is mentioned in 17: 3 with a like description. In 17: 9 we are told that “ the seven heads are seven mountains, on which the woman sitteth.” If the word “ mountains” here is taken literally, it would be plausible to say it refers to the seven hills upon which Rome was built. But the statement (verse 3) that one of the heads “ had been smitten unto death” and the “ death- stroke was healed” can hardly apply to literal mountains. Verse 9 also says, “ Here is the mind that hath wisdom.” It required no special wisdom to know that Rome was built upon seven hills. Isaiah 2:2 speaks of “ the mountain of Jeho­vah’ s house” and of nations flowing into it. Daniel 2:35 says the “ stone” that smote the image became “ a great mountain.” In these texts the word, “ mountain” means God’ s kingdom; in Revelation 17:9 it means forms of government in the Roman world.

Verse 10 says, “ and they are seven kings.” Since kings and kingdoms are used synonymously by Daniel (8: 17, 23), this might mean that the heads represented seven kinds of rulers, or seven forms of government. This would be an­other reason why the seven heads could not be seven literal mountains.

The beast John saw had ten horns; so did the fourth beast of Daniel’ s vision. (Daniel 7:20.) If the fourth beast of Daniel’ s vision means Rome (the common view), then we have in the ten horns of both beasts another proof that the one John saw also symbolizes Rome. In describing the beast in Revelation 17:12 the ten horns are said to be “ ten kings.” This probably refers to subdivisions in the Roman Empire after its pagan form had been overthrown. As a symbolic number “ ten,” doubtless, indicates completeness, and may be used here to denote that Rome’ s rule was general rather than limited to exactly ten minor kingdoms. A fuller discussion of the seven heads and ten horns is reserved till we reach the seventeenth chapter where the same beast again comes into the record. Then also we will examine the diadem (crowns) upon the horns and the names of blasphemy upon the heads.

Revelation 13:2 —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 throne, and great authority.—Since the first three beasts that Daniel saw (Daniel 7:4-7) were like a lion, a bear, and a leopard, and the fourth was an undescribed but “ terrible” beast, then the first one that John saw must have been the same as Danid’ s fourth. Being a composite emblem, it had parts to represent all three animals named by Daniel. As already mentioned, the beasts in Daniel’ s vision arose in succession. The fourth, therefore, resulted directly from those preceding and contained in its peculiar form the vital elements of all of them. Containing all the power represented by the three wild beasts made the Roman Empire the most “‘ terrible” kingdom that had ever existed. As the church was estab­lished within its bounds, and was affected more by its power than any other world nation, it unquestionably must have been included in any symbolic history of the church.

The symbols of Revelation must be interpreted in harmony with well-known historical facts. The fact that the first beast represents the Roman Empire will be further evident when we study the second beast described in verses 11-18.

It should be noted that the text says that the dragon gave him his power, throne, and authority. The dragon is plainly declared to be the devil (Revelation 12:9); hence, he is the real source of opposition to the church. Therefore, whatever the Roman Empire did against the kingdom of Christ, it did as an agent, medium, or instrumentality of the devil. Any opposition to Christ or his church must come in some way from Satan; those persecuting the church are his servants.

Revelation 13:3 —And I saw one of his heads as though it had been smitten unto death; and his death-stroke was healed: and the whole earth wondered after the beast;—In Revelation 17:10 it is said “ and they are seven kings; the five are fallen, the one is, the other is not yet come.” Whatever we may learn about this state­ment when we reach it, it is sufficient here to note that Rome was ruled by emperors in John’ s time. It was then a pagan empire. If this be what is meant by one of the heads (at least a plausible explanation), then that head receiving a death stroke means that that particular form of pagan Rome was killed. The most probable view here is that this part of the symbol was fulfilled when barbarian hordes from the north swept down upon the country and city and the empire came to an end in A.D. 476. This was begun by Alaric, king of the Goths, in A.D. 409 and finished by Odoacer at the date given. Thus ended the western part of pagan imperial Rome. The imperial form of government had received its deadly blow.

When the church later became a full-fledged apostasy, there was a practical union of church and state, with the church exercising the supreme power. At this time political Rome revived as a persecuting power of the true church; but its power was exercised in a different way— it became the agent through which papal Rome (the apostate church) continued the persecutions. Rome as a secular power, doubtless, would have been consumed,* permanently blotted out, like Babylon and Nineveh, had not the papacy healed her wounds by using her as the medium through which the true church was to be continually persecuted. It is an amazing thing that a per­secuting power could receive such a blow and still survive in another form with its persecuting power unabated. It is no surprise that the whole world wondered after the beast.

Revelation 13:4 —and they worshipped the dragon, because he gave his authority unto the beast;—This is the language of John, and he means that when the people were astonished by what the beast did and worshiped him, they were worshiping the dragon— that is, they worshiped the devil whether they knew it or not. This was necessarily the case, for Satan gave the beast its power through pagan Rome as his agent; or, pagan Rome gave papal Rome its power.

Revelation 13:4 —and they worshipped the beast, saying, Who is like unto the beast? and who is able to war with him?—The power of Rome under the papacy was such that the people ascribed to it supreme authority. This they did by asking questions which meant that there was none like the beast or able to make war against him. This was nothing less than ascribing divine power to him. This is the way secular rulers of that time considered themselves, and such adulation was pleasing to them. Doubtless they made every effort to cultivate such sentiments in the hearts of the people. The power of political rulers under the domination of papal authority made their influence irresistible.

Under such a system there could be neither political nor religious freedom. A power so unlimited had just the effect here indicated; ignorant people were ready to ascribe it to a supreme being.

Revelation 13:5 —and there was given to him a mouth speaking great things and blasphemies;—Nothing is said about who gave the beast such a mouth, but the natural presumption is that it was the dragon, the symbol of the devil, for in verse 2 we are told that he gave the beast his power and authority. Such sec­ular rulers as the symbols here describe would naturally be proud, boastful, and ready to claim divine powers. This, of course, was blasphemous. This is also characteristic of the second beast which, it is here assumed for the time, rep­resents papal Rome. But that both beasts should have this same characteristic is not surprising. Their close relation­ship and interlocking interests would naturally lead them to manifest the same traits. Each operated through the other so that what was true of one was also true of the other in some measure.

Revelation 13:5 —and there was given to him authority to continue forty and two months.—Forty and two months are three and one- half’ years or 1,260 days. Reasons why this period should be considered symbolically and indicate 1,260 years have already been given. See notes on Revelation 11:3-4 and Revelation 12:14. This time was the same that the two witnesses (God’ s word) would testify “ in sackcloth’’ and the woman (true church) would remain in obscurity in the wilderness. This coincides exactly with the time that the papal power (Roman Cathol­icism) was to exercise supreme sway. Since this text is describing the relationship of secular and papal Rome, each operating through the other, it is natural that the former should be represented as being given authority to continue forty-two months. In the combination of church and state each would continue the same length of time.

Revelation 13:6 —And he opened his mouth for blasphemies against God, to blaspheme his name, and his tabernacle, even them that dwell in the heaven.—This repeats substantially what was said in verse 5, adding that the beast was actually doing what he was given a mouth to do. By the arrogant claims of au­thority the name of God was blasphemed, for only God has such power as the beast presumed to exercise. By “ taber­nacle,” which was the ancient place of God’ s worship, the symbol indicates that such arrogance as the beast manifested blasphemed the worship of God. “ Them that dwell in the heaven” probably refers to those in the church or the true wor­shipers of God. The beast then blasphemed God’ s name, the church, and the worship. Nothing of a divine nature was free from corruption and perversion by a church-state combination.

Revelation 13:7 —And it was given unto him to make war with the saints, and to overcome them:—It was given to the beast to over­come the saints by the same one that taught him to blas­pheme. That was the dragon or Satan. See notes on verse 2. This is the same thing Daniel saw in his vision. (Daniel 7:19-21.) However, Daniel represents this victorious power as being the little horn that came up among the ten horns in the fourth or Roman kingdom. Clearly this refers to the papacy, described as the second beast in Revelation 13. But we have already noted that secular Rome was largely the medium through which the apostate church operated; hence, what is ascribed to one may generally be ascribed to the other.

More­over, it may be true that, though two beasts appeared in John’ s visions, the main purpose was to reveal the war that the corrupt church would wage against the truth. This would justify applying to the means used anything the papacy did itself. That the saints were overcome to the extent that for the 1,260 years the church was unseen as an operative insti­tution is a well-known historical fact. Specific instances of persecution against saints it is unnecessary to mention.

Revelation 13:7 —and there was given to him authority over every tribe and people and tongue and nation.— This language was substan­tially fulfilled if the beast here means political Rome; for the empire exercised a general, if not a universal, sway over men. But if the reference is also indirectly to papal Rome, it is also fulfilled; for the Catholic Church not only believed that it had the right to rule the world, but still believes it. Not only so, but during the 1,260-year period it practically exer­cised that authority. This text has to do with the beast’ s con­duct during this period.

Revelation 13:8 —And all that dwell on the earth shall worship him, every one whose name hath not been written from the foundation of the world in the book of life of the Lamb that hath been slain.— We are here told that all on the earth whose names are not in the book of life would worship the beast. This would be true indirectly, if the worship was rendered directly to the apostate church which is represented by the second beast. Of course, true saints did not worship the beast then and do not now. If only those whose names are not in the book of life worshiped him then those whose names are in that book did not worship him. The expression “ written” in the book of life is figurative and means those who are saved and remembered as such by our divine Father. The words “ from the foundation of the world,” in the King James Version, modify the verb “ slain’ ‘; in the Revised they modify “ written.” It is immaterial which is the correct reading.

It* the latter, the terms upon which men are saved was pre­determined ; if the former, then Christ’ s death was predeter­mined. In either case God’ s purpose was so certain to take place that it was spoken of as if already done, on the principle that God calls “ things that are not, as though they were." (Romans 4:17.)

The Greek word for world—kosmos— means an “ harmonious arrangement" of things, but in its use has a great variety of applications. The expression “ from the foundation of the world" may be understood simply as “ from the beginning." All the demands will be met by saying that after man sinned God purposed to save him through the death of his Son. Trying to make the words go further back involves the text in a difficulty for which man can offer no solution. The most natural explanations are probably the true ones.

Revelation 13:9 —If any man hath an ear, let him hear.—This means that those who are willing to be instructed should give heed to what had been said about the beast and the exhortation in the next verse. It was intended to encourage the saints in view of the dire misfortunes which the symbols had indicated would come upon them.

Revelation 13:10 —If any man is for captivity, into captivity he goeth: if any man shall kill with the sword, with the sword must he be killed.—This is in perfect agreement with the words of Jesus: “ For all they that take the sword shall perish with the sword." (Matthew 26:52.) This is a general statement that the history of the world has verified abundantly. It har­ monizes with another general statement that “ whatsoever a man soweth, that shall he also reap.” (Galatians 6:7.) Nations recognize the law that “ whoso sheddeth man’ s blood, by man shall his blood be shed.” (Genesis 9:6.) Here John evidently intended to encourage the saints by assurance that the nation that would inflict all these calamities would in turn be led into captivity— rewarded as her acts deserved. That political Rome led nations into captivity and papal Rome persecuted Christians are facts fully sustained. In both the spirit of this verse has been completely fulfilled. That both must pay for their crimes is as certain as that God’ s word is true. Revelation 13:10 —Here is the patience and the faith of the saints.— In the things here pictured is the world’ s greatest test of Christian faith. No one has ever been called to suffer more than fell to the lot of the saints under the persecutions that came to the true church during the period when papal Rome exercised supreme power in connection with the Roman Empire. Noth­ing but the strongest faith can meet such tests. THE SECOND BEAST Rev_13:11-18 Revelation 13:11 —And I saw another beast coming up out of the earth;—As John looked he beheld another beast that seemed to come out of the earth. We have already learned that, as a symbol a beast represents a kingdom or institution of some kind. Sometimes the ruler, standing for the kingdom, is indicated by the beast. (See Daniel 7:17 Daniel 7:23.) The first beast (verse 1) came up out of the turbulent sea, meaning that the secular Roman Empire came out of the agitated and disturbed state of men and nations. The second arose out of the earth, which probably here represents the Roman Empire; that is, the papal or apostate church came into existence within the bound­aries of that empire. It came quietly from a well-established state of things, like the solid earth, and was dominating the whole empire before the people realized that any change was taking place. This false church became so well established and powerful that 1,260 years were necessary to break its hold. Revelation 13:11 —and he had two horns like unto a lamb, and he spake as a dragon.—That is, he had two horns like the horns of a lamb. The use of the word lamb indicates that the institution repre­sented would have a show of humility; externally, at least, it would manifest the lamblike character, but would speak like a dragon. The pious exterior would be no evidence of godli­ness within. The beast’ s words— commands— would be harsh, arrogant, and imperious. Jesus had said that false prophets would come in sheep’ s clothing. (Matthew 7:15.) Since the dragon has already been declared to be a symbol of Satan, it follows that the false teaching of the apostate church has Satan for its real source. A real lamb has two horns, but there may be no special significance in the number other than to show that the beast, in that particular, had the appearance of a lamb.

As a symbol the word horn represents power. Two might indicate that this beast exercised both secular and spir­itual power; the spiritual direct and the secular indirect— through the Roman Empire. These are true facts, even if not signified by the two horns, as the next verse definitely shows.

Revelation 13:12 —And he exerciseth all the authority of the first beast in his sight.—Exercising this authority in the sight of the first beast indicates that the first beast approved it, and that the second used the first as a medium through which to operate. Language could no more plainly indicate the close and har­monious relationship that existed between secular and papal Rome. These two beasts, though distinguished, are so similar in nature and work that they may be considered as two parts of one great power that was to persecute the true church. Or, the papal hierarchy may be considered <ts a continuation of the fourth universal empire— operating through Rome in its so-called Christian state.

Revelation 13:12 —And he maketh the earth and them that dwell therein to worship the first beast, whose death-stroke was healed.—As the corrupt church spake like a dragon and exercised all the authority of imperial Rome, it is no surprise that it caused all (except those whose names were in the book of life, verse 8) to worship the rulers as representatives of the empire. When the pagan empire, through the invasion of the northern nations, came to an end in A.D. 476, it doubtless would have ceased forever, if it had not been perpetuated and revitalized by the apostate church in her borders. The imperial pagan head or form of government had received a death stroke, but was healed through a papal kingdom arising within its bor­ders. Such a union of church and state was necessary to pre­serve the empire and protect the religious apostasy.

Revelation 13:13 —And he doeth great signs, that he should even make fire to come down out of heaven upon the earth in the sight of men. — The very nature of the beast, as revealed in this description, indicates that the “ great signs” were only pretended miracles which he claimed to do. They would be such, however, that the ignorant and credulous people would be easily influenced to accept them as true. This beast and Paul’ s “ man of sin” (2 Thessalonians 2:3-12) evidently refer to the same thing— the papal hierarchy or Roman church. Paul declares that he operates “ according to the working of Satan with all power and signs and lying wonders, and with all deceit of unrighteousness for them that perish.” Jesus had predicted that there “ shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect.” (Matthew 24:24.) Either these were “ lying wonders”— false or pretended miracles— which Satan inspired the false church to perform, or they were real wonders which God permitted be­cause people did not want the truth. In either case the ele­ment of falsehood entered into the program. Claiming to change the bread and wine into the actual body and blood of the Lord, the worshiping of relics, and other pretended mir­acles are ample proof that the Catholic church pretended to be a miracle-working power, and fulfills the demands of this text.

Some plausibility in claiming to make fire come down out of heaven could be made because Elijah in a real miracle at mount Carmel (1 Kings 18:37-38) did so, and the disciples James and John asked whether fire should be called down upon a certain Samaritan village (Luke 9:54); but whatever effort the false church made was a deceptive trick of some kind. For in the next verse it is stated that the purpose of these pretended miracles was to deceive the people. Religious deceivers can resort to no more plausible scheme than some imitation of a real miracle.

Revelation 13:14 —And he deceiveth them that dwell on the earth by reason of the signs which it was given him to do in the sight of the beast;—The following will serve as evidence of false miracles which papal Rome has offered in proof of the claim that she is the true church. Gibbon in referring to Gregory the Great, who was Bishop of Rome, A.D. 590 to 604, says: “ The cre­dulity or the prudence of Gregory was always disposed to confirm the truths of religion by the evidence of ghosts, mir­acles, and resurrections." (Vol. IV, p. 422.) In a Catholic volume— Pictorial Catholic Library— is a section devoted to the “ Apparition of Lourdes," in which the claim is made that the Virgin Mary appeared to a young girl several times in 1858. Finally she commanded the girl to drink from a spring that had suddenly burst from the earth. The water from the spring, it is claimed, has produced many cures. Such pre­posterous delusions are plain proof of the beast power trying to deceive the nations by false miracles.

To this may be added the perpetual claim that the bread and wine of the com­munion are changed into the real body and blood of the Lord. This would require the continuous repetition of miraculous power. This false teaching alone is sufficient proof that the words of our text have been and are being fulfilled.

Doing these pretended miracles “ in the sight of the beast," doubtless, indicates that secular Rome approved of what the apos.tate church did because of benefits received therefrom. During the 1,260-year period the church and state had such common interests that it is practically impossible to separate them completely. Even the capital of the empire always re­mained the official residence of the Pope. Revelation 13:14 —saying to them that dwell on the earth, that they should make an image to the beast who hath the stroke of the sword and lived.—Those deceived by the pretended miracles would be ready to obey the command to make an image to the first beast. The meaning of this part of the symbol is that the papal church required its subjects to give religious honor to the secular empire. Verse 12 says they were required to wor­ship the first beast. Here, as in much of the book, expositors vary greatly. The presence of the masculine pronoun “ who,” some contend, indicates that the worship is of a man. If this is correct, worshiping Roman emperors may be the thing meant. Rulers represent governments and the worship of one implies the other.

