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■ 요한계시록 13장
1. 내가 보니 바다에서 한 짐승이 나오는데 뿔이 열이요 머리가 일곱이라 그 뿔에는 열 면류관이 있고 그 머리들에는 참람한 이름들이 있더라
And I stood upon the sand of the sea , and saw a beast rise up out of the sea , having seven heads and ten horns , and upon his horns ten crowns , and upon his heads the name of blasphemy .
2. 내가 본 짐승은 표범과 비슷하고 그 발은 곰의 발 같고 그 입은 사자의 입 같은데 용이 자기의 능력과 보좌와 큰 권세를 그에게 주었더라
And the beast which I saw was like unto a leopard , and his feet were as the feet of a bear , and his mouth as the mouth of a lion : and the dragon gave him his power , and his seat , and great authority .
3. 그의 머리 하나가 상하여 죽게된 것 같더니 그 죽게 되었던 상처가 나으매 온 땅이 이상히 여겨 짐승을 따르고
And I saw one of his heads as it were wounded to death ; and his deadly wound was healed : and all the world wondered after the beast .
4. 용이 짐승에게 권세를 주므로 용에게 경배하며 짐승에게 경배하여 가로되 누가 이 짐승과 같으뇨 누가 능히 이로 더불어 싸우리요 하더라
And they worshipped the dragon which gave power unto the beast : and they worshipped the beast , saying , Who is like unto the beast ? who is able to make war with him ?
5. 또 짐승이 큰 말과 참람된 말하는 입을 받고 또 마흔두 달 일할 권세를 받으니라
And there was given unto him a mouth speaking great things and blasphemies ; and power was given unto him to continue forty and two months .
6. 짐승이 입을 벌려 하나님을 향하여 훼방하되 그의 이름과 그의 장막 곧 하늘에 거하는 자들을 훼방하더라
And he opened his mouth in blasphemy against God , to blaspheme his name , and his tabernacle , and them that dwell in heaven .
7. 또 권세를 받아 성도들과 싸워 이기게 되고 각 족속과 백성과 방언과 나라를 다스리는 권세를 받으니
And it was given unto him to make war with the saints , and to overcome them : and power was given him over all kindreds , and tongues , and nations .
8. 죽임을 당한 어린 양의 생명책에 창세 이후로 녹명되지 못하고 이 땅에 사는 자들은 다 짐승에게 경배하리라
And all that dwell upon the earth shall worship him , whose names are not written in the book of life of the Lamb slain from the foundation of the world .
9. 누구든지 귀가 있거든 들을지어다
If any man have an ear , let him hear .
10. 사로잡는 자는 사로잡힐 것이요 칼에 죽이는 자는 자기도 마땅히 칼에 죽으리니 성도들의 인내와 믿음이 여기 있느니라
He that leadeth into captivity shall go into captivity : he that killeth with the sword must be killed with the sword . Here is the patience and the faith of the saints .
11. 내가 보매 또 다른 짐승이 땅에서 올라오니 새끼 양 같이 두 뿔이 있고 용처럼 말하더라
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 .
12. 저가 먼저 나온 짐승의 모든 권세를 그 앞에서 행하고 땅과 땅에 거하는 자들로 처음 짐승에게 경배하게 하니 곧 죽게 되었던 상처가 나은 자니라
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 .
13. 큰 이적을 행하되 심지어 사람들 앞에서 불이 하늘로부터 땅에 내려오게 하고
And he doeth great wonders , so that he maketh fire come down from heaven on the earth in the sight of men ,
14. 짐승 앞에서 받은 바 이적을 행함으로 땅에 거하는 자들을 미혹하며 땅에 거하는 자들에게 이르기를 칼에 상하였다가 살아난 짐승을 위하여 우상을 만들라 하더라
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 .
15. 저가 권세를 받아 그 짐승의 우상에게 생기를 주어 그 짐승의 우상으로 말하게 하고 또 짐승의 우상에게 경배하지 아니하는 자는 몇이든지 다 죽이게 하더라
And he had power to give life unto the image of the beast , that the image of the beast should both speak , and cause that as many as would not worship the image of the beast should be killed .
