Revelation 13:11
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spoke as a dragon.
Jump to: AlfordBarnesBengelBensonBIBonarCambridgeClarkeDarbyEllicottExpositor'sExp DctExp GrkGaebeleinGSBGillGrayHaydockHastingsHomileticsICCJFBKellyKJTLangeMacLarenMHCMHCWMeyerNewellParkerPNTPoolePulpitSermonSCOTTBVWSWESTSK

For the understanding of this portion of the vision we must notice the contrasts and resemblances between this and the former wild beast. They are both wild beasts: they both have horns: they both have a dragon-like inspiration (Revelation 13:11): they both tyrannise over men; but, on the other hand, the second beast is less monstrous in appearance: we read only of two horns, and we hear nothing of seven heads. He somewhat resembles a lamb; he rises from the earth, and not from the sea; his power lies in deception (Revelation 13:13-14) as well as violence; e seems to possess more supernatural power: yet the whole of his work is directed to magnifying the first beast (Revelation 13:12). Do not these features lead to the conclusion that the principles which the second wild beast supports are the same as those on which the former wild beast acted, but that he supports them with more subtlety, intelligence, and culture? But for all the deception he employs, his work, when stripped of its specious drapery and seen in its naked ugliness, is to promote the honour of the first wild beast. Because of this seductiveness, and of his efforts to support his mission with higher sanctions (Revelation 13:13), he is called in later chapters (Revelation 16:13; Revelation 19:20; Revelation 20:10) the False Prophet; the force and appropriateness of this designation becomes more apparent when we notice that the features which are assumed bear a deceptive resemblance to those of a lamb. The advancing intelligence of the world, its increase in knowledge and wisdom, the wider diffusion of culture and thought, produce a change in the general fashion of life, but the spirit which animates. society is unchanged. The second wild beast is that change which is a change of mode, but not of spirit—a change of manners, but not of heart; there is more refinement, more civilisation, more mind, but it is still the world-power which is worshipped; it is the self-seeking adoration of pleasures, honours, occupations, influences which spring from earth and end in earth—the pursuit of powers which are worldly. Some see in this second wild beast the Pagan priesthood aiding the imperial power, the embodiment of the first wild beast; others-see in it the Papal sacerdotal power, the heir of Pagan rites; others, again, would combine the two, and view this second wild beast as the sacerdotal persecuting power, Pagan and Christian. I believe that, though there is truth in these views, they are too narrow. It is true that priesthoods—Pagan and Christian—have often devoted their influence to the upholding of the great world-power; it is true that men called to be Christian teachers forgot their function, and used their knowledge and power to bolster up the power of the beast and to make men worship the world, as though there were nothing higher for men to worship than this world could afford; it is true that they used, in later days, their powers to aggrandize the Church rather than to reform the world and regenerate men: in so far as they did this they acted like the second wild beast; but the stretch of the vision embraces more than these. All who use their knowledge, their culture, their wisdom, to teach men that there is nothing worthy of worship save what they can see, and touch, and taste, are acting the part of the second wild beast; and be they apostles of science, or apostles of culture, or apostles of logical immorality, or apostles of what is called materialism, if their teaching leads men to limit their worship to the visible and the tangible, they are making men worship the beast who is the adversary of the servants of the Lamb.

(11) And I beheld . . . Better, And I saw another wild beast rising out of the earth. Both wild beasts rise from beneath. The sea, out of which the first rises, represents the tumultuous impulses and passions of mankind; the earth, the more fixed element of human, thought and wisdom, or society consolidated and disciplined by intelligence and culture: the wisdom, however, which guides this wild beast is not divine wisdom, but that wisdom which a sacred writer described as earthly, sensual, devilish (James 3:17).

He had two horns like (those of) a lamb.—There is an appearance of gentleness about him, but he spake as a dragon; the voice betrayeth him. He that is of the earth is earthly, and speaketh of the earth. The spirit of the adversary is in him (John 3:31; John 8:44).

