I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke like a dragon. He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. He performs great signs, even making fire come down out of the sky to the earth in the sight of people. He deceives my own people who dwell on the earth because of the signs he was granted to do in front of the beast, saying to those who dwell on the earth that they should make an image to the beast who had the sword wound and lived. It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn’t worship the image of the beast to be killed. He causes all, the small and the great, the rich and the poor, and the free and the slave, to be given marks on their right hands, or on their foreheads; and that no one would be able to buy or to sell, unless he has that mark, which is the name of the beast or the number of his name. Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six.
Parallel Translations
-
I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke like a dragon.
He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed.
He performs great signs, even making fire come down out of the sky to the earth in the sight of people.
He deceives my own people who dwell on the earth because of the signs he was granted to do in front of the beast, saying to those who dwell on the earth that they should make an image to the beast who had the sword wound and lived.
It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn’t worship the image of the beast to be killed.
He causes all, the small and the great, the rich and the poor, and the free and the slave, to be given marks on their right hands, or on their foreheads;
and that no one would be able to buy or to sell, unless he has that mark, which is the name of the beast or the number of his name.
Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six.
-
And I behelde another best commynge vp oute of the erth and he had two hornes like a lambe and he spake as dyd the dragon.
And he dyd all that the fyrste beest coulde do in his presence and he caused the erth and them which dwell therin to worshippe the fyrst beest whose dedly woude was healed.
And he dyd grett wonders so that he made fyre come doune from heven in the syght of men.
And deceaved them that dwelt on the erth by the meanes of those signes which he had power to doo in the sight of the beest sayinge to the that dwelt on the erth: that they shuld make an ymage vnto the beest which had the woude of a swearde and dyd lyve.
And he had power to geve a sprete vnto the ymage of the beest and that the ymage of the beest shuld speake and shuld cause that as many as wolde not worshyppe the ymage of the beest shuld be kylled.
And he made all bothe smale and grett ryche and poore fre and bond to receave a marke in their right hondes or in their forheddes.
And that no man myght by or sell save he that had the marke or the name of the beest other the nombre of his name.
Here is wisdome. Let him that hath wytt count the nombre of the beest. For it is the nombre of a man and his nombre is sixe hondred threscore and sixe.
Show all 3 translations
-
And I beheld another beast comming vp out of the earth, which had two hornes like the Lambe, but he spake like the dragon.
And he did all that the first beast could doe before him, and he caused the earth, and them which dwell therein, to worship the first beast, whose deadly wound was healed.
And he did great wonders, so that hee made fire to come downe from heauen on the earth, in the sight of men,
And deceiued them that dwell on the earth by the signes, which were permitted to him to doe in the sight of the beast, saying to them that dwell on the earth, that they should make the image of the beast, which had the wound of a sword, and did liue.
And it was permitted to him to giue a spirit vnto the image of the beast, so that the image of the beast should speake, and should cause that as many as would not worship the image of the beast, should be killed.
And he made all, both small and great, rich and poore, free and bond, to receiue a marke in their right hand or in their foreheads,
And that no man might buy or sell, saue hee that had the marke, or the name of the beast, or the number of his name.
Here is wisdome. Let him that hath wit, count the number of the beast: for it is the number of a man, and his number is sixe hundreth threescore and sixe.
Cross-references (129)
- Revelation 15:2 (vv14, 16, 17, 18) I saw something like a sea of glass mixed with fire, and those who overcame the beast, his image, and the number of his name, standing on…
- Revelation 20:4 (vv15–16) I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of…
- Revelation 19:20 (vv12–16) The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the…
- Ezekiel 9:4 (v16) Yahweh said to him, “Go through the middle of the city, through the middle of Jerusalem, and set a mark on the foreheads of the men that…
- Deuteronomy 6:8 (v16) You shall bind them for a sign on your hand, and they shall be for frontlets between your eyes.
Show all 100 cross-references
- Revelation 7:3 (v16) saying, “Don’t harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads!”
- Revelation 14:9-11 (v16) Another angel, a third, followed them, saying with a great voice, “If anyone worships the beast and his image, and receives a mark on his…
- Matthew 24:24 (v13) For there will arise false christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even…
- Revelation 17:9 (v18) Here is the mind that has wisdom. The seven heads are seven mountains on which the woman sits.
- Revelation 19:18 (v16) that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, and the flesh of horses and of those who sit on them,…
- Revelation 14:11 (vv12, 14, 15, 17) The smoke of their torment goes up forever and ever. They have no rest day and night, those who worship the beast and his image, and…
- Daniel 7:8 (v11) “I considered the horns, and behold, there came up among them another horn, a little one, before which three of the first horns were…
- 2 Corinthians 11:13-15 (v11) For such men are false apostles, deceitful workers, masquerading as Christ’s apostles. And no wonder, for even Satan masquerades as an…
- 2 Thessalonians 2:9-10 (v13) even he whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deception of wickedness…
- Revelation 12:9 (v14) The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown…
- Revelation 13:16 (v17) He causes all, the small and the great, the rich and the poor, and the free and the slave, to be given marks on their right hands, or on…
- Revelation 16:14 (v13) for they are spirits of demons, performing signs; which go out to the kings of the whole inhabited earth, to gather them together for the…
- Revelation 21:17 (v18) Its wall is one hundred forty-four cubits, by the measure of a man, that is, of an angel.
- Exodus 13:9 (v16) It shall be for a sign to you on your hand, and for a memorial between your eyes, that Yahweh’s law may be in your mouth; for with a strong…
- Deuteronomy 11:18 (v16) Therefore you shall lay up these words of mine in your heart and in your soul. You shall bind them for a sign on your hand, and they shall…
- Daniel 12:10 (v18) Many will purify themselves, and make themselves white, and be refined; but the wicked will do wickedly; and none of the wicked will…
- Matthew 7:15 (v11) “Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves.
