Revelation of John 13:1

CHAPTER XIII ANALYSIS OF THE CHAPTER

This chapter is closely connected with chap. xii., which is properly introductory to this and to the subsequent portions of the book to chap. xx. See the Analysis of the book. The vision in this chapter is of two distinct "beasts," each with peculiar characteristics, yet closely related, deriving their power from a common source; aiding each other in the accomplishment of the same object, and manifestly relating to the same power under different forms. To see the design of the chapter, it will be necessary to exhibit the peculiar characteristics of the two "beasts," and the points in which they resemble each other, and sustain each other.

I. The characteristics of the beasts.

A. The characteristics of the first beast, Rev 13:1-10.

(a) It comes up out of the sea, (Rev 13:1)--out of the commotion, the agitation of nations--a new power that springs up from those disturbed elements.

(b) It has seven heads, and ten horns, and upon its horns ten crowns or diadems, Rev 13:1.

(c) In its general form, it resembles a leopard; its feet are like those of a bear; its mouth like that of a lion. Its connexion with the great "dragon"--with Satan--is indicated by, the statement that it derives its "power, and its seat, and its authority from him, (Rev 13:2;) a striking representation of the fact that the civil or secular Roman power which supported the church of Rome through all its corrupt and bloody progress was the putting forth of the power of Satan on the earth.

(d) One of the heads of this beast is "wounded to death;" that is, with a wound that is in itself mortal. This wound is, however, in some way as yet unexplained, so healed that the vitality yet remains, and all the world pays homage to the beast, Rev 13:3. A blow is aimed at this authority which seems to be fatal; and there is some healing or restorative process by which its power is recovered, and by which the universality of its dominion and influence is again restored.

(e) The effect of this is, that the world renders homage really to the "dragon," the source of this power, though in the form of adoration of the "beast," re 13:4. That is, while the outward homage is rendered to the "beast," the real worship is that of the "dragon," or Satan. This beast is regarded as

(1) incomparable--"Who is like unto the "beast?" and

(2) invincible--"Who is able to war with him?"

(f) In this form the beast is endowed with a mouth that "speaks great things and blasphemies," Rev 13:5; that is, the power here referred to is arrogant, and reviles the God of heaven.

(g) The time during which he is to continue is "forty and two months;" that is, twelve hundred and sixty days, or twelve hundred and sixty years. Rev 11:2.

(h) The characteristics of this beast, and of his dominion, are these:

(1.) He opens his mouth in blasphemy against God, and his church, and all holy beings, Rev 13:6.

(2.) He makes war with the saints and overcomes them, Rev 13:7.

(3.) He asserts his power over all nations, Rev 13:7.

(4.) He is worshipped by all that dwell on the earth, whose names are not in the book of life, Rev 13:8.

(i) All are called on to hear--as if the announcement were important for the church, Rev 13:9.

(j) The result or issue of the power represented by this monster, Rev 13:10. It had led others into captivity, it would itself be made captive; it had been distinguished for slaying others, it would itself feel the power of the sword. Until this is accomplished, the patience and faith of the saints must be sorely tried, Rev 13:10.

B. The characteristics of the second beast, Rev 13:11-18.

(a) It comes out of the earth, (Rev 13:11)--having a different origin from the former; not springing from troubled elements, as of nations at strife, but from that which is firm and established--like the solid earth.

(b) It has two horns like a lamb, but it speaks as a dragon, Rev 13:11. It is apparently mild, gentle, lamb-like, and inoffensive; but it is, in fact, arrogant, haughty, and imperative.

(c) Its dominion is co-extensive with that of the first beast, and the effect of its influence is to induce the world to do homage to the first beast, Rev 13:12.

(d) It has the power of performing great wonders, and particularly of deceiving the world by the "miracles" which it performs. This power is particularly manifested in restoring what might be regarded as an "image" of the beast which was wounded, though not put to death, and by giving life to that image, and causing those to be put to death who will not worship it, Rev 13:13-15.

(e) This beast causes a certain mark to be affixed to all, small and great, and attempts a jurisdiction over all persons, so that none may buy or sell, or engage in any business, who have not the mark affixed to them; that is, the power represented attempts to set up a control over the commerce of the world, Rev 13:16,17.