As the two beasts must be taken symbolically, it is probable that “ image” should be so applied. If so, the word doubtless has a broader application. Since the first beast (pagan Rome) was to receive a temporary death stroke and later revive, a possible, if not probable, meaning is that through papal Rome (Catholic Church) the ^empire received its dominion back, but in a so-called Christianized form. If so, this would be an image of its pagan form, because it exercised a similar power. This, at least, would meet all the demands of this symbol.

Elliott (Vol. Ill, pp. 227-239) holds that papal church councils, in which ecclesiastical laws were made, fulfill this symbolic prophecy. This view also carries much plausibility, for the church laws enacted in these councils were just as binding as the laws of ancient Rome; in fact, they were made and operated much like the political laws of the empire. Pos­sibly all the preceding views may be involved in the word “ image.” But, regardless of its exact and proper application here, the general idea must be the close and cordial union be­tween church and state.

Revelation 13:15 —And it was given unto him to give breath to it, even to the image of the beast, that the image of the beast should both speak, and cause that as many as should not worship the image of the beast should be killed.— According to the view that the “ image” was the revived Roman Empire in its so- called Christianized form, this language would mean that the apostate church gave the empire this life, and authority to make laws and demand obedience on the penalty of death. As a matter of fact this is true, for the false church claimed authority over temporal rulers. But if the “ image” refers to church councils, they too spake with the authority manifested in ancient Rome, and enforced their laws with the same irre­sistible power. Possibly being killed here, if councils be meant, does not mean physical death, but excommunication from the church; spiritual death, as the church viewed it. Whatever explanation be accepted the main thought is the domination which the church exercised over both its members and the government which it controlled.

From the time that the Emperor Constantine in the fourth century recognized Christianity as the true religion, the church’ s power was gradually extended till the full develop­ment of the “ man of sin” had taken place, more than two cen­turies later; so, after the end of pagan Rome in A.D. 476, the reviving of the empire was also a gradual process. Near the end of the eighth century the church recognized it when Pope Leo crowned an emperor. Of this event Gibbon says:

“ On the festival of Christmas, the last year of the eighth century, Charlemagne appeared in the church of St. Peter; and, to gratify the vanity of Rome, he had exchanged the simple dress of his country for the habit of a patrician. After the celebration of the holy mysteries, Leo suddenly placed a precious crown on his head, and the dome resounded with the acclamations of the people, ‘ Long life and victory to Charles, the most Augustus, crowned by God the great and pacific emperor of the Romans.” (Decline and Fall, Vol. V, p. 43.) Thus it is clear that the beast (“ man of sin” or apostate church) which arose in the Roman Empire did make an image of the first beast by creating from the old ruins a so-called Christian empire.

Revelation 13:16 —And he causeth all, the small and the great, and the rich and the poor, and the free and the bond, that there be given them a mark on their right hand, or upon their forehead;— The expressions, small and great, rich and poor, bond and tree, are explanatory of the word “ all,” and mean that the authority here mentioned applied to all classes. The subject of the verb is beast introduced in verse 11. The word “ mark,” when taken literally, means some figure or token placed upon the object to indicate ownership or authority. The very nature of the case here demands that it be understood sym­bolically. It is, doubtless, used purposely to show the contrast between the true and pretended servants of God— the true and false church. To Israel God said his words would be “ for a sign upon thy hand” and “ for frontlets between thine eyes.” (Deuteronomy 6:8.) It is no surprise, then, for members of an apostate church to carry a sign indicating their characteristics.

The only way God’ s words could then or now be a mark or sign was their manifestation in the lives of his saints. When received into the mind and practiced , they would show those who had these signs to be true servants of God. Those who believed and practiced doctrines of the false church had the “ mark” of the beast upon their hands and foreheads. Any outward tokens used by the false church were only symbols of the false doctrines believed.

Revelation 13:17 —and that no man should be able to buy or to sell, save he that hath the mark, even the name of the beast or the number of his name.— The word “ even” supplied by the translators means that the “ name” of the beast is the mark; but, omitting this word because there is nothing in the Greek for it, the text may mean that the mark, name, and number of the name are three distinct characteristics by which the beast may be identified. But if the mark means the doctrine and practice received from the false church, then the name and number would be additional features by which the identifica­tion might be confirmed. The name is to be determined through the proper application of the number.

Whatever these marks of identification may be, no one was allowed to buy or sell who did not iiave them. Whether the buying and selling are to be understood literally or symbol­ically is a question about which expositors are not agreed. That the Catholic Church did on occasions prohibit such com­merce with heretics is evident from history. Elliott (Vol. Ill, p. 260) refers to the Synod of Tours, just when the Waldenses and Albigenses had begun to excite attention, under Pope Alexander III, as having “ passed a law that no man should presume to receive or assist the heretics, not so much as to exercise commerce with them in selling and buying ” Naturally a church that believes it has the divine right to rule the nations of earth would claim the right to control the com­merce of the world. But the view that these words should be taken symbolically seems more probable.

The plain im­port, then, would be that only those with the mark of the beast would be allowed to preach or practice religious doc­trines. This is evident from the fact that the Catholic Church refuses permission for her own members to hear others preach, but believes that she is the authorized custodian of divine things, and that all teachers should come to her for authority. In this the demands of the symbol are fully met. 1. Revelation 13:18 —Here is wisdom. He that hath understanding, let him count the number of the beast;— While it required divine wisdom to give this plan for identifying the thing represented by the beast, it also was necessary to have wisdom to learn what was meant. This is evident from the fact that those with understanding were urged to count the number. The number of the beast means the “ number of his name,” as ap­pears from comparing verse 17. Elliott (Vol. Ill, p. 242) shows that it was not uncommon for the Greeks to express names by numerals; that is, the numerical value of the letters of a name were added together and the total number stood for the name.

The language of this verse indicates that to be the process meant in the command to count the number of the beast. Other names besides the correct one might have the proper numerical value; it would be strange indeed that, in the multitudes of names, others could not be found. But the name, when found, must fit an apostate church existing at about a certain period in the world. Moreover, an institu­tion that had made an image of another one, and combined the secular and religious rule. Not just any name that had the right numerical value would do, but only one that would fit the other descriptive features of the beast. The name then must correspond with the well-known facts of history.

Revelation 13:18 —for it is the number of a man: and his number is Six hun­dred and sixty and six.— Commentators have offered a variety of applications for the expression, “ the number of a man.” But the simplest and most natural one is, that the name of a man, the numerical value of which Isaiah 666, is so connected with the institution represented by the beast that it is a positive means of identification. After all is said, this seems the most plausible view of the text. Elliott, who is followed by several other expositors, explains in detail facts that seem conclusive evidence that Latinos, father of the Latin race, was the man meant. (Vol. Ill, pp. 245-255.) He quotes Irenaeus, a church father of the second century, who made the same application of the text. An objection is offered against the interpretation of Irenaeus because he spells the name Lateinos instead of Latinos. The objection, however, is without force, for he was using the Greek form of the word.

Since Revelation was written in Greek that was the proper form to use. The numerical value of the letters in -this name will appear from the follow­ing arrangement:

L A T E I NO S30 + 1 + 300 + 5 + 10 + 50 + 200 = 666 This solution has two important advantages: one is that the number is the name of a man— a thing the text seems to demand; the other is that it corresponds with what we now know to be facts— that is, that the Catholic Church arose in the Latin kingdom and is known as the Latin church, even its services being conducted in the Latin. As the number must represent a religious empire that was to exercise a power practically universal for 1,260 years, there is none known to history that will fit the requirements of the symbol except the Latin Church— the Roman Catholic. This conclusion is com­pletely vindicated by the fact that the Roman Church still believes that universal dominion rightly belongs to itself. It cannot then be successfully denied that it was the church which did exercise that power during the period indicated. If so, our interpretation of the text is unquestionably the cor­rect one.

As already suggested in the introduction (page xi), the use of symbols in describing their political and religious enemies was greatly to the church’ s benefit during the long period that the witnesses testified in sackcloth. Plainly naming the institution meant would doubtless have greatly increased per­secution. Telling those who had understanding to count the number of the name implies that some Christians would be able to do it. Such saints then would understand what was meant, and it was better that their enemies did not know. With their experience as history before us, we should be able to understand also. Even if the expression, “ six hundred and sixty and six,” remains an unsolved puzzle, we know that in some way it describes a false religious power that was an enemy of the true church for the symbolic period of 1,260 days. This phase of the matter is definitely fixed by the lan­guage of the text.

The margin says that “ some ancient authorities read Six hundred and sixteen.” If this were the true reading, a dif­ferent name might have to be found, but the general applica­tion of the passage would remain the same. However, the reading of sixteen instead of sixty-six does not appear to have any chance to be correct, according to the general views of critics

Verse 1 Revelation Chapter Thirteen This chapter has the two visions of the two remarkable beasts which rose out of the sea and out of the earth as allies and helpers of the dragon Satan. “He stood upon the sand of the sea” (Revelation 13:1) suggests the summoning of these beasts by Satan to aid his war against the saints of God; but it is incorrect to suppose that Satan, in any sense, either created or produced these monsters, called by Moffatt, “polycephalous brutes."[1]He simply encouraged and organized the emerging tendency of a human creation in rebellion against God. The beast out of the sea symbolically represents the great earthly governments which repeatedly in human history have exalted themselves against God and against his people (Revelation 13:1-10); and the beast out of the earth represents false, blasphemous religion reaching from the shadows of Eden to the end of time (Revelation 13:11-18). Before beginning our exegesis of the chapter, it will be appropriate to give the reasons that underlie the interpretations presented. THE BEAST OUT OF THE SEAThis beast is perverted government used by Satan as an instrument against God’s people, especially the seven great universal dominions in which the saints of God were persecuted. Despite the certainty with which so many identify this beast as the Roman Empire, we are certain that much more is meant, While true enough that this beast was indeed the Roman Empire at the time John wrote, the mention of the “seven heads” indicates a wider meaning. Some have viewed these as seven Roman emperors; but the fatal objection to this is that, “It was not merely one of the heads that was slain, but the beast himself received the mortal wound (Revelation 13:3 Revelation 13:12 Revelation 13:14)."[2]There were a hundred emperors, but only seven heads. The notion of Moffatt and others to the effect that the mortal wound of this beast was, “Nero’s death with the bloody interregnum after it (a wound to the state)!"[3]is totally inadequate. Nero’s death was not fatal to anything except himself. It certainly was not a mortal wound of the Roman Empire, but a blessing!

The empire was not harmed at all by his death, but benefited. The true identity of the beast which recovered from the fatal wound is discovered in two considerations: (1) the connection of the prophecy with Daniel 7, and (2) the identity of the seven heads. (1) Regarding Daniel 7, Daniel’s vision of the four beasts like a lion, a leopard, a bear, and then another “diverse from the others” (Daniel 7:4-7) must be interpreted as four successive world governments, such as Babylon, Persia, Greece, and Rome. John’s vision here is of a beast who is a composite of those in Daniel, requiring the conclusion that a great, continuous world government is meant, exercising an authority stretching over a period of centuries, with hundreds of rulers and emperors. To limit these visions in Revelation to a bare sixty-five years of European history is to ignore the cosmic dimensions of this prophecy. Of course, this is to be expected of those who deny any cosmic dimensions and repudiate any conception of predictive prophecy in the New Testament. This writer believes that we are here studying a divine book, that it is inspired, and that every word of it is God’s truth. To this point in our interpretation of Revelation, we have refrained from citing historical fulfillments of earlier portions of the prophecy, despite the fact of there having been many such fulfillments; but this plain and undeniable connection with Daniel’s prophecy of the setting up of God’s everlasting kingdom in “the days of those kings” (the days of the Roman kings) (Daniel 2:44); that is, during the time of the fourth great world empire, requires the discernment that future history is emphatically prophesied in this chapter. Nor does this rob the chapter of its relevance to the generation first addressed by the apostle. They were living in the days of Daniel’s fourth beast, that of the Roman Empire; and “the mystery of iniquity” (2 Thessalonians 2:7) which would ultimately culminate in the second beast (the one out of the earth) was already working. (2) The identity of the “seven heads.” Regarding this, Pieters has an extensive study of various views of their identity:[4]The seven forms of government under which Rome existed; however, there were only six of these! Seven prominent emperors of Rome during the latter part of the first century B.C. and the first part of the first century A.D. Of course, there is no agreement whatever on which seven! The seven heads are to be understood not numerically, but symbolically. “Rome must have its full complement of kings” (the view of Beckwith). The seven heads are seven world-kingdoms hostile to God and to his people, namely, Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome, and a seventh to arise at a future time after Revelation was written. Pieters referred to this as “a jumble of confusion,” but reluctantly accepted the view (stated last, above) that, “the heads represent the great world empires of which five were past and the sixth was flourishing when the book was written."[5] Exactly the same conclusion has been reached by this writer, but with enthusiasm and confidence. No other explanation ever offered fits the prophecy so exactly and circumstantially as does this one. These seven world empires are indeed what is symbolized by the seven heads. Like practically everything else in Revelation, the seven heads are symbolical; and the interpretation of them here does not rule out the possibility that at some future time another world empire could develop; but significantly only seven have appeared in the entire history of the world up to the present time, a fact that certainly supports the view we have accepted. “The ten horns” specifically identified later as ten future kingdoms (Revelation 17:12) represent this sea-beast in his final phase, not any longer as a worldwide empire, but as many multiple states (the ten is symbolical), none of them able to wield universal authority like the “seven heads,” but still exercising great authority and power to persecute and destroy God’s people. These are called the eighth head (Revelation 17:11). Nations like Russia and China today are just as much a part of this beast as was Nebuchadnezzar when he commanded all people to fall down and worship a golden image of himself (Daniel 3:5-6). An essential element in the personality of this beast is humanism, man worshipping himself. THE BEAST OUT OF THE EARTHIn a word this beast is false religion opposed to God and persecuting God’s people. The widespread willingness of scholars to identify this beast as the pagan priesthood of the “emperor cult” is apparent in almost every commentary one may pick up; but such a limited view does not fill the bill at all and cannot possibly be the correct interpretation. “This beast, called also the false prophet (Revelation 16:13 Revelation 19:20), symbolizes false religion and false philosophy in whichever form these appear throughout the entire dispensation."[6] This is surely correct; and views like that of Barclay who limited it to “the organization of Caesar worship”[7] are much too restricted, as are also those interpretations that would make this beast “self-deceit,"[8] “the proconsul sent yearly by the emperor to govern the province,"[9] etc. All such interpretations are focused upon details that in the large view are unimportant. “This vision represents a great movement already in progress”;[10] it represents the “capture of organized religion to help promote the aims of the first beast”;[11] “it includes the papacy (2 Thessalonians 2), but does not portray it separately but combined with all forms of a similar nature in the whole world."[12] We shall deal with the papal aspect of this beast later. Especially important is the fact of this beast’s period of operation being “forty and two months,” which without any doubt whatever means “the entire Christian dispensation.” This was the period of the first beast’s operation (the sea-beast); and the operation of the land-beast is coextensive with that of the first. Thus it is no isolated or provincial event which could be signified. No. These two beasts, both instruments of Satan, are the two great enemies of God’s people throughout history; namely, (1) the wicked, perverted government, and (2) false or apostate religion. Neither the world nor the church will ever be through with either one of these beasts until the end of time. THE MORTAL WOUND THAT DID NOT KILLIn order to interpret this chapter, the question of the healed “death-stroke” (Revelation 13:3) is crucial. Scholars have misunderstood it as follows: The assassination of Julius Caesar.[13]The illness of Caligula.[14]The prohibition of paganism by Theodosius.[15]The coming of Christ.[16]The Christianizing of the Roman Empire. The rebellion of Galba, Otho and Vitellius.[17]The battle of Waterloo. The forerunner of the magazine Christian Herald published a book on this in 1860![18]The actual death of the Antichrist and his subsequent resurrection from the dead (!) near the end of time![19]Nero himself, the suicide who was raised from the dead (!) in a myth! This infamous “Nero redivivus” interpretation is parroted by so many scholars that it would be tedious to mention them; but of all the alleged interpretations of this question, this is the most worthless of all of them. In the first place, no such myth ever existed, except in the minds of imaginative scholars. Zahn was certain that when Revelation was written, no such superstition was in existence even if Revelation was written in 95 A.D.![20] Furthermore, as Pieters said, such an interpretation is “wholly incompatible with any believing acceptance of the book as a genuine prophecy; for the things foretold, if this interpretation is accepted, did not take place."[21]The persecuting policy of Nero revived by Domitian. What is the actual meaning of the mortal wound that did not kill? This part of the symbol was fulfilled when the barbarian hordes from the north swept down upon Rome, and the empire came to an end in 476 A.D …. This ended the western part of the pagan empire. The imperial government received its death-blow.[22]But that death-stroke was healed. It did not mean the end of Roman persecutions of God’s people. Where the first beast left off, the second took over. The old pagan empire was revived in a Christianized form, “The Holy Roman Empire”; and all of the arrogance, hatred, and persecution of the first beast was restored.

