The Revelation Explained / An Exposition, Text by Text, of the Apocalypse of St. John

by F. G. Smith

That Protestantism in its many forms can be properly represented by a single symbol—a beast or false prophet—may seem a little strange at first; but when we come to consider next the making of an image to the beast, it will be seen that the Protestant sects, from God's standpoint of viewing, are all alike in character, as were the multitudinous forms of heathen worship represented under the single symbol of the dragon. Hence only one beast, or the making of one image, was necessary to stand as representative of the entire number. It will be noticed by the reader that from verse 12 to the close of the chapter the term beast signifies the first beast, or the Papacy, and that the second beast, or Protestantism, is designated by the pronoun he.

Image is defined to be "an imitation, representation, similitude of any person or thing; a copy, a likeness, an effigy." The second beast, then, is to manufacture something in imitation of the first beast. If any doubt exists as to which phase of the first beast, political or ecclesiastical, is copied, it can be settled by considering what is said of the image made from the original. "The image of the beast should—speak." This directs us by analogy, as heretofore explained, to the department of religious affairs; hence the second beast forms an ecclesiastical organization in imitation of the hierarchy of Rome. At this juncture the Protestant will doubtless exclaim, "Oh, our churches are nothing like the church of Rome!" But consider a little in the light of truth. God's Word teaches that they bear the close relationship of mother and her daughters (Rev. [17:5]), and by the help of the Lord we shall point out a similarity of character in this and subsequent chapters. The symbol of the church of Rome in [chapter 17] is that of a corrupt prostitute, while the symbol of Protestantism is that of her harlot daughters. The Roman church is a humanly organized institution governed by a set of fallible men, their claims of infallibility to the contrary notwithstanding. Protestant sects, likewise, are all human organizations (even though they may sometimes deny it), and are governed by a man or a conference of men. The Roman Catholic church makes and prescribes the theology that her members believe. Protestant churches, also, make their own disciplines and prescribe rules of faith and practise. The Word of God, inspired by his Spirit, could not be enforced in Romanism without destroying it; for its main spirit is Antichrist. So, too, the whole Word in Protestantism would soon annihilate her God-dishonoring sects; for they are all contrary to its plain teachings, which condemn divisions and enjoin perfect unity and oneness upon the redeemed of the Lord. What is said concerning the image of the beast applies to sectarianism as a whole and the human organization of all her so-called churches, regardless of the differences that exist between them as individual institutions; for they may differ as widely as the various systems of heathen religions symbolized by the dragon, yet they can be represented by the single symbol of an image to the first beast, because they are built upon the same general principles—are but human organizations, falsely called churches of Christ, and are all contrary to the Scriptures.

Imparting life to the image of the beast simply signifies the complete organization of the ecclesiastical institutions so that they are capable of self-government and their decrees possess authority. Every living body is animated by a spirit. The sectarian spirit that animates the Methodist body will lead people into that body, etc.; but the one Spirit of God will, if permitted, baptize us all into the one body of Christ, where we can all "drink into one Spirit." 1 Cor. 12:13. "And he spake as a dragon" signifies the great authority by which his laws are enacted and enforced upon the people.

"And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 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." Fire from heaven upon Elijah's sacrifice was the attestation of God to his divine mission. Bringing down fire from heaven, then, symbolically describes the claims of this beast to being a true prophet of the Lord.

At this point we must make a distinction which, being true in the facts of history, must necessarily be intended in the symbolic representation. According to the symbols of the preceding chapter the woman, or true church, "fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days." The time-prophecy is the same and covers the same period as the reign of the Papal beast; therefore just as an important change in the Papacy occured at the expiration of the prophetic period, so also we must expect a radical change with respect to the true church: it must no longer be completely obscured in the wilderness.

As the Reformation, and Protestantism as a religion, was the means of ending Rome's universal spiritual supremacy, so also the same movement must be regarded as possessing sufficient light and truth to again bring into prominence the work of the Spirit and the true people of God. "Fire from heaven" may therefore be regarded as describing the divine work of reformation, the unfolding of truth accompanied by the saving power of God. Such spiritual work has accompanied the origin of various religious movements during the Protestant era.

The general description of the two-horned beast, however, brings into prominence an evil characteristic—the disposition to lead people into deception by making an image to the beast and then worshiping it. The evil does not inhere in the work of bringing down "fire from heaven," but in image-making and image-worship, for which the Spiritual work simply furnished an occasion. The Spiritual work of reformation is therefore to be distinguished from the later work of creed- and sect-making. And since the beast takes advantage of Spirit manifestations, in order to deceive men, he becomes a sort of apostate and is denominated "the false prophet." See Chap. [16:14]; [19:20].

Ecclesiastically considered, the two-horned beast stands as the symbol of the religious system of Protestantism as a whole—a peculiar combination of truth and error, of good and bad, of "fire from heaven" and false, miracle-working power (chap. [16:14]); while the "image to the beast" signifies the sectarian institution—the man-made, man-controlled, unscriptural sect machinery manufactured in imitation of the Papal original. To exalt such earth-born churches and lead people to adore and worship them is but a species of idolatry and the rankest deception. It is a sad fact that multitudes of people in Protestantism are more devoted to their particular church than they are to the Lord Jesus Christ. They can witness the open rejection of God's precious Word and the vilest profanation of his holy name, without uttering a word of protest; but let anyone say a word against their church, and instantly they are aroused to the highest pitch of excitement—beast-worshipers!

The Protestant era has witnessed many wonderful reformations in which the true fire of God fell upon waiting souls, but this initial work of the Spirit has in each case been employed as an excuse for taking the next step—making an image. Thousands of honest souls, lacking better light, have been induced to submit to such human organization. But the truly saved have always loved and adored their Lord more than the human church to which they were attached, therefore they should not be regarded as beast-worshipers. They are the ones whom the Lord denominates his people when the voice is heard calling them out of Babylon. Chap. [18:4].