The Apocalypse

The Visions of John in Patmos:

By Edward Dennett

Chapter 13

REVELATION 13.

IN the previous chapter the fact of Satan's hostility to the "woman" and her seed is stated: in this the means or the instrumentalities by which he pursues his ends are detailed. They are the two "beasts" who, during Daniel's last half-week, or the 1260 days, will be allowed to exercise their undisputed sway in opposition to God, to His Christ, and to His people. The scene of the visions in the last chapter is in heaven. Here the stand-point of the prophet is the sand of the sea. He writes, "And I stood¹ upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name² of blasphemy." (v. 1.) If we now turn to the prophet Daniel it will aid us in the interpretation of this vision. He says, "I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. And four great beasts came up from the sea, diverse one from another." The first, he tells us, "was like a lion, and had eagle's wings;" the second "like to a bear;" the third like a leopard;" but the fourth was "dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns." We learn, moreover, that this fourth beast will continue until the Ancient of days shall sit; and that, on the beast having been slain, the dominion and glory and kingdom are given to One like the Son of man. (Daniel 7; see also chapter 2) From the same prophet we learn that the first three "beasts" represent the monarchies of Babylon, Persia, and Greece; and we also know from Scripture that the successor of Greece in sovereignty over the prophetic earth is the Roman Empire. Observe, moreover, that this last form of Gentile sovereignty continues until the end; and this enables us at once to identify the first beast of our chapter with Daniel's fourth beast. We also find from verse 2, that this beast of the Apocalypse combines in himself all the characteristics of his three predecessors, for he was "like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion." At the time of John's vision the first three beasts and their kingdoms had for ever passed away. The fourth had come into their place, and had inherited all their characteristic features, as well as their sovereignty.

We may now examine the vision a little more closely. The beast rises up out of the sea, looking back to the origin of the Roman Empire, though seen here in its developed character at the end. The sea is a figure for a disturbed state of the nations, masses of the people in commotion, as, for example, in times of insurrection or revolution. It was out of such a state of things that the Roman dominion had sprung into existence. There has been in modern days a remarkable exemplification of a similar phenomenon. The first Napoleon suddenly emerged into view out of the confusion of a revolutionary period, and very soon asserted his power, and extended his sway over the half of Europe. The difference is only in the fact that in his case it was the sudden rise of a person more like the little horn of Daniel 7; whereas here it was rather the Roman power, although seen at the end incarnated in an individual head.

This beast, the imperial head of the revived Roman Empire, has seven heads, or forms of government, and, as pointed out in Rev. 12, therein completeness; and he has ten horns, on all of which are diadems, indicating the fact repeated again and again (see Daniel 2, 7; also Revelation 17:12), that the dominion of the beast is composed of ten kingdoms, having their respective sovereigns, but allied together in a common federation under his imperial sway.

The moral character of this last representative of Gentile sovereignty is exhibited in one word — he has upon his heads the names of blasphemy. He not only is indifferent to God and His claims, but he is in open and wicked opposition to Him, and avowedly so before the eyes of men. Does anyone wonder that such a monster could be tolerated on the earth? If so, let him remember that a neighbouring country has recently had infidel and atheistic governments; and that, in response to the invitation of such, thousands could rush over from "Christian" England to assist at the commemoration of a revolution which sought to dethrone God and to deify man and the reason of man. Ah, no, men were not shocked; for indeed the course of modern thought and of politics is fast paving the way for the apostasy, and the appearance of these names of blasphemy, adorned, as they will be, with all that which excites the admiration of man as man. The rule of this last Gentile monarch will be the expression of all the preceding monarchies. He will be distinguished by the strength and majesty of the first, the voracity of the second, and the swiftness of the third, added to his own irresistible and relentless power. (See Daniel 7:4-7 with verse 2.)

We have next the source of his dominion unveiled. "And the dragon gave him his power, and his seat, and great authority." (v. 2.) He is therefore characterized by Satan's inspiration and energy. Such is the picture presented to us, delineated by an infallible hand, of the last governmental power on the earth, before the coming of Christ to establish His kingdom.