Revelation 13:11-12. And I beheld another beast, &c. — From the description of the ten-horned beast, or Roman state in general, the prophet passeth to that of the two-horned beast, or Roman Church in particular. The beast with ten crowned horns is the Roman empire, as divided into ten kingdoms; the beast with two horns like a lamb is the Roman hierarchy, or body of the clergy, regular and secular. This beast is otherwise called the false prophet; than which there cannot be a stronger or plainer argument to prove that false doctors or teachers were particularly designed. For the false prophet, no more than the beast, is a single man, but a body or succession of men, propagating false doctrines, and teaching lies for sacred truths. As the first beast rose up out of the sea, that is, out of the wars and tumults of the world, so this beast groweth up out of the earth — Like plants, silently and without noise; and the greatest prelates have often been raised from monks, and men of the lowest birth. He had two horns like a lamb — He had, both regular and secular, the appearance of a lamb; he derived his powers from the lamb, and pretended to be like a lamb, all meekness and mildness; but he spake as a dragon — He had a voice of terror, like Roman emperors, in usurping divine titles, in commanding idolatry, and in persecuting and slaying the true worshippers of God and faithful servants of Jesus Christ. He is an ecclesiastical person, but intermixeth himself much in civil affairs. He is the prime minister, adviser, and mover of the first beast, or the beast before mentioned. He exerciseth all the power of the first beast before him — He holdeth imperium in imperio, an empire within an empire; claimeth a temporal authority as well as a spiritual, and enforceth his canons and decrees with the sword of the civil magistrate. As the first beast concurs to maintain his authority, so he in return confirms and maintains the sovereignty and dominion of the first beast over his subjects; and causeth the earth, and them who dwell therein, to worship the first beast, whose deadly wound was healed — He supports tyranny, as he is by tyranny supported. He enslaves the consciences, as the first beast subjugates the bodies of men. This ecclesiastical power, as Whiston observes, is the common centre and cement which unites all the distinct kingdoms of the Roman empire; and, by joining with them, procures them a blind obedience from their subjects: and so he is the occasion of the preservation of the old Roman empire in some kind of unity, and name, and strength, which otherwise would have been quite dissolved by the inundations and wars succeeding the settlement of the barbarous nations in that empire. “Here,” says Mr. Faber, “we have a plain prediction of some spiritual power, which should arrogate to itself universal or catholic authority in religious matters; which should coexist, upon the most friendly terms, with the ten-horned temporal empire, instigating it to persecute, during the space of forty-two prophetic months, all such as should dare to dispute its usurped domination; and which, in short, should solve the symbolical problem of two contemporary beasts, by exhibiting to the world the singular spectacle of a complete empire within an empire. Where we are to look for this power, since the great Roman beast was divided into ten horns, let the impartial voice of history determine. Daniel, who fully delineates the character of the little horn, is silent respecting the two-horned beast; and John, who as fully delineates the character of the two-horned beast, is entirely silent respecting the little horn. The little horn and the two-horned beast act precisely in the same capacity; each exercising the power of the first beast before him, and each perishing in one common destruction with him.” — Vol. 2. pp. 291-293.13:11-18 Those who understand the first beast to denote a worldly power, take the second to be also a persecuting and assumed power, which acts under the disguise of religion, and of charity to the souls of men. It is a spiritual dominion, professing to be derived from Christ, and exercised at first in a gentle manner, but soon spake like the dragon. Its speech betrayed it; for it gives forth those false doctrines and cruel decrees, which show it to belong to the dragon, and not to the Lamb. It exercised all the power of the former beast. It pursues the same design, to draw men from worshipping the true God, and to subject the souls of men to the will and control of men. The second beast has carried on its designs, by methods whereby men should be deceived to worship the former beast, in the new shape, or likeness made for it. By lying wonders, pretended miracles. And by severe censures. Also by allowing none to enjoy natural or civil rights, who will not worship that beast which is the image of the pagan beast. It is made a qualification for buying and selling, as well as for places of profit and trust, that they oblige themselves to use all their interest, power, and endeavour, to forward the dominion of the beast, which is meant by receiving his mark. To make an image to the beast, whose deadly wound was healed, would be to give form and power to his worship, or to require obedience to his commands. To worship the image of the beast, implies being subject to those things which stamp the character of the picture, and render it the image of the beast. The number of the beast is given, so as to show the infinite wisdom of God, and to exercise the wisdom of men. The number is the number of a man, computed after the usual manner among men, and it is 666. What or who is intended by this, remains a mystery. To almost every religious dispute this number has yet been applied, and it may reasonably be doubted whether the meaning has yet been discovered. But he who has wisdom and understanding, will see that all the enemies of God are numbered and marked out for destruction; that the term of their power will soon expire, and that all nations shall submit to our King of righteousness and peace.And I beheld another beast - Compare the notes on Revelation 13:1. 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 - Prof. Stuart renders this, "ascending from the land." The former was represented as rising up out of the sea Revelation 13:1; indicating that the power was to rise from a perturbed or unsettled state of affairs - like the ocean. This, from what 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 forths 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. Compare the notes on Revelation 13:1.

