7. And it was given unto him. By the same power that taught him to blaspheme God and his church. Notes on ver. 2, 5. ¶ To make war with the saints. See this fully illustrated in the Notes on the parallel passage in Da. vii. 21, and at the end of that chapter, (f). ¶ And to overcome them. In those wars. This was abundantly fulfilled in the wars with the Waldenses, the Albigenses, and the other sincere followers of the Saviour in the time of the Papal persecutions. The language here used is the same as that which is found in Da. vii. 21: “The same horn made war with the saints, and prevailed against them.” See Notes on that passage. ¶ And power was given him. See Notes on [ver. 2]. ¶ Over all kindreds, and tongues, and nations. For the meaning of these words see Notes on [ch. vii. 9]. The meaning here is, that this dominion was set up over the world. Comp. Da. vii. 25. The fact that so large a portion of the kingdoms of the earth was under the influence of the Papacy, and sustained it, and the claim which it set up to universal dominion, and to the right of deposing kings and giving away kingdoms, corresponds entirely with the language here used.
8 And all that dwell upon the earth shall worship him, whose names are not written in [411]the book of life of the Lamb slain [412]from the foundation of the world.
8. And all that dwell upon the earth shall worship him. That is, as immediately stated, all whose names are not in the book of life. On the word worship, see Notes on [ver. 4.] ¶ Whosenames are not written in the book of life of the Lamb. That is, of the Lord Jesus—the Lamb of God. See Notes on Phi. iv. 3. Comp. Notes on Jn. i. 29. The representation here is, that the Lord Jesus keeps a book or register, in which are recorded the names of all who shall obtain everlasting life. ¶ Slain from the foundation of the world. See Notes on [ch. v. 6]. Comp. Notes on [ch. iii. 5]. The meaning here is, not that he was actually put to death “from the foundation of the world,” but that the intention to give him for a sacrifice was formed then, and that it was so certain that it might be spoken of as actually then occurring. See Ro. iv. 17. The purpose was so certain, it was so constantly represented by bloody sacrifices from the earliest ages, all typifying the future Saviour, that it might be said that he was “slain from the foundation of the world.” Professor Stuart, however (Com. in loco), supposes that this phrase should be connected with the former member of the sentence, “whose names are not written, from the foundation of the world, in the life-book of the Lamb, which was slain.” Either construction makes good sense; but it seems to me that that which is found in our common version is the most simple and natural.
9 If any man have an ear, let him hear.
9. If any man have an ear, let him hear. See Notes on [ch. ii. 7]. The idea here is, that what was here said respecting the “beast” was worthy of special attention, as it pertained to most important events in the history of the church.
10 He[413] that leadeth into captivity shall go into captivity: [414]he that killeth with the sword must be killed with the sword. Here is the [415]patience and the faith of the saints.
10. He that leadeth into captivity. This is clearly intended to refer to the power or government which is denoted by the beast. The form of expression here in the Greek is peculiar—“If any one leadeth into captivity,” &c.—Εἴ τις αἰχμαλωσίαν συνάγει. The statement is general, and is intended to make use of a general or prevalent truth with reference to this particular case. The general truth is, that men will, in the course of things, be dealt with according to their character and their treatment of others; that nations characterized by war and conquests will be subject to the evils of war and conquest—or that they may expect to share the same lot which they have brought on others. This general statement accords with what the Saviour says in Mat. xxvi. 52: “All they that take the sword shall perish with the sword.” This has been abundantly illustrated in the world; and it is a very important admonition to nations not to indulge in the purposes of conquest and to individuals not to engage in strife and litigation. The particular idea here is, that it would be a characteristic of the power here referred to that it would “lead others into captivity.” This would be fulfilled if it was the characteristic of this power to invade other countries and to make their inhabitants prisoners of war; if it made slaves of other people; if it set up an unjust dominion over other people; or if it was distinguished for persecuting and imprisoning the innocent, or for depriving the nations of liberty. It is unnecessary to say that this is strikingly descriptive of Rome, considered in any and every point of view, whether under the republic or the empire, whether secular or ecclesiastical, whether Pagan or Papal. In the following forms there has been a complete fulfilment under that mighty power of what is here said: (a) In the desire of conquest or of extending its dominion, and, of course, leading others captive as prisoners of war or subjecting them to slavery. (b) In its persecutions of true Christians, alike pursued under the Pagan and the Papal form of the administration. (c) Especially in the imprisonments practised under the Inquisition, where tens of thousands have been