The fatal wound was healed. The sixth head of the sea-beast (Rome) was fatally wounded; but the worldwide government continued as a religious power. Without this religious phenomenon, Roman authority would have perished as totally as did that of Nineveh and Tyre, or Assyria and Babylon. That religious power, of course, was the apostate form of Christianity known as the Roman Catholic Church. One thing should be particularly noted: there has been no other worldwide authority in the history of the world which might logically be called a seventh head of the sea-beast. This brings us to consider the essentially Christian nature of this second beast, the pseudo-Christian nature of it. This beast was no mere “committee set up in the Asia Minor to enforce emperor worship,"[23] nor “a proconsul sent out every year”[24] for the same purpose, nor a provincial council made up of local pagan priests;[25] but, “It was an institution devoted to the empire on its religious side."[26] Its operations bore a genuine resemblance to Christianity, as attested by the lamb’s horns that crowned it. The essential nature of it manifested all the outward appearance of Christianity; its function was primarily that of conducting worship; “And this priestly role identifies the second beast as a religious power."[27] In John’s day, of course, the pagan priesthood were a manifestation of this beast; but several things forbid our accepting the priests of paganism as the principal identity. In the first place, where were their “lamb’s horns,” their outward resemblance of true Christianity? Furthermore, the pagan priesthood perished before the sixth head (Rome) was mortally wounded in 476 A.D. The whole structure of paganism had already collapsed before Rome received the death-stroke, the Edict of Theodosius having previously closed all pagan temples throughout the empire in 389 A.D.

The pagan religions were not visibly present when the empire received the death-stroke; but this second beast was present in the form of the apostate Medieval Church, which restored all the old forms of the state, crowned Charlemagne as the head of it, and by religious devices continued to exercise worldwide authority and dominion. These historical facts are clearly foreshadowed in Revelation 13. This “second beast,” the land-beast, is not “The Antichrist,” nor “the lawless one” (2 Thessalonians 2), but that worldwide, religious ally of wicked human government used repeatedly to persecute and destroy God’s people, as, for example, in the Spanish Inquisition. THE GREAT The great apostasy foretold in the New Testament must be viewed as a significant manifestation of the entity symbolized by this second beast, an apostasy by no means limited to the papacy, but certainly inclusive of it. Measuring a chapter as, on the average, about twenty verses, there are at least seven whole chapters of the New Testament devoted to that phenomenon called the apostasy; and, if Revelation is the kind of book it is devoutly believed to be by this writer, there is no way for that apostasy to have been omitted from its pages. Where are the eyes of those scholars who can write a whole commentary on Revelation and never even mention it? What kind of astigmatism can be blind to the plainest references to it, and what kind of deafness is it that cannot hear the thunder of these middle chapters of Revelation? When we speak of the apostate church, we are not speaking of the devoted millions who are deceived within her ranks, nor of the countless faithful souls within her who may be doing their best to follow Christ. The apostasy is not The Catholic Church, but the religious apparatus which controls and exploits it, the secular state which the hierarchy created and controls, and the worldwide organization by which their tyranny and control are enforced.

That is the apostasy, at least a significant part of it, but not the whole of it. A mere glance at what that religious apparatus has done historically should convince any thoughtful person that an apostasy of incredible dimensions did indeed overtake the historical church. Of what does that apostasy consist?

1. They placed a human being on a pedestal of authority above all Christians, receiving him as “the head of the church” instead of Christ.
2. This so-called “pope’s” word is honored even in its contradiction of what Jesus Christ said.
3. They took the word of God away from the human race and burned the men who dared to translate it for the common people, as witness the ashes of Tyndale and Huss.
4. They took the wine of the communion away from all Christians and drank it up themselves.
5. They tortured, tormented, burned, destroyed, and consigned to hell countless saints of God throughout the whole Medieval period, during which they alone had a copy of the sacred Scriptures. The Spanish Inquisition is the only example of this that needs to be cited; and, significantly, the principal architect of that diabolical apparatus is still revered as a saint in the apostate church.
6. They corrupted Christianity by the consecration of sacred images, the introduction of Mariolatry, and the acceptance of so-called saints (dead Christians) as mediators between God and man, thus denying the true office of Christ our Lord (1 Timothy 2:5).
7. They invented the evil doctrine of purgatory, the greatest fund-raising system ever devised.
8. They sold for money the right to commit sin, in that notorious sale of indulgences that financed the Crusades and many of their cathedrals.
9. They condemned and executed the great translators of the word of God who dared to challenge their wicked usurpation of power.
10. They forbid to marry and command to abstain from meats, specific actions associated with the apostasy (1 Timothy 4:3).
11. They perverted and changed the ordinance of Christian baptism.
12. They invented so-called “sacraments” for the purpose of solidifying their control over people’s lives; but of the “seven,” only two of them have Greek names, effectively divorcing the other five from any connection whatever with true Christianity (They are not in the Greek New Testament).
13. They have courted the favor of earthly governments and maintained a relationship with them described in Revelation 17 as “committing fornication” with them; and this is going on now.
14. They have arrogated to themselves alone the right of determination of who is or is not saved, and have ruthlessly enforced their decisions beyond the gates of cemeteries all over the world. Try to find the grave of a dead Protestant in Rome!
15. They have brazenly claimed the right to forgive sins, require penance, and grant absolution. Satan himself has as much right! The above is only a very small list of a much greater one showing how extensive an apostasy actually occurred in the historical church, and which is so dramatically foretold in the symbolism of this second beast. What is to be thought of the “Christian scholars” who are either ignorant of this, or who do not have the guts to mention it? Again, we deny any vindictive or unchristian hatred of Catholicism. See our article extolling the virtues of “The Great Whore” in Revelation 18. Dear members of this writer’s family are members of the Catholic Church, as well as many precious and devoted friends; but, in this work, we are endeavoring to present the teachings of the sacred New Testament; and the word of the Lord leaves no doubt whatever with regard to the apostasy of the hierarchical apparatus which misdirected the historical church. Other characteristics of it will be mentioned in the notes on the text of the chapter, below. THE VIEW OF THE STATEThis view in Revelation of great world-governments full of blasphemy, utterly opposed to God and Christ, persecuting and destroying God’s people, etc., is misunderstood by some scholars as a contradiction of the views of Paul and Peter (Romans 13:1-7,1 Peter 2:13-16); but it is clear from Revelation 13:10 that John’s views were fully in harmony with theirs. Rist stated the erroneous view thus: For Paul, the empire and its rulers were inherently good … under the direct control of God, not Satan … However, for John, there is nothing good about either the empire or the emperors. The rulers are not ordained of God, but are the agents of Satan himself.[28]Such a view is based upon an inadequate understanding of what all the apostles taught. For a discussion of “The Christian and the State” from the Pauline viewpoint, see my Commentary on Romans, pp. 447-449. There are two kinds of states; and, besides that, the same principles of submission are enjoined upon Christians with reference to both kinds, as plainly indicated inRevelation 13:10 where John implied the very fullest consonance with all that Paul and Peter wrote. Despite the satanic alliance between wicked states and Satan, such alliances exist clearly and only under the terms of God’s permissive will.

What else could be the meaning of the recurring expression “and there was given unto him” (Revelation 13:5), “and it was given to him” (Revelation 13:7), “it was given to him” (Revelation 13:14), “and it was given to him” (Revelation 13:15), etc.? No, John did not teach that Satan is truly in control. We now turn our attention to the text of the chapter. [1] James Moffatt, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 429. [2] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 179. [3] James Moffatt, op. cit., p. 430. [4] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 214ff. [5] Ibid., p. 218. [6] William Hendriksen, More Than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 179. [7] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 89. [8] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 334. [9] J. W. Roberts, The Revelation of John (Austin, Texas: The R. B. Sweet Company, 1974), p. 112. [10] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 410. [11] George Eldon Ladd, op. cit., p. 183. [12] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 389. [13] R. H. Charles, Revelation of St. John, Vol. I, International Critical Commentary (New York: Charles Scribner’s Sons, 1920), p. 349. [14] Ibid. [15] Carl August Auberlen, The Prophecies of Daniel and the Revelation of St. John, Viewed in their Mutual Relation (Andover: W. F. Draper, 1857), pp. 298,304. [16] R. C. H. Lenski, op. cit., p. 394. [17] Albertus Pieters, op. cit., p. 220. [18] Ibid. [19] J. A. Seiss, The Apocalypse Lectures on the Book of Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1900), Vol. II, p. 452. [20] Albertus Pieters, op. cit., p. 223. [21] Ibid. [22] John T. Hinds, A Commentary on the Book of Revelation (Nashville: Gospel Advocate Company, 1962), p. 191. [23] Ray Summers, Worthy is the Lamb (Nashville: The Broadman Press, 1961), p. 171. [24] J. W. Roberts, op. cit., p. 112. [25] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 171. [26] James Moffatt, op. cit., p. 432. [27] Robert H. Mounce, Commentary on the New Testament Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 259. [28] Martin Rist, The Interpreter’s Bible, Vol. XII (New York-Nashville: Abingdon Press, 1957), p. 461. And I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns ten diadems, and upon his heads names of blasphemy. (Revelation 13:1) A beast coming up out of the sea … We reject the futurist interpretation that, “We are now in the time of the end."[29] In this vision the true meaning of the persecuting Roman power was revealed for the information and encouragement of the suffering saints of John’s day, and not merely for their benefit, but for ours also, and for those of all times and places to come. This beast is always ready and waiting to be summoned as an ally of the devil whenever times and circumstances permit it. The sea … “Both the sea and the earth here (in this chapter) are expressions equivalent to the whole world."[30] Earle pointed out the diverse explanations of the beasts in this chapter thus: Preterists say they are the Roman power (the empire), and the pagan priesthood supporting emperor worship, particularly in the province of Asia. Historicists find here the Roman empire and the Roman Catholic church (the papacy). Futurists identify the first beast as Antichrist, and the second as the false prophet.[31]Our own interpretation is not like any of these. See discussion under the chapter heading, above. Having ten horns and seven heads … These seven heads are the symbols of seven great world empires: Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome, and another future from the time when John wrote. “The symbolism is analogous to that of Daniel 7, where we find the key to the interpretation. The seven heads are symbols of universal dominion, and the horns are the type of power."[32] The horns also represent the multiple kingdoms that succeed the fatal wounding of the sixth head. See under Revelation 17:12 ff. And upon his heads the names of blasphemy … The universal dominions indicated here ascribed all honor and glory to themselves, as when Nebuchadnezzar required all people to worship a golden image of himself (Daniel 3:4-5), and as when Roman Caesars required their subjects to burn incense to Caesar’s image, or address them as “Lord and God.” “This beast is a symbol of idolized power."[33] The identity of this beast is extensive, occupying a major portion of all world history; but the phase of the beast’s operation in view here concerned the persecuting power of the Roman empire. The blasphemous titles of the Roman emperor were exhibited everywhere, in the pagan temples, in the coinage, at the imperial court, everywhere. Despite the particular phase in view here, “This sea-born beast symbolizes the persecuting power of Satan embodied in all the nations and governments of the world throughout history."[34] “It is co-terminus with the whole earth."[35] “Like the other chaotic forces of evil, it is thrown up by the cosmic deep (Daniel 7:2)."[36][29] George Eldon Ladd, op. cit., p. 176. [30] R. C. H. Lenski, op. cit., p. 390. [31] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 578. [32] A. Plummer, op. cit., p. 330. [33] Frank L. Cox, Revelation in 26 Lessons (Nashville: Gospel Advocate Company, 1956), p. 85. [34] William Hendriksen, op. cit., p. 176. [35] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box 3305,1957), p. 92. [36] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 652. Verse 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 dragons gave him his power, and his throne, and great authority.Like a leopard … bear … lion … The significance here is that this one beast is a composite of all those named by Daniel, and having the effect of requiring a historical view of what is here prophesied. “The application is not the Roman empire, namely, but the aggregate of the empires of the world as opposed to Christ and his kingdom."[37] “All that is so frightful about three of Daniel’s beasts is combined in this one beast of Revelation."[38] Caird discerningly addressed the problem discussed under “The Christian View of the State” in the chapter introduction, pointing out that, “The beast is not actually government, but the abuse of government."[39] Therefore, we should say, not that the beast is Rome, but Rome captured by satanic forces and perverted as an instrumentality of the devil. “Only when the state acts within the limits of its God-given authority can the believer freely submit to its regulations."[40]And the dragon gave him his throne and great authority … From this, are we to conclude that even though Satan had been thrown out of heaven that he still had a throne and great authority? No. “Satan’s authority goes only so far as men allow it. If he is called the god of this world (2 Corinthians 4:4), or the prince of this world (John 12:31), it is only because men are blind enough to acknowledge him as such."[41]Another excellent comment on this verse is that of Roberson: The dragon (Satan) gave the beast his throne and power. He works through the beast as his agent; and it is to his interest that he disguises his working under the forms of the world. At present, he has actually persuaded many to deny his existence.[42][37] Alford as quoted by A. Plummer, op. cit., p. 331. [38] R. C. H. Lenski, op. cit., p. 392. [39] G. B. Caird, op. cit., p. 164. [40] Robert H. Mounce, op. cit., p. 252. [41] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 209. [42] Charles H. Roberson, op. cit., p. 92. Verse 3 And I saw one of his heads as though it had been smitten unto death; and his death-stroke was healed: and the whole earth wondered after the beast;Smitten unto death, and his death-stroke was healed … See in the chapter introduction under “The Fatal Wound that Did Not Kill,” for a complete discussion of this. As Lenski said: The fact that only one of the heads suffered the death-stroke must not mislead us. Thereby the beast itself was slain.[43]These seven heads were seven successive world dominions, and the death of any one of them would have been the death of the beast. Pagan Rome perished in 476 A.D.; and that is when the death-stroke fell upon the sixth head of the sea-beast. The “healing of this” occurred when the land-beast, the religious beast with the two lamb’s horns (closely resembling Christianity) succeeded the sixth head which was killed, restored all the old forms, and went right on exercising the worldwide persecuting power that pertained to the beast prior to the mortal wound sustained by the sixth head of it. It is almost universally agreed among commentators that the Roman empire must be understood in one way or another as the sea-beast; but the thing that defies all comprehension is how so many of them report Nero’s suicide as the “fatal blow”! “The mortal wound is evidently an allusion to the myth that Nero, who died of a wound in his throat, would return to life to plague the empire."[44] Ridiculous! Was Nero the only emperor that died? How could the mere death of any emperor, or a dozen emperors in succession, be viewed as a fatal blow to the Roman empire? The scholars are simply not thinking in their acceptance of such nonsense. As for the so-called myth that Nero would rise from the dead, there is no evidence that any such myth ever existed; but even if it existed (which we deny), no apostle of Jesus Christ would ever have paid the slightest attention to it. “The Roman empire (not one of its scores of emperors) was smitten to death; but it is the resurrection state of it with which the world still has to deal."[45] Supporters of the notion that the death of Nero is meant here try to make it out that the seven heads are “seven kings,” which, of course, they are in Revelation 17:9; but that is a different vision. John used the same symbols for different things in different visions. And the whole world wondered after the beast … “The grand sweep through history of this “resurrected beast” is inherent in a statement like this. [43] R. C. H. Lenski, op. cit., p. 393. [44] Martin Rist, op. cit., p. 461. [45] Frank L. Cox. op. cit.. p. 85. Verse 4 and they worshipped the dragon, because he gave his authority unto the beast; and they worshipped the beast, saying, Who is like unto the beast? and who is able to make war with him?And they worshipped the dragon (Satan) … Thus, it was no innocent thing to sprinkle a few grains of incense upon Caesar’s altar. It was the same thing as worshipping the devil who was behind the entire operation. The fact of mankind’s general acceptance of such worship was enforced, “not by the moral greatness of the beast, but by the awesome power of his might. The authority he wielded was that of Satan himself."[46]ENDNOTE: [46] Robert H. Mounce, op. cit., p. 254. Verse 5 and there was given to him a mouth speaking great things and blasphemies; and there was given to him authority to continue forty and two months.And it was given to him … The principle in this is that all authority in the final sense is God’s. The beast cannot operate, except under the restrictions of the permissive will of God. See under article on “The Christian View of the State” in the chapter introduction. To continue forty and two months … This time period must surely be identified with “the whole time the woman was in the wilderness (Revelation 12:6), that is, the whole Christian era, from its beginning to its close."[47] “The forty-two months is a symbolic number for the entire period of the persecution of the church."[48] This is why the sea-beast is more than the Roman empire and why the land-beast is more than the emperor cult. Both beasts will be in operation throughout the time of Christians living upon earth. Plummer thought the forty-two months signified “the period of the earth’s existence,"[49] but it is more logical to understand it as a reference to this whole dispensation. These great blasphemies against God and against all that is holy must not be thought of as merely the anti-Christian actions of human governments. The beast is busy in every sector. The anti-Christian power fills people’s souls with uncounted blasphemies. As Lenski said: A thousand avenues pour out arrogant contradictions to God’s word. The point to remember here is that this blasphemy is over the whole world for all time until the very end.[50]John’s vision is here signaling the church of God that, “Through many tribulations we must enter into the kingdom of God” (Acts 14:22). [47] Charles H. Roberson, op. cit., p. 94. [48] George Eldon Ladd, op. cit., p. 180. [49] A. Plummer, op. cit., p. 332. [50] R. C. H. Lenski, op. cit., p. 397. Verse 6 And he opened his mouth for blasphemies against God, to blaspheme his name, and his tabernacle, even them that dwell in the heaven.For blasphemies against God … Blasphemy is speaking against either God or man. The negative aspect of the opposition is evident in its being against both. Note that the blasphemous use of God’s name is the same as speaking against God. And his tabernacle … “Christians are themselves God’s tabernacle, because he is in the midst of them (Revelation 21:9)."[51] Speaking against Christians is a primary activity of the “beast.” The guilt of his doing so is no less than that of speaking against God himself. In fact, the great campaign against God is focused in the attack upon Christians. The hatred and opposition to God’s people is exactly “where the rubber meets the road” in the satanic conflict with the purpose of God. Even them that dwell in heaven … There are two possible meanings here, compounded by an element of uncertainty with reference to the true text; but fortunately it is true both ways. “It is possible that John means angels … but the more attractive meaning is that he means that those dwelling in heaven are men whose citizenship is in heaven (Philippians 3:20)."[52] Dummelow also preferred this understanding of it: “Christians are here said to dwell in heaven, because they belong to the kingdom of God on earth, and because ‘in Christ’ they have begun to live the heavenly life (Ephesians 2:6)."[53] The whole thrust of this passage was summarized thus by Mounce: To regard the state as supreme (and to offer divine honors to the emperor as was demanded in the first century) was not a permissible opinion but the supreme blasphemy. John’s words must have come home to his first readers with tremendous force.[54][51] J. R. Dummelow, Commentary on the Holy Bible (New York: Macmillan Company, 1937), p. 1083. [52] G. B. Caird, op. cit., p. 167. [53] J. R. Dummelow, op. cit., p. 1083. [54] Leon Morris, Tyndale New Testament Commentaries, Vol. 20. The Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 168. Verse 7 And it was given to him to make war with the saints, and to overcome them: and there was given to him authority over every tribe and people and tongue and nation.And there was given to him … The importance of this is seen in its repetition, this or a similar clause being used twice in this verse, once in Revelation 13:5, and in Revelation 13:14 and Revelation 13:15. The truth behind this is that God is still the sovereign in his universe. People, in the stubborn and willful pursuit of their own selfish desires, and in following their own free will to do whatever comes into their minds, provide the tools from which the work of Satan prospers; and God “gives” to Satan and to the beast the right of exploiting whatever opportunities may be afforded them through the disobedience and wickedness of people. Neither Satan nor his beast, nor any other creature, can harm the one who loves God (Romans 8:31-39). Authority over every tribe and people and tongue and nation … Some authors view this as merely an indication of the worldwide extent of the Roman empire; but much more than that is said here. “The fourfold enumeration, applied to the earth, denotes the universal character of the description."[55] This means that there is no place on earth where sin does not dwell, no place where the authority of the beast is totally absent. Despite this, people are not predestined to be delivered into his hands; that can happen only when people choose to follow Satan rather than Christ. ENDNOTE: [55] A. Plummer, op. cit., p. 333. Verse 8 And all that dwell on the earth shall worship him, every one whose name hath not been written from the foundation of the world in the book of life of the Lamb that hath been slain.Whose name hath not been written … in the book of life … New Testament references to the book of life are: Philippians 4:3, and Revelation 3:5 Revelation 13:8 Revelation 17:8 Revelation 20:12 Revelation 20:15 Revelation 21:27. An Old Testament reference isDeuteronomy 32:32,33. Here the book of life is said to be “of the Lamb that hath been slain,” indicating Christ as the owner of the book. The reason this is said is that, “It is through his sacrifice that life is possible (Revelation 5:9-10)."[56]From the foundation of the world … The ASV translation which places this phrase as a modifier of “written” is undoubtedly incorrect. The KJV is right in rendering it, “The Lamb slain from the foundation of the world.” It may be safely said that no group of translators would have come to such a decision (as that in the ASV) were it not for the statement in Revelation 17:8. The phrase in question immediately follows the Lamb that was slain, and normally one would not question the application of the phrase to that antecedent.[57]Thus, this just happens to be a case in which the ASV translators indulged in commentary instead of translation. Caird stressed the fact that the mere fact of John’s using this phrase to modify “book of life” inRevelation 17:8 is no proof at all that he could not have used it to modify “the Lamb slain” here. “That is no reason why he should not be allowed to say something complementary here.[58] Lenski also favored the KJV in this verse;[59] and Morris was emphatic: “From the foundation of the world should be taken with slain (1 Peter 1:19 f) rather than with written."[60] All of God’s great purpose of redemption was formulated “before the foundation of the world” (Ephesians 1:4). Many have vainly tried to get rid of this plain New Testament teaching, but as Bruce said: Whatever be the interpretation of Gen 1:2, it is certain that [@katabole] can mean nothing but “laying down” in the sense of “establishing” or “founding”; the phrase used in Ephesians 1:4 and in ten other New Testament passages is unambiguous and denotes the creation of the universe.[61][56] Robert H. Mounce, op. cit., p. 256. [57] G. R. Beasley-Murray, op. cit., p. 214. [58] G. B. Caird, op. cit., p. 168. [59] R. C. H. Lenski, op. cit., p. 400. [60] Leon Morris, op. cit., p. 169. [61] F. F. Bruce, The Epistle to the Ephesians (Old Tappan, New Jersey: Fleming H. Revell Company, 1961), p. 28. Verse 9 If any man hath an ear, let him hear.The contemporary equivalent of this is, Now hear this! It occurs in each of the seven letters (Revelation 2:7 Revelation 2:11 Revelation 2:17; Revelation 3:6 Revelation 3:13 Revelation 3:22) and recalls the familiar expression of Jesus, “He who has ears to hear, let him hear” (Matthew 11:15; Mark 4:9). It alerts the reader to the importance of what follows.[62]Morris also thought the alert here “regards what follows in stead of what precedes.[63] This makes versesRevelation 13:9,10 a solemn warning “against any effort on the part of the church to return evil for evil."[64][62] Robert H. Mounce, op. cit., p. 256. [63] Leon Morris, op. cit., p. 170. [64] Charles H. Roberson, op. cit., p. 95. Verse 10 If any man is for captivity, into captivity he goeth: if any man shall kill with the sword, with the sword must he be killed. Here is the patience and the faith of the saints.If any man is for captivity, into captivity he goeth … This means, “Whatever is involved in following Christ, the Christian must accept."[65]The different translations of this passage give different meanings, thus: KJV: “He that leadeth into captivity shall go into captivity. He that killeth with the sword must be killed by the sword.” This, of course, makes the meaning applicable to the persecutors. The nations that persecute God’s people shall themselves be destroyed; and there are many historical examples of this happening. RSV: “If any one is to be taken captive, to captivity he goes; If any one slays with the sword, with the sword must he be slain.” It is by the device of construing this as a pair of parallel statements that the RSV makes the meaning of both parts the same; the Christian must accept either captivity or death. ASV: In this version, the first half teaches Christian submission to whatever befalls him; and the second part is a warning against resisting the persecuting power by means of the sword, thus: If any man shall kill with the sword, with the sword must he be killed … This means that, “Christianity can never be defended by force; the man who takes the sword perishes by the sword."[66] Ladd interpreted the passage to mean that, “There is divine retribution; the last word is not with the persecutor."[67]Dummelow thought it means, “Christians are not to fight against the persecutors, but are to submit to God’s will."[68] In this interpretation Dummelow (1937) anticipated the RSV. Caird likewise accepted this view, basing it on the final clause.[69] Lenski was equally certain that KJV is correct, adding that, “This is not a warning for saints to let the sword alone."[70] He thought the passage was given as a comfort to Christians, the comfort coming from this revelation of, “Where their enemies are going and how those enemies must end."[71] Of these various views, this writer favors those of Ladd and Lenski. Here is the patience and the faith of the saints … The knowledge that right shall finally triumph, that evil may indeed win the battle but can never win the war, the absolute certainty of the ultimate triumph of righteousness - these are the considerations which, alone, can establish the hearts of Christians when the skies are clouded with the smoke of their burning. Of course, the principle that it is wrong for the church to take up carnal weapons in its own defense is true; but this was not the place for emphasizing such a truth. Where could the comfort have been if that had been John’s meaning here? [65] William Barclay, op. cit., p. 97. [66] Ibid. [67] George Eldon Ladd, op. cit, p. 182. [68] J. R. Dummelow, op. cit., p. 1083. [69] G. B. Caird, op. cit., p. 170. [70] R. C. H. Lenski, op. cit., p. 402. [71] Ibid. Verse 11 And I saw another beast coming up out of the earth; and he had two horns like unto a lamb, and he spake as a dragon.Another beast coming up out of the earth … This monster is the character later called the false prophet. Satan, the sea-beast, and the land-beast are the unholy trinity of evil. Eller’s facetious comment is included here for its humor: The dragon made his entrance out of the air (as it were, falling on his tail out of heaven); the sea-beast rose out of the garbage-can sea. Number three now comes out of ground (he’s the dirty one); and his, obviously, is intended as a counter-description of the Holy Spirit.[72]For more on this beast, see under “The Beast Out of the Earth” in the chapter introduction. He is identified as the institution, or organization, of false religion opposed to God’s truth and persecuting God’s people. No doubt the pagan priests of the various heathen gods of John’s day were a manifestation of this beast; but something far greater, more enduring, and better organized is also included. “The commune of Asia” mentioned by Caird,[73] was no doubt an evil in the character of this beast; but all such things, including the proconsul often mentioned in this context, were evil enough; but they were the slaves of the sea-beast. This land-beast was the ally of the beast! This absolutely forbids the view that the “emperor cult” was represented by this land-beast. The difference is between the sea-beast’s slave and his ally. The power visible in this land-beast was a partner of the sea-beast, not his servant, as were the pagan priests, communes, and proconsuls who recognized the Caesars as their masters. It is the whole organized structure of false religion, especially as manifested in the hierarchical apparatus of the Roman Catholic church, and in many other nominally Christian churches also.