16. 저가 모든 자 곧 작은 자나 큰 자나 부자나 빈궁한 자나 자유한 자나 종들로 그 오른손에나 이마에 표를 받게 하고
And he causeth all , both small and great , rich and poor , free and bond , to receive a mark in their right hand , or in their foreheads :
17. 누구든지 이 표를 가진 자 외에는 매매를 못하게 하니 이 표는 곧 짐승의 이름이나 그 이름의 수라
And that no man might buy or sell , save he that had the mark , or the name of the beast , or the number of his name .
18. 지혜가 여기 있으니 총명 있는 자는 그 짐승의 수를 세어 보라 그 수는 사람의 수니 육백육십육이니라
Here is wisdom . Let him that hath understanding count the number of the beast : for it is the number of a man ; and his number is Six hundred threescore and six .
■ 주석 보기
【계13:1 JFB】계13:1-18. Vision of the Beast that Came Out of the Sea: The Second Beast, Out of the Earth, Exercising the Power of the First Beast, and Causing the Earth to Worship Him.
1. I stood—So B, Aleph, and Coptic read. But A, C, Vulgate, and Syriac, "He stood." Standing on the sand of the sea, HE gave his power to the beast that rose out of the sea.
upon the sand of the sea—where the four winds were to be seen striving upon the great sea (단7:2).
beast—Greek, "wild beast." Man becomes "brutish" when he severs himself from God, the archetype and true ideal, in whose image he was first made, which ideal is realized by the man Christ Jesus. Hence, the world powers seeking their own glory, and not God's, are represented as beasts; and Nebuchadnezzar, when in self-deification he forgot that "the Most High ruleth in the kingdom of men," was driven among the beasts. In 단7:4-7 there are four beasts: here the one beast expresses the sum-total of the God-opposed world power viewed in its universal development, not restricted to one manifestation alone, as Rome. This first beast expresses the world power attacking the Church more from without; the second, which is a revival of, and minister to, the first, is the world power as the false prophet corrupting and destroying the Church from within.
out of the sea—(단7:3; compare Note, see on 계8:8); out of the troubled waves of peoples, multitudes, nations, and tongues. The earth (계13:11), on the other hand, means the consolidated, ordered world of nations, with its culture and learning.
seven heads and ten horns—A, B, and C transpose, "ten horns and seven heads." The ten horns are now put first (contrast the order, 계12:3) because they are crowned. They shall not be so till the last stage of the fourth kingdom (the Roman), which shall continue until the fifth kingdom, Christ's, shall supplant it and destroy it utterly; this last stage is marked by the ten toes of the two feet of the image in 단2:33, 41, 42. The seven implies the world power setting up itself as God, and caricaturing the seven Spirits of God; yet its true character as God-opposed is detected by the number ten accompanying the seven. Dragon and beast both wear crowns, but the former on the heads, the latter on the horns (계12:3; 13:1). Therefore, both heads and horns refer to kingdoms; compare 계17:7, 10, 12, "kings" representing the kingdoms whose heads they are. The seven kings, as peculiarly powerful—the great powers of the world—are distinguished from the ten, represented by the horns (simply called "kings," 계17:12). In Daniel, the ten mean the last phase of the world power, the fourth kingdom divided into ten parts. They are connected with the seventh head (계17:12), and are as yet future [Auberlen]. The mistake of those who interpret the beast to be Rome exclusively, and the ten horns to mean kingdoms which have taken the place of Rome in Europe already, is, the fourth kingdom in the image has TWO legs, representing the eastern as well as the western empire; the ten toes are not upon the one foot (the west), as these interpretations require, but on the two (east and west) together, so that any theory which makes the ten kingdoms belong to the west alone must err. If the ten kingdoms meant were those which sprung up on the overthrow of Rome, the ten would be accurately known, whereas twenty-eight different lists are given by so many interpreters, making in all sixty-five kingdoms! [Tyso in De Burgh]. The seven heads are the seven world monarchies, Egypt, Assyria, Babylon, Persia, Greece, Rome, the Germanic empire, under the last of which we live [Auberlen], and which devolved for a time on Napoleon, after Francis, emperor of Germany and king of Rome, had resigned the title in 1806. Faber explains the healing of the deadly wound to be the revival of the Napoleonic dynasty after its overthrow at Waterloo. That secular dynasty, in alliance with the ecclesiastical power, the Papacy (계13:11, &c.), being "the eighth head," and yet "of the seven" (계17:11), will temporarily triumph over the saints, until destroyed in Armageddon (계19:17-21). A Napoleon, in this view, will be the Antichrist, restoring the Jews to Palestine, and accepted as their Messiah at first, and afterwards fearfully oppressing them. Antichrist, the summing up and concentration of all the world evil that preceded, is the eighth, but yet one of the seven (계17:11).