- Revelation 13:8 (v14) All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life…
- Revelation 14:9 (vv12, 14, 15, 17) Another angel, a third, followed them, saying with a great voice, “If anyone worships the beast and his image, and receives a mark on his…
- 2 Thessalonians 2:4 (vv11, 12, 14) he who opposes and exalts himself against all that is called God or that is worshiped, so that he sits as God in the temple of God, setting…
- Revelation 16:2 (vv14–15) The first went, and poured out his bowl into the earth, and it became a harmful and evil sore on the people who had the mark of the beast,…
- Deuteronomy 13:1-3 (v13) If a prophet or a dreamer of dreams arises among you, and he gives you a sign or a wonder, and the sign or the wonder comes to pass, of…
- 1 Kings 18:38 (v13) Then Yahweh’s fire fell, and consumed the burnt offering, the wood, the stones, and the dust, and licked up the water that was in the…
- Daniel 3:3-6 (v15) Then the local governors, the deputies, and the governors, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of…
- Mark 13:14 (v18) But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not” (let the reader understand),…
- Revelation 1:3 (v18) Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand.
- Revelation 6:15 (v16) The kings of the earth, the princes, the commanding officers, the rich, the strong, and every slave and free person, hid themselves in the…
- Revelation 13:18 (v17) Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six…
- Revelation 17:10-11 (v12) They are seven kings. Five have fallen, the one is, the other has not yet come. When he comes, he must continue a little while. The beast…
- Revelation 19:5 (v16) A voice came from the throne, saying, “Give praise to our God, all you his servants, you who fear him, the small and the great!”
- Revelation 20:9 (v13) They went up over the width of the earth, and surrounded the camp of the saints, and the beloved city. Fire came down out of heaven from…
- Revelation 22:4 (v17) They will see his face, and his name will be on their foreheads.
- Revelation 17:6 (vv11, 15) I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great…
- Job 34:19 (v16) He doesn’t respect the persons of princes, nor respect the rich more than the poor; for they all are the work of his hands.
- Psalms 115:13 (v16) He will bless those who fear Yahweh, both small and great.
- Hosea 14:9 (v18) Who is wise, that he may understand these things? Who is prudent, that he may know them? For the ways of Yahweh are right, and the…
- Mark 13:22 (v13) For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the…
- Acts 26:22 (v16) Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the…
- Revelation 3:12 (v17) He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of…
- Revelation 20:12 (v16) I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of…
- 2 Timothy 3:8 (vv13, 16) Even as Jannes and Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, who concerning the faith are rejected.
- Revelation 13:3-4 (vv12, 14) One of his heads looked like it had been wounded fatally. His fatal wound was healed, and the whole earth marveled at the beast. They…
- 2 Chronicles 15:13 (v16) and that whoever would not seek Yahweh, the God of Israel, should be put to death, whether small or great, whether man or woman.
- Psalms 49:2 (v16) both low and high, rich and poor together.
- Psalms 107:43 (v18) Whoever is wise will pay attention to these things. They will consider the loving kindnesses of Yahweh.
- Daniel 7:24-25 (v11) As for the ten horns, ten kings will arise out of this kingdom. Another will arise after them; and he will be different from the former,…
- Daniel 7:25 (v15) He will speak words against the Most High, and will wear out the saints of the Most High. He will plan to change the times and the law; and…
- Daniel 11:36 (v14) “The king will do according to his will. He will exalt himself, and magnify himself above every god, and will speak marvelous things…
- Romans 16:18 (v11) For those who are such don’t serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the…
- 1 Corinthians 12:13 (v16) For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one…
- Galatians 3:28 (v16) There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.
- Galatians 6:17 (v16) From now on, let no one cause me any trouble, for I bear the marks of the Lord Jesus branded on my body.
- Ephesians 6:8 (v16) knowing that whatever good thing each one does, he will receive the same good again from the Lord, whether he is bound or free.
- Colossians 3:11 (v16) where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all,…
- 2 Thessalonians 2:9-12 (v14) even he whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deception of wickedness…
- Revelation 11:5 (v13) If anyone desires to harm them, fire proceeds out of their mouth and devours their enemies. If anyone desires to harm them, he must be…
- Revelation 11:7 (v11) When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them, and kill them.
- Revelation 11:18 (v16) The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your bondservants the prophets, their…
- Revelation 12:3-4 (v11) Another sign was seen in heaven. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns. His tail drew…
- Revelation 13:11-12 (v14) I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke like a dragon. He exercises all the authority of…
- Revelation 13:14 (v15) He deceives my own people who dwell on the earth because of the signs he was granted to do in front of the beast, saying to those who dwell…
- Revelation 13:14-17 (v12) He deceives my own people who dwell on the earth because of the signs he was granted to do in front of the beast, saying to those who dwell…
- Revelation 13:15 (v14) It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as…
- Revelation 13:17 (v11) and that no one would be able to buy or to sell, unless he has that mark, which is the name of the beast or the number of his name.
- Revelation 16:13 (v11) I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean…
- Revelation 18:20 (v15) “Rejoice over her, O heaven, you saints, apostles, and prophets; for God has judged your judgment on her.”
- Revelation 18:23 (v14) The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for…
- Revelation 18:24 (v15) In her was found the blood of prophets and of saints, and of all who have been slain on the earth.”
- Revelation 20:3-4 (v14) and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were…
- Revelation 20:10 (v14) The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be…
- Genesis 2:7 (v15) Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
- Exodus 7:11-12 (v13) Then Pharaoh also called for the wise men and the sorcerers. They also, the magicians of Egypt, did the same thing with their enchantments.…
- Exodus 7:22 (v13) The magicians of Egypt did the same thing with their enchantments. So Pharaoh’s heart was hardened, and he didn’t listen to them, as Yahweh…
- Exodus 8:7 (v13) The magicians did the same thing with their enchantments, and brought up frogs on the land of Egypt.
- Exodus 8:18-19 (v13) The magicians tried with their enchantments to produce lice, but they couldn’t. There were lice on man, and on animal. Then the magicians…
- Exodus 9:11 (v13) The magicians couldn’t stand before Moses because of the boils; for the boils were on the magicians and on all the Egyptians.
- Numbers 16:35 (v13) Fire came out from Yahweh, and devoured the two hundred fifty men who offered the incense.
- Deuteronomy 3:11 (v18) (For only Og king of Bashan remained of the remnant of the Rephaim. Behold, his bedstead was a bedstead of iron. Isn’t it in Rabbah of the…
- 2 Kings 1:10-14 (v13) Elijah answered to the captain of fifty, “If I am a man of God, then let fire come down from the sky, and consume you and your fifty!” Then…
- 2 Kings 20:7 (v14) Isaiah said, “Take a cake of figs.” They took and laid it on the boil, and he recovered.