It is the human control of sacred office perverted to serve secular, worldly, material; political, and other unchristian ends. He is that beast who was already working in Paul’s day (2 Thessalonians 2) and has continued ever since, and who will continue until the end of time. It is a shortsighted mistake indeed that would limit this to any particular church or to some specific time in history. And he had two horns like unto a lamb … A literal lamb has two horns; and the big thing here is the resemblance of the land-beast to the Lamb of God. As Summers said, “The lamb was a religious symbol."[74]We might add, “A Christian religious symbol.” Therefore, it cannot be the pagan priesthood symbolized by this beast, but a perverted religion of Christ. And he spake as a dragon … Disregard what he looked like; this beast spoke as a dragon, there being times during the Middle Ages when kings trembled at the dragon’s voice. The persecuted saints of an entire millennium were tormented by this dragon voice of the false lamb. In our own times, this beast’s dragon voice has been considerably modulated and toned down, only because the beast recognizes his limitations. One may only be amazed at the scholars who seem to know all about false religion in John’s day, when Revelation was written, and absolutely nothing at all about it now. Are we to suppose that this religious beast died somewhere along the historical road the world has traveled? If so, it would be wonderful to hear all about it. “He that hath an ear, let him hear.” [72] Vernard Eller, The Most Revealing Book of the Bible (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1974), p. 132. [73] G. B. Caird, op. cit., p. 171. [74] Ray Summers, op. cit., p. 178. Verse 12 And he exerciseth all the authority of the first beast in his sight. And he maketh the earth and them that dwell therein to worship the first beast, whose death-stroke was healed.And he exerciseth all the authority of the first beast in his sight … “This is the head of the beast wounded and restored."[75] The wounded head was the beast in his sixth worldwide manifestation; namely, the Roman empire. Therefore, this beast is a successor to the sea-beast, being a worldwide dominion over the whole world, “every tribe and people and tongue and nation.” Only thus could this beast have exercised “all” the authority of the first beast, all the authority of Rome, the sixth head, being itself the seventh head,” but diverse from the others, being religious instead of solely secular. By having its operations on the same seven mountains (Rome) where the first beast was centered, and by its imposition of a religious authority over all the world, it was true in a remarkable sense that the slain beast (the sixth head) lived again in the seventh! This can have no reference at all to some little deputy of the Roman emperor in Asia Minor 1,900 years ago, who never, in any sense, exercised the extensive worldwide authority of the Roman empire. No! A worldwide, ongoing, institutional organization is symbolized here, and one that continued to operate in the same kind of time-frame that pertained to the other six heads of the sea-beast: Egypt, Assyria, Babylon, Medo-Persia, Greece, and Rome, and appearing in the sequence as, in some spectacular manner, a reincarnation of Rome. We believe it is intellectually impossible to make this seventh head to be anything small. Nothing less than a worldwide dominion will fit. In his sight … This probably refers to the location of the seventh head’s operations. It was in the same city of seven hills; and as the sixth head was already dead when the seventh succeeded to the worldwide authority it could hardly mean anything else, unless it is understood as the growth and development of the great religious authority during the century or so leading up to the final death of the sixth head in 476 A.D. The current fad among commentators which interprets the land-beast’s exercise of worldwide authority equal to that of the sea-beast as a reference to the “promoters” of the cult of the emperor”[76] is illogical and contradictory of the truth that the mortal wound of the sixth head took place before the seventh head succeeded to that great authority. When the mortal wound occurred (476 A.D.), the emperor cult had been out of business for generations, their temples closed, their sacrifices severely prohibited, their whole pagan religion outlawed and proscribed by the Roman Senate under the leadership of Theodosius. See Edward Gibbon’s entire chapter 27(vol. 2entitled, “The Final Destruction of Paganism.[77] Neither the so-called emperor cult, nor the pagan priesthood, nor the institution of paganism itself, continued until the time of the mortal wounding of the sixth head and most certainly could not have been instrumental in the healing of the mortal wound, nor in continuing afterwards as the reincarnation of the beast in the form of the seventh head. And he maketh the earth and them that dwell therein to worship the first beast, whose death-stroke was healed … The big things here are: (1) The new beast, a worldwide religious empire, was very successful. All nations continued to look to Rome; the ancient adoration accorded the pagan emperors was transferred to the enthroned bishop of Rome, and even many of the blasphemous titles were applied to him. (2) The actual change in all this, however, was more apparent than real; worship was still lavished upon a man, a mere human being; and such worship was the exact equivalent of the worship of man under the pagan system. The text before us called it “the worship of the first beast.” There had been a change of certain externals, but the essential ingredients were exactly the same as before. Thus the religious apostasy became the seventh head of the beast out of the sea, being, in effect, a reincarnation of the old head, ROME. This writer would enthusiastically welcome a better understanding of this dreadful chapter which forces some very difficult conclusions, but where is it? Certainly, the ridiculous Nero redivivus myth explains nothing. No explanation at all is far preferable to the unreasonable, awkward, and contradictory postulations of that alleged interpretation! The key thing to remember in seeking the truth here is that, “It was not merely one of the heads which was wounded to death and then healed. The beast himself (Rome) received a mortal wound and then was restored to life."[78] The true answer has to be Rome reincarnated with the new incarnation exercising “all the authority of the first” (Revelation 13:12), “over every tribe and people and tongue and nation” (Revelation 13:7). If it could possibly be anything other than what we have pointed out, let someone identify it!

In the meanwhile, the view presented here is the only one known to this writer which does not violate either the rules of logic or the true principles of Biblical exegesis. We absolutely refuse to make this sacred prophesy of Revelation a myth in order to avoid it! [75] William Barclay, op. cit., p. 92. [76] G. R. Beasley-Murray, op. cit., p. 216. [77] Edward Gibbon, The Decline and Fall of the Roman Empire in Five Volumes (Philadelphia: Henry Coates and Company). [78] George Eldon Ladd, op. cit., p. 183. Verse 13 And he doeth great signs, that he should even make fire to come down out of heaven upon the earth in the sight of men.And he doeth great signs … fire from heaven … Here is the apocalyptic equivalent of Paul’s man of sin sitting in God’s house, setting himself forth as God, and exhibiting “all power and signs and lying wonders, and with all deceit of unrighteousness” (2 Thessalonians 2:1-12). See discussion of that whole passage in my Commentary on 2Thessalonians pp. 97-117. Paul referred to the great signs as “lying wonders”; and from this, we may be certain that the apostate power did not actually do what is mentioned here. Every year during the Easter season, the newspapers carry stories of miracles, visitations, and phenomena alleged to be miraculous. There are images bleeding, bloody robes with the image of Christ, etc.

Admittedly, we have not seen any fire come down from heaven yet; but, who knows, we might get that next Easter! “Men still claim the power to perform miracles, but their message is not in harmony with God’s word, and therefore we can be certain that God is not the source of their power."[79] In this connection, Hinds appropriately mentioned such alleged miracles as “changing the bread and wine of the communion into the literal body and blood of Christ."[80][79] James D. Strauss, The Seer, the Saviour, and the Saved (Joplin, Missouri: College Press, 1972), p. 177. [80] John T. Hinds, op. cit., p. 198. Verse 14 And he deceiveth them that dwell on the earth by reason of the signs which it was given unto him to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast who hath the stroke of the sword and lived.And he deceiveth them that dwell on the earth … The vast majority of mankind will accept at face value the claims of false religion. The purpose of the deception was to produce the worship of the beast. “Its function is again seen to be religious, not secular; it is a system and not a person."[81] Moffatt also discerned the same truth: “This figure is not any individual like Simon Magus, etc., but a personification of some order or institution."[82]That they should make an image to the beast … A literal image? No. What is the image of a great worldwide state?