crowns—Greek, "diadems."
name of blasphemy—So C, Coptic, and Andreas. A, B, and Vulgate read, "names of blasphemy," namely, a name on each of the heads; blasphemously arrogating attributes belonging to God alone (compare Note, see on 계17:3). A characteristic of the little horn in 단7:8, 20, 21; 살후2:4.
【계13:1 CWC】[THE SEVEN PERSONAGES]
1. Introduction (The Woman and the Dragon) 12.
The seven personages of this division as identified by Erdman, include the woman, the child, the dragon, the archangel, the remnant (of Israel), the ten-horned beast, and the two-horned beast or false prophet, the first four being found in this chapter. The woman represents Israel it is believed, and the man-child to whom she gave birth, the Messiah. The dragon is Satan, whose ten horns represent the 10 kingdoms of the Roman Empire when in that day they shall be federated under the "beast" of the next chapter. The 7 heads are not so easily interpreted, though with Benjamin Wills Newton, it may be thought that they stand for seven systems: commercial, industrial, social, military, educational, political, and ecclesiastical, which will contribute to the unity or federation just named. The rule of the man-child refers to the millennial reign of Christ, and his being "caught up," to His ascension including in the thought the translation of the Church to be with Him as the body of which He is the Head. The "wilderness" is the Gentile nations among which the faithful remnant of Israel will be preserved during the tribulation, 1260 days. Verses 7-12 call for little comment as the event of which they speak synchronizes with the period of the Tribulation, and indeed accounts for it. Satan's enmity against Israel is revealed in verse 13, the aid she receives from some of the Gentile nations, verse 14, and his futile attempts at her destruction, verses 15, 16. When Satan sought to frustrate God in His plan for Israel in Egypt he "cast out of his mouth water as a flood," i. e., the Egyptian army, but "the earth opened her mouth and swallowed up the flood," and shall we say that the closing verses of chapter 12 point to an event not dissimilar from that of the Red Sea?
2. Progression (Tribulation period) 13.
The "sea" represents the Gentile nations, and the first "Beast," the last form of Gentile dominion in the earth. In the first three verses we have the ten-kingdom empire, but in 4-10 the emperor himself is designated, who is emphatically the "beast." The three animals, leopard, bear, and lion, recall Daniel 7 as symbols of the empires which preceded the Roman and all of whose characteristics entered into the qualities of that empire, and will be reproduced in the final form of Gentile rule (Scofield Bible). The "wounded" head which "was healed," the same authority refers to one of the ancient forms of government of the Empire, that of absolutism, which for a period ceased to exist and will be revived again at the end. But consistency demands that if the 7 heads be taken to represent 7 influential systems contributing to the federation of the empire under the "beast," then the wounding of one head must be the temporary destruction of one of those systems, and its healing the restoration of it again to its former place. Newton regards this as the ecclesiastical system, and as pointing to the time when all religious influences will be suddenly swept away, while Satan has another system ready to be substituted for it, whose great high-priest is the second "beast" now to be described.
The second "beast" (13:17-18) is the last ecclesiastical head of the federated empire as the first "beast" is the last civil head. Many regard the second "beast" otherwise known as the "False Prophet," (계16:13), as the Anti Christ, rather than the first "beast," and probably this is true. "For purposes of persecution he is permitted to exercise the power of the first or emperor-"beast." "666" is man's number in distinction from 7 which is God's number, and the reference to it is designed to comfort the remnant in that awful day, when they may take heart in the thought that powerful as he is, yet he is a man only and not God.