In the following verses we have a brief and figurative description of the resuscitation of the Roman empire, and an account of the place and supremacy of its head during his brief career. "And I saw," says John, "one of his heads, as it were wounded to death; and his deadly wound was healed: and all the world [the whole earth] wondered after the beast." (v. 3.) In Rev. 17 we read, "The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition." (vv. 9-11) Combining these two scriptures, and recalling the fact that the heads are symbols of forms of government, or governing powers ("kings"), the interpretation is not difficult. At the time of the vision five of these governing powers, in the various vicissitudes of the Roman dominion, had passed away; but "one is" said the angel, and that one was the imperial, for Rome then had its emperors. There was, however, another to arise before the advent of the beast, one who, like and perhaps Napoleon I., was to "continue a short space," and then, with what interval we are not told, the beast would appear, an eighth; for Satan ever imitates, and thus even here would dazzle the minds of men by the semblance of a resurrection (of which "eight" is the symbolic number). But while the beast is the eighth, he is yet of the seven, and only, therefore, possesses seven heads. The conclusion from these scriptures is evidently that the "head," wounded as it were to death, was the imperial one, seen too in the fact of the destruction and disappearance of the old Roman empire, which today, and for centuries past, save in the attempt of Napoleon to revive it, has clean gone from human view. When, therefore, we are told that the "deadly wound was healed," it will mean that this imperial form of government will be restored in connection with the beast of our chapter.³ It is this unexpected revival that will astonish, and excite the admiration of, "the whole earth."

Two effects follow, effects awful to contemplate, but none the less certain. First, "they worshipped the dragon which gave power unto the beast." (v. 4.) And who are the "they"? The eighth verse, though speaking there of the beast, answers the question. They are all those who are outside of God's elect saints, elect saints on earth, after the rapture of the church. It will include, therefore, the inhabitants of the prophetic earth, where Christianity was once professed, but who now, because they received not the love of the truth that they might be saved, are under a strong delusion, that they should believe a lie." (2 Thess. 2:10-11) Such is to be the final issue of modern civilization, progress in thought, art, and science — men will pay homage to Satan. It is not only that they will have cast off all fear of God from before their eyes, but they will also enthrone Satan in His place. Secondly, they will likewise worship the beast. They will "worship" him because of his wisdom and power; for so blinded will they be, that they will not be able to discern between what is of Satan and what is of God. Adumbrations of this Satanic delusion are constantly seen, when men prostrate themselves before statesmen, or warriors, on account of their genius, "foresight," and skill in the conduct of affairs. The private lives of the objects of their homage may be never so corrupt, but all is condoned under the influence of their intellectual brilliance.

The character, duration, and exploits of the beast are next given. The reader will remark the repetition of the phrase, there was "given unto him" (vv. 5, 7), a phrase explained by verses 2 and 4, reminding us that not only is the beast's power derived, but also that it was derived from Satan. The time, it must be remembered, is after the church has been caught away, and before the appearing of Christ, an interval during which God will own no power on the earth until He takes His own in the person of the true King. First of all the beast has a mouth "speaking great things and blasphemies." (v. 5.) He will be a boaster, puffed up, like his god Satan, with the sense of his own merits and excellencies; and in his daring impiety he will open "his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven." (v. 6.) He cannot rid himself of God, of heaven, or of the heavenly saints, but in the impotence of his rage, exulting in his earthly supremacy, he vents his wicked heart in insolent blasphemies. He that sitteth in the heavens shall laugh: the Lord shall have him in derision. In the next place, we find again that the duration of his career will be forty and two months — the 1260 days, the last half-week of Daniel's prophecy, completing his seventy weeks. (See Rev. 11:2, Rev. 12:6-14.)⁴

Two other particulars are added: "It was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world." (vv. 7, 8.) The saints against whom he will wage war are those specified in the previous chapter (v. 17), he being in this, as indeed in all else, but Satan's instrument. God allows them to be overcome (compare Matt. 24:9-10), not all of them as we learn after, but many, to test their faith, and to purify His people in the furnace of affliction. Moreover, the beast will be irresistible in his might, for "all kindreds, and tongues, and nations" will acknowledge his sway. Save the elect, all men also will worship the beast — all that dwell upon the earth, and this expression now, losing its special moral significance, will include every one, within this sphere, except God's people. It will only be the revival of the old Roman custom of paying homage, and offering incense, to images of the emperor. This relic of heathenism is shocking enough to the Christian mind, but in the deification of intellect and human power, already proceeding with such rapid steps, the way will be easily prepared for its restoration. All these who will worship the beast are said not to have their names written in the Lamb's book of life. (Cp. Rev. 20:15.) Those whose names were written in it did not therefore join in this idolatrous worship. One point of difference between the earthly saints thus negatively indicated and the heavenly saints may be noted. The latter are said to be chosen in Christ before the foundation of the world, whereas the former's election only dates from the world's foundation. It is but another proof of how carefully the saints that form the church, as united to Christ, are distinguished from all others, whatever their blessedness.