It is a little state, made after the pattern of the big one. The Vatican City State of Rome is surely such an “image,” whether it is the one meant here or not. It is complete with soldiers (The Swiss Guards), a diplomatic apparatus reaching to the ends of creation, and having its own laws, government, and all the other trappings of a worldly empire (in miniature, an image), and all this from the alleged followers of him who said, “My kingdom is not of this world.” [81] Charles H. Roberson, op. cit., p. 98. [82] James Moffatt, op. cit., p. 432. Verse 15 And it was given unto him to give breath to it, even to the image of the beast, that the image of the beast should both speak, and cause that as many as should not worship the image of the beast should be killed.And it was given to him to give breath to it … Yes indeed! That little thumbnail image of a worldwide empire is very much alive, and it carries an incredible clout with every national government on earth, even our own. This is not a reference to some clown of a pagan priest pulling some kind of a shenanigan to make a crass literal statue utter a few words. No! The deception in view in this passage deceived the whole world. The image should speak … First, there was the relevance of this for John’s generation. The pagan temples were full of idols that, by various ingenious devices were made to speak, the purpose of the perpetrators of such deceptions being that of compelling Christians to worship the image of Caesar; and all of the scholars stress this; but that is certainly not all that this passage means. If so, Revelation, in large part, is irrelevant to this age, a proposition which we cannot accept. What is the “speaking image” today? Tune in any of the papal encyclicals broadcast on world radio and TV regarding economics, politics, morals, etc. But this “image,” the little copy of the big state, is itself worshipped. As many as should not worship the image should be killed … The first application of this was the sentence of death executed upon Christians who would not worship Caesar’s image; but the relevance of this did not perish with the Edict of Theodosius banning paganism. The relevance of it to the martyrs of the Middle Ages was that the persons who would not bow before the rules of the papacy were put to death, a fact well attested by the long bloody record of the Medieval Church which slaughtered thousands who would not worship them and their little image of the beast, with its “Throne of St. Peter,” and its universal apparatus culminating in the Spanish Inquisition and a hundred other horrors. That is all prophesied in this verse whether some scholars are able to see it or not! Verse 16 And he causeth all, the small and the great, and the rich and the poor, and the free and the bond, that there be given them a mark on their right hand, or upon their forehead;The language of this and the following verses is that of economic sanctions and boycotts, the universality of their enforcement being indicated by’ Small and great, rich and poor … This means that all people everywhere were to be subjected to the most serious economic sanctions unless they were recognized as servants of the persecuting power, and as supporters both intellectually and physically (head and hand) of the wicked establishment. A mark on their right hand, or upon their forehead … The obvious meaning of this “head and hand” identification is that both mental and physical cooperation was the price of “belonging.” There is no likelihood that anything literal is meant by this “mark.” It is true, of course, that some of the pagan gods were worshipped by their devotees having themselves branded with an ivy leaf, or some other symbol of the god’s religion; and that pagan custom probably colored the language which John adopted here in a figurative sense, as Paul did in Galatians 6:17. See in my Commentary on Galatians, pp. 113,114. No Christian of John’s times, however, could have failed to read this “head and hand,” “heart and hand” compliance with the persecutor’s will, through confessions or deeds. Christians could prove themselves worshippers of Caesar, either by denouncing Christ, or by offering incense upon Caesar’s altar, or by both. The point is, that if they were unwilling to do this they were boycotted, or even put to death. But is this no longer true? Organized false religion in many guises still exercises this merciless and unchristian device against nonconformists, as for example, in the following: An advertisement in Salt Lake City’s leading newspaper carries an offer of an apartment toLDS only. A Catholic priest who was baptized in Italy could not find employment in the entire nation. The Amish cult of Pennsylvania consistently “shuns” those who disobey them or renounce any tenet of the cult. Eller extended the meaning of this, as follows; and, without agreeing fully with his comment, we include it: Buying and selling is the world’s big operation. The world has set up the game, defined the rules, and is manning the tables; and never forget it, the beast is “the lord of this world.” You won’t get very far at these tables, then, John is saying, unless you can show proof that the boss has okayed you. You’ll never win unless you play according to the ways of the world.[83]Despite Eller’s view, we believe that there are many great merchants and businessmen who have played the game by Christian rules, and yet have won. Yet there is much truth in what Eller said. ENDNOTE: [83] Vernard Eller, op. cit., p. 133. Verse 17 and that no man should be able to buy or to sell, save he that hath the mark, even the name of the beast or the number of his name.That no man should be able to buy … sell … save he have the mark … We cannot believe that there is any reference whatever here to any physical mark. The only thing indicated is that a victorious economic boycott will be launched against all who do not “belong” to the beast. The description here regards the method of his enforcing his will; and that method would no doubt vary according to times and circumstances. The very use of such a device defines the wickedness of the boycotting powers. An economic boycott says, “Do as we say, or we will starve you to death.” That an alleged “church of God” should do such a thing defines it as a church of Satan. Even the name of the beast, or the number of his name … The consistent use of “or” both here and inRevelation 13:16 is interesting. Either the name of the beast or the number of his name would suffice; and it might be either in the forehead or in the right hand. It must be confessed that no fully satisfactory explanation of this has been encountered by this writer. Perhaps it indicates the diversity and variableness of the manner of the beast’s exercising his sanctions. The purpose of the mark, however, is clear enough; it is that of distinguishing between the beast’s followers and those who are not his followers. “Probably the passage is a figurative and unqualified expression for conspicuous loyalty.[84] Anything, therefore, that would indicate such conspicuous loyalty would fill the bill of what is meant. ENDNOTE: [84] James Moffatt, op. cit., p. 433. Verse 18 Here is wisdom. He that hath understanding, let him count the number of the beast; for it is the number of a man: and his number is Six hundred and sixty and six.Here is wisdom … This remark seems to indicate that no little study will be required in order to understand it! The number of the beast … the number of a man … Six hundred and sixty and six … More people probably know about this verse than of any other verse in the whole book; and the theories of what it means are almost unlimited. This writer is not at all certain of what it means, beyond the cautious conclusion given under the preceding verse. Its identification with the second beast is certain, and probably also with the first beast as represented in his “image.” The ancient science of numerology seems to have influenced a number of passages in this prophecy; and perhaps the most probable meaning relates to the symbolic value of the number itself. Seven is the number of perfection. Six is the number of imperfection, of falling short, of forever being below what is perfect. The number 777 is said to be “the number of God, Christ, grace and salvation for men."[85] The number 666 is therefore the crowding out of perfection “in Christ,” and the contradiction of all that is indicated in 777. Many scholars have stressed this line of thought. Our own conviction is that this “number” is not a literal number at all, but the symbol standing for a “spiritual likeness.” We note some of the “explanations” that are offered: The position of the Seventh Day Adventist religion is that Sunday, or the observance of it as a day of worship, is the mark of the beast. As Pieters said, “For vicious denominationalism, this is unsurpassed."[86]“Preston and Hausen suggest that the mark of the beast was a parody of the practice of making the sign of the cross on the forehead of the new Christian."[87]The making of the “sign of the cross” by “crossing one’s self” was once thought to be the mark; and this accounts for the omission of that practice in the Protestant Reformation. In some ways, this seems to fit, but not in others. The interpretation of the number by gematria has yielded all kinds of answers. Gematria is the assignment of numerical values to certain letters of the alphabet, as for example: M, D, C, X, L, and I have commonly recognized values as used on clocks. Both the Greek and Hebrew languages, as perhaps also others, used similar systems; and these were diverse, the same letter having one value in one language and another value in another language. This, of course, led to many names having a numerical value; and the attention granted to this type of thing was evidently extensive when John wrote; and this could have caused him to adopt this reference to it as a symbol of the reality depicted. Roberson believed that it was actually this gematria calculation that John had in mind,[88] but that it is now impossible for us to know what it was, or to whom he referred. He pointed out, for example, that it is simply unknown what specific values were assigned to certain letters in that period. As we have the number, and following the common values often assigned, “There are an indefinite number of names that will yield it; and there are too many which are plausible for any one to be the probable meaning."[89]Earle, like so many others, called attention to the imperfect “six” as related to the perfect “seven,” and identified 666 as the full symbol of imperfect, fallible, and sinful man. “This 666 indicates that this age will end in the worship of man, instead of the worship of God."[90] The 666 might not mean this, but it appears to be true anyway. Roberts, like so many, found Nero in the number 666,[91] but even if he did, Nero is the wrong answer. Nero was not the beast; he was not the wounded head; he did not rise from the dead; and it is absolutely untenable to interpret this prophecy as predicting any such thing as that! The device of getting “Nero” out of this number is as devious and illogical as anything ever resorted to in order to bolster a false theory. Caird explained how they do it: “They start with the hypothesis that Nero is the name."[92] This derives from their conviction that a myth is the basis of this chapter. “The name Nero in Greek (the language in which John wrote) adds up to 1005![93] So they translate it into Latin, and that does not work either, so they transliterate it into Hebrew (leaving out the vowels because Hebrew has no vowels); and then, by leaving out a lot of the letters and throwing in Nero’s title of Caesar, and misspelling that, they force it to yield 666! It is truly amazing that any Christian scholar could be brainwashed into receiving any such alleged explanation. That’s certainly going a long way around to get the wrong answer. Bruce’s comment on this shenanigan was: The three rules for making any name yield the desired 666 are: (1) if the proper name itself will not yield it, add a title; (2) if the sum cannot be found in Greek, try Latin, or Hebrew; (3) if that does not work, misspell it![94]Dummelow’s explanation is sound Scripturally, whether or not it is “correct”: The number of Jesus in Greek in 888, and the meaning is that the beast falls so far short of seven (perfection and holiness) as Jesus goes beyond it.[95]The late, highly respected Frank L. Cox took a similar view: The number 666 represents worldliness at its zenith, “expressing all that is possible for human wisdom and power, when directed by an evil spirit, to achieve.” This man cannot be identified as an individual, but as a type, a kind.[96]The scholars, of whom there are a large number, who worked “Nero” out of this number should take a look at two or three other “solutions” which are quite natural, unforced, open, and plainly demonstrable. We include them here because, at least, they do apply to the beast, which is what the number is said to identify:

1. Stauffer took the full title of one of the emperors (Domitian) in Greek: KAISAR , as abbreviated on Roman coins; and it duly yields 666. However, no single coin has ever been discovered on which the entire abbreviation occurs, although coins with each part of it have been found.[97]2. The Latin expression FILII DEI, meaning “in place of the Son of God” and said to be one of the titles used by certain popes, was cited by Ray Summer: FILII DEI5+1+100+1+5+1+50+1+1+500+1=666 It will be noted that U is counted as V, after the archaic manner, as it is still used in inscriptions. For example, over many Court Houses, the title reads: COVRT HOUSE. Summers stated that “It is reported that this expression encrusted in jeweled letters on the pope’s crown is used in his ceremony of coronation."[98]3. A third explanation was first proposed by Irenaeus, being the oldest calculation on this subject that has come down through history. He used the letter-values assigned in Greek, which explains the difference from those cited in 2, above. It is based on a word which means “The Latin Kingdom”:[99]30+1+300+5+10+50+70+200=666 This is a favorite explanation by the historical school of interpreters, and fits well the Catholic apostasy idea of this group.[100] It must be admitted that “the Latin kingdom” describes a salient feature of the apostasy; namely, the public services in Latin all over the world throughout the ages. These three “explanations” cited here are a hundred times more logical and reasonable than the contrived application of the 666 to Nero; but our reluctance to affirm any certainty on this point derives from the inherent difficulty of the verse itself. Rist thought that John intended it to be “something of an enigma”;[101]and so it has remained whether or not John so intended it. Affixing the meaning of this 666 to any man is wrong, for it is primarily the number of the beast (Revelation 13:17). The notion that Nero, or any man, is meant could not possibly be correct. The number has been confidently assigned by scholars to literally dozens of historical persons, by far the most reasonable of such assignments being the three cited above, because they, at least, have the quality of being connected with the beast. However, any confidence that even these, or any one of them, is “the answer” fails because of the problem involved in every person following the beast also having the number in his forehead or his right hand. For awhile, in his early ministry, this writer accepted number 2, above, as the true explanation; but while true enough that it applies to a prominent feature of the apostasy; namely, the blasphemous title of the popes, nevertheless, that was not a number or title worn by all of his followers in either head or hand. Furthermore, there is the additional light on what is meant here which comes from the truth that the very next verse in this prophecy (Revelation 14:1) speaks of God’s name being written on the foreheads of his followers.

Can that be a literal number? No! Therefore this is not a literal number. What must be meant is “a spiritual likeness” to the beast in his followers and a “spiritual likeness” to God among his followers. Any thought of absolute certainty on this question is disclaimed. [85] R. C. H. Lenski, op. cit., p. 412. [86] Albertus Pieters, op. cit., p. 212. [87] Robert H. Mounce, op. cit., p. 262. [88] Charles H. Roberson, op. cit., p. 101. [89] Ibid. [90] Ralph Earle, op. cit., p. 578. [91] J. W. Roberts, op. cit., p. 115. [92] G. B. Caird, op. cit., p. 174. [93] Ibid. [94] F. F. Bruce, op. cit., p. 653. [95] J. R. Dummelow, op. cit., p. 1084. [96] Frank L. Cox, op. cit., p. 87. [97] Stauffer as quoted by Caird, op. cit., p. 175. [98] Ray Summers, op. cit., p. 176. [99] John T. Hinds, op. cit., p. 204. [100] Ray Summers, op. cit., p. 176. [101] Martin Rist, op. cit., p. 466.

Revelation Chapter XIII by B.W. JohnsonThe Seven-Headed BeastSummary—The Beast that Rises Out of the Sea. Power Given to the Beast by the Dragon. The Head Wounded to Death and Healed. Power Given to Continue Forty-two Months. The Lamb-like Beast that Had the Voice of a Dragon.

His Service to the Seven-Headed Beast. The Number of the Beast.Revelation 13:1-2. I saw a beast coming up out of the sea. The 12th chapter has shown the relentless hostility of the dragon, “ the old serpent, called the Devil, and Satan,” to the woman, a hostility that has manifested itself in changing forms. The last verse declares his purpose to make war on the seed of the woman. This chapter is intended to show the organized forms in which he has carried on this warfare.

The apostle sees a beast, a wild savage beast, arising out of the sea. The restless ocean is a symbol of commotion. Having seven heads and ten horns. The beast bears the old dragon mark (Revelation 12:3) of seven heads and ten horns. It must therefore be some manifestation of the same power. Indeed, it is the dragon who has called the beast forth from the sea.

On his horns ten crowns. These crowns are diadems (Revision). They are the sign of royal authority. They represent ten kings or kingdoms (Revelation 17:12). In the 12th chapter, the seven heads had the diadems; now the horns wear them. There is a reason for this that we shall see in the sequel.

And upon his heads the name of blasphemy. If these heads should arrogantly claim divine honors, not belonging to them, these would be names of blasphemy. These heads are said to be seven kings. Sometimes kings have claimed to be gods, as Alexander, who asserted that he was the son of Jupiter Ammon, and the Roman Emperors, who all claimed divine honors and required men to worship their statues and to offer them sacrifices. Revelation 13:2. And the beast… was like unto a leopard. It was a composite beast which united the characteristics of the beasts seen by Daniel in his vision (Daniel 7:1-6). The animals combined are all cruel, terrible beasts of prey; a terror to man. And the dragon gave him his power. That is, this beast was called forth to do the dragon’s work, and acted by the dragon’s authority. Revelation 13:3-4. I saw one of his heads as it were wounded to death. The Greek says “ slain.” This deadly wound of the head was a deadly wound of the beast itself. See verse 12. This wound was given by the sword; that is, by war. See verse 14. It is in verse 14 suggested that the beast was restored after the wound by the efforts of the second beast first named in verse 11. The symbolism implies that a mortal wound was inflicted on the power represented by the beast; that when it was dead, or about to perish, its power was restored by the arts of the second beast. All the world wondered after the beast. Gave it their wonder and admiration. Revelation 13:4. They worshiped the dragon. In following after and obeying the beast they really gave worship to the dragon which had given the beast his power. Their worship was, however, directed to the beast itself. Who is like unto the beast? This language implies giving the beast superhuman honors. Similar language is often used of God. See Exodus 15:11; Psalms 113:5; Isaiah 40:18. The dragon, cast down, receives worship through the beast. Revelation 13:5-7. And there was given… a mouth speaking great things. He would make blasphemous claims. Daniel affirms the same of the beast seen in his vision (Daniel 7:25). Forty and two months. The same period named in in Revelation 12:6, in Revelation 11:2, in Revelation 11:3, and in Daniel 7:25. The period referred to here, when the beast shall prevail against the Church, is one of 1260 years. This is evidently the period of the world’s dominion over the Church. Revelation 13:6. He opened his mouth in blasphemy. Three kinds of blasphemy are named: (1) against God; (2) against his tabernacle; (3) against those to whom God has opened his tabernacle. The first would be accomplished by usurping God’s prerogatives; the second by maledictions upon the true Church, and the third by curses on the true worshipers. Revelation 13:7. It was given unto him. He had power to make war on the saints and to overcome them for a long period. Compare Revelation 12:14-17. His dominion was also one that seemed universal, and he claimed rule over all kindreds… and nations.Revelation 13:8-10. And all that dwell upon the earth shall worship him. All except the true and faithful saints, hidden in obscurity but known above and recorded in the book of life, shall give him homage. Revelation 13:9. If any man have an ear, let him hear. Let him give heed. The words to be heeded are in verse 10. Revelation 13:10. If any man is for captivity, into captivity he goeth. The meaning is “ Whatsoever a man soweth, that shall he also reap.” “ With what measure a man metes, it shall be measured to him again.” If the beast and his adherents lead the saints captive, they shall finally be made captive; if they slay with the sword, so shall they be slain. Here is the patience and the faith of the saints. The assurance that God will, in the end, right all their wrongs gives them faith and patience.

THE MEANING.As the monster with seven heads and ten horns is introduced three times in Revelation, in Revelation 12:3, in Revelation 13:1, and in Revelation 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 Revelation 12:3, these heads have upon them diadems, the crown that always signifies royalty, but in Revelation 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 Revelation 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 Revelation 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 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 (Revelation 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 (Revelation 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. THE MORTAL WOUND THAT WAS HEALED.It is shown, however, that the beast received a wound on one of its heads that was mortal. One of the kingdoms was overcome by the sword. This blow would, in the ordinary nature of things, destroy it and the beast. In some remarkable way this wound was healed. This was wonderfully fulfilled. In a.d. 476, the last of the Roman Emperors of the West was hurled from his throne, and Italy became the prey of contending barbarian hordes.