(f) The way by which the power here referred to may be known is by some proper application of the number 666. This is stated in an enigmatical form, and yet with such clearness that it is supposed that it would be sufficient to indicate the power here referred to.

II. Points in which the two beasts resemble or sustain each other. It is manifest on the slightest inspection of the characteristics of the "beasts" referred to in this chapter, that they have a close relation to each other; that, in important respects, the one is designed to sustain the other, and that both are manifestations or embodiments of that one and the same power represented by the "dragon," Rev 13:4. He is the great original source of power to both, and both are engaged in accomplishing his purposes, and are combined to keep up his dominion over the earth. The points of resemblance which it is very important to notice are the following:--

(1.) They have the same origin; that is, they both owe their power to the "dragon," and are designed to keep up his ascendency in human affairs, Rev 12:3, 13:2,4,12.

(2.) They have the same extent of power and dominion.

FIRST BEAST SECOND BEAST

The world wonders after the He exercises all the power of

beast, Rev 13:3. They worship the first beast, Rev 3:12. He

the dragon and the beast causes the earth and them which dwell

Rev 13:4, and all that dwell therein to worship the first beast.

upon the earth shall worship him Rev 13:12. He has power to give

Rev 13:8 life unto the image of the beast

Rev 13:15. He sets up jurisdiction

over the commerce of the world

Rev 13:16,17

(3.) They do the same things. First Beast Second Beast

The dragon gives power to the He exercises all the power of

beast, ver. 4. There is given unto the first beast, ver. 12. He does

him a mouth speaking great things great wonders, ver. 13. He makes

and blasphemies, ver. 5. He opens fire come down from heaven in

his mouth in blasphemy against the sight of men, ver. 13. He

God, ver. 6. It is given him to performs miracles, ver. 14. He

make war with the saints, and to causes that as many as would not

overcome them, ver. 7. worship the first beast should be

killed, ver. 15. He claims dominion

over all, vers. 16, 17.

(4.) The one is the means of healing the wounded head of the other, and of restoring its authority. FIRST BEAST SECOND BEAST

One of his heads is, as it were, Has power to heal the wound

wounded to death: a wound that of the first beast, ver. 12; for it

would be mortal if it were not is manifest that the healing

healed ver. 3. comes from some influence of the

second beast.

(5.) The one restores life to the other when dying. FIRST BEAST SECOND BEAST

Is wounded, ver. 3, and his Causes an "image" of the first

power manifestly becomes ex- beast- something that should

hausted. resemble that, or be the same

power revived, to be made, and

to be worshipped, ver. 15.

(6.) They have the same general characteristics. FIRST BEAST SECOND BEAST

Has a mouth given him to speak Speaks like a dragon, ver. 11;

great things and blasphemies, ver. deceives those that dwell upon

5; opens his mouth in blasphemy, the earth, ver. 14; is a persecut-

ver. 6; blasphemes the name of ing power--causing those who

God, and his tabernacle, and his would not worship the image of

people, ver. 6; makes war with the the first beast to be killed, ver.

saints and overcomes them, ver. 7. 15.

From this comparison of the two beasts, the following things are plain:

(1.) That the same general power is referred to, or that they are both modifications of one general dominion on the earth: having the same origin, having the same locality, and aiming at the same result.

(2.) It is the same general domination prolonged; that is, the one is, in another form, but the continuation of the other.

(3.) The one becomes weak, or is in some way likely to lose its authority and power, and is revived by the other; that is, the other restores its waning authority, and sets up substantially the same dominion again over the earth, and causes the same great power to be acknowledged on the earth.

(4.) The one runs into the other; that is, one naturally produces, or is followed by the other.

(5.) One sustains the other.

(6.) They, therefore, have a very close relation to each other: having the same object; possessing the same general characteristics; and accomplishing substantially the same thing on the earth. What this was, will be better seen after the exposition of the chapter shall have been made. It may be sufficient here to remark, that, on the very face of this statement, it is impossible not to have the Roman power suggested to the mind, as a mighty persecuting power, in the two forms of the civil and ecclesiastical authority, both having the same origin; aiming at the same object; the one sustaining the other; and both combined to keep up the dominion of the great enemy of God and man upon the earth. It is impossible, also, not to be struck with the resemblance, in many particulars, between this vision and that of Daniel, Dan 7 and to be impressed with the conviction that they are intended to refer to the same kingdom in general, and to the same events. But this will be made more manifest in the exposition of the chapter.

