Chapter 13:
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Introduction 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 Jude Genesis
Revelation 13
Verse 1. And I stood on the sand of the sea - This also was in the vision.
And I saw - Soon after the woman flew away. A wild beast
coming up - He comes up twice; first from the sea, then from the
abyss. He comes from the sea before the seven phials; "the great
whore" comes after them. O reader, this is a subject wherein we
also are deeply concerned, and which must be treated, not as a
point of curiosity, but as a solemn warning from God! The danger
is near. Be armed both against force and fraud, even with the
whole armour of God. Out of the sea - That is, Europe. So the
three woes (the first being in Persia, the second about the
Euphrates) move in a line from east to west. This beast is the
Romish Papacy, as it came to a point six hundred years since,
stands now, and will for some time longer. To this, and no other
power on earth, agrees the whole text, and every part of it in every
point; as we may see, with the utmost evidence, from the
propositions following: -
PROP. 1. It is one and the same beast,
having seven heads, and ten horns, which is described in this and
in the seventeenth chapter. Of consequence, his heads are the
same, and his horns also.
PROP. 2. This beast is a spiritually
secular power, opposite to the kingdom of Christ. A power not
merely spiritual or ecclesiastical, nor merely secular or political
but a mixture of both. He is a secular prince; for a crown, yea, and
a kingdom are ascribed to him. And yet he is not merely secular;
for he is also a false prophet.
PROP. 3. The beast has a strict
connection with the city of Rome. This clearly appears from the
seventeenth chapter.
PROP. 4. The beast is now existing. He is
not past. for Rome is now existing; and it is not till after the
destruction of Rome that the beast is thrown into the lake. He is
not altogether to come: for the second woe is long since past, after
which the third came quickly; and presently after it began, the
beast rose out of the sea. Therefore, whatever he is, he is now
existing.
PROP. 5. The beast is the Romish Papacy. This
manifestly follows from the third and fourth propositions; the
beast has a strict connection with the city of Rome; and the beast
is now existing: therefore, either there is some other power more
strictly connected with that city, or the Pope is the beast.
PROP. 6.
The Papacy, or papal kingdom, began long ago. The most
remarkable particulars relating to this are here subjoined; taken so
high as abundantly to show the rise of the beast, and brought
down as low as our own time, in order to throw a light on the
following part of the prophecy: A.D. 1033. Benedict the Ninth, a
child of eleven years old, is bishop of Rome, and occasions
grievous disorders for above twenty years. A.D. 1048. Damasus
II. introduces the use of the triple crown. A.D. 1058. The church
of Milan is, after long opposition, subjected to the Roman. A.D.
1073. Hildebrand, or Gregory VII., comes to the throne. A.D.
1076. He deposes and excommunicates the emperor. A.D. 1077.
He uses him shamefully and absolves him. A.D. 1080. He
excommunicates him again, and sends a crown to Rodulph, his
competitor. A.D. 1083. Rome is taken. Gregory flees. Clement is
made Pope, and crowns the emperor. A.D. 1085. Gregory VII.
dies at Salerno. A.D. 1095. Urban II. holds the first Popish
council, at Clermont and gives rise to the crusades. A.D. 1111.
Paschal II. quarrels furiously with the emperor. A.D. 1123. The
first western general council in the Lateran. The marriage of
priests is forbidden. A.D. 1132. Innocent II declares the emperor
to be the Pope's liege-man, or vassal. A.D. 1143. The Roman set
up a governor of their own, independent on Innocent II. He
excommunicates them, and dies. Celestine II. is, by an important
innovation, chosen to the Popedom without the suffrage of the
people; the right of choosing the Pope is taken from the people,
and afterward from the clergy, and lodged in the Cardinals alone.
A.D. 1152. Eugene II. assumes the power of canonizing saints.