It seem seem as though the fate of Rome was forever sealed. Nineveh fell, but it was to rise no more. Babylon fell before the armies of Cyrus, and after a few generations it became the abode of “ doleful creatures.” Tyre fell, and on the bare rock, which was once the seat of a mighty city, “ the fisherman spreads his nets.” Other cities have fallen and lost their glory, their dominion, their existence, and have been converted into heaps of ruins, where wild beasts have lurked, serpents hidden, and desert winds howled; but in the case of Rome, the deadly wound was healed. Mysteriously, wonderfully, the captive city, by the development of a new power, binds her conquerors in the chains of superstition, and by establishing a spiritual dominion over the souls of men, she yet succeeds in holding the secular authority over a vast portion of the world. The sway of Rome under the Popes became, in spite of her conquest, mightier than her sway under the Cæsars.

FORTY-TWO MONTHS.It yet remains to consider the period during which it shall be given this dominion to have power over the saints. We have found that this period of 1260 years, since a day is a symbol of a year, has been several times mentioned. The “ Holy City,” the true Church, is trodden down by the Gentiles for forty-two months; the two witnesses prophesy in sackcloth for one thousand two hundred and three score days; the woman, or the true Church, is driven by the dragon into the wilderness for twelve hundred and sixty days, and the beast exercises power for forty-two months, which is the same period once more. There can be no doubt that the treading down of the Holy City, the two witnesses in sackcloth, the flight and sojourn of the Church in the wilderness, and the power of the beast, all take place during the same period, begin at the same time, are different parts of the same history, and end at the same epoch. It has been already found (chapter 12) that this period began in 533. The period, then, of the greatest power and glory of this “ eighth head,” which is the beast himself, would end about 1793, or about the beginning of this century.

At this time there is certainly an exaltation of the two witnesses, a return of the Church from the wilderness. There is also a fatal shock to the temporal power of Rome.

In 1798 Napoleon Bonaparte effected the conquest of Italy, and the Pope, a prisoner, was a supplicant at his feet. In 1804, he ordered the Pope, who was now his puppet, to come France to crown him emperor of the French. In 1805, he assumed the title of King of Italy. During the years of his power he ruled the Pope with an iron hand, broke up the old European system, emancipated the nations from the terror of Rome, and when he fell, the temporal authority of Rome had received a fatal wound. The influence of the Pope in the politics of the world was broken. Since then Rome has been occupied as the capital of free Italy, and the Pope has become “ The Prisoner of the Vatican.” The Lamb-Like Dragon. Revelation 13:11-12. I beheld another beast coming up out of the earth. John sees this second monster coming up out of the earth, a beast that has two horns like a lamb, and a voice like the voice of a dragon. There is a close connection existing between the ten-horned and the two-horned beast. The latter (1) exercises the power of the first beast before him, (2) causeth the earth to worship the first beast, (3) says to the earth that it should make an image of the first beast (verse 14), (4) gives life unto the image of the first beast, and (5) causes those who will not worship the image to be slain (verse 15). These statements show that there exists a close connection between the two, and that the last is the supporter and restorer of the first.

We have found the first to be a symbolical representation of the temporal power of Rome. Most Protestant commentators see in the second beast the spiritual power of Rome, the power which gave life to, and built up, the temporal dominion of the Papacy.

The Papal claims are two-fold, both of spiritual and temporal dominion. St. Peter with the sword and the keys is always represented as the symbol of the Papal power; the sword of temporal sway, and the keys of the kingdom. The Pope not only claims to be the vicar of Christ, but the rightful ruler of the kings of the earth, and in this capacity, in the days of his greatness, has made and deposed kings, and granted kingdoms. Two horns like a lamb… spake like a dragon. There is a similitude like the Lamb of God; a counterfeit representation; but a voice like the old dragon of pagan Rome. Both features show themselves. It professes to be Christian power.

Sometimes its servants do a really lamb-like work, but then again we hear the dragon’s voice. It can hardly be necessary to state that symbolism could choose no language more appropriate to represent the harsh, arrogant utterances of Rome when she puts forth her power, or asserts her authority. Whoever has heard the harsh orders of the priest to his flock, has heard the dragon’s voice. How appropriately this language describes the bulls of Popes, or the fulminations of anathemas and excommunications against their enemies! Revelation 13:12. He maketh the earth… to worship the first beast. The spiritual power of Rome is exercised before, or in the presence of, the temporal power. They have dwelt together, and it is the spiritual power that has made those that dwell upon the earth regard and pay homage to the temporal. If an earthly ruler refused to heed the mandates of the Pope, his subjects were absolved from allegiance and bidden to depose him. If they refused, the whole kingdom was laid under interdict, the churches were closed, religious rites were suspended, the dead were not buried in the consecrated grounds, and a superstitious population soon demands deliverance by submission.

It was by the terrors of the spiritual power that the earth was brought into subjection to the imperial temporal sway of the Popes. The second beast has made men worship the first. Revelation 13:13-14. The second beast did great wonders, pretended to perform miracles, and thus “ deceived them that dwell upon the earth.” Rome has claimed the possession of miraculous power in all ages, and no fact in history is better established than that she has continually resorted to lying miracles. Revelation 13:14. And deceiveth… by reason of those miracles. The object of these false miracles was to rivet the chains of the spiritual dominion, so as to build up the temporal sway of the papacy. The dragon-lamb commanded men to make an image of the beast, and to offer it homage. Revelation 13:15-17. And he had power to give life unto the image of the beast. The image of the beast, of the old Pagan power, this eighth head, which is the beast and of the seven, is not a lifeless image. The arts of the dragon lamb gave it life. The spiritual power built up the temporal and gave it imperial and despotic dominion. It had power to slay all who would not worship it. The awful dragonnades in Southern France, the frightful work of the Inquisition, the merciless persecution in Holland, the scenes of blood and death caused by Rome in many lands, are the fulfillment. Revelation 13:16. He causeth all… to receive a mark. The mark of the beast is some stamp or sign, by which all its worshipers should be known. In ancient days slaves were sometimes branded, as cattle are in our own age. The brand or mark of the beast would be some indelible sign which would designate with certainty those who were subject to his authority. A mark in the hand is supposed by some to represent the practice, while a mark in the forehead indicates the profession of life. It is remarkable, however, that a mark on the forehead, the sign of the cross made with water, converts a person into a Roman Catholic, and without this mark none are regarded as heirs of salvation. Revelation 13:17. No man might buy or sell, etc. It has been common for Catholics to be forbidden to patronize those who were not loyal to the Pope. At least three councils are named, those of Tours, of Constance and the Lateran, which have expressly forbidden business intercourse with heretics. The Number of the Beast. Revelation 13:18. Let him that hath understanding count the number of the beast. The seventeenth verse speaks of the name of the beast. It has, then, a name. It also speaks of the number of its name. Its name, then, is some number. We wish to discover its name, and if we can count the number, we will find its name. “ The number of the beast,” that is, the “ number of its name” is the number of a man, and that number is six hundred and sixty-six. It is, then, plain that the number six hundred and sixty-six is the number of the name of the beast, and this is the man’s name.

Six hundred sixty-six is English. John did not write in English, hence those words in English will not give the word we seek. 666 are the Arab characters for the numbers, but they were unknown until many hundred years after John wrote, and hence afford no help. John wrote in the Greek language for readers who understood that tongue. The number is evidently, then, to be expressed in Greek characters. The Greeks did not express numbers by figures, but by letters, just as among the Romans, X stood for ten and C for one hundred. Six hundred and sixty-six could be expressed by spelling out the words in the Greek language, or by using the letters which were symbols for various quantities.

Let us try the latter method: 30=L, 1=a, 300-t, 5=e, 10=i, 50=n, 70=o, 200=s. 666=Lateinos. And what is this name?

The number of a man; the Greek method of spelling the name of Latinus, the reputed founder of the Latin race. The Romans were a Latin race and spoke the Latin language. The Romish Church is continually officially called the Latin Church, to distinguish it from the Greek Church, the other branch of the great ancient schism; the Catholic sacred books are written in the Latin tongue; the worship is conducted in every country in the Latin alone, and when a Catholic council convenes, all its conferences are conducted in the tongue of the ancient Latins. There is, then, a Latin Church, whose official and sacred speech is the Latin language, which has for its seat the ancient Latin capital. That Church is the great Apostate Church, upon whose head the names of blasphemy have been written, which has claimed universal dominion upon the earth, and has slain the saints of the Most High. Its name is the number of the beast, and that name, Lateinos, the name or number of a man, Isaiah 666.

It does not destroy the force of this that these numerals and letters can be so combined as to spell out other names. This name is one that at once points to a power which has displayed every mark which is assigned to the beast.

“ THE BOOK OF "

Chapter Thirteen This chapter reveals two agents the dragon (Satan) would use in carrying out his war against the people of God.

The first is the beast from the sea. Described by John as having seven heads and ten horns, there were ten crowns on his horns and on his heads a blasphemous name. The beast was like a leopard, with feet like a bear and a mouth like a lion. One of the heads of the beast appeared mortally wounded, but was healed. To this beast the dragon gave his power, his throne, and great authority, and all the world marveled and worshiped the beast. Given a mouth speaking great things and blasphemies against God, His name, His tabernacle, and those dwelling in heaven, the beast was also granted to make war against the saints for forty-two months. All on the earth worshiped him, except those whose names were in the Lamb’s Book of Life. With this description of the beast and his activities, John gives a word of caution to the saints (Revelation 13:1-10).

John then saw the beast from the land, having two horns like a lamb and speaking like a dragon. With the same authority as the first beast, this second beast causes all to worship the first by deceiving them with great signs. Telling them to make an image to the first beast, he was given power to make the image speak and put to death those who would not worship it. This second beast also causes all to receive a mark on their right hands or on their forehead, without which they cannot buy or sell. John then adds a word of wisdom, in which he tells those with understanding to calculate the number of the beast, which is the number of a man: 666 (Revelation 13:11-18).

The identity of the first beast from the sea becomes clearer when we get to chapter seventeen. I agree with those who say this beast from the sea is the Roman Empire, personified in its persecuting emperors. The beast from the earth or land may represent the Roman Concilia, a committee set up in Asia Minor where the seven churches were located to enforce emperor worship at the time the Revelation was given (Summers). This they did by requiring a certificate that proved the bearer had been seen sacrificing to the idol of the emperor, without which one could not buy or sell in the marketplace.

The significance of 666 should not be underestimated, as John encourages those with understanding to calculate the number. Unfortunately, through many ingenuous and fanciful ways people have come up with the number to represent just about anyone (e.g., the Pope, Hitler, Ronald Reagan). Keeping the context of Revelation and its time in view, the number 666 may be a cryptogram referring to “Lateinos” (which in Greek can be calculated to 666); and in turn points to the ruler of the Latin or Roman empire (Schaff, History Of The Christian Church, Vol. 1, p. 177). In Hebrew the number can be calculated to mean “Nero Caesar” (Adams). Taken more symbolically, the number may simply signify evil raised to its highest power (Hailey, Summers) as was the case in emperors like Nero and Domitian.

POINTS TO PONDER

• The two “beasts” that Satan would use in making war against the saints

• The number of the beast and its mark consistent with the context of Revelation

OUTLINE I. THE BEAST FROM THE SEA (Revelation 13:1-10) A. THE BEAST (Revelation 13:1-3 a)1. Seen by John as rising up out of the sea 2. Having seven heads, ten horns, with ten crowns on his horns, and on his heads a blasphemous name 3. Like a leopard with feet like those of a bear and a mouth like that of a lion 4. His power, throne, and great authority given him by the dragon 5. One of his heads was mortally wounded, but healed

B. THE THE BEAST (Revelation 13:3-8)1. All the world marveled and followed the beast a. Worshipping the dragon who gave authority to the beast b. Worshipping the beast because of his apparent invincibility 2. What the beast was given a. A mouth speaking great things and blasphemies b. Authority to continue (make war) for forty-two months 3. With this authority: a. He blasphemed God, His name, His tabernacle, and those dwelling in heaven b. He was granted to make war with the saints and overcome them c. He was given authority over every tribe, tongue, and nation d. All who dwell on earth would worship him, unless their names are in the Book of Life of the Lamb

C. A NOTE OF CAUTION (Revelation 13:9-10)1. If anyone has an ear, let him hear 2. He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the sword 3. Here is the patience and the faith of the saints

II. THE BEAST FROM THE LAND (Revelation 13:11-18) A. THIS BEAST (Revelation 13:11)1. Seen by John as coming up out of the earth 2. With two horns like a lamb, but speaking like a dragon

B. THE OF THIS BEAST (Revelation 13:12-17)1. He exercises all the authority of the first beast in his presence 2. He causes the earth and those who dwell in it to worship the first beast a. Performing great signs, making even fire come down from heaven b. Deceiving the world by the signs 3. He tells the world to make an image to the first beast a. To which he is granted power to give breath b. So the image could both speak and cause those who do not worship it to be killed 4. He causes all to receive a mark on the right hand or on their foreheads a. Without which none can buy or sell b. Which is the name of the beast, or the number of his name

C. A NOTE OF WISDOM (Revelation 13:18)1. Let those with understanding calculate the number of the beast 2. For it is the number of a man: His number Isaiah 666

REVIEW

1. What are the main points of this chapter?- The beast from the sea (Revelation 13:1-10)

• The beast from the land (Revelation 13:11-18)

2. What physical characteristics of the beast from the sea are mentioned? (Revelation 13:1-3)- Having seven heads, ten horns upon which are ten crowns

• Upon his heads a blasphemous name
• Like a leopard, with feet like a bear and a mouth like a lion
• One of the heads with a mortal wound that had been healed

3. What did the dragon give the beast from the sea? (Revelation 13:2)- His power, his throne, and great authority

4. How did the world respond to the beast from the sea? (Revelation 13:3-4)- They marveled and followed the beast

• They worshiped the beast

5. What else was given to the beast from the sea? (Revelation 13:5)- A mouth speaking great things and blasphemies

• Authority to continue (make war) for forty-two months

6. When he opened his mouth, what did the beast blaspheme? (Revelation 13:6)- God’s name, His tabernacle, and those who dwell in heaven

7. What was granted to the beast from the sea? (Revelation 13:7)- To make war with the saints and to overcome them

• Authority over every tribe, tongue, and nation

8. Who would worship this beast from the sea? (Revelation 13:8)- All who dwell on the earth, except those whose names are written in the Lamb’s Book of Life

9. What note of caution is given at this point? (Revelation 13:9-10)- If anyone has an ear, let him hear

• He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the sword
• Here is the patience and faith of the saints

10. What were the physical characteristics of the beast from the land? (Revelation 13:11)- Had two horns like a lamb, and spoke like a dragon

11. What did the beast from the land do? (Revelation 13:12-14)- Exercise all the authority of the first beast in his presence

• Cause the earth and those in it to worship the first beast
• Perform great signs, even making fire come down from heaven
• Deceives those on the earth by the signs, telling them to make an image to the first beast

12. What was granted to the beast from the land? (Revelation 13:15)- Power to give breath to the image of the first beast

• So that the image would both speak and cause those who would not worship it to be killed

13. What did the beast from the land require all to receive? Why? (Revelation 13:16-17)- A mark on their right hand or on their foreheads

• So no one could buy or sell unless they had the mark or name of the beast, or the number of its name

14. What note of wisdom is given at this point? (Revelation 13:18)- Let those with understanding calculate the number of the beast

• It is the number of a man; his number Isaiah 666

Questions by E.M. Zerr On Revelation 131. Where did John stand? 2. What did he see rise out of the sea? 3. How many heads and horns? 4. What were upon the horns? 5. Tell what he saw on the heads. 6. To what was the beast like? 7. Describe his feet. 8. And his mouth. 9. What were given to him? 10. What happened to one of the heads? 11. Ten what then was done to this. 12. How did this affect the world? 13. What was worshipped? 14. To what did it give power? 15. What else did they worship? 16. Ten what they ascribed to the beast. 17. What was given to him? 18. State another thing given to him. 19. How long was he to continue? 20. For what purpose did he open his mouth? 21. Against what did he blaspheme? 22. What was given to him? 23. With what result? 24. Over whom was power given to him? 25. How were the people of earth to treat him? 26. State the exceptions to this. 27. When was the Lamb slain? 28. Who is commanded to hear? 29. Who must go into captivity? 30. And who must be killed? 31. Tell who possessed patience and faith. 32. What did John now behold? 33. From where did it come? 34. In what was it like a lamb? 35. How did it speak? 36. What power did it exercise? 37. What did it cause the earth to do? 38. ‘L’ell what had been done for this beast. 39. State what he does. 40. Who saw these wonders? 41. Who were deceived? 42. By what were they deceived? 43. What was said to the people of the earth? 44. Tell what had wounded this beast. 45. To what could he give life? 46. This enabled the image to do what? 47. Whom would he cause to be killed? 48. What did he cause to be received? 49. Tell what classes were thus marked. 50. What restraint did this place on them? 51. Who were exempt from this restraint? 52. What is the number of the beast?

Revelation 13:1

Revelation 13:1. It is very important that the reader take the time to read carefully the “general remarks” at the beginning of this book. He should note especially the information concerning the changes that took place in the Roman Empire due to its different state religions. A brief mention of them is all the space that can be used here, namely, Pagan Rome means the empire while its religion was the pagan or heathen. Papal Rome means when the state religion was the Papal or that under the pope. There is another item that should be stated in order to avoid confusion. The events that are described in the book of Revelation are not all given in the strict order of their occurrence. For instance, the present chapter opens with a vision of Pagan Rome which we know was before the days of Constantine.

That means also that it was before the beginning of the Dark Ages of 1260 years. Yet we have already had a vision of that period even down to and including the Reformation of Luther, which is shown in chapter 11. This style of composition will be noticed in various places in this book, The vision will perhaps take the reader down the years through some important happenings, then go back many centuries and start all over again but with different symbols. The sea is a symbol of humanity because all governments are products of human formation. The beast that John saw in this verse is Pagan Rome. The seven heads are explained at chapter 12:3, referring to the literal or geographical fact that the city of Rome is situated upon seven hills.