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 the notes on Revelation 12:3. 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.

11. another beast—"the false prophet."

out of the earth—out of society civilized, consolidated, and ordered, but still, with all its culture, of earth earthy: as distinguished from "the sea," the troubled agitations of various peoples out of which the world power and its several kingdoms have emerged. "The sacerdotal persecuting power, pagan and Christian; the pagan priesthood making an image of the emperors which they compelled Christians to worship, and working wonders by magic and omens; the Romish priesthood, the inheritors of pagan rites, images, and superstitions, lamb-like in Christian professions, dragon-like in word and act" [Alford, and so the Spanish Jesuit, Lacunza, writing under the name Ben Ezra]. As the first beast was like the Lamb in being, as it were, wounded to death, so the second is like the Lamb in having two lamb-like horns (its essential difference from the Lamb is marked by its having TWO, but the Lamb SEVEN horns, Re 5:6). The former paganism of the world power, seeming to be wounded to death by Christianity, revives. In its second beast-form it is Christianized heathendom ministering to the former, and having earthly culture and learning to recommend it. The second beast's, or false prophet's rise, coincides in time with the healing of the beast's deadly wound and its revival (Re 13:12-14). Its manifold character is marked by the Lord (Mt 24:11, 24), "Many false prophets shall rise," where He is speaking of the last days. As the former beast corresponds to the first four beasts of Daniel, so the second beast, or the false prophet, to the little horn starting up among the ten horns of the fourth beast. This Antichristian horn has not only the mouth of blasphemy (Re 13:5), but also "the eyes of man" (Da 7:8): the former is also in the first beast (Re 13:1, 5), but the latter not so. "The eyes of man" symbolize cunning and intellectual culture, the very characteristic of "the false prophet" (Re 13:13-15; Re 16:14). The first beast is physical and political; the second a spiritual power, the power of knowledge, ideas (the favorite term in the French school of politics), and scientific cultivation. Both alike are beasts, from below, not from above; faithful allies, worldly Antichristian wisdom standing in the service of the worldly Antichristian power: the dragon is both lion and serpent: might and cunning are his armory. The dragon gives his external power to the first beast (Re 13:2), his spirit to the second, so that it speaks as a dragon (Re 13:11). The second, arising out of the earth, is in Re 11:7; 17:8, said to ascend out of the bottomless pit: its very culture and world wisdom only intensify its infernal character, the pretense to superior knowledge and rationalistic philosophy (as in the primeval temptation, Ge 3:5, 7, "their EYES [as here] were opened") veiling the deification of nature, self, and man. Hence spring Idealism, Materialism, Deism, Pantheism, Atheism. Antichrist shall be the culmination. The Papacy's claim to the double power, secular and spiritual, is a sample and type of the twofold beast, that out of the sea, and that out of the earth, or bottomless pit. Antichrist will be the climax, and final form. Primasius of Adrumentum, in the sixth century, says, "He feigns to be a lamb that he may assail the Lamb—the body of Christ."