- 2 Kings 22:20 (v14) ‘Therefore behold, I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the evil…
- Job 12:16 (v14) With him is strength and wisdom. The deceived and the deceiver are his.
- Psalms 115:5 (v15) They have mouths, but they don’t speak. They have eyes, but they don’t see.
- Psalms 135:16-17 (v15) They have mouths, but they can’t speak. They have eyes, but they can’t see. They have ears, but they can’t hear, neither is there any…
- Isaiah 44:20 (v14) He feeds on ashes. A deceived heart has turned him aside; and he can’t deliver his soul, nor say, “Isn’t there a lie in my right hand?”
- Jeremiah 10:5 (v15) They are like a palm tree, of turned work, and don’t speak. They must be carried, because they can’t move. Don’t be afraid of them; for…
- Jeremiah 10:14 (v15) Every man has become brutish and without knowledge. Every goldsmith is disappointed by his engraved image; for his molten image is…
- Jeremiah 51:17 (v15) “Every man has become brutish without knowledge. Every goldsmith is disappointed by his image; for his molten image is falsehood, and there…
- Ezekiel 14:9 (v14) “ ‘ “If the prophet is deceived and speaks a word, I, Yahweh, have deceived that prophet, and I will stretch out my hand on him, and will…
- Ezekiel 16:17 (v14) You also took your beautiful jewels of my gold and of my silver, which I had given you, and made for yourself images of men, and played the…
- Zechariah 13:6 (v16) One will say to him, ‘What are these wounds between your arms?’ Then he will answer, ‘Those with which I was wounded in the house of my…
- Matthew 16:1 (v13) The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven.
- Luke 9:54-56 (v13) When his disciples, James and John, saw this, they said, “Lord, do you want us to command fire to come down from the sky, and destroy them,…
- Acts 8:9-11 (v13) But there was a certain man, Simon by name, who used to practice sorcery in the city and amazed the people of Samaria, making himself out…
- Revelation 12:17–13:1 (v11) The dragon grew angry with the woman, and went away to make war with the rest of her offspring, who keep God’s commandments and hold Jesus’…
100 distinct cross-references across this passage (129 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On vv11–18 That is, in show he resembled the Lamb (for…
That is, in show he resembled the Lamb (for what is more mild or more humble than to be the servant of the servants of God) but in deed he played the part of the Dragon, and of the Wolf, Matt. 7:15. For even Satan changeth himself into an Angel of light, 2 Cor. 11:14, and what should his honest disciples and servants do?
The second member 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. Wherefore the same body or corporation is called of S. John by the name of false prophet, Rev. 6:13, 19 and 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 by little and little creeping up out of his abject estate.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–18 11 And I beheld another beast coming up out…
11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
Ver. 11. And I beheld another beast] Another in shape, but the same in substance with the former. For here Antichrist appears not as an emperor, but as an impostor. That these two are both one, see Rev 17:11; Rev 19:20.
Read full note →
Coming up out of the earth] Set up by earthly men and earthly means, of base beginning, Gigas quasi νηγενης. Ego supernas, vos infernates estis, saith our Saviour to the Jews, "I am from above, ye are from beneath;" ye are earth sprung, as so many mushrooms, Joh 8:23.
And he had two horns] Two horns in his mitre, two keys in his hand, two swords borne before him, a twofold pretended power, secular and sacred, as king and priest, in the Lamb’s stead, whose ape he is.
Spake as a dragon] That is, saith Diodatus, he used an absolute command over consciences, raised himself through devilish pride and execrable boasting, Rev 18:7. Or thus; though he hath two horns like the Lamb, that is, professeth the meekness and innocence of Christ, yet he speaks like the dragon, which is to be understood partly of his blasphemies, partly of his diabolical doctrines, partly of hellish courses thundered out against true professors, and partly of his great promises to those that adore him. (Downh. of Antich.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–18 There are great disputes about this other beast, who…
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 Rev 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
Read full note →
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv11, 15 Here St. John enters upon the description of a…
Here St. John enters upon the description of a second beast, very different from the former, yet not succeeding the former, but appearing during his continuance; and this beast (whoever he is) we find sundry ways here described, namely,
1. By his original he ascended out of the earth, Rev 13:11. which denotes his rise from a small beginning to a mighty height, as those things which from small seeds grow out of the earth to be tall trees. Thus has one arisen from being Episcopus urbis, to be Episcopus orbis.
Read full note →
2. He is said to have two horns, whereas the former beast had ten, Rev 13:1. which signifies ten kingdoms, into which the Roman empire, after its dissolution, should be divided. Accordingly, by the two horns here, in all reason may be understood two of those kingdoms of which this beast (whoever he be) shall be possessed.
3. He is said to look like a lamb, but to speak like a dragon; that is, to pretend to great meekness, and make a show of much lenity and mildness in his proceedings, but should really be very cruel: pretending to do all without violence, but doing indeed all by force, assisted by his armed dragons, and booted apostles, with javelins in their hands.
4. It is affirmed, Rev 13:12 that he shall arise during the continuance of the first beast, and engage in his cause assuming to himself as great, or a greater, power than any emperors did before him, causing the earth, that is, all earthly-minded men who are subject to him, to worship the first beast, that is, to yield as great reverence nad obedience to his decrees for establishing idolatry, as ever the people did under the Pagan emperors.
5. He is remarkable for working wonders, and particularly for causing fire to come down from heaven in the sight of men; that is, he seemeth to the deluded multitude to do as great miracles as Elias did, who brought down fire from heaven to confirm the religion he professed: in like manner the beast here works wonders seemingly great, lying wonders, false miracles, such as false prophets may work, and have wrought for confirming their false doctrines: accordingly we find this beast here called the false prophet elsewhere, Rev 16:8-9. He requires the inhabitants of the earth to make an image to the beast, that is, he persuades them, now professing Christianity, to introduce and bring in such a kind of idolatry, that the old heathenish idolatry may seem to revive again.
