CHAPTER XIII.

ANALYSIS OF THE CHAPTER.

This chapter is closely connected with ch. xii., which is properly introductory to this and to the subsequent portions of the book to ch. xx. See the Analysis of the Book. The vision in this chapter is of two distinct “beasts,” each with peculiar characteristics, yet closely related, deriving their power from a common source; aiding each other in the accomplishment of the same object, and manifestly relating to the same _power_ under different forms. To see the design of the chapter, it will be necessary to exhibit the peculiar characteristics of the two “beasts,” and {317} the points in which they resemble each other, and sustain each other.

I. THE CHARACTERISTICS OF THE BEASTS.

A. _The characteristics of the first beast_, ver. 1‒10.

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

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

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

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

(e) The effect of this is, that the world renders homage really to the “dragon,” the source of this power, though _in the form_ of adoration of the “beast,” ver. 4. That is, while the outward homage is rendered to the “beast,” the real worship is that of the “dragon,” or Satan. This beast is regarded as (1) _incomparable_――“Who is like unto the ‘beast?’” and (2) _invincible_――“Who is able to war with him?”

(f) In this form the beast is endowed with a mouth that “speaks great things and blasphemies,” ver. 5――that is, the power here referred to is arrogant, and reviles the God of heaven.

(g) The time during which he is to continue is “forty and two months”――that is, twelve hundred and sixty days, or twelve hundred and sixty years. See Notes on ch. xi. 2.

(h) The characteristics of this beast, and of his dominion, are these:――(1) He opens his mouth in blasphemy against God, and his church, and all holy beings, ver. 6. (2) He makes war with the saints and overcomes them, ver. 7. (3) He asserts his power over all nations, ver. 7. (4) He is worshipped by all that dwell on the earth, whose names are not in the book of life, ver. 8.

(i) All are called on to hear――as if the announcement were important for the church, ver. 9.

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

B. _The characteristics of the second beast_, ver. 11‒18.

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

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

(c) Its dominion is coextensive with that of the first beast, and the effect of its influence is to induce the world to do homage to the first beast, ver. 12.

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

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

(f) The way by which the power here referred to may be known is by some {318} proper application of the number 666. This is stated in an enigmatical form, and yet with such clearness that it is supposed that it would be sufficient to indicate the power here referred to.

II. POINTS IN WHICH THE TWO BEASTS RESEMBLE OR SUSTAIN EACH OTHER.

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

(1) They have the same origin――that is, they both owe their power to the “dragon,” and are designed to keep up his ascendency in human affairs, ch. xii. 3; xiii. 2, 4, 12.

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

FIRST BEAST.

The world wonders after the beast, ver. 3. They worship the dragon and the beast, ver. 4; and all that dwell upon the earth shall worship him, ver. 8.

SECOND BEAST.

He exercises all the power of the first beast, ver. 12. He causes the earth and them which dwell therein to worship the first beast, ver. 12. He has power to give life unto the image of the beast, ver. 15. He sets up jurisdiction over the commerce of the world, ver. 16, 17.

(3) They do the same things.

FIRST BEAST.

The dragon gives power to the beast, ver. 4. There is given unto him a mouth speaking great things and blasphemies, ver. 5. He opens his mouth in blasphemy against God, ver. 6. It is given him to make war with the saints, and to overcome them, ver. 7.

SECOND BEAST.

He exercises all the power of the first beast, ver. 12. He does great wonders, ver. 13. He makes fire come down from heaven in the sight of men, ver. 13. He performs miracles, ver. 14. He causes that as many as would not worship the first beast should be killed, ver. 15. He claims dominion over all, ver. 16, 17.

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

FIRST BEAST.

One of his heads is, as it were, wounded to death: a wound that would be mortal if it were not healed, ver. 3.

SECOND BEAST.

Has power to heal the wound of the first beast, ver. 12; for it is manifest that the _healing_ comes from some influence of the second beast.

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

FIRST BEAST.

Is wounded, ver. 3, and his power manifestly becomes exhausted.

SECOND BEAST.

Causes an “image” of the first beast――something that should resemble that, or be the same power revived, to be made, and to be worshipped, ver. 15.

(6) They have the same general characteristics.

FIRST BEAST.

Has a mouth given him to speak great things and blasphemies, ver. 5; opens his mouth in blasphemy, ver. 6; blasphemes the name of God, and his tabernacle, and his people, ver. 6; makes war with the saints and overcomes them, ver. 7.

SECOND BEAST.

Speaks like a dragon, ver. 11; deceives those that dwell upon the earth, ver. 14; is a persecuting power――causing those who would not worship the image of the first beast to be killed, ver. 15.

From this comparison of the two beasts, the following things are plain:――(1) That the same _general_ power is referred to, or that they are both modifications of one general dominion on the earth; having the same origin, having the same locality, and aiming at the same result. (2) It is the same general domination _prolonged_――that is, the one is, in another form, but the _continuation_ of the other. (3) The one becomes weak, or is in some way likely to lose its authority and power, and is _revived_ by the other――that is, the other restores its waning authority, and sets up substantially the same dominion again over the earth, and causes the same great power to be acknowledged on the earth. (4) The one _runs into_ the other; that is, one naturally produces, or is followed by the other. (5) One _sustains_ the other. (6) They, therefore, have a very close relation to each other: having the same object; possessing the same general characteristics; and accomplishing substantially the same thing on the earth. What this was, will be better seen after the exposition of the chapter shall have been made. It may be sufficient here to remark, that, on the very face of this statement, it is impossible not to have {319} the Roman power suggested to the mind, as a mighty persecuting power, in the two forms of the civil and ecclesiastical authority, both having the same origin; aiming at the same object; the one sustaining the other; and both combined to keep up the dominion of the great enemy of God and man upon the earth. It is impossible, also, not to be struck with the resemblance, in many particulars, between this vision and that of Daniel (ch. vii.), and to be impressed with the conviction that they are intended to refer to the same kingdom in general, and to the same events. But this will be made more manifest in the exposition of the chapter.