Albert Barnes · 54 of 75

The Revelation of St. John the Divine · Chapter I. Analysis of the Chapter · Part 44

5 And there was given unto him a404 mouth speaking great things and blasphemies: and power was given unto him to 405continue 406forty andtwo months.

5. And there was given unto him a mouth speaking great things. John does not say by whom this was given; but we may suppose that it was by the “dragon,” who is said (ver. 2) to have given him his power, and seat, and authority. The fulfilment of this is found in the claims set up by the princes and rulers here referred to—that mighty secular power that sustained the Papacy, and that was, in some sort, a part of the Papacy itself. These arrogant claims consisted in the assertion of a divine right; in the power assumed over the liberty, the property, and the consciences of the people; in the arbitrary commands that were issued; and in the right asserted of giving absolute law. The language here used is the same as that which is found in Daniel (vii. 8) when speaking of the “little horn:” “In this horn were eyes like the eyes of a man, and a mouth speaking great things.” For an illustration of the meaning of this, see Notes on that passage. Comp. Notes on Da. vii. 25. ¶ And blasphemies. That is, the whole power represented by the “beast” will be blasphemous. See Notes on ver. 1. Comp. Notes on Da. vii. 25. ¶ And power was given unto him to continue forty and two months. Three years and a half, reckoned as months; or twelve hundred and sixty days, reckoning thirty days for a month; or twelve hundred and sixty years, regarding the days as prophetic days. For the evidence that this is to be so regarded, see Notes on Da. vii. 25. This is the same period that we meet with in chap. xi. 2, and in chap. xii. 6. See Notes on those places. This fact proves that the same power is referred to in these places and in Daniel; and this fact may be regarded as a confirmation of the views here taken, that the power here referred to is designed to have a connection in some form with the Papacy. The duration of the existence of this power is the same as that which is everywhere ascribed to the Papacy, in the passages which refer to it; and all the circumstances, as before remarked, show that the same general power is referred to by the two “beasts” which are described in this chapter. If so, the continuance or duration may be supposed to be the same; and this is indicated in the passage before us, where it is said that it would be twelve hundred and sixty years. In regard to the application of this to the Papal power, and the manner in which the calculation is to be made of the duration of that power, see the Notes on Da. vii. 25, and the remarks at the end of that chapter. The meaning in the passage before us I take to be, that the Papal power, considered as a civil or secular institution, will have, from the time when that properly commenced, a duration of twelve hundred and sixty years. In the Scriptures there is nothing more definite in regard to any future event than this.

6 And he opened his mouth in blasphemy against God, to blaspheme his name, and 407his tabernacle, and 408them that dwell in heaven.

6. And he opened his mouth in blasphemy against God, to blaspheme his name. By his own arrogant claims; by his assumed authority in matters of conscience; by setting aside the divine authority; and by impious declarations in derogation of the divine claims. See Notes on ver. 1. ¶ And his tabernacle. Literally, his “tent”—σκηνὴν. This is the word which is commonly applied to the sacred tent or tabernacle among the Hebrews, in which the ark was kept, and which was the seat of the Jewish worship before the building of the temple. It is thus used to denote a place of worship, considered as the dwelling-place of God, and is in this sense applied to heaven, He. viii. 2; ix. 11; Re. xv. 5. It seems to be used here in a general sense to denote the place where God was worshipped; and the meaning is, that there would be a course of conduct in regard to the true church—the dwelling-place of God on the earth—which could properly be regarded as blasphemy. Let anyone remember the anathemas and excommunications uttered against the Waldenses and Albigenses, and those of kindred spirit that appeared in the long period of the Papal rule, and he will find no difficulty in perceiving a complete fulfilment of all that is here said. ¶ And them that dwell in heaven. The true worshippers; the members of the true church, represented as dwelling in this holy tabernacle. No one acquainted with the reproaches cast on the devoted and sincere followers of the Saviour during the dark periods of the Papal rule can fail to see that there was in that a complete fulfilment of all that is here predicted.

7 And it was given unto him 409to make war with the saints, and to overcome them: and 410power was given him over all kindreds, and tongues, and nations.