A.D. 1155. Adrian IV. puts Arnold of Brixia to death for speaking
against the secular power of the Papacy. A.D. 1159. Victor IV. is
elected and crowned. But Alexander III. conquers him and his
successor. A.D. 1168. Alexander III. excommunicates the
emperor, and brings him so low, that, A.D. 1177. he submits to
the Pope's setting his foot on his neck. A.D. 1204. Innocent III.
sets up the Inquisition against the Vaudois. A.D. 1208. He
proclaims a crusade against them. A.D. 1300. Boniface VIII.
introduces the year of jubilee. A.D. 1305. The Pope's residence is
removed to Avignon. A.D. 1377. It is removed back to Rome.
A.D. 1378. The fifty years' schism begins. A.D. 1449. Felix V.,
the last Antipope, submits to Nicholas V. A.D. 1517. The
Reformation begins. A.D. 1527. Rome is taken and plundered.
A.D. 1557. Charles V. resigns the empire; Ferdinand I. thinks the
being crowned by the Pope superfluous. A.D. 1564. Pius IV.
confirms the Council of Trent. A.D. 1682. Doctrines highly
derogatory to the Papal authority are openly taught in France.
A.D. 1713. The constitution Unigenitus. A.D. 1721. Pope Gregory
VII. canonized anew. He who compares this short table with what
will be observed, verse 3, and chap. xvii, 10, will see that the
ascent of the beast out of the sea must needs be fixed toward the
beginning of it; and not higher than Gregory VII., nor lower than
Alexander III. The secular princes now favoured the kingdom of
Christ; but the bishops of Rome vehemently opposed it. These at
first were plain ministers or pastors of the Christian congregation
at Rome, but by degrees they rose to an eminence of honour and
power over all their brethren till, about the time of Gregory VII.
(and so ever since) they assumed all the ensigns of royal majesty;
yea, of a majesty and power far superior to that of all other
potentates on earth. We are not here considering their false
doctrines, but their unbounded power. When we think of those,
we are to look at the false prophet, who is also termed a wild beast
at his ascent out of the earth. But the first beast then properly
arose, when, after several preludes thereto, the Pope raised
himself above the emperor.
PROP. 7. Hildebrand, or Gregory VII., is the proper founder of the papal kingdom. All the patrons
of the Papacy allow that he made many considerable additions to
it; and this very thing constituted the beast, by completing the
spiritual kingdom: the new maxims and the new actions of
Gregory all proclaim this. Some of his maxims are,
1) That the bishop of Rome alone is universal bishop.
2. That he alone can depose bishops, or receive them again.
3. That he alone has power to make new laws in the church.
4. That he alone ought to use the ensigns of royalty.
5. That all princes ought to kiss his foot.
6. That the name of Pope is the only name under heaven; and that
his name alone should be recited in the churches.
7. That he has a power to depose emperors.
8. That no general synod can be convened but by him.
9. That no book is canonical without his authority.
10. That none upon earth can repeal his sentence, but he alone can
repeal any sentence.
11. That he is subject to no human judgment.
12. That no power dare to pass sentence on one who appeals to
the Pope.
13. That all weighty causes everywhere ought to be referred to
him.
14. That the Roman church never did, nor ever can, err.
15. That the Roman bishop, canonically ordained, is immediately
made holy, by the merits of St. Peter.