3. Parenthesis (The First Fruits and the Three Angels) 14:1-13.
The 144,000 on Mt. Zion are another picture of the saved remnant of Israel (see chapter 7). The mission of the first angel with "the everlasting gospel" is interpreted to mean that gospel which will be proclaimed at the end of the "Tribulation" immediately preceding the judgment of the nations (마25:31). As Scofield says, "It is neither the gospel of the kingdom nor the gospel of grace. Its burden is judgment, not salvation, and yet it is good news to Israel and others who, during the Tribulation have been saved (시96:2-13; 사35:4-10; Luke 21-28; 계7:9-14). The mission of the second angel will be seen in fulfillment in chapter 18, and that of the third in chapter 19.
4. Consummation (The Harvest and the Vintage) 14-20.
The "harvest" (14-16) is thought to refer to the judgment on the Gentile nations, while "the vine of the earth" is applied in the same way to Israel. For the first compare Matt. 25: 31-46, and the second, 마24:29-51.
Questions.
1. Name the seven "Personages" of this lesson.
2. Give in your own words an interpretation of the imagery of chapter 12.
3. Do the same with chapter 13.
4. Do the same with chapter 14.
5. What two views are given of the symbolism of the 7 heads?
THE SEVEN VIALS
Chapters 15, 16
The law of recurrence finds a further illustration here for we are still in the "Tribulation" period, the latter half of Daniel's seventieth week, and are looking upon the features of that day of judgment.
1. The "Introduction" includes the whole of chapter 15, being the revelation of the "overcomers" and the seven angels. No one can read this without being struck by its likeness to the song of Moses after Israel's deliverance from Pharoah at the Red Sea. (Ex. 15.)
2. The "Progression" is set before us in the revelation of the six vials (16:1-12), which are doubtless literal plagues to be visited upon the followers of the "beast" and upon his throne, and which also suggest the story of Israel's deliverance from Egypt (Ex. 5-11).
3. The "Parenthesis" is the gathering of the Kings (13-16). The drying up of the Euphrates may be taken literally, though it is difficult to say just who are meant by "the kings of the east." Some regard the passage as paralleled by Ezekiel, chapters 38-39, which reveal the rising of Russia and her allies against the Roman federation sometime during the period, or approximate to the period, we are now considering. It is to be noted here that the great battle of verse 14 is not described, although its issue is announced (17-21), cf. also 슥14:1-3.
4. The "Consummation" (17-21) synchronizes with the judgment on the city of Babylon -- literal Babylon, rebuilt as the seat of the "beast" on the plain of Shinar, Isaiah 13-14.
【계13:1 MHCC】The apostle, standing on the shore, saw a savage beast rise out of the sea; a tyrannical, idolatrous, persecuting power, springing up out of the troubles which took place. It was a frightful monster! It appears to mean that worldly, oppressing dominion, which for many ages, even from the times of the Babylonish captivity, had been hostile to the church. The first beast then began to oppress and persecute the righteous for righteousness' sake, but they suffered most under the fourth beast of Daniel, (the Roman empire,) which has afflicted the saints with many cruel persecutions. The source of its power was the dragon. It was set up by the devil, and supported by him. The wounding the head may be the abolishing pagan idolatry; and the healing of the wound, introducing popish idolatry, the same in substance, only in a new dress, but which as effectually answers the devil's design. The world admired its power, policy and success. They paid honour and subjection to the devil and his instruments. It exercised infernal power and policy, requiring men to render that honour to creatures which belongs to God alone. Yet the devil's power and success are limited. Christ has a chosen remnant, redeemed by his blood, recorded in his book, sealed by his Spirit; and though the devil and antichrist may overcome the body, and take away the natural life, they cannot conquer the soul, nor prevail with true believers to forsake their Saviour, and join his enemies. Perseverance in the faith of the gospel and true worship of God, in this great hour of trial and temptation, which would deceive all but the elect, is the character of those registered in the book of life. This powerful motive and encouragement to constancy, is the great design of the whole Revelation.