There are great disputes about this other beast, who is represented or signified by it. The popish writers say it is some eminent impostor, who shall appear in the world before the coming of antichrist. Others would have it to be magic practised by Apollonius Thyaneus, the vanity of which notion Dr. More hath sufficiently demonstrated. The generality of protestant writers agree it to be antichrist himself, the same beast which was before spoken of, only in another form. The design, and time, and power of both is the same; neither hath this other beast any other figure assigned to him; and in the end of this chapter we shall find mention but of one beast, the mark, name, and number of the beast, mentioned Revelation 13:16-18, is but of one beast; and we shall find the power of both to be the same; only he is called another, because appearing in another form, or under another type. The former beast typified the civil power of antichrist; this, his ecclesiastical power. He is said to have come up out of the earth; either because he was of a meaner extraction than the other, or because he stole upon the world insensibly. The pope and the clergy are judged by the best interpreters to be here meant.

And he had two horns like a lamb; he pretends to the power of Christ, as his vicar, and therefore is said to ha

ve horns like a lamb.

And he spake as a dragon; but he should speak terribly; or his doctines should be such as the apostle calls doctrines of devils; or his words and practice should be like those of the great red dragon. And I beheld another beast,.... The same with the first, only in another form; the same for being and person, but under a different consideration; the same antichrist, but appearing in another light and view: the first beast is the pope of Rome, at the head of the ten kingdoms, of which the Roman empire consisted; this other beast is the same pope of Rome, with his clergy, cardinals, archbishops, bishops, priests, &c. before he is described as a temporal monarch, now as a spiritual lord; there he is represented in his secular character, as having the seat, power, and authority of the dragon, of Rome Pagan, engaging the attention and wonder of the whole world, and striking terror into them, and as making war with the saints, and ruling over all nations and tongues; here in his ecclesiastic character, pretending great humility and holiness, showing signs and lying wonders, obliging to idolatry, and exercising tyranny and cruelty on all that will not profess his religion: that this is the same beast with the first in substance, though not in show, appears from his exercising the same power, causing all to worship the first beast, or himself as a temporal lord, by which he is supported in his spiritual dignity; and by mention being made only of one beast, at the close of this account, and of his mark, name, and number being but one; nor is there any other but one hereafter spoken, of in this book, either as ruling, or as conquered, and as taken, and as going into perdition, and as cast into the lake: this beast is described by his original,

coming up out of the earth; either from under it, out of the bottomless pit, from hell; or out of, a low condition, a poor crawling earthworm; the extracts of many of the popes, cardinals, and religious orders, have been very mean: or this may represent the secret and private manner, and slow degrees by which this monster of iniquity rose; as things gradually rise up out of the earth unobserved; this man of sin was springing up in the apostles' time, and by degrees rose up to the power and authority he is here said to have: or rather, as this beast, in his other form, rose up out of the sea, out of the commotions raised in the empire by the barbarous nations, by whom he was lifted up to his imperial dignity; so he is described in this form, and is represented as rising up out of the earth, out of the earthly part of the church, or out of the apostasy which the visible church was sunk into, through the outward riches and honours bestowed on it by the Christian emperors, which made way for the rising of this beast; and this shows the nature of his kingdom, which is worldly and earthly, and so truly antichristian, being diametrically opposite to the kingdom of Christ, which is not of this world:

and he had two horns like a lamb; or "like to the Lamb"; the Lord Jesus Christ, the Lamb of God; though he has seven horns, denoting fulness of power, this but two; he stands on Mount Zion, with the 144,000, having his Father's name on their foreheads, this upon the earth, with his followers, having his own mark and name upon them. The Ethiopic version renders it, "and he had two horns, and he seemed as a lamb"; he affected a lamb like disposition, pretended to great humility and meekness, calling himself "servus servorum", the servant of servants, to cover his pride, ambition, and tyranny; and would be thought to be a lamb without spot and blemish, ascribing to himself infallibility, and suffering himself to be called his Holiness, when he is the man of sin, and mystery of iniquity: by his "two horns" some understand his two fold power, secular and ecclesiastic; but as these are separately represented by two beasts, rather these two horns intend the two parts of the empire, eastern and western, into which it was divided, when this beast arose, and by which the Papacy was raised to its power, had supported in it; and the two supreme pontiffs, the bishop of Rome, and the bishop of Constantinople; or else the beast's power of binding and loosing, of dispensing with the laws of God, and of imposing his own laws on the consciences of men.

And he spake as a dragon; like the devil himself, affirming as he did, Luke 4:6; that the power of disposing of the kingdoms of this world, and the glory of them, was delivered to him, and he could give it to whom he would: he spake arrogantly, as if he was above all that is called God, and as if he was God himself; and he spake like a dragon cruelly, like the great red dragon, like the devil, who was a murderer from the beginning, breathing out slaughter, and threatenings against the saints, as Rome Pagan; and he spake lies in hypocrisy, blasphemies, idolatries, and doctrines of devils.

{15} And I beheld another beast coming up out of the earth; {16} and he had two horns like a lamb, and he spake as a dragon.

(15) The second part of the vision, concerning the ecclesiastical dominion, which in Rome succeeded that which was politic, and is in the power of the corporation of false prophets and of the forgers of false doctrine. Therefore the same beast, and the body or corporation is called a false prophet by John; Re 16:13,19:20. The form of this beast is first described in this verse, then his acts in the verses following: and the whole speech is concluded in the last verse. This beast is by his breed, a son of the earth (as they say) obscurely born, and little by little creeping up out of his abject estate.

(16) That is, in show he resembled the Lamb (for what is more mild or more humble then to be the servant of the servants of God?} but indeed he played the part of the dragon, and of the wolf; Mt 7:15. For even Satan changes himself into an angel of light; 2Co 11:14 and what should his honest disciples and servants do?

Revelation 13:11-17. The second beast, which John sees rising from the earth, is described as an accomplice of the first beast; by deceitful speeches and miraculous signs, he leads astray the inhabitants on earth to the worship of the beast from the sea.

That this second θηρίον—which appears in this form from the beginning as essentially related to the first beast[3338]—is a personification of false prophecy, is correctly recognized already by Irenaeus.[3339] John himself gives this interpretation, Revelation 16:13, Revelation 19:20, Revelation 20:10. But from the connection with Revelation 13:1-10, the more restricted determination results, that the subject treated is that form of heathen-Roman prophecy which was just as magical as mantic; and this peculiarity, with all its auguries, interpretations of omens, etc., formed an important support of the Roman secular power.[3340] The various references to papal Rome[3341] are precluded by the explanation of Revelation 13:1 sqq. [Note LXXIII., p. 387.]

[3338] See on Revelation 13:1.

[3339] L. V., c. 28, 2, ed. Stieren, I., p. 794.

[3340] Cf. Victorin., Andr., Hammond, Grot., Eichh., Ewald, De Wette; also Hengstenb.

[3341] Coccej., Calov., Vitr., etc.