Verse 1. And I stood upon the sand of the sea. The sand upon the shore of the sea. That is, he seemed to stand there, and then had a vision of a beast rising out of the waters. The reason of this representation may, perhaps, have been that among the ancients the sea was regarded as the appropriate place for the origin of huge and terrible monsters. --Prof. Stuart, in loc. This vision strongly resembles that in Dan 7:2, seq., where the prophet saw four beasts coming up in succession from the sea. Dan 7:2. In Daniel, the four winds of heaven are described as striving upon the great sea, (Dan 7:2,) and the agitated ocean represents the nations in commotion, or in a state of disorder and anarchy, and the four beasts represent four successive kingdoms that would spring up. Dan 7:2. In the passage before us, John indeed describes no storm or tempest, but the sea itself, as compared with the land (Rev 13:11) represents an agitated or unsettled state of things, and we should naturally look for that in the rise of the power here referred to. If the reference be to the civil or secular Roman power that has always appeared in connexion with the Papacy, and that has always followed its designs, then it is true that it rose amidst the agitations of the world, and from a state of commotion that might well be represented by the restless ocean. The sea in either case naturally describes a nation or people, for this image is frequently so employed in the Scriptures. Compare as above, Dan 7:2, Ps 65:7, Isa 60:5, Rev 10:2. The natural idea, therefore, in this passage, would be that the power that was represented by the "beast" would spring up among the nations, when restless or unsettled, like the waves of the ocean.

And saw a beast. Daniel saw four in succession, (Dan 7:3-7,) all different, yet succeeding each other; John saw two in succession, yet strongly resembling each other, Rev 13:1,11. On the general meaning of the word beast--θηριον-- Rev 11:7. The beast here is evidently a symbol of some power or kingdom that would arise in future times. Dan 7:3. Having seven heads. So also the dragon is represented in Rev 12:3.

Rev 12:3. The representation there is of Satan, as the source of all the power lodged in the two beasts that John subsequently saw. In Rev 17:9, referring substantially to the same vision, it is said that "the seven heads are seven mountains;" and that there can be no difficulty, therefore, in referring this to the seven hills on which the city of Rome was built, (compare Barnes on "Re 12:3",) and consequently this must be regarded as designed, in some way, to be a representation of Rome.

And ten horns. See this also explained in Barnes on "Re 12:3". Compare also the more extended illustration in Barnes on "Da 7:25" seq. The reference here is to Rome, or the one Roman power, contemplated as made up of ten subordinate kingdoms, and therefore subsequently to the invasion of the Northern hordes, and to the time when the Papacy was about to rise. Compare Rev 17:12: "And the ten horns which thou sawest are ten kings, [marg. kingdoms,] which have received no kingdom as yet, but receive power as kings with the beast." For a full illustration of this, see Barnes on the close of Daniel 7.

And upon his horns ten crowns. Greek, ten diadems. Rev 12:3. These indicated dominion or authority. In Rev 12:3, the "dragon is represented as having seven diadems on his head; here, the beast is represented as having ten. The dragon there represents the Roman domination as such, the seven-hilled, or seven-headed power, and, therefore, properly described as having seven diadems; the beast here represents the Roman power, as now broken up into the ten dominations which sprung up (see notes on Daniel as above) from the one original Roman power, and that became henceforward the supporters of the Papacy, and, therefore, properly represented here as having ten diadems. And upon his heads the name of blasphemy. That is, the whole power was blasphemous in its claims and pretensions. The word blasphemy here seems to be used in the sense that titles and attributes were claimed by it which belonged only to God. On the meaning of the word blasphemy, Mt 9:3; Mt 26:65. The meaning here is, that each one of these heads appeared to have a frontlet, with an inscription that was blasphemous, or that ascribed some attribute to this power that properly belonged to God; and that the whole power thus assumed was in derogation of the attributes and claims of God. In regard to the propriety of this description considered as applicable to the Papacy, 2Thes 2:4.