Here note, That the idolatry of the Church of Rome is a living image of the old heathenish idolatry; this is but the image of that, that was performed to heathen deities, this to departed saints. Popery, says the learned Dr. More, is such a Christianity, as in all points answers the model of the old execrable heathenism, with which the Gentiles were enamoured then, as are the Papists now: thus the wounded and dead image of Pagan idolatry revived, and lives again in Papal idolatry. Good God! that any persons professing to know and worship the blessed Jesus should thus dishonour him, by intermixing the old heathenish superstitions, or something worse, with his holy institutions.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v11 Those who think the first beast signifies Rome pagan…
Those who think the first beast signifies Rome pagan by this second beast would understand Rome papal, which promotes idolatry and tyranny, but in a more soft and lamb-like manner: those that understand the first beast of the secular power of the papacy take the second to intend its spiritual and ecclesiastical powers, which act under the disguise of religion and charity to the souls of men. Here observe,
I. The form and shape of this second beast: He had two horns like a lamb, but a mouth that spoke like the dragon. All agree that this must be some great impostor, who, under a pretence of religion, shall deceive the souls of men. The papists would have it to be Apollonius Tyranaeus; but Dr. More has rejected that opinion, and fixes it upon the ecclesiastical powers of the papacy. The pope shows the horns of a lamb, pretends to be the vicar of Christ upon earth, and so to be vested with his power and authority; but his speech betrays him, for he gives forth those false doctrines and cruel decrees which show him to belong to the dragon, and not to the Lamb.
Read full note →
II. The power which he exercises: All the power of the former beast (Rev 13:12); he promotes the same interest, pursues the same design in substance, which is, to draw men off from worshipping the true God to worshipping those who by nature are no gods, and subject the souls and consciences of men to the will and authority of men, in opposition to the will of God. This design is promoted by the popery as well as by paganism, and by the crafty arts of popery as well as by the secular arm, both serving the interests of the devil, though in a different manner.
III. The methods by which this second beast carried on his interests and designs; they are of three sorts: - 1. Lying wonders, pretended miracles, by which they should be deceived, and prevailed with to worship the former beast in this new image or shape that was now made for him; they would pretend to bring down fire from heaven, as Elias did, and God sometimes permits his enemies, as he did the magicians of Egypt, to do things that seem very wonderful, and by which unwary persons may be deluded. It is well known that the papal kingdom has been long supported by pretended miracles. 2. Excommunications, anathemas, severe censures, by which they pretend to cut men off from Christ, and cast them into the power of the devil, but do indeed deliver them over to the secular power, that they may be put to death; and thus, notwithstanding their vile hypocrisy, they are justly charged with killing those whom they cannot corrupt. 3. By disfranchisement, allowing none to enjoy natural, civil, or municipal rights, who will not worship that papal beast, that is, the image of the pagan beast. It is made a qualification for buying and selling the rights of nature, as well as for places of profit and trust, that they have the mark of the beast in their forehead and in their right hand, and that they have the name of the beast and the number of his name. It is probable that the mark, the name, and the number of the beast, may all signify the same thing - that they make an open profession of their subjection and obedience to the papacy, which is receiving the mark in their forehead, and that they oblige themselves to use all their interest, power, and endeavour, to promote the papal authority, which is receiving the mark in their right hands. We are told that pope Martin V. in his bull, added to the council of Constance, prohibits Roman catholics from suffering any heretics to dwell in their countries, or to make any bargains, use any trades, or bear any civil offices, which is a very clear interpretation of this prophecy.
IV. We have here the number of the beast, given in such a manner as shows the infinite wisdom of God, and will sufficiently exercise all the wisdom and accuracy of men: The number is the number of a man, computed after the usual manner among men, and it is 666. Whether this be the number of the errors and heresies that are contained in popery, or rather, as others, the number of the years from its rise to its fall, is not certain, much less what that period is which is described by these prophetic numbers. The most admired dissertation on this intricate subject is that of Dr. Potter, where the curious may find sufficient entertainment. It seems to me to be one of those seasons which God has reserved in his own power; only this we know, God has written Mene Tekel upon all his enemies; he has numbered their days, and they shall be finished, but his own kingdom shall endure for ever.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–17 And he exerciseth all the power of the first…
And he exerciseth all the power of the first beast before him,.... Sitting in the same seat, having the same power and authority from the dragon, making war with the saints by preaching and writing against them, by anathemas, excommunications, and bulls, and so overcame and silenced them, or delivered them over to the secular arm to be put to death, ruling over the consciences of men in a tyrannical way, in all nations, kindreds, and tongues, in the empire; and all this before, in the presence, and under the influence of the secular power, of the Papacy, signified by the first beast, and with his good liking, and for his credit and support:
and causeth the earth, and them that dwell therein; the Roman empire, and the inhabitants of it, especially the carnal and earthly part of them:
Read full note →
to worship the first beast; to be subject to the temporal power of the Papacy, or to submit to the pope as a temporal lord, to give homage and tribute to him, and the like, in order to support his worldly power and grandeur; and this was caused or brought about by his emissaries, his spiritual vassals, his legates, cardinals, priests, &c. by their exhortations, persuasions, and commands, delivered both in writing and preaching:
whose deadly wound was healed; which deadly wound was given the Roman empire under its sixth head, the emperors, when they ceased, and was healed by the pope, the seventh head, being set as a temporal monarch over the ten kingdoms in it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–18 And I saw another wild beast - So he…
And I saw another wild beast - So he is once termed to show his fierceness and strength, but in all other places, "the false prophet." He comes to confirm the kingdom of the first beast. Coming up - After the other had long exercised his authority. Out of the earth - Out of Asia. But he is not yet come, though he cannot be far off for he is to appear at the end of the forty-two months of the first beast. And he had two horns like a lamb - A mild, innocent appearance. But he spake like a dragon - Venomous, fiery, dreadful. So do those who are zealous for the beast.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–18 Verse 11. And I beheld another beast coming up…
Verse 11. And I beheld another beast coming up out of the earth] As a beast has already been shown to be the symbol of a kingdom or empire, the rising up of this second beast must consequently represent the rising up of another empire. This beast comes up out of the earth; therefore it is totally different from the preceding, which rose up out of the sea. Earth here means the Latin world, for this word has been shown to import this already in several instances; the rising up of the beast out of this earth must, consequently, represent the springing up of some power out of a state of subjection to the Latin empire: therefore the beast, here called another beast, is another LATIN empire. This beast is the spiritual Latin empire, or, in other words, the Romish hierarchy; for with no other power can the prophetic description yet to be examined be shown to accord. In the time of Charlemagne the ecclesiastical power was in subjection to the civil, and it continued to be so for a long time after his death; therefore the beast, whose deadly wound was healed, ruled over the whole Latin world, both clergy and laity; these, consequently, constituted but one beast or empire. But the Latin clergy kept continually gaining more and more influence in the civil affairs of the empire, and in the tenth century their authority was greatly increased. In the subsequent centuries the power of the Romish hierarchy ascended even above that of the emperors, and led into captivity the kings of the whole Latin world, as there will be occasion to show in commenting upon the following verses. Thus the Romish hierarchy was at length entirely exempted from the civil power, and constituted another beast, as it became entirely independent of the secular Latin empire. And this beast came up out of the earth; that is, the Latin clergy, which composed a part of the earth or Latin world, raised their authority against that of the secular powers, and in process of time wrested the superintendence of ecclesiastical affairs from the secular princes.