ἐκ τῆς γῆς. Incorrectly, Grot.: “private origin.” Ewald’s explanation that the continent of Asia[3342] is to be regarded the theatre for those who had prophesied the return of Nero—even apart from the difficult limitation of the idea τ. γῆς—has no support in Revelation 13:3.[3343] The explanation also of Hengstenb., that by ἐκ τ. γῆς in contrast with ἐκ τῶν ἄνω, or ἐκ τοῦ οὐρανοῦ,[3344] the earthly, worldly nature[3345] is indicated, does not lie at all in the context. The ἘΚ Τῆς Γῆς[3346] has respect, on the contrary, to the idea of the κατοικοῦντες ἐπὶ τὴς γῆς. The beast rises from the earth, because he is to work upon the whole earth, and all the inhabitants of the earth[3347]

κέρατα δύο ὅμοια ἀρνίῳ. The “compendious comparison”[3348] is not acknowledged by Ebrard when he commends the explanation as probable: “The beast has two horns, like (ὅμοιον instead of ὅμοια) a lamb (so that, then, the horns also were like the horns of the lamb).” Concerning the form of this beast, nothing further is expressed than that it had two horns like the horns of a lamb. The interpretation of this figure must be mistaken, if, notwithstanding the omission of the art. before ἀρνίῳ, a contrast is immediately found to the Lamb with seven horns,[3349] and it is then declared that the beast which has only two horns is far inferior in fulness of strength to that of the Lamb, although the similarity to Christ consists in that the wisdom also of this world is hidden,[3350] or that the beast especially resembles the Lamb of God in the manner in which he exercises its dominion over the Church.[3351] But while it is very difficult to regard the beast with his two horns of a lamb as in contrast with the Lamb with seven horns, a comparison with the beast out of the sea is readily made. This had ten horns, which must be further described in another respect; but the beast out of the earth has two horns, whose meaning lies in what is further said concerning them: they resemble the horns of a lamb,—even in their number they were no more than those of a lamb. The number has, therefore, in itself no special reference,—possibly in the same way as the ten horns (Revelation 13:1),[3352]—but only expresses, like the entire form of the horns, the resemblance to a lamb in the appearance of the beast, and designates the peculiarity of pseudo-prophetism, which, in Matthew 7:15,[3353] is symbolized in a somewhat different way.

καὶ ἐλάλει ὡς δράκων. The precise reference to the dragon, in whose service also this second beast stands,[3354] forbids the omission of the art.; besides, no speaking of the dragon is at all mentioned by Revelation 12:1. The ὡς δράκων[3355] designates the crafty speech of the tempter.[3356] An allusion, however, to the relation to the dragon—which also is not denied by Ewald, Züll., etc.—lies in the fact that he is described not as Ὡς ὍΦΙς, but as Ὡς ΔΡ[3357]

[3342] Bengel, in his way, remarks: The earth is here also Asia, “to which already for a long time a greater part of the papal views … referred.”

[3343] See on that passage.

[3344] Cf. John 8:32.

[3345] ἐκ τοῦ κόσμου τοὐτου.

[3346] Cf. Revelation 13:1, ἑκ. τ. θαλ.

[3347] Cf., immediately afterwards, Revelation 13:12.

[3348] As Revelation 9:10.

[3349] Revelation 5:6.

[3350] Hengstenb.

[3351] Ebrard; who, after the manner of Vitr., etc., finds a fulfilment of the prophecy concerning the second beast, “in the papacy, with respect to its spiritual power.” Vitr. interprets the two horns as referring more definitely to the two monastic orders.

[3352] Against Wetst., who refers to Titus and Domitian; against Hammond, who explains: The twofold power of priests, viz., that of miracles and of prophecy.

[3353] Cf. Beda, Andr., Ewald.

[3354] Victorin.: “He spoke, full of the malice of the devil.” Andr., etc. Cf. also Hengstenb.: “As a dragon,” in fact, as well as “as the dragon.”

[3355] Cf. Genesis 3:1 sqq.; Ewald, De Wette.

[3356] Cf. Revelation 13:14, πλανᾷ, with Genesis 3:13.

[3357] Cf. Revelation 12:9.