7. And it was given unto him. By the same power that taught him to blaspheme God and his church. Notes on ver. 2, 5. ¶ To make war with the saints. See this fully illustrated in the Notes on the parallel passage in Da. vii. 21, and at the end of that chapter, (f). ¶ And to overcome them. In those wars. This was abundantly fulfilled in the wars with the Waldenses, the Albigenses, and the other sincere followers of the Saviour in the time of the Papal persecutions. The language here used is the same as that which is found in Da. vii. 21: “The same horn made war with the saints, and prevailed against them.” See Notes on that passage. ¶ And power was given him. See Notes on ver. 2. ¶ Over all kindreds, and tongues, and nations. For the meaning of these words see Notes on ch. vii. 9. The meaning here is, that this dominion was set up over the world. Comp. Da. vii. 25. The fact that so large a portion of the kingdoms of the earth was under the influence of the Papacy, and sustained it, and the claim which it set up to universal dominion, and to the right of deposing kings and giving away kingdoms, corresponds entirely with the language here used.

8 And all that dwell upon the earth shall worship him, whose names are not written in 411the book of life of the Lamb slain 412from the foundation of the world.

8. And all that dwell upon the earth shall worship him. That is, as immediately stated, all whose names are not in the book of life. On the word worship, see Notes on ver. 4. ¶ Whose names are not written in the book of life of the Lamb. That is, of the Lord Jesus—the Lamb of God. See Notes on Phi. iv. 3. Comp. Notes on Jn. i. 29. The representation here is, that the Lord Jesus keeps a book or register, in which are recorded the names of all who shall obtain everlasting life. ¶ Slain from the foundation of the world. See Notes on ch. v. 6. Comp. Notes on ch. iii. 5. The meaning here is, not that he was actually put to death “from the foundation of the world,” but that the intention to give him for a sacrifice was formed then, and that it was so certain that it might be spoken of as actually then occurring. See Ro. iv. 17. The purpose was so certain, it was so constantly represented by bloody sacrifices from the earliest ages, all typifying the future Saviour, that it might be said that he was “slain from the foundation of the world.” Professor Stuart, however (Com. in loco), supposes that this phrase should be connected with the former member of the sentence, “whose names are not written, from the foundation of the world, in the life-book of the Lamb, which was slain.” Either construction makes good sense; but it seems to me that that which is found in our common version is the most simple and natural.

9 If any man have an ear, let him hear.

9. If any man have an ear, let him hear. See Notes on ch. ii. 7. The idea here is, that what was here said respecting the “beast” was worthy of special attention, as it pertained to most important events in the history of the church.

10 He413 that leadeth into captivity shall go into captivity: 414he that killeth with the sword must be killed with the sword. Here is the 415patience and the faith of the saints.

10. He that leadeth into captivity. This is clearly intended to refer to the power or government which is denoted by the beast. The form of expression here in the Greek is peculiar—“If any one leadeth into captivity,” &c.—Εἴ τις αἰχμαλωσίαν συνάγει. The statement is general, and is intended to make use of a general or prevalent truth with reference to this particular case. The general truth is, that men will, in the course of things, be dealt with according to their character and their treatment of others; that nations characterized by war and conquests will be subject to the evils of war and conquest—or that they may expect to share the same lot which they have brought on others. This general statement accords with what the Saviour says in Mat. xxvi. 52: “All they that take the sword shall perish with the sword.” This has been abundantly illustrated in the world; and it is a very important admonition to nations not to indulge in the purposes of conquest and to individuals not to engage in strife and litigation. The particular idea here is, that it would be a characteristic of the power here referred to that it would “lead others into captivity.” This would be fulfilled if it was the characteristic of this power to invade other countries and to make their inhabitants prisoners of war; if it made slaves of other people; if it set up an unjust dominion over other people; or if it was distinguished for persecuting and imprisoning the innocent, or for depriving the nations of liberty. It is unnecessary to say that this is strikingly descriptive of Rome, considered in any and every point of view, whether under the republic or the empire, whether secular or ecclesiastical, whether Pagan or Papal. In the following forms there has been a complete fulfilment under that mighty power of what is here said: (a) In the desire of conquest or of extending its dominion, and, of course, leading others captive as prisoners of war or subjecting them to slavery. (b) In its persecutions of true Christians, alike pursued under the Pagan and the Papal form of the administration. (c) Especially in the imprisonments practised under the Inquisition, where tens of thousands have been reduced to the worst kind of captivity. In every way this description is applicable to Rome, as seeking to lead the world captive or to subject it to its own absolute sway. ¶ Shall go into captivity. As a just recompense for subjecting others to bondage, and as an illustration of a general principle of the divine administration. This is yet, in a great measure, to be fulfilled; and, as I understand it, it discloses the manner in which the Papal secular power will come to an end. It will be by being subdued, so that it might seem to be made captive and led off by some victorious host. Rome now is practically held in subjection by foreign arms, and has no true independence; perhaps this will be more and more so as its ultimate fall approaches. ¶ He that killeth with the sword. See Notes, as above, on Mat. xxvi. 52. There can be no doubt that this is applicable to Rome in all the forms of its administration considered as a Pagan power; or considered as a nominally Christian power, either with reference to its secular or its spiritual dominion. Compute the numbers of human beings that have been put to death by that Roman power, and no better language could have been chosen to characterize it than that which is here used—“killed with the sword.” Comp. Notes on Da. vii. 24‒28, II. (3), (g). ¶ Must be killed with the sword. This domination must be brought to an end by war and slaughter. Nothing is more probable than this in itself; nothing could be more in accordance with the principles of the divine dealings in the world. Such a power as that of Rome will not be likely to be overcome but by the force of arms; and the probability is that it will ultimately be overthrown in a bloody revolution, or by foreign conquest. Indeed, there are not a few intimations now that this result is hastening on. Italy is becoming impatient of the secular power swayed in connection with the Papacy, and sighs for freedom; and it is every way probable that that land would have been free, and that the secular power of the Papacy, if not every form of the Papacy itself, would have come to an end in the late convulsion (1848), if it had not been for the intervention of France and Austria. The period designated by prophecy for the final overthrow of that power had not arrived; but nothing can secure its continuance for any very considerable period longer. ¶ Here is the patience and the faith of the saints. That is, the trial of their patience and of their faith. Nowhere on earth have the patience and the faith of the saints been put to a severer test than under the Roman persecutions. The same idea occurs in ch. xiv. 12.