16. That he can absolve subjects from their allegiance. These the
most eminent Romish writers own to be his genuine sayings. And
his actions agree with his words. Hitherto the Popes had been
subject to the emperors, though often unwillingly; but now the
Pope began himself, under a spiritual pretext, to act the emperor
of the whole Christian world: the immediate dispute was, about
the investiture of bishops, the right of which each claimed to
himself. And now was the time for the Pope either to give up, or
establish his empire forever: to decide which, Gregory
excommunicated the emperor Henry IV.; "having first," says
Platina, "deprived him of all his dignities." The sentence ran in
these terms: "Blessed Peter, prince of the apostles, incline, I
beseech thee, thine ears, and hear me thy servant. In the name of
the omnipotent God, Father, Son, and Holy Ghost, I cast down the
emperor Henry from all imperial and regal authority, and absolve
all Christians, that were his subjects, from the oath whereby they
used to swear allegiance to true kings. And moreover, because he
had despised mine, yea, thy admonitions, I bind him with the
bond of an anathema." The same sentence he repeated at Rome in
these terms: "Blessed Peter, prince of the apostles, and thou Paul,
teacher of the gentiles, incline, I beseech you, your ears to me,
and graciously hear me. Henry, whom they call emperor, hath
proudly lifted up his horns and his head against the church of
God, - who came to me, humbly imploring to be absolved from
his excommunication, - I restored him to communion, but not to
his kingdom, - neither did I allow his subjects to return to their
allegiance. Several bishops and princes of Germany, taking this
opportunity, in the room of Henry, justly deposed, chose Rodulph
emperor, who immediately sent ambassadors to me, informing me
that he would rather obey me than accept of a kingdom, and that
he should always remain at the disposal of God and us. Henry
then began to be angry, and at first intreated us to hinder Rodulph
from seizing his kingdom. I said I would see to whom the right
belonged, and give sentence which should be preferred. Henry
forbad this. Therefore I bind Henry and all his favourers with the
bond of an anathema, and again take from him all regal power. I
absolve all Christians from their oath of allegiance, forbid them to
obey Henry in anything, and command them to receive Rodulph
as their king. Confirm this, therefore, by your authority, ye most
holy princes of the apostles, that all may now at length know, as
ye have power to bind and loose in heaven, so we have power to
give and take away on earth, empires, kingdoms, principalities,
and whatsoever men can have." When Henry submitted, then
Gregory began to reign without control. In the same year, 1077,
on September 1, he fixed a new era of time, called the Indiction,
used at Rome to this day. Thus did the Pope claim to himself the
whole authority over all Christian princes. Thus did he take away
or confer kingdoms and empires, as a king of kings. Neither did
his successors fail to tread in his steps. It is well known, the
following Popes have not been wanting to exercise the same
power, both over kings and emperors. And this the later Popes
have been so far from disclaiming, that three of them have sainted
this very Gregory, namely, Clement VIII., Paul V., and Benedict
XIII. Here is then the beast, that is, the king: in fact such, though
not in name: according to that remarkable observation of Cardinal
Bellarmine, "Antichrist will govern the Roman empire, yet
without the name of Roman emperor." His spiritual title prevented
his taking the name, while he exerciseth all the power. Now
Gregory was at the head of this novelty. So Aventine himself,
"Gregory VII was the first founder of the pontifical empire." Thus
the time of the ascent of the beast is clear. The apostasy and
mystery of iniquity gradually increased till he arose, "who
opposeth and exalteth himself above all." 2 Thess. ii, 4. Before the
seventh trumpet the adversary wrought more secretly; but soon
after the beginning of this, the beast openly opposes his kingdom
to the kingdom of Christ. PROP 8. The empire of Hildebrand
properly began in the year 1077. Then it was, that upon the
emperor's leaving Italy, Gregory exercised his power to the full.
And on the first of September, in this year, he began his famous
epocha. This may be farther established and explained by the
following observations:-
OBS. 1. The beast is the Romish Papacy, which has now reigned
for some ages.
OBS. 2. The beast has seven heads and ten horns.
OBS. 3. The seven heads are seven hills, and also seven kings.
One of the heads could not have been, "as it were, mortally
wounded," had it been only a hill.
OBS. 4. The ascent of the beast out of the sea is different from his
ascent out of the abyss; the Revelation often mentions both the sea
and the abyss but never uses the terms promiscuously.
OBS. 5. The heads of the beast do not begin before his rise out of
the sea, but with it.
OBS. 6. These heads, as kings, succeed each other.
OBS. 7. The time which they take up in this succession is divided
into three parts. "Five" of the kings signified thereby "are fallen:
one is, the other is not yet come."
OBS. 8. "One is:" namely, while the angel was speaking this. He
places himself and St. John in the middlemost time, that he might
the more commodiously point out the first time as past, the second
as present, the third as future.
OBS. 9. The continuance of the beast is divided in the same
manner. The beast "was, is not, will ascend out of the abyss,"
chap. xvii, 8, 11. Between these two verses, that is interposed as
parallel with them, "Five are fallen, one is, the other is not yet
come."
