6. THE SECOND BEAST Revelation 13:11-18 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. 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. 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 as a continuation of the fourth universal empire--operating through Rome in its so-called Christian state. And he maketh the earth and them that dwell therein to worship the first beast, whose deathstroke 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. 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. 14 And be 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 apostate 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. "Some ancient authorities read that even the image of the beast should speak; and he shall cause &c. saying to them that dwell on the earth, that they should make an image to the beast who bath 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. III, 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. 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. 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 free, 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 ("frontlets between the eyes") and practiced ("sign upon the hand"), 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. 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 nave 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. III, 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. 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. III, 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. 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. III, 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 N 30 1 300 5 10 50 70 200=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. LESSON 18. THE BEASTS COMING OUT OF THE SEA AND OUT OF THE EARTH Read Rev. 13 1. From where did the first beast come? Ans. Revelation 13:1. 2. Describe this beast, giving the number of horns, how many heads, what was on the horns, and on the heads, and the different animals he resembled. Ans. Revelation 13:1-2. 3. What did this beast receive from the dragon? Ans. Revelation 13:2. 4. What have we already learned about this dragon? Ans. Revelation 12. 5. What happened to one of the heads of this beast? Ans. Revelation 13:3. 6. How long was the beast's authority to continue? Ans. Revelation 13:5. 7. What did the beast blaspheme? Ans. Revelation 13:6. 8. Against whom did he make war? Ans. Revelation 13:7. 9. Over whom did he have authority? Ans. Revelation 13:7. 10. Who worshiped the dragon and the beast? Ans. Revelation 13:4; Revelation 13:8. 11. Who is admonished to give heed to these things? Ans. Revelation 13:9. 12. What of those who lead others into captivity? Ans. Revelation 13:10. 13. What of those who kill with the sword? Ans. Revelation 13:10. 14. What similar law was given soon after the flood? Ans. Genesis 9:6. 15. What did Jesus say about those who take up the sword? Ans. Matthew 26:52. 16. Describe the beast that came up out of the earth. Ans. Revelation 13:11. 17. What can you say of the extent of his authority? Ans. Revelation 13:12. 18. By what signs or miracles did he deceive many? Ans. Revelation 13:13-15. 19. What did he cause men to do, and how did he compel them to do it? Ans. Revelation 13:16-17. 20. What is the number of the beast? Ans. Revelation 13:18.