11 And I beheld 416another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

11. And I beheld another beast. Comp. Notes on ver. 1. This was so distinct from the first that its characteristics could be described, though, as shown in the Analysis of the Chapter, there was in many points a strong resemblance between them. The relations between the two will be more fully indicated in the Notes. ¶ Coming up out of the earth. Professor Stuart renders this, “ascending from the land.” The former was represented as rising up out of the sea (ver. 1); indicating that the power was to rise from a perturbed or unsettled state of affairs—like the ocean. This, from that which was more settled and stable—as the land is more firm than the waters. It may not be necessary to carry out this image; but the natural idea, as applied to the two forms of the Roman power supposed to be here referred to, would be that the former—the secular power that sustained the Papacy—rose out of the agitated state of the nations in the invasions of the northern hordes, and the convulsions and revolutions of the falling empire of Rome; and that the latter, the spiritual power itself—represented by the beast coming up from the land—grew up under the more settled and stable order of things. It was comparatively calm in its origin, and had less the appearance of a frightful monster rising up from the agitated ocean. Comp. Notes on ver. 1. ¶ And he had two horns like a lamb. In some respects he resembled a lamb; that is, he seemed to be a mild, gentle, inoffensive animal. It is hardly necessary to say that this is a most striking representation of the actual manner in which the power of the Papacy has always been put forth—putting on the apparent gentleness of the lamb; or laying claim to great meekness and humility, even when deposing kings, and giving away crowns, and driving thousands to the stake, or throwing them into the dungeons of the Inquisition. ¶ And he spake as a dragon. See Notes on ch. xii. 3. The meaning here is, that he spoke in a harsh, haughty, proud, arrogant tone—as we should suppose a dragon would if he had the power of utterance. The general sense is, that while this “beast” had, in one respect—in its resemblance to a lamb—the appearance of great gentleness, meekness, and kindness, it had, in another respect, a haughty, imperious, and arrogant spirit. How appropriate this is, as a symbol, to represent the Papacy, considered as a spiritual power, it is unnecessary to say. It will be admitted, whatever may be thought of the design of this symbol, that if it was in fact intended to refer to the Papacy, a more appropriate one could not have been chosen.

12 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, 417whose deadly wound was healed.