OBS. 10. Babylon is Rome. All things which the Revelation says
of Babylon, agree to Romans, and Roman only. It commenced
"Babylon," when it commenced "the great." When Babylon sunk
in the east, it arose in the west; and it existed in the time of the
apostles, whose judgment is said to be "avenged on her."
OBS. 11. The beast reigns both before and after the reign of
Babylon. First, the beast reigns, chap. xiii, 1, &c.; then Babylon,
chap. xvii, 1, &c.; and then the beast again, chap. xvii, 8, &c.
OBS. 12. The heads are of the substance of the beast; the horns
are not. The wound of one of the heads is called "the wound of the
beast" itself, verse 3; but the horns, or kings, receive the kingdom
"with the beast," chap. xvii, 12. That word alone, "the horns and
the beast," chap. xvii, 16, sufficiently shows them to be something
added to him.
OBS. 13. The forty-two months of the beast fall within the first of
the three periods. The beast rose out of the sea in the year 1077. A
little after, power was given him for forty-two months. This
power is still in being.
OBS. 14. The time when the beast "is not," and the reign of
"Babylon," are together. The beast, when risen out of the sea,
raged violently, till "his kingdom was darkened" by the fifth phial.
But it was a kingdom still; and the beast having a kingdom,
though darkened, was the beast still. But it was afterwards said,
"the beast was," (was the beast, that is, reigned,) "and is not;" is
not the beast; does not reign, having lost his kingdom. Why?
because "the woman sits upon the beast," who "sits a queen,"
reigning over the kings of the earth: till the beast, rising out of the
abyss, and taking with him the ten kings, suddenly destroys her.
OBS. 15. The difference there is between Rome and the Pope,
which has always subsisted, will then be most apparent. Rome,
distinct from the Pope, bears three meanings; the city itself, the
Roman church, and the people of Rome. In the last sense of the
word, Rome with its dutchy, which contained part of Tuscany and
Campania, revolted from the Greek emperor in 726, and became a
free state, governed by its senate. From this time the senate, and
not the Pope, enjoyed the supreme civil power. But in 796, Leo
III., being chosen Pope, sent to Charles the Great, desiring him to
come and subdue the senate and people of Rome, and constrain
them to swear allegiance to him. Hence arose a sharp contention
between the Pope and the Roman people, who seized and thrust
him into a monastery. He escaped and fled to the emperor, who
quickly sent him back in great state. In the year 800 the emperor
came to Rome, and shortly after, the Roman people, who had
hitherto chosen their own bishops, and looked upon themselves
and their senate as having the same rights with the ancient senate
and people of Rome, chose Charles for their emperor, and
subjected themselves to him, in the same manner as the ancient
Roman did to their emperors. The Pope crowned him, and paid
him homage on his knees, as was formerly done to the Roman
emperors: and the emperor took an oath "to defend the holy
Roman church in all its emoluments." He was also created consul,
and styled himself thenceforward Augustus, Emperor of the
Romans. Afterwards he gave the government of the city and
dutchy of Rome to the Pope, yet still subject to himself. What the
Roman church is, as distinct from the Pope, appears,
(1.) When a council is held before the Pope's confirmation;
(2.) When upon a competition, judgment is given which is the true
Pope;
(3.) When the See is vacant;
(4.) When the Pope himself is suspected by the Inquisition.
How Rome, as it is a city, differs from the Pope, there is no need
to show.
OBS. 16. In the first and second period of his duration, the beast
is a body of men; in the third, an individual. The beast with seven
heads is the Papacy of many ages: the seventh head is the man of
sin, antichrist. He is a body of men from chap. xiii, 1 - chap. xvii,
7; he is a body of men and an individual, chap. xvii, 8 - chap. xvii,
11; he is an individual, chap. xvii, 12 - chap. xix, 20.
OBS. 17. That individual is the seventh head of the beast, or, the
other king after the five and one, himself being the eighth, though
one of the seven. As he is a Pope, he is one of the seven heads.
But he is the eighth, or not a head, but the beast himself, not, as he
is a Pope, but as he bears a new and singular character at his
coming from the abyss. To illustrate this by a comparison:
suppose a tree of seven branches, one of which is much larger
than the rest; if those six are cut away, and the seventh remain,
that is the tree.