This part of the chapter closes with a special proclamation. Solemn attention is called to it by the cry, "If any man have an ear, let him hear"; and then it is added, "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 the faith of the saints." (vv. 9, 10.) Two things are here contained. First, the assurance that divine judgment should surely fall upon the beast, the persecutor of the saints, and that he should be dealt with in the manner in which he had dealt with them (see Psalm 137:8) and, secondly, that the attitude of the saints in the midst of this unparalleled tribulation must be one of "unresisting patience," the attitude of our Lord Himself, who, when the hour of man and the power of darkness had come, suffered Himself to be "brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth." The faith and patience of the saints would be displayed in their confidence in God, and in their meek endurance of the fiery trial through which they would have to pass. (Compare Jeremiah 15:2.)

THE ANTICHRIST. Rev. 13:11-18.

In this section of our book we have no less a personage than the antichrist introduced. Again and again his appearance on the scene is predicted, both by prophets of the Old Testament and by apostles of the New; and now, at last, we are permitted to see him emerge into view, and to read the character of his power and kingdom as delineated by the Spirit of God through His servant John. In a few brief words this diabolical instrument is described: "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." (v. 11)

Unlike the first beast of this chapter, who rose up out of the sea, out of the masses of the people in a state of lawless confusion, antichrist comes up out of the earth. The earth is a symbol of organized and ordered government, and we learn, therefore, that he gets his place in a regular governmental or political manner — obtains his sway after a legal form; and consequently his position will be in accord with the civil and political arrangements of the period.

Before proceeding to consider the account here given, it may be well to answer two or three questions to enable the reader to pursue the subject more intelligently. First, then, it may be enquired, Have we any information as to who the antichrist will be? From a passage in Daniel it appears that he will be a Jew, an apostate Jew. Speaking of "the king," who undoubtedly is the antichrist (compare Daniel 11:3 6 with 2 Thess. 2:4), he says, "Neither shall he regard the God of his fathers" (Rev. 11:37), that is, Jehovah as revealed to Israel. Our Lord's words point to the same conclusion. He said, speaking to the Jews, "I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive." (John 5:43.) The very contrast drawn with Himself shows that our Lord had antichrist in view; and it is thus sufficiently plain, without adducing other scriptures bearing on the point, that this false usurper will spring out of the Jewish nation.

This conclusion, together with many indications in the Apocalypse, enables us with certainty to determine the next point as to the place and seat of his power. It will be Jerusalem; for at that time the Jews will have returned in unbelief, and will have built their temple (see Rev. 11), and, as a consequence, will be morally ready to receive a false Christ. (See Matthew 24) The apostle Paul declares plainly that this "man of sin," "the son of perdition," will sit "in the temple of God, showing himself that he is god" (2 Thess. 2:4); and we know the temple will be at Jerusalem. Lastly, we may again answer the question as to the period indicated. It has been already explained, more than once, that these events take place after the rapture of the church, and before the appearing of Christ.

This is entirely corroborated by the apostle's statement in 2 Thess. 2. He says, "And now ye know what withholdeth that he ['the man of sin'] might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth [restraineth], will let [restrain], until he be taken out of the way.⁵ And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming." (vv. 6-8.) The Spirit of God in the church, though the mystery of iniquity already works, restrains, and will restrain the manifestation of the evil in the person of the "son of perdition"⁶ until He departs with the church. Then room is made for the revelation of this incarnation of evil, and he will continue until destroyed by the Lord Himself at His appearing. It is clear, therefore, beyond all question, that the interval between the Lord's coming for His saints and His appearing in glory is the period of antichrist's rise and power.