12. And he exerciseth all the power of the first beast before him. The same amount of power; the same kind of power. This shows a remarkable relationship between these two beasts; and proves that it was intended to refer to the same power substantially, though manifested in a different form. In the fulfilment of this, we should naturally look for some government whose authority extended far, and which was absolute and arrogant in its character, for this is the power attributed to the first beast. See Notes on ver. 2, 3, 4, 7, 8. This description had a remarkable fulfilment in the Papacy, considered as a spiritual dominion. The relation to the secular power is the same as would be indicated by these two beasts; the dominion was as wide-spread; the authority was as absolute and arrogant. In fact, on these points they have been identical. The one has sustained the other; either one would long since have fallen if it had not been upheld by the other. The Papacy, considered as a spiritual domination, was in fact a new power starting up in the same place as the old Roman dominion, to give life to that as it was tending to decay, and to continue its ascendency over the world. These two things, the secular and the spiritual power, constituting the Papacy in the proper sense of the term, are in fact but the continuance or the prolongation of the old Roman dominion—the fourth kingdom of Daniel—united so as to constitute in reality but one kingdom, and yet so distinct in their origin, and in their manifestations, as to be capable of separate contemplation and description, and thus properly represented by the two “beasts” that were shown in vision to John. ¶ And causeth the earth and them which dwell therein to worship the first beast. That is, to respect, to reverence, to honour. The word worship here refers to civil respect, and not to religious adoration. See Notes on ver. 4. The meaning here, according to the interpretation proposed all along in this chapter, is, that the Papacy, considered in its religious influence, or as a spiritual power—represented by the second beast—secured for the civil or secular power—represented by the first beast—the homage of the world. It was the means of keeping up that dominion, and of giving it its ascendency among the nations of the earth. The truth of this, as an historical fact, is well known. The Roman civil power would have long ago lost all its influence and been unknown, if it had not been for the Papacy; and, in fact, all the influence which it has had since the irruption of the northern barbarians, and the changes which their invasion produced, can be traced to that new power which arose in the form of the Papacy—represented in Daniel (ch. vii. 8) by the “little horn.” That new power gave life and energy to the declining influence of Rome, and brought the world again to respect and honour its authority. ¶ Whose deadly wound was healed. See Notes on ver. 3. That is, was healed by the influence of this new power represented by the second beast. A state of things occurred, on the rise of that new power, as if a wound in the head, otherwise fatal, was healed. The striking applicability of this to the decaying Roman power—smitten as with a deadly wound by the blows inflicted by the northern hordes, and by internal dissensions—will occur to every one. It was as if a healing process had been imparted by some life-giving power, and, as a consequence, the Roman dominion—the prolongation of Daniel’s fourth kingdom—has continued to the present time. Other kingdoms passed away—the Assyrian, the Babylonian, the Medo-Persian, the Macedonian; Rome alone, of all the ancient empires, has prolonged its power over men. In all changes elsewhere, an influence has gone forth from the seven-hilled city as wide and as fearful as it was in the brightest days of the republic, the triumvirate, or the empire, and a large part of the world still listens reverently to the mandates which issue from the seat which so long gave law to mankind. The fact that it is so is to be traced solely to the influence of that power represented here by the second beast that appeared in vision to John—the Papacy.

13 And he doeth 418great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,

13. And he doeth great wonders. Signs—σημεῖα—the word commonly employed to denote miracles (comp. Notes on Ac. ii. 19); and the representation here is, that the power referred to by the second beast would found its claim on pretended miracles, and would accomplish an effect on the world as if it actually did work miracles. The applicability of this to Papal Rome no one can doubt. See Notes on 2 Th. ii. 9. Comp. ver. 14. ¶ That he maketh fire come down from heaven on the earth in the sight of men. That is, he pretends this; he accomplishes an effect as if he did it. It is not necessary to suppose that he actually did this, any more than it is to suppose that he actually performed the other pretended miracles referred to in other places. John describes him as he saw him in the vision; and he saw him laying claim to this power, and actually producing an effect as if by a miracle he actually made fire to descend from heaven upon the earth. This is to be understood as included in what the apostle Paul (2 Th. ii. 9) calls “signs and lying wonders,” as among the things by which the “man of sin and the son of perdition” would be characterized, and by which he would be sustained. See Notes on that passage. Why this particular pretended miracle is specified here is not certain. It may be because this would be among the most striking and impressive of the pretended miracles wrought—as if lying beyond all human power—as Elijah made fire come down from heaven to consume the sacrifice (1 Ki. xviii. 37, 38), and as the apostles proposed to do on the Samaritans (Lu. ix. 54), as if fire were called down on them from heaven. The phrase “in the sight of men” implies that this would be done publicly, and is such language as would be used of pretended miracles designed for purposes of ostentation. Amidst the multitudes of pretended miracles of the Papacy, it would probably not be difficult to find instances in which the very thing here described was attempted, in which various devices of pyrotechnics were shown off as miracles. For an illustration of the wonders produced in the dark ages in reference to fire, having all the appearance of miracles, and regarded as miracles by the masses of men, the reader is referred to Dr. Brewster’s Letters on Natural Magic, particularly Letter xii.

14 And deceiveth them that dwell on the earth by the means of those miracles which he had power 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, which had the 419wound by a sword, and did live.