reduced to the worst kind of captivity. In every way this description is applicable to Rome, as seeking to lead the world captive or to subject it to its own absolute sway. ¶ Shall go into captivity. As a just recompense for subjecting others to bondage, and as an illustration of a general principle of the divine administration. This is yet, in a great measure, to be fulfilled; and, as I understand it, it discloses the manner in which the Papal secular power will come to an end. It will be by being subdued, so that it might seem to be made captive and led off by some victorious host. Rome now is practically held in subjection by foreign arms,and has no true independence; perhaps this will be more and more so as its ultimate fall approaches. ¶ He that killeth with the sword. See Notes, as above, on Mat. xxvi. 52. There can be no doubt that this is applicable to Rome in all the forms of its administration considered as a Pagan power; or considered as a nominally Christian power, either with reference to its secular or its spiritual dominion. Compute the numbers of human beings that have been put to death by that Roman power, and no better language could have been chosen to characterize it than that which is here used—“killed with the sword.” Comp. Notes on Da. vii. 24–28, II. (3), (g). ¶ Must be killed with the sword. This domination must be brought to an end by war and slaughter. Nothing is more probable than this in itself; nothing could be more in accordance with the principles of the divine dealings in the world. Such a power as that of Rome will not be likely to be overcome but by the force of arms; and the probability is that it will ultimately be overthrown in a bloody revolution, or by foreign conquest. Indeed, there are not a few intimations now that this result is hastening on. Italy is becoming impatient of the secular power swayed in connection with the Papacy, and sighs for freedom; and it is every way probable that that land would have been free, and that the secular power of the Papacy, if not every form of the Papacy itself, would have come to an end in the late convulsion (1848), if it had not been for the intervention of France and Austria. The period designated by prophecy for the final overthrow of that power had not arrived; but nothing can secure its continuance for any very considerable period longer. ¶ Here is the patience and the faith of the saints. That is, the trial of their patience and of their faith. Nowhere on earth have the patience and the faith of the saints been put to a severer test than under the Roman persecutions. The same idea occurs in ch. xiv. 12.
11 And I beheld [416]another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
11. And I beheld another beast. Comp. Notes on [ver. 1]. This was so distinct from the first that its characteristics could be described, though, as shown in the Analysis of the Chapter, there was in many points a strong resemblance between them. The relations between the two will be more fully indicated in the Notes. ¶ Coming up out of the earth. Professor Stuart renders this, “ascending from the land.” The former was represented as rising up out of the sea (ver. 1); indicating that the power was to rise from a perturbed or unsettled state of affairs—like the ocean. This, from that which was more settled and stable—as the land is more firm than the waters. It may not be necessary to carry out this image; but the natural idea, as applied to the two forms of the Roman power supposed to be here referred to, would be that the former—the secular power that sustained the Papacy—rose out of the agitated state of the nations in the invasions of the northern hordes, and the convulsions and revolutions of the falling empire of Rome; and that the latter, the spiritual power itself—represented by the beast coming up from the land—grew up under the more settled and stable order of things. It was comparatively calm in its origin, and had less the appearance of a frightful monster rising up from the agitated ocean. Comp. Notes on [ver. 1]. ¶ And he had two horns like a lamb. In some respects he resembled a lamb; that is, he seemed to be a mild, gentle, inoffensive animal. It is hardly necessary to say that this is a most striking representation of the actual manner in which the power of the Papacy has always been put forth—putting on the apparent gentleness of the lamb; or laying claim to great meekness and humility, even when deposing kings, and giving away crowns, and driving thousands to the stake, or throwing them into the dungeons of the Inquisition. ¶ And he spake as a dragon. See Notes on [ch. xii. 3]. The meaning here is, that he spoke in a harsh, haughty, proud, arrogant tone—as we should suppose a dragon would if he had the power of utterance. The general sense is, that while this “beast” had, in one respect—in its resemblance to a lamb—the appearance of great gentleness, meekness, and kindness, it had, in another respect, a haughty, imperious, and arrogant spirit. How appropriate this is, as a symbol, to represent the Papacy, considered as a spiritual power, it is unnecessary to say. It will be admitted, whatever may be thoughtof the design of this symbol, that if it was in fact intended to refer to the Papacy, a more appropriate one could not have been chosen.
12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, [417]whose deadly wound was healed.