Returning now to our chapter, two things are specially noted. First, this beast had two horns like a lamb. Claiming to be the expected Messiah, he imitates, assumes the appearance of, the true Christ. He was like a lamb in the vision; and, moreover, he had two horns; he had, that is, two of the forms of power which Christ as the Messiah will exercise. These are here the forms of prophetic and kingly power. Satan could not now give the third form, that of the priest; for he had lost his anti-priestly place when he was cast down out of heaven. (See Rev. 12:9-10.) The other two he bestows upon his blind tool that he might lure therewith the Jewish nation to destruction. As ever, he will resort to imitation in order to deceive the unwary, and to accomplish their eternal ruin. (Compare 2 Cor. 11:13-15; 2 Tim. 3:8) Assume, however, whatever appearance he may, he cannot morally change his nature; for he spake as a dragon. The dragon is Satan (Rev. 12; also verses 2, 3), and hence, if lamb-like in form, his speech betrays him. Those taught of God, therefore, spite of his pretensions, will discern his true character; for the sheep know the voice of the good Shepherd, and they know not the voice of strangers. (John 10) So too, as we read in John's epistle, the babes in the family of God, warned against the many antichrists already in the world, shadows and forerunners of the antichrist, are reminded that they have an unction from the Holy One, and know all things. No saint of God, therefore, need be led astray, however specious the deception presented.

We have next the twofold form of his power — what may be termed civil, or governmental, and religious power. "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." (v. 12.) We gather from the first part of this description that antichrist will be a kind of vicegerent of the imperial head of the Roman Empire; and consequently that he will be sustained in his position by all that monarch's forces. There may be a special reason for this. It is evident from other scriptures that antichrist, during his sway, will be exposed to attacks from the "king of the north," or the Assyrian (see Daniel 11:40-45); and it would seem from another prophecy, that antichrist will enter into a league with the Roman power to make common cause against his adversary. (See Isaiah 28:14-22.) This may account for the fact here stated that he exercises all the power of the first beast before it. In return for the Roman support he assumes the office of prophet to the imperial head, and compels men to worship the first beast. It was a common thing for Roman emperors in the past to demand divine honours; and once more, as we here learn, the same thing will be witnessed in the world's history. The almost miraculous resuscitation of the imperial governmental form of power, when the "deadly wound" is healed (v. 3), will make the world wonder after the beast, and will, at the same time, prepare the way for its deification. The poor world, with all its vaunted wisdom and enlightenment, will be unable to distinguish between divine and Satanic power. And the culmination of its progress and civilization will be seen in the worship of the image of a man. Men will readily fall into the snare under the blinding influences of the strong delusion which God, in judgment, will send upon them, "that they should believe a lie: that they all might be damned [judged] who believed not the truth, but had pleasure in unrighteousness." (2 Thess. 2:11-12.)

Moreover, he will sustain his claims by miraculous displays of power. Like Elijah, he will cause fire to "come down from heaven on the earth in the sight of men"; and even as the Lord Himself, he will work miracles to accredit his mission (compare 2 Thess. 2:9), and to prove the first beast's title to divine homage. Thereby he will deceive "them that dwell on the earth," and induce them to "make an image to the beast, which had the wound by a sword, and did live." (v. 14.)

He is permitted to go still further under the inspiration of Satan; for he will have "power to give life [not life, but breath] unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed." (v. 15.) Nebuchadnezzar went far, when he erected his image of gold in the plain of Dura, and issued a decree that all men should worship it, with the penalty of the burning fiery furnace if they refused. Antichrist will go still further; for his image, instinct with its diabolical breath, and the mouthpiece of Satan in its utterances, will fill the minds of its worshippers with fear and dread, so that all, excepting the elect of God (v. 8), will be constrained to obey the behest of antichrist, and to offer their homage to this creature of hell. They would not have God, and now they must worship Satan. Alas for man when he falls under the unhindered power of the devil!

Antichrist proceeds to regulate even commerce. He will cause "all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." (vv. 16, 17.) He will thus form a vast organization, composed of all save those whose names were written from the foundation of the world in the slain Lamb's book of life, outside of which it will not be lawful to buy or sell. Every member of it must bear the mark of allegiance to the beast in order to possess the liberty to trade. Under the mask of the welfare of the empire, all will be subjected to this awful tyranny under the pains and penalties of the deprivation of the commonest liberty of the individual. Foreshadowings of this frightful abuse of authority are frequently seen even in this tolerant age, affording a sufficient warning to those whose eyes are opened, that the most absolute despotism may often be cloaked under a profession of the most liberal ideas, and giving also an indication of the ultimate goal of modern politics under the concealed guidance and inspiration of Satan.