14. And deceiveth them that dwell on the earth by the means of those miracles. Nothing could possibly be more descriptive of the Papacy than this. It has been kept up by deception and delusion, and its pretended miracles have been, and are to this day, the means by which this is done. Anyone in the slightest degree acquainted with the pretended miracles practised at Rome, will see the propriety of this description as applied to the Papacy. The main fact here stated, that the Papacy would endeavour to sustain itself by pretended miracles, is confirmed by an incidental remark of Mr. Gibbon, when speaking of the pontificate of Gregory the Great; he 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” (Decline and Fall, iii. 210). Even within a month of the time that I am writing (October 5, 1850), intelligence has been received in this country of extraordinary privileges conferred on some city in Italy, because the eyes of a picture of the Virgin in that city have miraculously moved—greatly to the “confirmation of the faithful.” Such things are constantly occurring; and it is by these that the supremacy of the Papacy has been and is sustained. The Breviary teems with examples of miracles wrought by the saints. For instance: St. Francis Xavier turned a sufficient quantity of salt water into fresh to save the lives of five hundred travellers who were dying of thirst, enough being left to allow a large exportation to different parts of the world, where it wrought astonishing cures. St. Raymond de Pennafort laid his cloak on the sea, and sailed from Majorca to Barcelona, a distance of a hundred and sixty miles, in six hours. St. Juliana lay on her death-bed; her stomach rejected all solid food, and in consequence she was prevented from receiving the Eucharist. In compliance with her earnest solicitations, the consecrated wafer was laid on her breast; the priest prayed; the wafer vanished, and Juliana expired. Many pages might be filled with accounts of modern miracles of the most ridiculous description, yet believed by Roman Catholics—the undoubted means by which Papal Rome “deceives the world,” and keeps up its ascendency in this age. See Forsyth’s Italy, ii. pp. 154‒157; Rome in the Nineteenth Century, i. p. 40, 86, ii. p. 356, iii. pp. 193‒201; Lady Morgan’s Italy, ii. p. 306, iii. p. 189; Graham’s Three Months’ Residence, &c. p. 241. ¶ Saying to them that dwell on the earth. That is, as far as its influence would extend. This implies that there would be authority, and that this authority would be exercised to secure this object. ¶ That they should make an image to the beast. That is, something that would represent the beast, and that might be an object of worship. The word rendered image—εἰκών—means properly, (a) an image, effigy, figure, as an idol, image, or figure; (b) a likeness, resemblance, similitude. Here the meaning would seem to be, that, in order to secure the acknowledgment of the beast, and the homage to be rendered to him, there was something like a statue made, or that John saw in vision such a representation—that is, that a state of things existed as if such a statue were made, and men were constrained to acknowledge this. All that is stated here would be fulfilled if the old Roman civil power should become to a large extent dead, or cease to exert its influence over men, and if then the Papal spiritual power should cause a form of domination to exist, strongly resembling the former in its general character and extent, and if it should secure this result—that the world would acknowledge its sway or render it homage as it did to the old Roman government. This would receive its fulfilment if it be supposed that the first “beast” represented the ancient Roman civil power as such; that this died away—as if the head had received a fatal wound; that it was again revived under the influence of the Papacy; and that, under that influence, a civil government, strongly resembling the old Roman dominion, was caused to exist, depending for its vital energy on the Papacy, and, in its turn, lending its aid to support the Papacy. All this in fact occurred in the decline of the Roman power after the time of Constantine, and its final apparent extinction, as if “wounded to death,” in the exile of the last of the emperors, the son of Orestes, who assumed the names of Romulus and Augustus, names which were corrupted, the former by the Greeks into Momyllus, and the latter by the Latins “into the contemptible diminutive Augustulus.” See Gibbon ii. 381. Under him the empire ceased, until it was revived in the days of Charlemagne. In the empire which then sprung up, and which owed much of its influence to the sustaining aid of the Papacy, we discern the “image” of the former Roman power; the prolongation of the Roman ascendency over the world. On the exile of the feeble son of Orestes (A.D. 476), the government passed into the hands of Odoacer, “the first barbarian who reigned in Italy” (Gibbon); and then the authority was divided among the sovereignties which sprang up after the conquests of the barbarians, until the “empire” was again restored in the time and the person of Charlemagne. See Gibbon, iii. 344, seq. ¶ Which had the wound by a sword, and did live. Which had a wound that was naturally fatal, but whose fatal consequences were prevented by the intervention of another power. See Notes on ver. 3. That is, according to the explanation given above, the Roman imperial power was “wounded with a fatal wound” by the invasions of the northern hordes—the sword of the conquerors. Its power, however, was restored by the Papacy, giving life to that which resembled essentially the Roman civil jurisdiction—the “image” of the former beast; and that power, thus restored, asserted its dominion again, as the prolonged Roman dominion—the fourth kingdom of Daniel (see Notes on Dan. vii. 19, seq.)—over the world.