【계13:2 JFB】2. leopard … bear … lion—This beast unites in itself the God-opposed characteristics of the three preceding kingdoms, resembling respectively the leopard, bear, and lion. It rises up out of the sea, as Daniel's four beasts, and has ten horns, as Daniel's fourth beast, and seven heads, as Daniel's four beasts had in all, namely, one on the first, one on the second, four on the third, and one on the fourth. Thus it represents comprehensively in one figure the world power (which in Daniel is represented by four) of all times and places, not merely of one period and one locality, viewed as opposed to God; just as the woman is the Church of all ages. This view is favored also by the fact, that the beast is the vicarious representative of Satan, who similarly has seven heads and ten horns: a general description of his universal power in all ages and places of the world. Satan appears as a serpent, as being the archetype of the beast nature (계12:9). "If the seven heads meant merely seven Roman emperors, one cannot understand why they alone should be mentioned in the original image of Satan, whereas it is perfectly intelligible if we suppose them to represent Satan's power on earth viewed collectively" [Auberlen].
【계13:3 JFB】3. One of—literally, "from among."
wounded … healed—twice again repeated emphatically (계13:12, 14); compare 계17:8, 11, "the beast that was, and is not, and shall ascend out of the bottomless pit" (compare 계13:11); the Germanic empire, the seventh head (revived in the eighth), as yet future in John's time (계17:10). Contrast the change whereby Nebuchadnezzar, being humbled from his self-deifying pride, was converted from his beast-like form and character to MAN'S form and true position towards God; symbolized by his eagle wings being plucked, and himself made to stand upon his feet as a man (단7:4). Here, on the contrary, the beast's head is not changed into a human head, but receives a deadly wound, that is, the world kingdom which this head represents does not truly turn to God, but for a time its God-opposed character remains paralyzed ("as it were slain"; the very words marking the beast's outward resemblance to the Lamb, "as it were slain," see on 계5:6. Compare also the second beast's resemblance to the Lamb,계13:11). Though seemingly slain (Greek for "wounded"), it remains the beast still, to rise again in another form (계13:11). The first six heads were heathenish, Egypt, Assyria, Babylon, Persia, Greece, Rome; the new seventh world power (the pagan German hordes pouring down on Christianized Rome), whereby Satan had hoped to stifle Christianity (계11:15, 16), became itself Christianized (answering to the beast's, as it were, deadly wound: it was slain, and it is not,계17:11). Its ascent out of the bottomless pit answers to the healing of its deadly wound (계17:8). No essential change is noticed in Daniel as effected by Christianity upon the fourth kingdom; it remains essentially God-opposed to the last. The beast, healed of its temporary and external wound, now returns, not only from the sea, but from the bottomless pit, whence it draws new Antichristian strength of hell (계13:3, 11, 12, 14; 계11:7; 17:8). Compare the seven evil spirits taken into the temporarily dispossessed, and the last state worse than the first,마12:43-45. A new and worse heathenism breaks in upon the Christianized world, more devilish than the old one of the first heads of the beast. The latter was an apostasy only from the general revelation of God in nature and conscience; but this new one is from God's revelation of love in His Son. It culminates in Antichrist, the man of sin, the son of perdition (compare 계17:11); 살후2:3; compare 딤후3:1-4, the very characteristics of old heathenism (롬1:29-32) [Auberlen]. More than one wound seems to me to be meant, for example, that under Constantine (when the pagan worship of the emperor's image gave way to Christianity), followed by the healing, when image worship and the other papal errors were introduced into the Church; again, that at the Reformation, followed by the lethargic form of godliness without the power, and about to end in the last great apostasy, which I identify with the second beast (계13:11), Antichrist, the same seventh world power in another form.
wondered after—followed with wondering gaze.
【계13:4 JFB】4. which gave—A, B, C, Vulgate, Syriac, and Andreas read, "because he gave."
power—Greek, "the authority" which it had; its authority.
Who is like unto the beast?—The very language appropriated to God,출15:11 (whence, in the Hebrew, the Maccabees took their name; the opponents of the Old Testament Antichrist, Antiochus); 시35:10; 71:19; 113:5; 미7:18; blasphemously (계13:1, 5) assigned to the beast. It is a parody of the name "Michael" (compare 계12:7), meaning, "Who is like unto God?"
【계13:5 JFB】5. blasphemies—So Andreas reads. B reads "blasphemy." A, "blasphemous things" (compare 단7:8; 11:25).
power—"authority"; legitimate power (Greek, "exousia").
to continue—Greek, "poiesai," "to act," or "work." B reads, "to make war" (compare 계13:4). But A, C, Vulgate, Syriac, and Andreas omit "war."
forty … two month—(See on 계11:2, 3; 계12:6).