The chapter concludes with the number of the beast, which is six hundred and sixty-six. And "here is wisdom. Let him that hath understanding count the number of the beast; for it is the number of a man." (v. 18.) Many have been the attempts to unravel this mystery; but all have been in vain. And we conclude, from the analogy of Scripture, that it will be impossible to discover the secret before the beast's appearance. When at length he shall come upon the scene, those who have the wisdom of God will be able to identify him by the number given; and they will thus be divinely forewarned. The indication here afforded is consequently for those who will be in the circumstances described.

It may be helpful to some if we add, that in order to obtain a complete view of the antichrist the various scriptures on the subject must be combined. Here, as before said, we have his actings in Jerusalem, and his relation to the imperial head of the Roman empire; in Daniel we see him menaced by the king of the north, or the Assyrian; in 2 Thess. 2 he is presented in relation to Judaism, which he seeks to set aside and supersede by claiming divine homage for himself; whereas in John's epistle he is seen as the denier of the Father and the Son; that is, of Christianity as so revealed. (1 John 2:22; see also 2 John 7.) What a contrast between the Christ of God and the antichrist of Satan! And let it not be forgotten that the mystery of lawlessness is already working, that many antichrists are abroad at this moment in the world, who, by their specious and subtle reasonings upon the word of God, are fast preparing the minds of men for the total rejection of all revealed truth, and thus to accept the guidance of Satan in the place of that of the Holy Spirit of God.⁷

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1) Some read, "And he stood," etc. In that case it would refer to the dragon; but the context is, as we judge, in favour of the accepted text.

2) The more generally accepted reading is "names."

3) These eight heads are often, and probably truly, reckoned thus: (1) Kings, (2) Consuls, (3) Dictators, (4) Decemvirs, (5) Military Tribunes, (6) Caesars, (7) Napoleon I., (8) The Beast out of the abyss. These will include all the governmental heads of the Roman Empire until the appearing of Christ.

4) As this period of time has often been mentioned, it may be stated, for the information of the reader, that Daniel's seventy weeks, weeks of years, and therefore 490 in all, date "from the going forth of the commandment to restore and to build Jerusalem" (Dan. 9:25); that is, from the twentieth year of Artaxerxes. (See Neh. 2) This is believed to correspond with 454 or 455 B.C. The seventy weeks are divided by Gabriel into three periods — seven, sixty-two, and one. "Unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks"; and hence after Christ came the last week only remained. But He was rejected, and the predicted era of blessing has consequently been postponed; and we thus read of that last week, the seventieth, appearing in connection with a covenant to be made with the mass of the Jewish people by the future head of the Roman empire, the first beast of Revelation 13. (See Dan. 9:27.) This covenant is broken in the middle of the week, and it is the last half of it that forms the 1260 days or the 42 months of Revelation. For faith the ministry of Christ occupied the first half of the last week; and hence it is that, whether in Matthew 24 or in Revelation, we have only the record of the last half, the 1260 days.

5) It has sometimes been contended that this clause ought to be translated, "until he be developed out of the midst," and many quotations from the classics are given in support; the object being to prove that the church will be here at the same time as antichrist, and thus will have to pass through the great tribulation. Having been at some pains to examine the alleged use of the phrase, we found that in no single instance did the citation sustain the contention.

6) The careful reader will recall the fact that the Lord applies this term to Judas.

7) The attempt has often been made to unravel the mystery of the number 666 by "calculations according to the Greek value of the constituent letters" of the supposed name of antichrist. This has opened the door, as will readily be perceived, to endless speculations. One of the earliest solutions offered was "Lateinos"; and a current one is "Napoleon," the letters in both cases, when taken according to their Greek numerical values, making up the required 666. But, as observed in the text, the solution of the number will never be reached until the actual appearance of antichrist. Then, and not till then, his correspondence with the prediction will be easily detected by God's people on the earth.