LXXIII. Revelation 13:11 sqq. ἄλλο θηρίον

In harmony with Düsterdieck, Gebhardt: “Heathen witchcraft and soothsaying; the heathen religion as divination and magic according to its demoniacal origin and background, and its demoniacal influence on the mind.” Revelation 13:12 : “The idolatrous homage by which the empire was consecrated and strengthened, it owed to the demoniacal influence of its religion upon the mind.” Revelation 13:13 : “In its approaching climax of development, it will work wonders which will compare in appearance with the greatest miracles of the true prophets; for example, with those of an Elias.” Revelation 13:14 : “If the heathen religion, with its demoniacal power, had already deluded the world, much more will it be so in the expected completion of that power; and as already it consecrated images to the Caesars for divine homage, as to gods, so with the appearance of the personal antichrist, it will fully bring the world to set him up as God, and to render him divine honors.” Revelation 13:15 : “The seer knew, and did not doubt, what was said among the heathen about speaking images; and he expected, therefore, that heathen sorcery would succeed in giving life, the spirit of life (cf. Revelation 11:11), to the image of the beast, so that it would speak, and thus be fully manifested to the world in its usurped divinity. And, indeed, in his time it had already happened that Christians were put to death because they refused to pay divine honors to the emperor; so, naturally, would it be in the future, as John foresaw, that refusal to worship the speaking image, as in the case of Nebuchadnezzar (Daniel 2:6), would end in death.” Revelation 13:16-17 : “The Christians were already variously and seriously hindered in business, because in the Roman Empire the heathen religion penetrated and governed all civil relations. Indeed, in this respect, they were under a ban. There needed only one step more. The worshippers of the beast would willingly place the name, or number of the name, of the beast upon their right hands, or upon their foreheads, or in the most conspicuous places; and those who would not consent to this, Christians included, would be able neither to buy nor sell; they would be shut out from intercourse, banned, marked, and robbed of the vital air in civil and social life.”Revelation 13:11-18 : the Imperial alter ego or the second beast, a monster from the land (identified afterwards with the traditional “false prophet,” Revelation 16:13, Revelation 19:20, Revelation 20:10). This mythological figure is not any individual like Simon Magus or Alexander of Abonoteichos or Apollonius of Tyana or Balaam redivivus, but a personification of some order or institution devoted to the interests of the empire on its religious side, i.e., the priests of the Cæsar-cult in the provinces and especially (cf. Introd. § 6) in Asia Minor, where the local dignitaries acted through the Diet of Asia in order to superintend and popularise the cult (so Holtzm., Pfleid., Charles, Bartlet, Porter, Bousset, Forbes, Swete). The following description brings out the cunning, suavity, and arrogance of this sacerdotal power.The Beast from the Land, Revelation 13:11-1611. another beast] Afterwards called the False Prophet, Revelation 16:13, Revelation 19:20, Revelation 20:10. Some think that it is he, rather than the first Beast, who is to be identified with St Paul’s “Man of Sin,” the personal Antichrist—the first Beast being the antichristian Empire. But in Revelation 17:11 sqq. it seems plain that the seven-headed Beast, who is primarily a polity, at length becomes embodied in a person.

two horns] Perhaps two, only because that is the natural number for a lamb—the only significance of the number being, that they are not seven or ten.

