Revelation 13:4 Komentář

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

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

And they worshipped the dragon,.... The devil, in the idols, images, angels, and saints departed, to whom they give adoration, as did the Gentiles, whose successors they are, and whose name they bear; see Co1 10:20; which gave power unto the beast, as in Rev 13:2; and they worshipped the beast; not only in a civil way, being subject to him as their temporal lord, to whom they give homage; obedience, and tribute, but in a religious way; for antichrist sits in the temple to be worshipped as God, showing himself that he is God, and receives adorations from his creatures, the cardinals, and others; but woe to them that worship this beast; see Rev 14:9. Saying, who is like unto the beast? using such expressions as are used of God himself, implying that there is none like him, Exo 15:11, yea, they ascribe deity to him, calling him our Lord God the pope, God, and a God on earth; See Gill on Th2 2:4. Who is able to make war with him? And indeed, such was his power and strength once, that he was more than a match for emperors and kings; and those were badly off that engaged in a war with him, when his power was such, that he could depose one, and set up other, kick the crowns of kings, tread upon the necks of emperors, oblige them to hold his stirrup, while mounted his horse, and keep them barefoot at his gate for days together, waiting for admittance; of all which there are instances.

One of its heads refers to the antichrist, because there are seven heads not in regard to number but as a sign of the universality of that earthly kingdom that is hostile to the Lamb. It is evident that the dragon, that is, the devil, will give his authority and his throne to [the antichrist]. As in a good sense the soul of a righteous person is the seat of wisdom, so in an evil sense the enemy is said to give his throne to those whom he especially possesses and whom he uses for the seduction of others. Moreover, with God’s permission he frequently does amazing things through them, and he proceeds to so great a rashness that in imitation of the true Head and in order to delude the souls of [God’s] children, he claims that one of the seven heads resurrected as if it had died before and that he should be accepted instead of Christ, who actually accomplished this deed. “And the nations which inhabit the earth wondered at the beast.” … By “earth” he refers to those who are earthly and who desire to follow and to worship him, that is, those who in the antichrist are said to worship the dragon as in an image.

That which “seemed wounded” are the heretics who hypocritically seem to confess Christ and blaspheme since they do not believe as the catholic faith has it. They prophesy that he who was wounded is also raised again, for even Satan himself transfigures himself into an angel of light. Another interpretation might be that heresies are wounded by the catholics, for they are suppressed by the testimonies of the Scriptures. Yet, as though a wound of Satan they are revived and accomplish the works of Satan and do not cease from blaspheming and attracting whomever they can to his teachings.… [The dragon gave his power to the beast], for indeed the heretics possess power, especially the Arians. … “And they adored the beast, saying, ‘Who is like the beast, and who can fight against it?’ ” To be sure, the heretics flatter themselves that no one believes better than they and that no one can conquer their people who are marked by the name of the beast. And it will be given to him by the devil himself, although with God’s permission, that he should speak haughty things and blasphemies, as the apostle says, “There must be heresies in order that those who are genuine among you may be manifested.”

And the whole earth, he says, was astonished at the beast. For how could not even the God-fearing nation of Israel have bowed down to it? And this is what was spoken by Isaiah before God concerning Israel: "for your sake my name is continually blasphemed among the nations," (Isa. 52:5) yet they also worshipped together with the prime evil one the Dragon, the cause of so great deceit and treacherous devices, in homage to the beast. From whom Israel's fame was routed; those who were seized by him weave praises to him, saying, "Who is like the beast, and who can make war against him?"

That he had a head that was wounded indicates that one of his lieutenants, having been put to death, deceptively seems to be raised again by him through his sorcery, in a way similar to Simon the magician, who, in light of his magic tricks, was unmasked by the chief of the apostles. Or the phrase could indicate that the Roman Empire, having suffered a kind of wound through division, seems to be healed by a unified rule, as occurred at the time of Augustus Caesar.… The wonder directed at the antichrist will be transferred to the devil, who is working through him. For through him the devil will be worshiped, and through him he will seem, to those blinded in the eyes of the mind, to raise the dead and perform signs.

And they worshiped the dragon who gave authority to the beast. They claim to worship God, who gave authority to Christ.

And they worshiped the beast, saying: Who is like the beast? They say: Who is like Christ? Or who can defeat him?

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

And they worshipped the dragon - Worshipping the dragon here evidently means the voluntary religious subjection of the members of the Latin Church to the revived western empire, because of the eminent part it has taken in the support of their faith. And they worshipped the beast - Not only the dragon or revived western empire was worshipped; the beast, the whole Latin empire, is a partaker in the adoration. The manner in which it is worshipped consists in the subjects of it: - Saying, Who is like unto the beast? - Is it not the only holy power in the universe? Is it possible for any person not a subject of it to be saved? Who is able to make war with him? - Can any nation successfully fight with it? Is not the Roman empire, which is its principal bulwark, invictissimum, most invincible? Invictissimus, most invincible, was the peculiar attribute of the emperors of Germany. See modern Universal History, vol. xxxii., p. 197.