OBS. 18. "He is the wicked one, the man of sin, the son of
perdition" usually termed antichrist.
OBS. 19. The ten horns, or kings, "receive power as kings with
the wild beast one hour," chap. xvii, 12; with the individual beast,
"who was not." But he receives his power again, and the kings
with it, who quickly give their new power to him.
OBS. 20. The whole power of the Roman monarchy, divided into
ten kingdoms, will be conferred on the beast, chap. xvii, 13, 16, 17.
OBS. 21. The ten horns and the beast will destroy the whore,
chap. xvii, 16.
OBS. 22. At length the beast, the ten horns, and the other kings of
the earth, will fall in that great slaughter, chap. xix, 19.
OBS. 23. Daniel's fourth beast is the Roman monarchy, from the
beginning of it, till the thrones are set. This, therefore, comprises
both the apocalyptic beast, and the woman, and many other
things. This monarchy is like a river which runs from its fountain
in one channel, but in its course sometimes takes in other rivers,
sometimes is itself parted into several streams, yet is still one
continued river. The Roman power was at first undivided; but it
was afterwards divided into various channels, till the grand
division into the eastern and western empires, which likewise
underwent various changes. Afterward the kings of the Heruli.
Goths, Lombards, the exarchs of Ravenna, the Roman themselves
the emperors, French and German, besides other kings, seized
several parts of the Roman power. Now whatever power the
Roman had before Gregory VII., that Daniel's beast contains;
whatever power the Papacy has had from Gregory VII., this the
apocalyptic beast represents, but this very beast (and so Rome
with its last authority) is comprehended under that of Daneil. And
upon his heads a name of blasphemy - To ascribe to a man what
belongs to God alone is blasphemy. Such a name the beast has,
not on his horns, nor on one head, but on all. The beast himself
bears that name, and indeed through his whole duration. This is
the name of Papa or Pope; not in the innocent sense wherein it
was formerly given to all bishops, but in that high and peculiar
sense wherein it is now given to the bishop of Rome by himself,
and his followers: a name which comprises the whole pre-
eminence of the highest and most holy father upon earth.
Accordingly among the above cited sayings of Gregory, those two
stand together, that his "name alone should be recited in the
churches;" and that it is "the only name in the world." So both the
church and the world were to name no other father on the face of
the earth.
Verse 2. The three first beasts in Daniel are like "a leopard," "a bear,"
and "a lion." In all parts, except his feet and mouth, this beast was
like a leopard or female panther; which is fierce as a lion or bear,
but is also swift and subtle. Such is the Papacy, which has partly
by subtilty, partly by force, gained power over so many nations.
The extremely various usages, manners, and ways of the Pope,
may likewise be compared to the spots of the leopard. And his
feet were as the feet of a bear - Which are very strong, and armed
with sharp claws. And, as clumsy as they seem, he can therewith
walk, stand upright, climb, or seize anything. So does this beast
seize and take for his prey whatever comes within the reach of his
claws. And his mouth was as the mouth of a lion - To roar, and to
devour. And the dragon - Whose vassal and vicegerent he is. Gave
him his power - His own strength and innumerable forces. And
his throne - So that he might command whatever he would,
having great, absolute authority. The dragon had his throne in
heathen Rome, so long as idolatry and persecution reigned there.
And after he was disturbed in his possession, yet would he never
wholly resign, till he gave it to the beast in Christian Rome, so
called.