There is little or no importance attached to that except as a means of identification as to what city may be meant in the writings of some prophet or historian. If any political significance has been attached to the seven hills it would not affect the general plan of the book of Revelation.

I believe that the Lord was concerned only with the outstanding subject of His church in its relation to both Pagan and Papal Rome, hence I have restricted my general considerations to that line. Ten horns. The Roman Empire was the fourth and last of the “four world empires” as they are familiarly termed. Its head was in the city of Rome and the emperor was the ultimate ruler of the entire government. However, the various nations were subdivided into smaller kingdoms with their own local administration under a king, whose authority was only one in name for he was subject to the head in the city of Rome. The ten horns symbolize the outstanding ones in the domain of the Empire.

The names that I have are England, Germany, Italy, France, Holland, Belgium, Austria, Switzerland, Portugal and Spain. Name of blasphemy.

All of these kings were under the control and influence of Pagan Rome which was in opposition to the authority of the Lord, hence their language would be that of blasphemy (evil speaking) against Him.

Comments by Foy E. WallaceVerse 1.THE Two BEASTS (Chapter 13)The vision of chapter twelve dramatized the enmity of the dragon for the woman–the church of Christ–and his determination in wrath to expand his war on the rest of the woman’s seed to the whole of the Roman empire. It was for this reason that chapter thirteen begins with John’s vision of the dragon placing himself on sands of the sea for the purpose of extending his war against the woman, whose seed was destined to destroy him, and in fury he had turned upon “the rest of her seed” in persecuting them to extinction. (1) The composite beast of the sea–Revelation 13:1-2.1. And I stood upon the sand of the sea, and saw a beast rise up out of the sea–Revelation 13:1. Until this stage of vision the dragon’s activities had been confined to Palestine, but now a beast rises out of the sea as the instrument by which to implement and to execute his diabolical plans. He summoned aid from Rome. The beast had seven heads and ten horns, and was the symbol of the great power of Rome. The ten horns represented the ten divisions of the Roman empire, the emperor of which was seated on a throne situated on the seven hills of Rome, the universal symbol of the imperial city.

Revelation 13:2

Revelation 13:2. There are some distinctive characteristics between a leopard, bear and lion, but they all have in common that of fierce destructiveness. Such a symbolism would be appropriate to represent the attitude of Pagan Rome against Christianity. The dragon (Satan, chapter 12:9) gave him his power means the devil used his influence in favor of the beast of Rome. Satan has always been interested in supporting any institution that is an enemy of God. Comments by Foy E. WallaceVerse 2.2. Like a leopard . . . a bear . . . a lion–Revelation 13:2. In moral and political character the emperor was featured as a composite monster after the likenesses of the ferocious beasts of prey, the leopard, the bear and the lion. The ten crowns, or diadems, on the ten horns symbolized the royalty and rank that belonged to the ten kings of the tributary kingdoms, and the great universal power of the ten-kingdom empire. In addition to the ten-crowned horns, upon the heads of the beast the name of blasphemy was inscribed. This is a fitting description of Nero Caesar, in whom “the Neronic anti-Christ was incarnated,” who assumed divine names and prerogatives, and commanded the worship of the emperor. 3. The dragon gave him great power, and his seat and his authority–Revelation 13:2. The world power of the Roman empire could not have been more accurately described. The visions are not symbolic of the city of Rome. There is no allusion to “the eternal city.” The visions of Revelation were not a history of Rome, but within their symbols were included the graphic representations of the emperor and the empire. The Roman See–in Latin, a seat of power and authority– was derived from the dragon, who gave him his power, and his seat, and great authority. The dragon, therefore, was personified in the emperor of the Roman empire. Later, in verse 11, the second beast appeared on the land, as a satellite of the first beast, to execute his orders. The dragon gave the seat and the power and the authority to the first beast. The second beast of the land was said, in verse 4, to have worshipped the beast of the sea, The land beast represented the Palestinian persecutors, which were subordinate to the Roman emperor, having no authority, except as derived from him. The distinction between land and sea, in these designations of the two beasts, is simply that the land in the vision stood for Palestine, and the sea for Rome, separated from Palestine by the sea, and symbolized as universal in sway.

Revelation 13:3

Revelation 13:3. There is much uncertainly among the commentators that I have consulted concerning the interpretation of this verse. The question is raised whether it means one of the ten horns, or that some part of the city was weakened, or that some one of the prominent emperors is meant. With such a state of variation among the able historians and commentators, I will offer only what I am sure will at least not conflict with the facts of history. In some way the government of Rome received a stroke that threatened to be fatal, until something was done that closed the breach and the threatened disaster was avoided. It must have been rather unusual for all the world wondered at the recovery from the wound.

Comments by Foy E. WallaceVerse 3.(2) The wounded head of the beast–Revelation 13:3-4.1. 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–13:3. The wound inflicted was not in one of the horns of the beast, which represented the satellite kingdoms, but in one of the heads–in the seat of the empire itself. This wound, which was nearly a death stroke to the empire, appears to be the result of the help the earth gave to the woman in the civil wars which had threatened the power of the empire, and which resulted in temporary victory for the woman, the church. But it was not for long. The wound was healed by the power of the emperor conquering the rebellions and bringing to an end the civil wars, and the power of the empire was augmented to such an extent that all the world wondered after the beast–the whole Roman world marvelled at the universal power of the empire.

Revelation 13:4

Revelation 13:4. They means the people of the world who worshipped the dragon (Satan) who gave his power to the beast (Pagan Rome). Worship is from a Greek word that means to do homage, not that any formal services were rendered. They worshipped the beast (Pagan Rome) which explains why they worshipped the dragon. They were admirers of the beast and naturally would feel kindly toward any being that would give him some support. With all this background in favor of the beast, they asked in the spirit of challenge who was able to make war with him.

Comments by Foy E. WallaceVerse 4.2. They worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying who is like unto the beast? who is able to make war with him?– Revelation 13:4. From this a dual pagan worship resulted. They worshipped both dragon and beast–that is, they worshipped one in the other. Thus, it becomes even more evident that the near death stroke to the empire was caused by the uprisings, rebellions and civil wars. But the empire survived the stroke, because the wound was healed when the insurrections and rebellions were conquered. This victory of the empire produced the pagan idolatry for the dragon and the beast, personified in the Roman emperor–hence, the worship of the emperor.

Revelation 13:5

Revelation 13:5. There was given unto him. When something is given there must be a giver either directly or indirectly. The preceding verse tells of the people of the world worshipping the beast, and hence it is reasonable to conclude that this power or permission to speak blasphemies was his by common consent. These are the same kind of blasphemous words that are mentioned in verse 1. Continue forty and two months.

We recognize this to be the same period that is elsewhere mentioned and that it is the Dark Ages. An apparent difficulty may present itself here. It is well known that the Dark Ages of 1260 years was the result of the union of church and state, at which time the apostate church was come to power. But our present verse is still under the time of Pagan Rome, and hence the period of the forty two months should not be started yet. It is one of the cases where God charges the fruits of a thing to that thing itself. Pagan Rome started the work of persecuting the Christians, and when the apostate church came into power it formed another beast (the Papal) which “retired from active service” the other beast.

But the new beast just followed after the pattern set by the first one–“exerciseth all the power of the first beast” (verse 12). John was enabled to look ahead and see this conduct of the second beast, and hence laid the blame of the forty and two months at the door of the first beast, considering him as morally responsible for it, even though the apostasy did not actually get under way until the first beast was “taken out of the way” (2 Thessalonians 2:7).

Comments by Foy E. WallaceVerse 5.(3) The blasphemies of the beast–Revelation 13:5-10. 1. And there was given unto him a mouth speaking great things and blasphemies–Revelation 13:5. With malignant satisfaction and gloating over the success of the conquests, the beast proclaimed an impious profanation against God– to blaspheme his name. The emperor not only opposed God, or spake derogatorily of God, but he blasphemed–desecrated the name, Jehovah, which was held in the ultimate degree of reverence by the Hebrews: “I appeared unto Abraham, unto Isaac and unto Jacob by the name of God Almighty, but by my name JEHOVAH was I not known to them”– Exodus 6:3. This was God’s name–my name, the text says, and was indicative of the attributes of eternal and immutable self-existence: I AM THAT I AM–, Exodus 3:14. It was this eternal and almighty name which was with arrogant imperial defiance blasphemed, assuming for himself the attributes and prerogatives of God and commanding the worship of the emperor by all the world. The Jehovah passage of Exo 6:3 is one of sublimity. It is God’s own declaration of omnipotent majesty. Moses stood before Jehovah in awe, and all men should stand in His august presence now, and should so honor Him in prayer, “Who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting.” Such sublime attributes forbid the lately modern forms of praying in degraded terms of familiarity with God–addressing God as if He were man, as one would address a human father. It is being said that to employ Thee and Thou in prayer is archaic and obsolete, and the sophisticated approach to God is to fling you into the face of his Divine Presence. But thee and thou are not obsolete in sacred literature, in poetry and in music. Shall the worshipper be more reverent in song than in prayer?

These very proper words of address are current in sacred use in our literature, and are entirely literary in reverent character, and to replace Thee and Thou with you in songs of praise to God would be degrading to the “psalms, hymns and spiritual songs” that we sing in “making melody with the heart unto God”–and it is just that degrading to prayer. Try it on such songs as “My Faith Looks Up To Thee, Thou Lamb Of Calvary” and “How Great Thou Art, How Great Thou Art”–and feel the difference! And in the experiment, try reading the Lord’s prayer of Joh 17:1-26 substituting the you for Thee and Thou–read it and wince! God is Jehovah, the great I AM, and to address Him in the common pronoun you is a degrading familiarity with God that is inexcusable. In prayer the reverent prostrated petitioner before His Throne should never talk down to God–prayer talks up to God. The Lord’s command to call no man Father upon this earth prohibits addressing men as God, and it conversely forbids speaking to God as if He were man. The name Jehovah forbids familiarity. This humble writer could never bring himself to the point of addressing God in prayer in the common term you. “And God spake unto Moses, and said unto him, I am the Lord: and I appeared unto Abraham, unto Isaac and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.“The descriptions by Paul, in 2 Thessalonians 2:3-4, of the sacrilegious assumption of divine exaltation by the emperor for himself, parallels the visional representations of the same thing by John in Revelation. The Thessalonian passage refers to “that man of sin . . . the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” This passage as a reference to emperor Nero could not be made more obvious without actually calling his name; but for either Paul or John to mention the name of the living emperor in such connections would have accentuated the persecutions all over the empire–hence, the code language of these descriptions of verses 5 to 10. 2. And power was given unto him to continue forty and two months–Revelation 13:5. Here is the third repetition of the thousand two hundred and threescore days of chapters eleven and twelve; and, as previously commented, it embraces the exact mathematical period from the date of Nero’s order to Vespasion for the invasion of Judea to the fall of Jerusalem. This was the period of time assigned to the emperorbeast for the accomplishment of the destruction of Jerusalem and the obliteration of the Jewish state.

Revelation 13:6

Revelation 13:6. To blaspheme means to speak evil against that which is disliked. The leaders in Pagan Rome did not like the name of God nor the services of His tabernacle (the church), because He taught men they should not worship idols. Therefore they spoke against the divine institution that was on the earth, and against the beings in heaven who were servants of God.

Comments by Foy E. WallaceVerse 6.3. To blaspheme his name, his tabernacle, and them that dwell in heaven–Revelation 13:6. The emperor’s blasphemies of the name of God were extended to “his tabernacle, and them that dwell in heaven.” The tabernacle was the original name for the temple, and indicated the aim of the emperor to destroy it. The phrase “them that dwell in heaven” referred to the Jewish authorities, and signified the emperor’s purpose to bring to end the Jewish state.

Revelation 13:7

Revelation 13:7. Was given unto him has virtually the same meaning as a like phrase in verse 5. Also the Lord suffered these things to go on for the time being. Overcome them; this was true in two senses. He overpowered the faithful disciples with his ability to persecute them, even putting some of them to death. And he overcame some of them morally, such as were not steadfast in the faith. He also exercised a controlling influence over the lives of men in all kindreds, and tongues, and nations, because the Roman Empire was in power in all the so-called civilized world. Comments by Foy E. WallaceVerse 6.3. To blaspheme his name, his tabernacle, and them that dwell in heaven–Revelation 13:6. The emperor’s blasphemies of the name of God were extended to “his tabernacle, and them that dwell in heaven.” The tabernacle was the original name for the temple, and indicated the aim of the emperor to destroy it. The phrase “them that dwell in heaven” referred to the Jewish authorities, and signified the emperor’s purpose to bring to end the Jewish state.

Revelation 13:8

Revelation 13:8. All . . . shall worship him except those whose names are not written in the book of life of the Lamb. In this passage the effect is named before the cause. These names were written in the book because they refused to worship the beast. It is another way of saying that the faithful servants of God refused to worship the Beast. Slain from the foundation of the world. The last word is from a Greek term that means the inhabitants of the earth, especially when they became a fixed order of intelligent beings composing a social world. Before that state of affairs came into existence, God saw the necessity for a plan of human redemption. Accordingly He devised one that was to be made effective through the sacrifice of his Son.

Comments by Foy E. WallaceVerse 8.5. And all that dwell upon the face of the earth shall worship him–Rev. 13:8. In all the places of the nations (the symbolic meaning of the earth) within the empire the worship of the emperor prevailed under imperial edict–except, the faithful saints. It is declared that all “whose names are not written in the book of life” worshipped the emperor. But the saints who were “faithful unto death” (Revelation 2:10) did have their “names written in the book of life of the Lamb”; and they resisted the imperial decree, but suffered tribulation rather than worship the beast. The reference made to the names not written in the book of the Lamb “slain from the foundation of the world,” has been misused to support the doctrine of election and reprobation– the elect and non-elect. But the contextual meaning is twofold: first, that God’s plan from the beginning included the slain Lamb, as all of the altars and types of the old dispensation symbolized; second, that from the beginning God has cataloged in heaven a registry of the faithful names from the first patriarchal servant of the old dispensations to the last suffering saint in the church of the Lamb.

Revelation 13:9-10

Revelation 13:9. This language is a solemn call upon all to give profound attention. The things having been said and that are still to be said are of great importance to all mankind.

Revelation 13:10. He that leadeth . . . shall go, etc. The verse is a statement of principle that is true in whatever domain of human activity it is considered. It is the rule of moral law and it is also true on the basis of cause and effect. It is the rule that Paul has in mind where he says, “Whatsoever a man soweth that shall he also reap” (Galatians 6:7). Here is the patience and faith of the saints. This means that when all these commotions are taking place under the wicked powers of the world, the saints (Christians) will have an opportunity of proving their faith and patience by remaining steadfast and true to the Lord.

Comments by Foy E. WallaceVerses 9-10.6. He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and faith of the saints.–Revelation 13:10. After the declaration concerning the eternal plan of the ages, verse nine added: “If any man have an ear, let him hear.” This was a note calling solemn attention to the divine pronouncement of verse ten. This significant statement was both a note of warning and a word of consolation: first, a warning that retribution would be administered to the persecutors who incarcerated in prison and killed with the sword the saints-they would suffer the vengeance of God, and experience the same evils which they inflicted on his church; it was the admonition to all of the churches that all who exercised the patience and faith, though they faced captivity and sword during the period of the dragon’s rage, would ultimately have the reward-that promise which permeates the Revelation from John’s signatory on Patmos, “your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ,” to the last note of comfort in the apocalypse, “He that testifieth these things saith, surely I come quickly.” Herein was “the patience and comfort of the saints,” pausing for decision at the very threshold of prison and sword. In these words of the vision John called all the saints in the empire to courage and resignation in the face of imperial violence.

Revelation 13:11

Revelation 13:11. The word earth like sea in verse 1 is used figuratively, referring to the people of the world because all governments on earth must be composed of human beings. Another beast is Papal Rome or the apostate church in connection with the state A few words of explanation of the term “pope” which means “universal father” according to the members of the apostate church. They regard the pope as their father or papa. When the letter 1 is added we have papal, making it an adjective meaning “of the pope.” After Constantine adopted the religion professed by the bishop of the church (who later assumed the title of pope), the whole institution was thereafter known as Papal Rome. The beast of this verse had two horns which refers to the two parts of the empire, namely, church and state.

Spake as a dragon. The apostate institution made the profession of Christianity but its decrees and communications to the people were prompted by the dragon (Satan). This is what Paul predicts in 2 Thessalonians 2:9 where he describes the pope as follows: “Whose coming is after the working of Satan, with all power and signs and lying wonders.”