VISION OF THE BEAST THAT CAME OUT OF THE SEA: THE SECOND BEAST, OUT OF THE EARTH, EXERCISING THE POWER OF THE FIRST BEAST, AND CAUSING THE EARTH TO WORSHIP HIM. (Rev. 13:1-18) I stood--So B, Aleph, and Coptic read. But A, C, Vulgate, and Syriac, "He stood." Standing on the sand of the sea, HE gave his power to the beast that rose out of the sea. upon the sand of the sea--where the four winds were to be seen striving upon the great sea (Dan 7:2). beast--Greek, "wild beast." Man becomes "brutish" when he severs himself from God, the archetype and true ideal, in whose image he was first made, which ideal is realized by the man Christ Jesus. Hence, the world powers seeking their own glory, and not God's, are represented as beasts; and Nebuchadnezzar, when in self-deification he forgot that "the Most High ruleth in the kingdom of men," was driven among the beasts. In Dan 7:4-7 there are four beasts: here the one beast expresses the sum-total of the God-opposed world power viewed in its universal development, not restricted to one manifestation alone, as Rome. This first beast expresses the world power attacking the Church more from without; the second, which is a revival of, and minister to, the first, is the world power as the false prophet corrupting and destroying the Church from within. out of the sea-- (Dan 7:3; compare Note, see on Rev 8:8); out of the troubled waves of peoples, multitudes, nations, and tongues. The earth (Rev 13:11), on the other hand, means the consolidated, ordered world of nations, with its culture and learning. seven heads and ten horns--A, B, and C transpose, "ten horns and seven heads." The ten horns are now put first (contrast the order, Rev 12:3) because they are crowned. They shall not be so till the last stage of the fourth kingdom (the Roman), which shall continue until the fifth kingdom, Christ's, shall supplant it and destroy it utterly; this last stage is marked by the ten toes of the two feet of the image in Dan 2:33, Dan 2:41-42. The seven implies the world power setting up itself as God, and caricaturing the seven Spirits of God; yet its true character as God-opposed is detected by the number ten accompanying the seven. Dragon and beast both wear crowns, but the former on the heads, the latter on the horns (Rev 12:3; Rev 13:1). Therefore, both heads and horns refer to kingdoms; compare Rev 17:7, Rev 17:10, Rev 17:12, "kings" representing the kingdoms whose heads they are. The seven kings, as peculiarly powerful--the great powers of the world--are distinguished from the ten, represented by the horns (simply called "kings," Rev 17:12). In Daniel, the ten mean the last phase of the world power, the fourth kingdom divided into ten parts. They are connected with the seventh head (Rev 17:12), and are as yet future [AUBERLEN]. The mistake of those who interpret the beast to be Rome exclusively, and the ten horns to mean kingdoms which have taken the place of Rome in Europe already, is, the fourth kingdom in the image has TWO legs, representing the eastern as well as the western empire; the ten toes are not upon the one foot (the west), as these interpretations require, but on the two (east and west) together, so that any theory which makes the ten kingdoms belong to the west alone must err. If the ten kingdoms meant were those which sprung up on the overthrow of Rome, the ten would be accurately known, whereas twenty-eight different lists are given by so many interpreters, making in all sixty-five kingdoms! [TYSO in DE BURGH]. The seven heads are the seven world monarchies, Egypt, Assyria, Babylon, Persia, Greece, Rome, the Germanic empire, under the last of which we live [AUBERLEN], and which devolved for a time on Napoleon, after Francis, emperor of Germany and king of Rome, had resigned the title in 1806. FABER explains the healing of the deadly wound to be the revival of the Napoleonic dynasty after its overthrow at Waterloo. That secular dynasty, in alliance with the ecclesiastical power, the Papacy (Rev 13:11, &c.), being "the eighth head," and yet "of the seven" (Rev 17:11), will temporarily triumph over the saints, until destroyed in Armageddon (Rev 19:17-21). A Napoleon, in this view, will be the Antichrist, restoring the Jews to Palestine, and accepted as their Messiah at first, and afterwards fearfully oppressing them. Antichrist, the summing up and concentration of all the world evil that preceded, is the eighth, but yet one of the seven (Rev 17:11). crowns--Greek, "diadems." name of blasphemy--So C, Coptic, and ANDREAS. A, B, and Vulgate read, "names of blasphemy," namely, a name on each of the heads; blasphemously arrogating attributes belonging to God alone (compare Note, see on Rev 17:3). A characteristic of the little horn in Dan 7:8, Dan 7:20-21; Th2 2:4.

which gave--A, B, C, Vulgate, Syriac, and ANDREAS read, "because he gave." power--Greek, "the authority" which it had; its authority. Who is like unto the beast?--The very language appropriated to God, Exo 15:11 (whence, in the Hebrew, the Maccabees took their name; the opponents of the Old Testament Antichrist, Antiochus); Psa 35:10; Psa 71:19; Psa 113:5; Mic 7:18; blasphemously (Rev 13:1, Rev 13:5) assigned to the beast. It is a parody of the name "Michael" (compare Rev 12:7), meaning, "Who is like unto God?"