Verse
3. And I saw one - Or the first. Of his heads as it were wounded -
So it appeared as soon as ever it rose. The beast is first described
more generally, then more particularly, both in this and in the
seventeenth chapter. The particular description here respects the
former parts; there, the latter parts of his duration: only that some
circumstances relating to the former are repeated in the
seventeenth chapter. chap. xvii, 1-18 This deadly wound was
given him on his first head by the sword, verse 14; chap. xiii, 14 that is, by the bloody resistance of the secular potentates, particularly the German emperors. These had for a
long season had the city of Rome, with her bishop, under their
jurisdiction. Gregory determined to cast off this yoke from his
own, and to lay it on the emperor's shoulders. He broke loose, and
excommunicated the emperor, who maintained his right by force,
and gave the Pope such a blow, that one would have thought the
beast must have been killed thereby, immediately after his coming
up. But he recovered, and grew stronger than before. The first
head of the beast extends from Gregory VII., at least to Innocent
III. In that tract of time the beast was much wounded by the
emperors. But, notwithstanding, the wound was healed. Two
deadly symptoms attended this wound:
1. Schisms and open ruptures in the church. For while the
emperors asserted their right, there were from the year 1080 to the
year 1176 only, five open divisions, and at least as many
antipopes, some of whom were, indeed, the rightful Popes. This
was highly dangerous to the papal kingdoms. But a still more
dangerous symptom was,
2. The rising of the nobility at Rome, who would not suffer their
bishop to be a secular prince, particularly over themselves. Under
Innocent II. they carried their point, re-established the ancient
commonwealth, took away from the Pope the government of the
city, and left him only his episcopal authority. "At this," says the
historian, "Innocent II. and Celestine II. fretted themselves to
death: Lucius II., as he attacked the capitol, wherein the senate
was, sword in hand, was struck with a stone, and died in a few
days: Eugene III., Alexander III., and Lucius III., were driven out
of the city: Urban III. and Gregory VIII. spent their days in
banishment At length they came to an agreement with Clement
III., who was himself a Roman." And the whole earth - The whole
western world. Wondered after the wild beast - That is, followed
him with wonder, in his councils, his crusades, and his jubilees.
This refers not only to the first head, but also to the four
following.
Verse
4. And they worshipped the dragon - Even in worshipping the
beast, although they knew it not. And worshipped the wild beast -
Paying him such honour as was not paid to any merely secular
potentate. That very title, "Our most holy Lord," was never given
to any other monarch on earth. Saying, Who is like the wild beast
- "Who is like him?" is a peculiar attribute of God; but that this is
constantly attributed to the beast, the books of all his adherents
show.
Verse
5. And there was given him - By the dragon, through the
permission of God. A mouth speaking great things and blasphemy
- The same is said of the little horn on the fourth beast in Daniel.
Nothing greater, nothing more blasphemous, can be conceived,
than what the Popes have said of themselves, especially before the
Reformation. And authority was given him forty-two months -
The beginning of these is not to be dated immediately from his
ascent out of the sea, but at some distance from it.
Verse
6. To blaspheme his name - Which many of the Popes have done
explicitly, and in the most dreadful manner. And his tabernacle,
even them that dwell in heaven - (For God himself dwelleth in the
inhabitance of heaven.) Digging up the bones of many of them,
and cursing them with the deepest execrations.
Verse
7. And it was given him - That is, God permitted him. To make
war with his saints - With the Waldenses and Albigenses. It is a
vulgar mistake, that the Waldenses were so called from Peter
Waldo of Lyons. They were much more ancient than him; and
their true name was Vallenses or Vaudois from their inhabiting
the valleys of Lucerne and Agrogne. This name, Vallenses, after
Waldo appeared about the year 1160, was changed by the Papists
into Waldenses, on purpose to represent them as of modern
original. The Albigenses were originally people of Albigeois, part
of Upper Languedoc, where they considerably prevailed, and
possessed several towns in the year 1200. Against these many of
the Popes made open war. Till now the blood of Christians had
been shed only by the heathens or Arians; from this time by
scarce any but the Papacy. In the year 1208 Innocent III.
proclaimed a crusade against them. In June, 1209, the army
assembled at Toulouse; from which time abundance of blood was
shed, and the second army of martyrs began to be added to the
first, who had cried "from beneath the altar." And ever since, the
beast has been warring against the saints, and shedding their blood
like water. And authority was given him over every tribe and
people - Particularly in Europe. And when a way was found by
sea into the East Indies, and the West, these also were brought
under his authority.
Verse
8. And all that dwell upon the earth will worship him - All will be
carried away by the torrent, but the little flock of true believers.
The name of these only is written in the Lamb's book of life. And
if any even of these "make shipwreck of the faith," he will blot
them "out of his book;" although they were written therein from
(that is, before) the foundation of the world, chap. xvii, 8.