Comments by Foy E. WallaceVerse 11.(4) The subordinate beast of the land–Revelation 13:11-18.1. And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon”–Revelation 13:11. The environment of these visions is not in accord and cannot be forced into harmony with the labored effort to identify the second beast with religious Rome, the papacy or the Latin church. The beast symbol in the apocalypses of the Old Testament, as well as in Revelation, has stood for organized political world-power. The development of the Roman papacy was too distant–too far away–to fit into a context of such immediate character. There was constant emphasis on nearness, immediacy and shortness of time. The attempt to make the announcement of Jesus in Mark 1:14-15 that “the time is fulfilled, and the kingdom of God is at hand” refer to a yet future time could be no more inconsistent than to make “the time is at hand” in Revelation 1:3 encompass the “dark ages” and the end of time. When Peter said to the dispersed members of the church “the end of all things is at hand” (1 Peter 4:7) , he referred to the destruction of Jerusalem and the end of the Jewish state as being near–it was impending. When Paul said to Timothy (2 Timothy 4:6) “the time of my departure is at hand” he meant that his decease was near. It does not aid the argument to assert that the statement of John in Revelation means the beginning of these events for John did not say these things must begin–he said, must shortly come to pass–and the time for them to come to pass was at hand.Premillennialists in the church attempt the same evasion by admitting that the kingdom announced by John and Jesus was “at hand” and that it began on Pentecost, but claiming that its ultimate growth would be in the millennial reign of Christ on the earth. For some who are opposed to the millennial contention to fall into the same method of argumentation is but to help the cause of millennial heresy. In neither case can the expression at hand be stretched beyond immediate points of the two declarations–the immediate events. John was no more entranced to write the history of the Latin church and the Dark Ages than he was inspired to prophesy the discovery of the North American continent, the organization of the United States, the formation of Southern Confederacy or the existence of the United Nations! The historical events of far distant future whether the papacy, the pope, Martin Luther or Alexander Campbell are all outside the scope of Revelation. And we need not go outside the provincial governments of Judea and the Palestinian representatives of the Roman emperor to identify the second beast–the beast of the land–and find the fulfillment of the visions concerning him. Verse eleven states that this second beast came up out of earth, or the land–from whence he received the designation the beast of the land. Because the events surrounded Jerusalem and the Jewish state; and the land in this vision meant the land of Palestine–especially Judea–and beast is the symbol of the Jewish persecutors in Palestine. That this second beast of the land was a satellite of the first beast of the sea is seen in the statements that he caused the earth–the people of Palestine–to worship the sea beast, and this second beast derived the only exercise of his authority from the first beast, and worshipped him. The first beast, of the sea, was the Roman empire, personified in the emperor; the second beast, of the land, was personified in the ruling persecutors of Palestine, who were the instruments of the Roman emperor to execute his authority and power. This is further symbolized in the fact that this second beast had horns like a lamb but spake as a dragon–deceiving them that that dwell on the earth to worship the image of the emperor. There is nothing in these descriptions to fit the much later emergence of the papacy and its popes. The beasts represent the world-power of Rome. The beast from the sea was the emperor; and the beast of the land was the subordinate rulers of Palestine, exercising delegated power, as the emperor’s representatives. Verse 11:===> He was from the earth, or land, not from the sea–denoting the local persecutors of Palestine. He was a false prophet visualized as a lamb in appearance, but speaking as the dragon. The two horns of the lamb represented two notorious rulers which Josephus mentioned (in Antiquities, Book XX 11, 1; and Wars, Book II, Chapters 14-15) as being sent by Nero, the emperor, into Palestine as his representatives. This beast appeared as guileless as a lamb, but as a false prophet he possessed the infernal spirit of the sea-beast, and deceived the land–the people of Palestine–into the worship of the sea beast, the emperor.

Revelation 13:12

Revelation 13:12. Exerciseth all the power of the first beast is commented upon in the remarks at verse 5. Causeth . . . to worship the first beast. Papal Rome was composed of church and state, and the two parts of that institution supported each other. The pope instructed his subjects that they must obey the orders of the state in all matters of conduct, even including their religious activities. Whose deadly wound was healed. (See the comments at verse 3.) The pope had a grateful remembrance of that episode in the affairs of state.

Had the wound not been healed and the state had gone down, he would not then have the powerful support of the government to back him up in his wicked control over the lives of his people. So it is not strange that he directed them to worship that beast. That could not mean any formal ceremonies, the beast was not in existence in reality any way. It means for them to pay homage to the memory of the beast.

Comments by Foy E. WallaceVerse 12.2. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed–Revelation 13:12. The salient points in the description of the land beast in verses eleven through eighteen, verse by verse, may be outlined in brief as follows: Verse 11: He was from the earth, or land, not from the sea–denoting the local persecutors of Palestine. He was a false prophet visualized as a lamb in appearance, but speaking as the dragon. The two horns of the lamb represented two notorious rulers which Josephus mentioned (in Antiquities, Book XX 11, 1; and Wars, Book II, Chapters 14-15) as being sent by Nero, the emperor, into Palestine as his representatives. This beast appeared as guileless as a lamb, but as a false prophet he possessed the infernal spirit of the sea-beast, and deceived the land–the people of Palestine–into the worship of the sea beast, the emperor. Verse 12: He was a mere satellite of the sea beast, whose wound of rebellion and civil war within the tenkingdom empire was healed by the sheer power of force. This power brought all kingdoms and provinces under submission to the Roman head. The second beast as a servile and menial instrument of the first beast, enforced his will, exercising an authority not his own, but was derived solely from the superior beast number one, the Roman emperor. In this subservience the land beast in obedience to sea beast, “causeth the earth and them which dwell therein to worship the first beast”–the emperor. The earth referred to the provincial governments; and them that dwell therein had reference to the people who were under their political rule. The grievous blow inflicted on the empire by civil wars was referred to as a deadly wound on the sea-beast which had been healed by his conquering power; and this brought the kings, governors, and people into submission to worship the emperor. [Continue to comments on next verses for the rest of the descriptions]

Revelation 13:13

Revelation 13:13. This verse Is a statement of the false claims of the church of Rome, not that it actually performed the wonders mentioned. (See next verse.)

Comments by Foy E. WallaceVerse 13.Verse 13: He performed visional pseudo-signs, which were not actual, in order to deceive, such as Jesus foretold (Matthew 24:24) would precede the destruction of Jerusalem; and such as Paul described (2 Thessalonians 2:3-9) as characteristic of the pretensions of “the man of sin and son of perdition.” The wonders were merely the magical machinations of the Roman emperor-beast to deceive. Josephus relates that two representatives of Nero, by the names of Albinus and Gessius Florus, in this very period, were sent into the land, and being notorious for wickedness they made pompous ostentations before the people. (Antiquities, Book XX, II, I) These are facts recorded by the eye-witness historian on the scene of things; and there could be no more fitting fulfillment of the two horns of this beast.

Revelation 13:14

Revelation 13:14. And deceiveth them is the key to the preceding verse. Paul has the same subject in mind in 2 Thessalonians 2:9 where he calls it “signs and lying wonders.” Bible students know that since the days of the apostles, no man has been able to perform any supernatural acts. The word miracle means generally anything wonderful or out of the ordinary. He . . . do . . . in the sight of the beast means the pope performed the deceptive tricks with the leaders of state looking on and approving. Make means to “form or fashion,” and image means an imitation or repetition.

The pope required his people to imitate the characteristics of the first beast in his opposition to the worship of the true God. We should not lose sight of the dependence the pope felt he had upon the support of the secular power. That is why the church of Rome would have church and state united today if it could.

Comments by Foy E. WallaceVerse 14.Verse 14: He was identified with the false prophet by his utterance of pseudo-prophecy, of which deceptions Jesus also warned (Matthew 24:11) as a portent of the destruction of Jerusalem; and which Paul (2 Thessalonians 2:9-12) declared would characterize that wicked (one) . . . “whose coming is after the working of Satan with all power and lying wonders, and with all deceivableness . . . that they should believe a lie.” The events prior and posterior to the fall of Jerusalem are so consonant with the anticipations of Jesus (Matthew 24:1-51) and of Paul (2 Thessalonians 2:1-17) that it is utterly unimaginative to gaze into the future centuries for successively occurring events in both secular and ecclesiastical history to fulfill them. The only apparent explanation for it is that the theories of historical theology require it, and they have been taken for granted so long as to have become so fixed in the thinking that they have been accepted as factual. No events of the future can be created or can occur to harmonize more compatibly with these scriptural apocalypses and apostolic descriptions of the siege and destruction of Jerusalem, the demolition of the temple, the downfall of Judaism and the end of the Jewish state. Added to the biblical facts, the histories of Josephus, Pliny, Eusebius and other annals of the times and the near times, verify them.

Revelation 13:15

Revelation 13:15. The image of the beast is something that is a figure or is like it. The predominating characteristic of Pagan Rome with regard to her treatment of Christianity, was her persecution of the disciples and even to the extent of slaying the true worshipers of God. Therefore any person or group of persons that imitated that character would have the support of Papal Rome, and in that sense would receive life therefrom. The closing words of this verse verify the above statement by saying that those who would not worship (pay homage to and show respect) should be killed.

Comments by Foy E. WallaceVerse 15.Verse 15: The second beast created a life image of the superior beast, and exercised the power given to him to command its worship. In verse 14, it is stated that this was made possible by the prestige of the sea-beast from “the wound by a sword” but “did live”–that is, the display of the power of the empire in subduing in war the rebellious provinces, brought to the emperor an idolatrous worship, which the land-beast (the emperor’s representative in Palestine) promoted, and in which he participated; and he commanded the Christians who would not worship the emperor to be banished or slain–which introduced the martyrdom of the saints.

Revelation 13:16

Revelation 13:16. Mark is from , which Thayer defines, “a stamp, an imprinted mark,” then explains it to mean, “of the mark stamped on the forehead or the right hand as a badge of the follower of Antichrist.” Of course the branding which John saw was symbolical of something that would not be seen with natural eyes. The invisible fact concerning those who imitated the beast was their guilt. God could see it and the detectives of the pope had some way of recognizing it. Comments by Foy E. WallaceVerse 16.Verse 16: He compelled the people of all stations small and great, rich and poor, free and bond to submit to the edict of emperor-worship–which symbolized the mark of the beast. This visional mark was an evil emblem of submission to emperor-worship. It was the stigmatic badge of the beast stamped in their right hand, or in their forehead, signifying a binding oath of loyalty. All who conformed to the imperial orders received the mark of the beast, personified in the Roman emperor–the Neronic anti- Christ.

Revelation 13:17

Revelation 13:17. The pope restricted the privileges and rights of all who would not submit to his dictation. If a man gave evidence of having the mark (the stain of guilt), and who had (knew and endorsed) the number of his name was given permission to proceed with his own interests.

Comments by Foy E. WallaceVerse 17. Verse 17: He compelled all the subjects of the provinces to bear the mark of the beast by an economic warfare, that no man might buy or sell, save he that had the mark, or name of the beast, or the number of his name –the enforcement of a maniacally rigorous interdict, an imperial boycott that would make life impossible for all who refused to wear the stigmatic name of the demonic emperor. By such means the provincial procurators forced all of their subjects into abject submission to the imperial edict of emperor-worship, which was the mark or badge of the Satanic beast-the emperor. Thus the mark of the beast simply meant to yield and bow to the edicts of the Roman emperor to worship his image.

Revelation 13:18

Revelation 13:18. The number of the beast and the number of a man are declared to be the same. Also according to the preceding verse these phrases are both equivalent to the number of his name. John tells us the number of his name which Isaiah 666, but he does not tell us what the name is. Remember the beast now being cited is the first one or Pagan Rome. Well, the government is not what has this number, for John says it is the number of a man.

So we need to find a man who was outstanding at the head of Pagan Rome the letters of whose name will give us the number (numerical values being indicated with letters in those times). In the Greek it is CHXS and Thayer gives us the following comments on the term. “A mystical number the meaning of which is clear when it is written in Hebrew letters . . . i. e., Nero Caesar.” The question might arise why this particular one of the Caesars or Roman Emperors was selected for the symbol. The reason is that he was one of the most notorious and infamous of the emperors. He was the ‘one who had Paul slain and his inhuman treatment of Christians set the pattern after which other rulers followed in their opposition to the true church.

Comments by Foy E. WallaceVerse 18. (5) The mystic number of the beast–Revelation 13:18. “Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man, and his number is Six hundred threescore and six.” The fact that the mystic number was assigned to the first beast, or sea-beast, shows that the second beast, or land-beast, had no independent power or authority, but was the minion of the emperor. This land-beast, as previously indicated, represented the Jewish persecutors in Jerusalem and Judea, but performed no official acts without the consent, permission and authority of the sea-beast, the Roman emperor. The introduction to verse 18, Here is wisdom, points to the cryptic character of the following statement, let him that understandeth count the number of the beast–that being the code number of six hundred sixty six. It is a basic truth that the book of Revelation was written in code, on the same principle that the army communicates messages in code intended only for the military personnel, but to be withheld from the public. For the same purpose the contents of Revelation were composed in code for the vital information and concealed instruction to the churches facing the impending persecutions; but to be withheld from the pagan Roman world. There were in all of the churches the spiritually endowed teachers, who possessed the “spiritual gifts” of the inspiration era, as recorded in chapters twelve and thirteen of First Corinthians. In the catalog of such gifts were listed the special endowments of “wisdom,” “discernment,” and “understanding.” This agrees with the words of the text, here is wisdom, and let him that hath understanding count the number. These supernaturally endowed teachers in the churches could certainly decipher the cryptogram.

It has been established that the beast was the Roman empire, personified in the living emperor. It is so evident as to be patent that to mention the name of the living emperor in these connections would have been disastrous to the church–it would have precipitated a premature onslaught against Christians which could have resulted in their complete obliteration in every part of the Roman empire. A cryptogram is a writing in ciphers, or secret letters, with symbolic figures and representations having a hidden significance. Cryptography is the art of writing in secret characters. A cryptographer is one who has mastered the skill of deciphering or decoding the mystic letters. The prophets and teachers in the New Testament churches were not professional cryptographers, but being the recipients of “spiritual gifts” by apostolic impartation, they possessed inspired powers to discern that which the ordinary mind could not discover. It is not without reason that 1 Corinthians 12:8 and 1 Corinthians 13:2 would include the necessary power to decipher the code of Rev 13:18 to the members of the churches involved in these calamitous developments and trying experiences, which were so immediately present with them, but so remotely past to us. There have been almost a legion of names in many different languages that have been deciphered in the efforts to find solution for Code 666, ranging from the merest conjecture to a frantic religious fanaticism that borders on lunacy. The names of ancient political war lords, medieval papal pontiffs, together with nineteenth and twentieth century dictators, have been juggled to yield the sum 666. But a far-fetched and fantastic solution is neither satisfying nor sufficient. It must be relevant to the text and the context. There is such a solution in the official appellation of Nero Caesar. The designation of this emperor as yielding the 666 code is actually found in the rabbinical writings. Inasmuch as John was writing for the information and instruction of Hebrew Christians, it is appropriate and expediential that the code name for the Roman beast should be hidden in Hebrew ciphers, thus less likely to be discovered by the pagan authorities into whose hands the Revelation might come; and whereas the Roman empire was the beast of verses 1-8, the numerical name must of contextual necessity designate the one in whom the empire was personified. No name could be more conclusive and decisive than that of Nero Caesar–the ruling emperor. The Hebrew tongue was employed in Revelation 16:16 in the symbol of Armageddon, and for less reason than justifies Hebrew ciphers in this case. In Revelation 17:11 the beast was visualized as the sixth ruling emperor in succession from Julius Caesar. Though Julius was the head of the Republic, before the empire was actually formed, nevertheless the Republic merged into the empire; and it was from Julius Caesar, the first of the imperial rulers of Rome, that the title Caesar passed to his successors. Josephus mentions Julius as the first in the line of Caesars. The eminent Philip Schaff, in his Bible Dictionary, records that the imperial title descended from Julius Caesar. The original Speaker’s Bible Commentary, published by the order of the English Parliament, states that Professor Bryce, of Oxford, had justly placed Julius Caesar, from whom the name Caesar passed on to his successors, as first of the imperial rulers of Rome.

These and many other ancient and modern historians and scholars count the imperial rulers from Julius Caesar. This fact has a decisive bearing on the pre-destruction-of-Jerusalem chronology of Revelation. It is a rather strange process that would omit the original Caesar in order to qualify another than Nero for the ruling emperor when Revelation was composed. The line of the first six Caesars was as follows: Julius, Augustus, Tiberius, Caligula, Claudius, and Nero. The sixth emperor, according to chapter seventeen, was ruling–and he was Nero, as will be later propounded. It is so signified as to be conclusive that the Hebrew consonants in the official name Nero Caesar form the exact numerical figure of six hundred sixty six. It is also factual that Irenaeus in the early second century mentioned this solution to the numerical appellation. He further mentioned that some of the old manuscripts computed the number to be six hundred sixteen, and a current abbreviated form of writing the name of Nero among the Hebrews formed exactly that figure–six hundred sixteen.These facts are but further proof that it was the common understanding among the Hebrews that Nero was the intended character. The proof of the numerical meaning of the Hebrew letters is available in the Hebrew alphabet, and they are not difficult to decipher. In the order of the official title of Nero Caesar it would be as follows numerically: 50-200-6-50- 100-60-200 = 666. The International Critical Commentary on Revelation states, along with other scholars quoted, that the solution is to be found in Hebrew, not in Greek, and that Nero Caesar is the man of the number. There could have been no way more effective or plausible for John to withhold the meaning of this code from the public, but also to bring it within the perception of the oppressed churches, than to conceal it in their native Hebrew, to be deciphered by the spiritual discerners in the churches, who were evidently signified in verse 18: Let him that hath understanding count the number of the beast and here is wisdom–that is, the answer to the mystic number is in the imparted wisdom of the spiritually gifted prophets and teachers in the churches. So in the search for a figurative beast to fit the symbolic numerical name–why skip that old Roman beast! He was there in the midst of it all, and he is relevant to the text and context. To ignore that period and assign these events to the future, is the same mistake committed by the modern pseudo-prophets, who gather an armful of Old Testament prophecies, skip the New Testament fulfillment completely, and assign the prophecies by sheer assertion to a future fulfillment. Essentially the same process is employed, inadvertently and unintentionally when the symbols of Revelation are assigned to future centuries. There could be no more natural application of this symbolic number than the name of the Roman emperor, and the most exacting analyst could not demand a more fitting solution. But the historical “dark ages” interpretation is not only unconvincing, it is lacking in relevancy and coherency, and is anachronistic.