【계13:6 JFB】6. opened … mouth—The usual formula in the case of a set speech, or series of speeches. 계13:6, 7 expand 계13:5.
blasphemy—So B and Andreas. A and C read "blasphemies."
and them—So Vulgate, Coptic,Andreas, and Primasius read. A and C omit "and": "them that dwell (literally, 'tabernacle') in heaven," mean not only angels and the departed souls of the righteous, but believers on earth who have their citizenship in heaven, and whose true life is hidden from the Antichristian persecutor in the secret of God's tabernacle. See on 계12:12; 요3:7.
【계13:7 JFB】7. power—Greek, "authority."
all kindreds … tongues … nations—Greek, "every tribe … tongue … nation." A, B, C, Vulgate, Syriac,Andreas, and Primasius add "and people," after "tribe" or "kindred."
【계13:8 JFB】8. all that dwell upon the earth—being of earth earthy; in contrast to "them that dwell in heaven."
whose names are not written—A, B, C, Syriac, Coptic, and Andreas read singular, "(every one) whose (Greek, 'hou'; but B, Greek, 'hon,' plural) name is not written."
Lamb slain from the foundation of the world—The Greek order of words favors this translation. He was slain in the Father's eternal counsels: compare 벧전1:19, 20, virtually parallel. The other way of connecting the words is, "Written from the foundation of the world in the book of life of the Lamb slain." So in 계17:8. The elect. The former is in the Greek more obvious and simple. "Whatsoever virtue was in the sacrifices, did operate through Messiah's death alone. As He was "the Lamb slain from the foundation of the world," so all atonements ever made were only effectual by His blood" [Bishop Pearson, Exposition of the Creed].
【계13:9 JFB】9. A general exhortation. Christ's own words of monition calling solemn attention.
【계13:10 JFB】10. He that leadeth into captivity—A, B, C, and Vulgate read, "if any one (be) for captivity."
shall go into captivity—Greek present, "goeth into captivity." Compare 렘15:2, which is alluded to here. Aleph, B, and C read simply, "he goeth away," and omit "into captivity." But A and Vulgate support the words.
he that killeth with the sword, must be killed with the sword—So B and C read. But A reads, "if any (is for) being (literally, 'to be') killed with the sword." As of old, so now, those to be persecuted by the beast in various ways, have their trials severally appointed them by God's fixed counsel. English Version is quite a different sense, namely, a warning to the persecutors that they shall be punished with retribution in kind.
Here—"Herein": in bearing their appointed sufferings lies the patient endurance … of the saints. This is to be the motto and watchword of the elect during the period of the world kingdom. As the first beast is to be met by patience and faith (계13:10), the second beast must be opposed by true wisdom (계13:18).
【계13:11 JFB】11. another beast—"the false prophet."
out of the earth—out of society civilized, consolidated, and ordered, but still, with all its culture, of earth earthy: as distinguished from "the sea," the troubled agitations of various peoples out of which the world power and its several kingdoms have emerged. "The sacerdotal persecuting power, pagan and Christian; the pagan priesthood making an image of the emperors which they compelled Christians to worship, and working wonders by magic and omens; the Romish priesthood, the inheritors of pagan rites, images, and superstitions, lamb-like in Christian professions, dragon-like in word and act" [Alford, and so the Spanish Jesuit, Lacunza, writing under the name Ben Ezra]. As the first beast was like the Lamb in being, as it were, wounded to death, so the second is like the Lamb in having two lamb-like horns (its essential difference from the Lamb is marked by its having TWO, but the Lamb SEVEN horns, 계5:6). 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 (계13:12-14). Its manifold character is marked by the Lord (마24:11, 24), "Many false prophets shall rise," where He is speaking of the last days. As the former beast corresponds to the first four beasts of Daniel, so the second beast, or the false prophet, to the little horn starting up among the ten horns of the fourth beast. This Antichristian horn has not only the mouth of blasphemy (계13:5), but also "the eyes of man" (단7:8): the former is also in the first beast (계13:1, 5), but the latter not so. "The eyes of man" symbolize cunning and intellectual culture, the very characteristic of "the false prophet" (계13:13-15; 계16:14). 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 (계13:2), his spirit to the second, so that it speaks as a dragon (계13:11). The second, arising out of the earth, is in 계11:7; 17:8, said to ascend out of the bottomless pit: its very culture and world wisdom only intensify its infernal character, the pretense to superior knowledge and rationalistic philosophy (as in the primeval temptation, 창3:5, 7, "their EYES [as here] were opened") veiling the deification of nature, self, and man. Hence spring Idealism, Materialism, Deism, Pantheism, Atheism. Antichrist shall be the culmination. The Papacy's claim to the double power, secular and spiritual, is a sample and type of the twofold beast, that out of the sea, and that out of the earth, or bottomless pit. Antichrist will be the climax, and final form. Primasius of Adrumentum, in the sixth century, says, "He feigns to be a lamb that he may assail the Lamb—the body of Christ."