And he had two horns] As the seven-headed beast is represented as having ten horns, which signify so many kingdoms leagued together to support the Latin Church, so the beast which rises out of the earth has also two horns, which must consequently represent two kingdoms; for if horns of a beast mean kingdoms in one part of the Apocalypse, kingdoms must be intended by this symbol whenever it is used in a similar way in any other part of this book. As the second beast is the spiritual Latin empire, the two horns of this beast denote that the empire thus represented is composed of two distinct spiritual powers. These, therefore, can be no other, as Bishop Newton and Faber properly observe, than the two grand independent branches of the Romish hierarchy, viz., the Latin clergy, REGULAR and SECULAR. "The first of these comprehends all the various monastic orders, the second comprehends the whole body of parochial clergy." These two grand branches of the hierarchy originally constituted but one dominion, as the monks as well as the other clergy were in subjection to the bishops: but the subjection of the monks to their diocesans became by degress less apparent; and in process of time, through the influence and authority of the Roman pontiffs, they were entirely exempted from all episcopal jurisdiction, and thus became a spiritual power, entirely independent of that of the secular clergy.
Read full note →
Like a lamb] As lamb, in other parts of the Apocalypse, evidently means Christ, who is the Lamb of God which taketh away the sin of the world, it must have a similar import in this passage; therefore the meaning here is evidently that the two horns of the beast, or the regular and secular clergy, profess to be the ministers of Christ, to be like him in meekness and humility, and to teach nothing that is contrary to godliness. The two-horned beast, or spiritual Latin empire, has in reality the name, and in the eyes of the Latin world the appearance, of a CHRISTIAN power. But he is only so in appearance, and that alone among his deluded votaries; for when he spake:-
He spake as a dragon.] The doctrines of the Romish hierarchy are very similar to those contained in the old heathen worship; for he has introduced "a new species of idolatry, nominally different, but essentially the same, the worship of angels and saints instead of the gods and demi-gods of antiquity."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv11, 13, 18 Rev 13:11-12. And I beheld another beast, &c. —…
Rev 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–18 And I beheld another beast - Compare the notes…
And I beheld another beast - Compare the notes on Rev 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 Rev 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 Rev 13:1.
Read full note →
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 Rev 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11, 12, 18 I saw another[2] beast, &c. He had two horns…
I saw another[2] beast, &c. He had two horns like those of the Lamb, pretending to imitate Christ by an outward sanctity, and by working strange things. (Witham) --- This second beast with two horns may be understood of the heathenish priests and magicians, the principal promoters both of idolatry and persecution. (Challoner)
===============================
Read full note →
[BIBLIOGRAPHY]
Vidi aliam bestiam, Greek: eidon allo therion. Another wild beast. St. Irenæus calls this second beast armigerum primæ, and takes notice that he is also called in other places of the Apocalypse (Chap. xvi. 13. and xix. 20. and xx. 10.) the false prophet, pseudopropheta of the first beast. By what is said in this chapter, this second beast must live and act at the same time with the first; for it is said, ver. 12, that he exercised all the power of the former beast in his sight, Greek: enopion autou; and again, ver. 14, that he did wonders in the sight of the first beast, Greek: enopion tou theriou. 2. It is said that this second beast made all that dwelt on the earth adore the first beast. 3. That he made all persons make an image to the first beast, that was wounded and cured, and that they should be slain who adored not that image. 4. He caused that all persons should have the character of the first beast, and the number of his name, i.e. of the name of the first beast. All those who hold that the first beast in this chapter is antichrist, who is to come a little before the end of the world, hold in like manner that the second beast is not come, but will also come at the same time; and that he is to be a famous imposter and false prophet in antichrist’s time. But they who hold the first beast not to be antichrist, but to be the idolatry of heathen Rome, by the second beast understand the philosophers and magicians, who were accustomed to raise the indignation of the pagan emperors against Christians. This exposition of the bishop of Meaux, and of divers Catholic interpreters, I shall here give in Dr. Hammond’s words: "By the second beast is meant magic, auguries, adn oracles of heathens, made use of to advance idol worship. This beast had two horns, two powers, with some resemblance of Christ, the Lamb; the power of doing some kind of miracles, even of making fire seem to come down from heaven, as Philostratus relates of Apollonius of Thanea, (lib. v. chap. v.) and the pretended power of prophecy by dubious and obscure oracles; by which also they engaged the emperors to promote idolatry, and to make bloody edicts against Christianity, to force every one to join in their heathen worship, and to shew that they did so by exterior marks and signs, by tickets, to shew that they had sacrificed to idols, otherwise they should be incapable of buying and selling, i.e. of enjoying any particular advantages, or the common benefits of life." Dr. Hammond did not think it worth taking notice of, that so many writers of the pretended reformation would have the second beast to be a great many popes, whom they affirm to be the most famous antichrist. Never was there a more groundless or a more malicious invention, without shadow of authority or reason, and evidently contradictory to both, which I may shew as occasion offers, and as far as these short notes will permit. Here I shall only touch upon what relates to that which is set in this chapter. 1. The late reformers, some of them, make the first beast the popish antichrist, (as we may see in the bishop of Meaux, and also in Dr. Wells) and some affirm this of the second beast. The two beasts are quite different: are they both the popish antichrist? 2. Some of them prove the popes to be the second beast, because the popes mitre has a resemblance of his two horns: does this deserve an answer? See the bishop of Meaux. 3. Is it not as ridiculous to pretend that by fire coming from heaven, is meant the pope’s excommunications? Is not the power of excommunication grounded in St. Paul? Do not the Protestants themselves own, and make use of this power? 4. Those Protestants who tell us the second beast is the popish antichrist, say that the first beast was the state of paganism in the Roman empire. This, as they own, was destroyed before the popes began to be antichrist: how does this agree with what is here said of the second beast, antichrist’s armiger, that he exercised all his power in the sight and in the presence of the first beast? 5. How can they pretend that the popes ever ordered all to be slain who would not adore the first beast? (that is, heathen idols, or the images of heathen gods, of Jupiter, Mars, &c.) or who did not bear on his forehead or hand the character, the mark, or the number of some of the heathen gods or heathen emperors? 6. If the second beast be the popish antichrist, all those Protestants have been guilty of a grievous oversight, who have endeavoured to prove the popes antichrist, by finding the number 666 in their names, or in the word Lateinos; for it is evident by this chapter, (ver. 17) that the number of the name belongs to the first beast, and not to the second. 7. This contradicts what the Protestants teach with St. Paul (2 Thessalonians. ii.) that antichrist is to be the man of sin, who will make himself adored above all that is called or worshipped as God; whereas, in this place of the Apocalypse, the second beast does not make himself, but the first beast, to be adored. Therefore this second beast is not the popish antichrist. Of this more in the following chapters.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–18 another beast--"the false prophet."