(a) "beast" Dan 7:2 (b) "seven heads" Rev 12:3, 17:3,9,12 (1) "name" "names"

Revelation of John 13:3

Verse 3. And I saw one of his heads, as it were wounded to death. The phrase "wounded to death" means properly that it received a mortal wound; that is, that the wound would have been mortal if it had not been healed. A blow was struck that would be naturally fatal, but there was something that prevented the fatal result. John does not say, however, by whom the wound was inflicted, nor does he describe farther the nature of the wound. He says that "one of the heads" --that is, one of the seven heads--was thus wounded. In Rev 17:9, he says that "the seven heads are seven mountains in which the woman sitteth." In Rev 17:10, he says, "there are seven kings." And this would lead us to suppose that there were "seven" administrations, or forms of dominion, or dynasties, that were presented to the eye of John; and that while the number "seven," as applied to to the "heads," so far identified the power as to fix its location on the seven "hills," (Rev 17:9) in another respect also the number "seven" suggested forms of administration or dynasties, Rev 17:10. What is meant by saying that one of these heads was wounded to death has been among the most perplexing of all the inquiries pertaining to the book of Revelation. The use of the word seven, and the explanation in Rev 17:9, make it morally certain that Rome, in some form of its administration, is referred to. Of this there can be no doubt, and in this all are agreed. It is not, however, the Papal power as such that is here referred to; for

(a) the Papal power is designated under the image of the second beast;

(b) the descriptions pertaining to the first beast are all applicable to a secular power; and

(c) there was no form of the Papal spiritual dominion which would properly correspond with what is said in Rev 17:10. The reference in this place is, therefore, to Rome considered as a civil or secular power, yet Rome regarded as giving support to the second beast--the Papal power. The general idea here is, that a state of things would exist in regard to that power, at the time referred to, as if one of the seven heads of the monster should receive a wound which would be fatal, if it were not healed in some way. That is, its power would be weakened; its dominion would be curtailed, and that portion of its power would have come to an end, if there had not been something which would, as it were, restore it, and save it from the wrath that was impending, The great point of difficulty relates to the particular application of this; to the facts in history that would correspond with the symbol. On this there have been almost as many opinions as there have been interpreters of the Apocalypse, and there is no impropriety in saying that none of the solutions are wholly free from objection. The main difficulty, so far as the interpretation proposed above is concerned, is, in the fact that "one" of the seven heads is referred to as wounded unto death; as if one-seventh part of the power was endangered. I confess I am not able wholly to solve this difficulty; but, after all, is it certain that the meaning is that just one-seventh part of the power was in peril; that the blow affected just such a portion that it might be described as the one-seventh part? Is not the number seven so used in the Scriptures as to denote a considerable portion--a portion quite material and important? And may not all that is intended here be that John saw a wound inflicted on that mighty power which would have been fatal if it had not been marvellously healed? And was it not true that the Roman civil and secular power was so waning and decaying that it might properly be represented as if one of the seven heads of the monster had received a fatal wound, until its power was restored by the influence of the spiritual domination of the church of Rome? If this be the correct exposition, then what is implied here may be thus stated:

(a) The general subject of the representation is the Roman power, as seen at first in its rigour and strength;

(b) then that power is said to be greatly weakened, as if one of its heads were smitten with a deadly wound;

(c) then the wound was healed--this power was restored--by being brought into alliance with the Papacy; that is, the whole Roman power over the world would have died away, if it had not been restored and perpetuated by means of this new and mighty influence, Rev 13:12. Under this new form, Rome had all the power which it had ever had, and was guilty of all the atrocities of which it had ever been guilty: it was Rome still. Every wound that was inflicted on that power by the incursion of barbarians, and by the dividing off of parts of the empire, was healed by the Papacy, and under this form its dominion became as wide and as formidable as under its ancient mode of administration. If a more particular application of this is sought for, I see no reason to doubt that it may be found in the quite common interpretation of the passage given by Protestants, that the reference is to the forms of administration under which this power appeared in the world. The number of distinct forms of government which the Roman power assumed from first to last was the following: kings, consuls, dictators, deceivers, military tribunes, emperors. These seven forms of administration were, at least, sufficiently prominent and marked to be represented by this symbol, or to attract the attention of one contemplating this formidable power--for it was under these forms that its conquests had been achieved, and its dominion set up over the earth. In the time of John, and the time contemplated in this vision, all these had passed away but the imperial. That, too, was soon to be smitten with a deadly wound by the invasion of the Northern hordes; and that would have wholly and for ever ceased if it had not been restored-- the deadly wound being healed--by the influence of the Papal power, giving Rome its former ascendency. Rev 13:15.