【계13:11 MHCC】Those who understand the first beast to denote a worldly power, take the second to be also a persecuting and assumed power, which acts under the disguise of religion, and of charity to the souls of men. It is a spiritual dominion, professing to be derived from Christ, and exercised at first in a gentle manner, but soon spake like the dragon. Its speech betrayed it; for it gives forth those false doctrines and cruel decrees, which show it to belong to the dragon, and not to the Lamb. It exercised all the power of the former beast. It pursues the same design, to draw men from worshipping the true God, and to subject the souls of men to the will and control of men. The second beast has carried on its designs, by methods whereby men should be deceived to worship the former beast, in the new shape, or likeness made for it. By lying wonders, pretended miracles. And by severe censures. Also by allowing none to enjoy natural or civil rights, who will not worship that beast which is the image of the pagan beast. It is made a qualification for buying and selling, as well as for places of profit and trust, that they oblige themselves to use all their interest, power, and endeavour, to forward the dominion of the beast, which is meant by receiving his mark. To make an image to the beast, whose deadly wound was healed, would be to give form and power to his worship, or to require obedience to his commands. To worship the image of the beast, implies being subject to those things which stamp the character of the picture, and render it the image of the beast. The number of the beast is given, so as to show the infinite wisdom of God, and to exercise the wisdom of men. The number is the number of a man, computed after the usual manner among men, and it is 666. What or who is intended by this, remains a mystery. To almost every religious dispute this number has yet been applied, and it may reasonably be doubted whether the meaning has yet been discovered. But he who has wisdom and understanding, will see that all the enemies of God are numbered and marked out for destruction; that the term of their power will soon expire, and that all nations shall submit to our King of righteousness and peace.
【계13:12 JFB】12. power—Greek, "authority."
before him—"in his presence"; as ministering to, and upholding him. "The non-existence of the beast embraces the whole Germanic Christian period. The healing of the wound and return of the beast is represented [in regard to its final Antichristian manifestation though including also, meanwhile, its healing and return under Popery, which is baptized heathenism] in that principle which, since 1789, has manifested itself in beast-like outbreaks" [Auberlen].
which dwell therein—the earthly-minded. The Church becomes the harlot: the world's political power, the Antichristian beast; the world's wisdom and civilization, the false prophet. Christ's three offices are thus perverted: the first beast is the false kingship; the harlot, the false priesthood; the second beast, the false prophet. The beast is the bodily, the false prophet the intellectual, the harlot the spiritual power of Antichristianity [Auberlen]. The Old-Testament Church stood under the power of the beast, the heathen world power: the Middle-Ages Church under that of the harlot: in modern times the false prophet predominates. But in the last days all these God-opposed powers which have succeeded each other shall co-operate, and raise each other to the most terrible and intense power of their nature: the false prophet causes men to worship the beast, and the beast carries the harlot. These three forms of apostasy are reducible to two: the apostate Church and the apostate world, pseudo-Christianity and Antichristianity, the harlot and the beast; for the false prophet is also a beast; and the two beasts, as different manifestations of the same beast-like principle, stand in contradistinction to the harlot, and are finally judged together, whereas separate judgment falls on the harlot [Auberlen].
deadly wound—Greek, "wound of death."