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, Rev 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 (Rev 13:12-14). Its manifold character is marked by the Lord (Mat 24:11, Mat 24:24), "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 (Rev 13:5), but also "the eyes of man" (Dan 7:8): the former is also in the first beast (Rev 13:1, Rev 13:5), but the latter not so. "The eyes of man" symbolize cunning and intellectual culture, the very characteristic of "the false prophet" (Rev 13:13-15; Rev 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 (Rev 13:2), his spirit to the second, so that it speaks as a dragon (Rev 13:11). The second, arising out of the earth, is in Rev 11:7; Rev 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, Gen 3:5, Gen 3:7, "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."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11–18 11. Two horns like a lamb—As the lamb is…
11. Two horns like a lamb—As the lamb is contrasted with the beast, antichrist, so is this two-horned, as a corrupt ministry, contrasted with the elders, the true ministry. And as this beast is called “false prophet,” so it is clear that he is an ecclesiastical symbol. And his two horns very well represent the double power, ecclesiastical and secular, wielded by the Roman clerical hierarchy.
Spake as a dragon—As if he were a second dragon. He mimics the lamb in appearance, but he equals the dragon in speech. That is, he pretends to be as Christ while he talks like Satan. This emblem suits nothing in history but a corrupt clergy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–18 The Beast from the Land, Rev_13:11-16
The Beast from the Land, Rev_13:11-16
11. another beast] Afterwards called the False Prophet, Rev_16:13, Rev_19:20, Rev_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 Rev_17:11 sqq. it seems plain that the seven-headed Beast, who is primarily a polity, at length becomes embodied in a person.
Read full note →
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 Mat_7:15—though the resemblance is in the sense, not the language or even the image, so that perhaps there is no conscious reference.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11, 12, 14, 15, 16, 18 For the understanding of this portion of the vision…
THE APPEARANCE OF THE SECOND WILD BEAST.
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 (Rev_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 (Rev_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 (Rev_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 (Rev_13:13), he is called in later chapters (Rev_16:13; Rev_19:20; Rev_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.
Read full note →
(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 (Jas_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 (Joh_3:31; Joh_8:44).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–18 And I beheld another beast. Compare the wording of…
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. Rev_11:7 Rev_13:1 Rev_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 Da 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". (Rom_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," arnion , see on Rev_5:6)
Vers. 11-17. Subtle dangers.
Read full note →
The Book of Revelation presents us with a view of the conflict between the varied kingdoms of this world and the undivided kingdom of our God and of his Christ, and it uniformly declares to us this one consolatory truth, that these kingdoms shall become submissive to his kingdom. These kingdoms present themselves in the great world drama as various powers standing more or less in active opposition to the dominion of Christ over the life of men in opposition to truth, to righteousness, and to God. "Another beast" arises, not from the sea, but "coming up out of the earth;" not from the world, in its heaving, disordered, tumultuous state, but from the solid earth from the world in its settled order. It is not the power of rude violence, but as it were of meekness. "He had two horns like unto a lamb a smaller measure of power than pertains to the true Lamb, and smaller than is found on the seven-headed beast. But the character is complex. The speech is "as a dragon." It is foul, hellish, Satanic. He doeth great signs.
"He deceiveth them that dwell on the earth by reason of the signs." The beast is distinguished by speech. This may indicate a connection with the intellectual and moral, not the physical or even the political, world. Is it a representation of the vast intellectual powers of the world if, and when, inspired by the evil spirit? Is it "wisdom the wisdom of this world in its opposition to the wisdom that cometh down from above? It has elements of the world, for it is of the beast; it has elements of the fiend, for it partakes of the quality of the dragon; it is a spirit of error, for it is a false prophet. But it is not merely error, for it is animated by an evil spirit. It is worldly wisdom, the tongue set on fire of hell the human mind in its opposition to God. "Intellectual weapons which have united with external violence to attack the new principle which had begun to manifest itself in the life of mankind" (Neander). "He doeth great wonders". (see Mat_24:24) Here are all "signs and Dying wonders," by which men are deceived who cleave not to the truth. Perhaps visible signs, prestiges, prodigies, wonders, soothsayers, witchcraft, and fraud of a barbarous age; and then, as times change, the pretended wonders of the intellect. "It would seem like a new heathendom sinking down again to the deification of nature and humanity." It maketh an image. Often in heathen Roman times was the image of the beast set up, and the alternative lay between martyrdom and apostasy. But not only in imperial Roman times, or papal or Protestant persecuting times, but in times of proud philosophical, materialistic, atheistic, earthly wisdom that stands in opposition to God; and that is none the less exclusive towards men that accept it not. Proud, anti-Godlike, anti-Christlike wisdom persecutes to the death. The profession of the simple Christian faith is a sign for exclusion and proscription. Intellectual pride laughs in its sleeve at the simplicity of Christ. Here the Church is to learn
I THE EXCEEDINGLY VARIED CHARACTER OF THE ENEMIES OF THE TRUTH. Every spirit not of God will oppose the true.