And his deadly wound was healed. That is, as explained above, the waning Roman secular power was restored by its connexion with the spiritual power--the Papacy. This was

(a) a simple matter of fact, that the waning secular power of Rome was thus restored by connecting itself with the spiritual or ecclesiastical power, thus prolonging what might properly be called the Roman domination far beyond what it would otherwise have been; and

(b) this would be properly represented by just the symbol employed here--the fatal wound inflicted on the head, and the healing of that wound, or preventing what would naturally be the effects. On the fulfilment of this, Rev 13:15, at the close.

And all the world wondered after the beast. The word here used-- θαυμαζω--means, properly, to be astonished; to be amazed; then to wonder at; then to admire and follow.--Rob. Lex. In Rev 13:4, it is said that the world "worshipped" the beast; and the general idea is, that the beast received such a universal reverence, or inspired such universal awe, as to be properly called worship or adoration. There can be no doubt of the propriety of this, considered as applicable to that secular Roman power which sustained the Papacy. The homage was as wide as the limits of the Roman empire had ever been, and might be said to embrace "all the world."

(1) "wounded" "slain" (a) "wondered" Rev 17:8

Revelation of John 13:11-16

Verse 11. And I beheld another beast. Compare Rev 13:1. This was so distinct from the first that its characteristics could be described, though, 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 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. Compare Rev 13:1.

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. Rev 12:3. The meaning here is, that he spake 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.

(d) "another beast" Rev 11:7 Verse 12. And he exerciseth all the power of the first beast before him. The same amount of power; the same kind of power. This shows a remarkable relationship between these two beasts; and proves that it was intended to refer to the same power substantially, though manifested in a different form. In the fulfilment of this, we should naturally look for some government whose authority extended far, and which was absolute and arrogant in its character, for this is the power attributed to the first beast. Rev 13:2, seq. This description had a remarkable fulfilment in the Papacy, considered as a spiritual dominion. The relation to the secular power is the same as would be indicated by these two beasts; the dominion was as wide-spread; the authority was as absolute and arrogant. In fact, on these points they have been identical. The one has sustained the other; either one would long since have fallen if it had not been upheld by the other. The Papacy, considered as a spiritual domination, was in fact a new power starting up in the same place as the old Roman dominion, to give life to that as it was tending to decay, and to continue its ascendency over the world. These two things, the secular and the spiritual power, constituting the Papacy in the proper sense of the term, are in fact but the continuance or the prolongation of the old Roman dominion--the fourth kingdom of Daniel--united so as to constitute in reality but one kingdom, and yet so distinct in their origin, and in their manifestations, as to be capable of separate contemplation and description, and thus properly represented by the two "beasts" that were shown in vision to John.

And causeth the earth and them which dwell therein to worship the first beast. That is, to respect, to reverence, to honour. The word worship here refers to civil respect, and not to religious adoration. Rev 13:4. The meaning here, according to the interpretation proposed all along in this chapter, is, that the Papacy, considered in its religious influence, or as a spiritual power--represented by the second beast--secured for the civil or secular power--represented by the first beast--the homage of the world. It was the means of keeping up that dominion, and of giving it its ascendency among the nations of the earth. The truth of this, as an historical fact, is well known. The Roman civil power would have long ago lost all its influence and been unknown, if it had not been for the Papacy; and, in fact, all the influence which it has had since the irruption of the Northern barbarians, and the changes which their invasion produced, can be traced to that new power which arose in the form of the Papacy--represented in Daniel (Dan 7:8) by the "little horn." That new power gave life and energy to the declining influence of Rome, and brought the world again to respect and honour its authority.