like a lamb … as a dragon] No doubt the obvious view is right, that he looks like Christ and is like Satan. Alford well compares St Matthew 7:15—though the resemblance is in the sense, not the language or even the image, so that perhaps there is no conscious reference.Revelation 13:11. Καὶ, and) The description of the two beasts most strictly coheres, as does the description of more joyful circumstances in the following chapter.—ἄλλο θηρίον, another beast) This is afterwards more frequently called the false prophet: and here his very action is described, as that of the false prophet. That bewitched power and wisdom, which independent of the Word of GOD, without a Redeemer and a Comforter, is reverenced by many individually and collectively, having no dread of Deism, Socinianism, and Pelagianism, abusing the dogma respecting the internal Word, which would without scruple reconcile Christianity with Mahometanism itself, and moreover the perverse interpretation of the Apocalypse itself, and of the whole of the Sacred Scripture, will be favourable to the beast. D. Lange, in Epicr. p. 391, etc., entertains a different opinion from me respecting this beast also. I will here also notice some points cursorily. Now I nowhere say, that from the times of Hildebrand the second beast was subservient to the former one (on account of the common advantage of both, but rather on account of his own, as is the practice of the wicked). Nor do I say, that the 42 months of the former beast are common to the two; but I imitate the expression of the text, which is explained in its proper place. The former beast has an origin much more ancient than the other; but when this also has arisen, it exists together with the former one. Gregory VII. has long ceased to live; but that his cause has not yet expired, his Legenda testify. I never thought, that his image flourished at the same time with the former beast. I had treated incidentally of the destruction of the beast and the false prophet at p. 733, but more plainly, in its place, p. 935. If the venerable man had perceived the idea of the beast, presented by the Apocalypse and held by me, he would not have blended with one another so many important points. We have replied above to the argument, which he subjoins at p. 393.—ἐκ τῆς γῆς, out of the earth) The earth [land], as opposed to the sea, comp. Revelation 13:1, is Asia; which contains Palestine, Persia, etc.Verse 11. - And I beheld another beast. Compare the wording of this introduction with that of ver. 1. We shall find reason to interpret this beast as self deceit - that form of plausibility by which men persuaded themselves into a belief that they might without harm worship the former beast. (see on following verses). It has been remarked that mention is often made of the first beast without the second (cf. Revelation 11:7; Revelation 13:1; Revelation 17:3, etc.), but never of the second without the first. This fact supports the interpretation given above. Coming up out of the earth. Perhaps in contrast with the former beast, which arose from the sea (ver. 1). In the vision of Daniel 7. the four beasts, which rise from the sea (ver. 3), are declared in ver. 17 to typify four kings which arise from the earth. It is doubtful, therefore, whether we are justified in attaching special significance to this phrase. Some writers understand thereby, "rising up from amongst settled, ordered society of men." More likely, the writer wishes to show the universal character of the temptations with which Christians are assailed; and thus one beast seems to pertain to the sea, and the other to the earth, thus dividing the whole world between them. And he had two horns like a lamb, and he spake as a dragon. That is, while simulating an appearance of Christ, his words betrayed his devilish nature. The aim of this beast throughout is to assume a plausible exterior, that men may be beguiled by him (cf. vers. 13-17). Such is the nature of that self deceit which we believe this beast to typify. Many men, who were not to be tempted into a renunciation of Christ by the bitter persecution of the first beast, because coming in such a form they recognized easily its true nature, were nevertheless beguiled into such acts by specious reasoning and the deceit of their own hearts. Christians at all times are only too ready to be deceived by those who "by good words and fair speeches deceive the hearts of the simple" (Romans 16:18). Whether as in ancient times it he merely to throw a few grains of incense upon the altar of some heathen deity, or as in modern times to conform to some common but unworthy requirement of society, men are apt to be led astray by arguments which look fair, but which as surely accomplish the devil's object as if it had been attained by direct persecution. (On the form of the word "lamb," ἀρνίον, see on Revelation 5:6.)
Revelation 13:11 Interlinear
Revelation 13:11 Parallel Texts

Revelation 13:11 NIV
Revelation 13:11 NLT
Revelation 13:11 ESV
Revelation 13:11 NASB
Revelation 13:11 KJV

Revelation 13:11 Bible Apps
Revelation 13:11 Parallel
Revelation 13:11 Biblia Paralela
Revelation 13:11 Chinese Bible
Revelation 13:11 French Bible
Revelation 13:11 German Bible

Bible Hub

Revelation 13:10
Top of Page
Top of Page