Verse
9. If any one have an ear, let him hear - It was said before, "He
that hath an ear, let him hear." This expression, if any, seems to
imply, that scarce will any that hath an ear be found. Let him hear
- With all attention the following warning, and the whole
description of the beast,
Verse
10. If any man leadeth into captivity - God will in due time repay
the followers of the beast in their own kind. Meanwhile, here is
the patience and faithfulness of the saints exercised: their
patience, by enduring captivity or imprisonment; their
faithfulness, by resisting unto blood.
Verse
11. 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.
Verse
12. And he exerciseth all the authority of the first wild beast -
Described in the second, fourth, fifth, and seventh verses. chap.
xiii, 2, 3, 5, 7 Before him - For they are both together. Whose
deadly wound was healed - More throughly healed by means of
the second beast.
Verse
13. He maketh fire - Real fire. To come down - By the power of
the devil.
Verse
14. Before the wild beast - Whose usurped majesty is confirmed
by these wonders. Saying to them - As if it were from God. To
make an image to the wild beast - Like that of Nebuchadnezzar,
whether of gold, silver, or stone. The original image will be set up
where the beast himself shall appoint. But abundance of copies
will be taken, which may be carried into all parts, like those of
Diana of Ephesus.
Verse
15. So that the image of the wild beast should speak - Many
instances of this kind have been already among the Papists, as
well as the heathens. And as many as will not worship - When it is
required of them; as it will be of all that buy or sell. Shall be
killed - By this the Pope manifests that he is antichrist, directly
contrary to Christ. It is Christ who shed his own blood; it is
antichrist who sheds the blood of others. And yet, it seems, his
last and most cruel persecution is to come. This persecution, the
reverse of all that preceded, will, as we may gather from many
scriptures, fall chiefly on the outward court worshippers, the
formal Christians. It is probable that few real, inward Christians
shall perish by it: on the contrary, those who "watch and pray
always" shall be "accounted worthy to escape all these things, and
to stand before the Son of man," Luke xxi, 36.
Verse
16. On their forehead - The most zealous of his followers will
probably choose this. Others may receive it on their hand.
Verse
17. That no man might buy or sell - Such edicts have been
published long since against the poor Vaudois. But he that had the
mark, namely, the name of the first beast, or the number of his
name - The name of the beast is that which he bears through his
whole duration; namely, that of Papa or Pope: the number of his
name is the whole time during which he bears this name.
Whosoever, therefore, receives the mark of the beast does as
much as if he said expressly, "I acknowledge the present Papacy,
as proceeding from God;" or, "I acknowledge that what St.
Gregory VII. has done, according to his legend, (authorized by
Benedict XIII.,) and what has been maintained in virtue thereof,
by his successors to this day, is from God." By the former, a man
hath the name of the beast as a mark; by the latter, the number of
his name. In a word, to have the name of the beast is, to
acknowledge His papal Holiness; to have the number of his name
is, to acknowledge the papal succession. The second beast will
enforce the receiving this mark under the severest penalties.
Verse
18. Here is the wisdom - To be exercised. "The patience of the
saints" availed against the power of the first beast: the wisdom
God giveth them will avail against the subtilty of the second. Let
him that hath understanding - Which is a gift of God, subservient
to that wisdom. Count the number of the wild beast - Surely none
can be blamed for attempting to obey this command. For it is the
number of a man - A number of such years as are common among
men. And his number is six hundred and sixty-six years - So long
shall he endure from his first appearing.
Chapter 13:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Johnson
| Matthew Henry
| Matthew Henry Concise
| McGee
| Wesley
| Index
| Bible Gateway |
Introduction 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 Jude Genesis
This version of Wesley's Notes on the Bible is a derivative of an electronic version, Copyright 1997, by Sulu D. Kelley. All rights reserved. Used by permission. It may not be modified or used commercially without permission of Wesleyan Heritage Publishing and Sulu Kelley. A special thanks to Mr. Kelley and Wesleyan Heritage Publishing for permission to create and post this version of Wesley's Notes on the Bible.
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