II THE NECESSITY FOR WATCHFULNESS AGAINST THE MOST SPECIOUS OPPONENTS.
III THE EXTREMELY DANGEROUS CHARACTER OF EVERY SPIRIT THAT IS OF THE EARTH, OR THAT PARTAKES OF THE NATURE OF THE BEAST.
IV THE NECESSITY FOR PURITY, FIDELITY, AND PATIENCE. Purity
(1) of doctrine, and
(2) of life.
Fidelity
(1) to the Word, and
(2) to convictions, and
(3) to the indications of Divine providence.
Patience
(1) in maintaining the reproach and profession of Christ, and
(2) in enduring the severities of rude persecution or the proud rejection of a self-wise world. R.G.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv11, 13, 16, 18 Another beast coming up out of the earth.
Rev_13:11-12
Another beast coming up out of the earth.
Read full note →
The second beast
The antichrist, though an individual, is not alone. He not only has the ten sovereignties working into his hand with all their power and strength, but he has a more intimate and more potent companion, hardly less remarkable than himself, duplicating his power, and without whom he could not be what he is. This second beast has two horns like a lamb. Horns are the symbols of power; but these horns have no diadems, and are like the horns of a gentle domestic animal. Political sovereignty, war, conquest, and the strength of military rule are therefore out of the question here. This beast is a spiritual teacher, and not a king or warrior. His power has a certain softness and domesticity about it, which is sharply distinguished from the great, regal horns of the first beast, although in reality of the same wild beast order, and belonging to the same dragon brood. What, then, are we to understand by these two lamblike horns or the twofold power of this beast? Taking the whole history of all religions, true and false, from the beginning until now, and searching for the elements of their hold on mens minds, their power, it will be found to reside in two things, which, in the absence of better terms, we may call naturalism and supernaturalism, that is, the presence of revelations, or what are accepted as revelations, from the superior powers, and held to be Divine and binding; or conclusions of natural conscience and reason, deemed sacredly obligatory because believed to be good and true. It is difficult to conceive on what other foundation a religion can rest; and analysis will show that on one or the other of these, or on both combined, all religions do rest, and must rest. Here is the seat of their strength, their power, whether true or false, the horns by which they push their way to dominion over the hearts and lives of men. They are just two, and no more. As a religionist, therefore, this beast-prophet could have but two horns. But he has two horns, and hence both the two only powers in a religion; therefore he is at once a naturalist and a supernaturalist--a scientist and a spiritualist--a rationalist, yet asserting power above ordinary nature and in command of nature. In other words, he claims to be the bearer of the sum total of the universal wisdom, in which all reason and all revelation are fused into one great system, claimed to be the ultimatum of all truth, the sublime and absolute universeology. And professing to have everything natural and supernatural thus solved and crystallised as the one eternal and perfect wisdom, he must necessarily present himself as the one absolute apostle and teacher of all that ought to command the thought, faith, and obedience of man. The same helps to a right idea of the further particular concerning this beast, to wit, that, though having but the two horns like a lamb, he yet speaks like a dragon. He is lamb-like in that he proposes to occupy only the mild, domestic, and inoffensive position of spiritual adviser. What more gentle and innocent than the counselling of people how to live and act for the securement of their happiness! But the words are like the dragon, in that such professions and claims are in fact the assumption of absolute dominion over the minds, souls, consciences, and hearts of men to bind them irrevocably, and to compel them to think and act only as he who makes them shall dictate and prescribe. Only to the eternal God belongs such a power; and when claimed by a creature is, indeed, the speech of the devil, the spirit of hell usurping the place and prerogatives of the Holy Ghost. Hence, also, in so far as this beast is able to maintain and enforce these prophetic claims, he exerciseth all the authority of the first beast. There is no more complete or exalted dominion under the sun than such a sway over the intellect and will of universal humanity. The first beast, in all his imperial power, has no greater authority than the common acknowledgment of such claims would give. When this is exercised all the authority of the first beast is exercised. But the first beast is quite willing that his hellish consociate should assert and press these claims; for the two are but different persons in the same infernal trinity, the second witnessing to the first as the Spirit witnesseth to the Son. And a most efficient minister does this false prophet prove to be. Eight times it is written of him that he causeth. First, we have the statement that he causeth the earth and those that dwell in it to worship the first beast, whose stroke of death was healed. They are induced to accept the beast as the deity, and to worship him as God. It seems like a fable. But, with all the weird strangeness of the record, the literal realisation of it is neither impossible nor improbable. There is nothing in it to which depraved human nature is not competent, and even predisposed and prone. The King of Parthia, kneeling before Nero, said to him, You are my god, and I am come to adore you as I adore the sun. My destiny is to be determined by your supreme will, to which Nero replied, I make you King of Armenia, that the whole universe may know it belongs to me to give or to take away crowns. It may be said that these were ancient, pagan, and benighted times, and that such abominations can never again be palmed upon mankind. But they were the times which produced our classics. The same has also occurred in later days with far less reason or apology, and among those who claimed to be the most advanced and enlightened of mortals. How was it in the comparatively recent period of the French Revolution? How was it with those world-renowned savants, whose boast was to dethrone the King of heaven as well as the monarchs of the earth? Did they not sing halleluias to the busts of Marat and Lepelletier, not only in the streets of Paris and Brest, but in many of the churches all over France? How came it that Robespierre was named and celebrated as a divinity, a superhuman being, The New Messiah! Can we blot out what Alison and Lacretelle and Thiers have written, that Marat was universally deified, that the churches received his statues as objects of sacred regard, and that a new worship was everywhere set up in their honour? Is it to be ignored how the foremost men of the nation, in state ceremony, conveyed a woman in grand procession to the Cathedral of Notre Dame, unveiled and kissed her before the high altar as the Goddess of Reason, and exhorted the multitude to cease trembling before the powerless thunders of the God of their fears, and sacrifice only to such as this? (J. A. Seiss, D. D.)