【계13:13 JFB】13. wonders—Greek, "signs."
so that—so great that.
maketh fire—Greek, "maketh even fire." This is the very miracle which the two witnesses perform, and which Elijah long ago had performed; this the beast from the bottomless pit, or the false prophet, mimics. Not merely tricks, but miracles of a demoniacal kind, and by demon aid, like those of the Egyptian magicians, shall be wrought, most calculated to deceive; wrought "after the working (Greek, 'energy') of Satan."
【계13:14 JFB】14. deceiveth them that dwell on the earth—the earthly-minded, but not the elect. Even a miracle is not enough to warrant belief in a professed revelation unless that revelation be in harmony with God's already revealed will.
by the means of those miracles—rather as Greek, "on account of (because of; in consequence of) those miracles."
which he had power to do—Greek, "which were given him to do."
in the sight of the beast—"before him" (계13:12).
which—A, B, and C read, "who"; marking, perhaps, a personal Antichrist.
had—So B and Andreas read. But A, C, and Vulgate read, "hath."
【계13:15 JFB】15. he had power—Greek, "it was given to him."
to give life—Greek, "breath," or "spirit."
image—Nebuchadnezzar set up in Dura a golden image to be worshipped, probably of himself; for his dream had been interpreted, "Thou art this head of gold"; the three Hebrews who refused to worship the image were east into a burning furnace. All this typifies the last apostasy. Pliny, in his letter to Trajan, states that he consigned to punishment those Christians who would not worship the emperor's image with incense and wine. So Julian, the apostate, set up his own image with the idols of the heathen gods in the Forum, that the Christians in doing reverence to it, might seem to worship the idols. So Charlemagne's image was set up for homage; and the Pope adored the new emperor [Dupin, vol. 6, p. 126]. Napoleon, the successor of Charlemagne, designed after he had first lowered the Pope by removing him to Fontainebleau, then to "make an idol of him" [Memorial de Sainte Helene]; keeping the Pope near him, he would, through the Pope's influence, have directed the religious, as well as the political world. The revived Napoleonic dynasty may, in some one representative, realize the project, becoming the beast supported by the false prophet (perhaps some openly infidel supplanter of the papacy, under a spiritual guise, after the harlot, or apostate Church, who is distinct from the second beast, has been stripped and judged by the beast, 계17:16); he then might have an image set up in his honor as a test of secular and spiritual allegiance.
speak—"False doctrine will give a spiritual, philosophical appearance to the foolish apotheosis of the creaturely personified by Antichrist" [Auberlen]. Jerome, on Daniel 7, says, Antichrist shall be "one of the human race in whom the whole of Satan shall dwell bodily." Rome's speaking images and winking pictures of the Virgin Mary and the saints are an earnest of the future demoniacal miracles of the false prophet in making the beast's or Antichrist's image to speak.
【계13:16 JFB】16. to receive a mark—literally, "that they should give them a mark"; such a brand as masters stamp on their slaves, and monarchs on their subjects. Soldiers voluntarily punctured their arms with marks of the general under whom they served. Votaries of idols branded themselves with the idol's cipher or symbol. Thus Antiochus Epiphanes branded the Jews with the ivy leaf, the symbol of Bacchus (2 Maccabe에6:7; 3 Maccabe에2:29). Contrast God's seal and name in the foreheads of His servants,계7:3; 14:1; 22:4; and 갈6:17, "I bear in my body the marks of the Lord Jesus," that is, I am His soldier and servant. The mark in the right hand and forehead implies the prostration of bodily and intellectual powers to the beast's domination. "In the forehead by way of profession; in the hand with respect to work and service" [Augustine].
【계13:17 JFB】17. And—So A, B, and Vulgate read. C, Irenæus, 316, Coptic, and Syriac omit it.
might buy—Greek, "may be able to buy."
the mark, or the name—Greek, "the mark (namely), the name of the beast." The mark may be, as in the case of the sealing of the saints in the forehead, not a visible mark, but symbolical of allegiance. So the sign of the cross in Popery. The Pope's interdict has often shut out the excommunicate from social and commercial intercourse. Under the final Antichrist this shall come to pass in its most violent form.
number of his name—implying that the name has some numerical meaning.
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