Whose deadly wound was healed. Rev 13:3. That is, was healed by the influence of this new power represented by the second beast. A state of things occurred, on the rise of that new power, as if a wound in the head, otherwise fatal, was healed. The striking applicability of this to the decaying Roman power--smitten as with a deadly wound by the blows inflicted by the Northern hordes, and by internal dissensions--will occur to every one. It was as if a healing process had been imparted by some life-giving power, and, as a consequence, the Roman dominion--the prolongation of Daniel's fourth kingdom--has continued to the present time. Other kingdoms passed away--the Assyrian, the Babylonian, the Medo-Persian, the Macedonian; Rome alone, of all the ancient empires, has prolonged its power over men. In all changes elsewhere, an influence has gone forth from the seven-hilled city as wide and as fearful as it was in the brightest days of the republic, the triumvirate, or the empire, and a large part of the world still listens reverently to the mandates which issue from the seat which so long gave law to mankind. The fact that it is so is to be traced solely to the influence of that power represented here by the second beast that appeared in vision to John--the Papacy.

(e) "wound was healed" Rev 13:3 Verse 13. And he doeth great wonders. Signs--σημεια--the word commonly employed to denote miracles, Acts 2:19; and the representation here is, that the power referred to by the second beast would found its claim on pretended miracles, and would accomplish an effect on the world as if it actually did work miracles. The applicability of this to Papal Rome no one can doubt. 2Thes 2:9. Compare Rev 13:14.

That he maketh fire come down from heaven on the earth in the sight of men. That is, he pretends to do this; he accomplishes an effect as if he did it. It is not necessary to suppose that he actually did this, any more than it is to suppose that he actually performed the other pretended miracles referred to in other places. John describes him as he saw him in the vision; and he saw him laying claim to this power, and actually producing an effect as if by a miracle he actually made fire descend from heaven upon the earth. This is to be understood as included in what the apostle Paul (2Thes 2:9) calls "signs and lying wonders," as among the things by which the "man of sin and the son of perdition" would be characterized, and by which he would be sustained. 2Thes 2:9. Why this particular pretended miracle is specified here is not certain. It may be because this would be among the most striking and impressive of the pretended miracles wrought--as if lying beyond all human power--as Elijah made fire come down from heaven to consume the sacrifice, (1Kgs 18:37-38,) and as the apostles proposed to do on the Samaritans, (Lk 9:54,) as if fire were called down on them from heaven. The phrase "in the sight of men" implies that this would be done publicly, and is such language as would be used of pretended miracles designed for purposes of ostentation. Amidst the multitudes of pretended miracles of the Papacy, it would probably not be difficult to find instances in which the very thing here described was attempted, in which various devices of pyrotechnics were shown off as miracles. For an illustration of the wonders produced in the dark ages in reference to fire, having all the appearance of miracles, and regarded as miracles by the masses of men, the reader is referred to Dr. Brewster's Letters on Natural Magic, particularly Letter xii.

(a) "great wonders" Mt 24:24, 2Thes 2:9,10 Verse 14. And deceiveth them that dwell on the earth by the means of those miracles. Nothing could possibly be more descriptive of the Papacy than this. It has been kept up by deception and delusion, and its pretended miracles have been, and are to this day, the means by which this is done. Any one in the slightest degree acquainted with the pretended miracles practised at Rome, will see the propriety of this description as applied to the Papacy. The main fact here stated, that the Papacy would endeavour to sustain itself by pretended miracles, is confirmed by an incidental remark of Mr. Gibbon, when, speaking of the pontificate of Gregory the Great, he says, "The credulity, or the prudence of Gregory, was always disposed to confirm the truths of religion by the evidence of ghosts, miracles, and resurrections."--Dec. and Fall. iii. 210. Even within a month of the time that I am writing, (October 5, 1850,) intelligence has been received in this country of extraordinary privileges conferred on some city in Italy, because the eyes of a picture of the Virgin in that city have miraculously moved--greatly to the "confirmation of the faithful." Such things are constantly occurring; and it is by these that the supremacy of the Papacy has been and is sustained. The "Breviary" teems with examples of miracles wrought by the saints, For instance: St. Francis Xavier turned a sufficient quantity of salt water into fresh to save the lives of five hundred travellers who were dying of thirst, enough being left to allow a large exportation to different parts of the world, where it wrought astonishing cures. St. Raymond de Pennaloft laid his cloak on the sea, and sailed from Majorca to Barcelona, a distance of a hundred and sixty miles, in six hours. St. Juliana lay on her death-bed; her stomach rejected all solid food, and in consequence she was prevented from receiving the Eucharist. In compliance with her earnest solicitations, the consecrated wafer was laid on her breast; the priest prayed; the wafer vanished, and Juliana expired. Many pages might be filled with accounts of modern miracles, of the most ridiculous description, yet believed by Roman Catholics--the undoubted means by which Papal Rome "deceives the world," and keeps up its ascendency in this age. See Forsyth's Italy, ii. pp. 154-157; Rome in the Nineteenth Century, i. p. 40, 86, ii. p. 356, iii. pp. 193-201; Lady Morgan's Italy, ii. p. 306, iii. p. 189; Graham's Three Months' Residence, etc., p. 241.