He spake as a dragon.--
Speaking as a dragon
The words remind us of the description given by our Lord of those false teachers who come in sheeps clothing, but inwardly are ravening wolves. (W. Milligan, D. D.)
His speech is as a dragon
Not as the former beast-the mouth of a lion, and speaking great things--but rather with subtlety and feigned persuasion, as the old serpent in paradise. For he would not be like a lamb, says Tichonius, if he spake openly; he feigns Christianity. (Isaac Williams, B.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv11–18 11, 12. I beheld another beast coming up out…
11, 12. I beheld another beast coming up out of the earth. John sees this second monster coming up out of the earth, a beast that has two horns like a lamb, and a voice like the voice of a dragon. There is a close connection existing between the ten-horned and the two-horned beast. The latter (1) exercises the power of the first beast before him, (2) causeth the earth to worship the first beast, (3) says to the earth that it should make an image of the first beast (verse 14), (4) gives life unto the image of the first beast, and (5) causes those who will not worship the image to be slain (verse 15). These statements show that there exists a close connection between the two, and that the last is the supporter and restorer of the first. We have found the first to be a symbolical representation of the temporal power of Rome. Most Protestant commentators see in the second beast the spiritual power of Rome, the power which gave life to, and built up, the temporal dominion of the Papacy. The Papal claims are two-fold, both of spiritual and temporal dominion. St. Peter with the sword and the keys is always represented as the symbol of the Papal power; the sword of temporal sway, and the keys of the kingdom. The Pope not only claims to be the vicar of Christ, but the rightful ruler of the kings of the earth, and in this capacity, in the days of his greatness, has made and deposed kings, and granted kingdoms. Two horns like a lamb … spake like a dragon. There is a similitude like the Lamb of God; a counterfeit representation; but a voice like the old dragon of pagan Rome. Both features show themselves. It professes to be Christian power. Sometimes its servants do a really lamb-like work, but then again we hear the dragon's voice. It can hardly be necessary to state that symbolism could choose no language more appropriate to represent the harsh, arrogant utterances of Rome when she puts forth her power, or asserts her authority. Whoever has heard the harsh orders of the priest to his flock, has heard the dragon's voice. How appropriately this language describes the bulls of Popes, or the fulminations of anathemas and excommunications against their enemies!
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On v16 he causeth
he causeth
Antichrist the person is to be distinguished from the "many antichrists" 1Jn 2:18 and the "spirit of antichrist" 1Jn 4:3 which characterizes all. The supreme mark of all is the denial of the Christian truth of the incarnation of the Logos, the eternal Son in Jesus as the Christ Joh 1:1; Joh 1:14.
Read full note →
(See Scofield "Mat 1:16").
The "many antichrists" precede and prepare the way for the Antichrist, who is "the Beast out of the earth" of Rev 13:11-17 and the "false prophet" of; Rev 16:13; Rev 19:20; Rev 20:10. He is the last ecclesiastical head, as the Beast of Rev 13:1-8 is the last civil head. For purposes of persecution he is permitted to exercise the autocratic power of the emperor- Beast.
(See Scofield "Rev 19:20").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv11, 15 The second beast:
The second beast:
v. 11. And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
Read full note →
v. 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, whose deadly wound was healed.
v. 13. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men
v. 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 wound by a sword and did live.
That there is a close connection between the two beasts of this chapter is here again evident: And I saw another beast ascending out of the earth, and it had two horns like a lamb and spoke like a dragon, and the full authority of the first beast he exerts before him; and he causes the earth and those that dwell on it that they worship the first beast, whose deadly wound was healed. It would be foolish to attempt an interpretation of all the details of this picture, but the general trend seems to be clear. This beast is also a great kingdom or power exerted like that of a king or emperor, although with a lamblike aspect. This beast is the successor of the first beast and takes his place in every respect, differing from him only in form. He succeeds above all in making men worship the first beast, to overlook the wound which had really struck a vital spot, which had laid open the real nature of the first beast.
To this end the second beast shows great activity: And he performs great signs, so that he also causes fire to come down from heaven to the earth before men; and he seduces those that dwell upon the earth through the signs which were granted to him to perform before the beast, saying to them that dwell upon the earth to make images to the beast which has the wound from the sword and still lived. In this beast is fulfilled what St. Paul had prophesied, namely, that his coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish, 2Th 2:9-10. It would be foolish to ascribe all the so-called miracles that are performed by antichristian prophets to superstition; for the devil knows how to use the forces of nature to his ends if God gives him permission. So great was the influence of this beast that he even succeeded in making men set up the first beast as an idol, as a god in the midst of God’s true temple, and to give him divine worship.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 13, 15, 18 Connecting Statement:
Connecting Statement:
John begins to describe another beast who appears in his vision.
Read full note →
it spoke like a dragon
Harsh speech is spoken of as if it were the roar of a dragon. AT: "it spoke harshly like a dragon speaks" (See: Simile)
dragon
This was a large, fierce reptile, like a lizard. For Jewish people, it was a symbol of evil and chaos. The dragon is also identified as "the devil or Satan." See how you translated this in Revelation 12:3. (See: Symbolic Language)
the earth and those who live on it
"everyone on the earth"
the one whose lethal wound had been healed
This can be stated in active form. AT: "the one who had a lethal wound that healed" (See: Active or Passive)
lethal wound
"deadly wound." This was an injury that was serious enough that it could have made him die.
translationWords
beast
earth
horn
lamb
authority
worship
cure
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11, 12, 13, 14, 16, 18 13:11-18 another beast: This second beast, the third member…
13:11-18 another beast: This second beast, the third member of the evil trinity (see study note on 12:18–13:18), is later called the “false prophet” (16:13). As a high priest of false religion, he leads the world into worshiping the first beast and the dragon (see also 16:13-14).
13:11 The beast is portrayed as a lamb, the same symbol used to represent Christ (see 5:6-13; 7:9-17; 14:1-4), but this lamb spoke like a dragon. The image is of a fraudulent messiah. • The two horns might stand for two emperors, perhaps Nero and Domitian.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.