Saying to them that dwell on the earth. That is, as far as its influence would extend. This implies that there would be authority, and that this authority would be exercised to secure this object.

That they should make an image to the beast. That is, something that would represent the beast, and that might be an object of worship. The word rendered image--εικων--means properly

(a) an image, effigy, figure, as an idol image or figure;

(b) a likeness, resemblance, similitude. Here the meaning would seem to be, that, in order to secure the acknowledgment of the beast, and the homage to be rendered to him, there was something like a statue made, or that John saw in vision such a representation; that is, that a state of things existed as if such a statue were made, and men were constrained to acknowledge this. All that is stated here would be fulfilled if the old Roman civil power should become to a large extent dead, or cease to exert its influence over men, and if then the Papal spiritual power should cause a form of domination to exist, strongly resembling the former in its general character and extent, and if it should secure this result--that the world would acknowledge its sway, or render it homage as it did to the old Roman government. This would receive its fulfilment if it be supposed that the first "beast" represented the ancient Roman civil power as such; that this died away--as if the head had received a fatal wound; that it was again revived under the influence of the Papacy; and that, under that influence, a civil government strongly resembling the old Roman dominion was caused to exist, depending for its vital energy on the Papacy, and, in its turn, lending its aid to support the Papacy. All this in fact occurred in the decline of the Roman power after the time of Constantine, and its final apparent extinction, as if "wounded to death," in the exile of the last of the emperors, the son of Orestes, who assumed the names of Romulus and Augustus, names which were corrupted, the former by the Greeks into Momyllus, and the latter by the Latins "into the contemptible diminutive Augustulus." See Gibbon, ii, 381. Under him the empire ceased, until it was revived in the days of Charlemagne. In the empire which then sprung up, and which owed much of its influence to the sustaining aid of the Papacy, and which seems to have been made to sustain the Papacy, we discern the "image" of the former Roman power; the prolongation of the Roman ascendency over the world. On the exile of the feeble son of Orestes, (A.D. 476,) the government passed into the hands of Odoacer, "the first Barbarian who reigned in Italy," (Gibbon;) and then the authority was divided among the sovereignties which sprang up after the conquests of the Barbarians, until the "empire" was again restored in the time and the person of Charlemagne. See Gibbon, iii. 344, seq.

Which had the wound by a sword, and did live. Which had a wound that was naturally fatal, but whose fatal consequences were prevented by the intervention of another power. Rev 13:3. That is, according to the explanation given above, the Roman imperial power was "wounded with a fatal wound" by the invasions of the Northern hordes--the sword of the conquerors. Its power, however, was restored by the Papacy, giving life to that which resembled essentially the Roman civil jurisdiction--the "image" of the former beast; and that power, thus restored, asserted its dominion again, as the prolonged Roman dominion--the fourth kingdom of Daniel--over the world. Dan 7:19 seq.

(b) "wound" Rev 13:3,12 Verse 15. And he had power to give life unto the image of the beast. That is, that image of the beast would be naturally powerless, or would have no life in itself. The second beast, however, had power to impart life to it, so that it would be invested with authority, and would exercise that authority in the manner specified. If this refers, as is supposed, to the Roman civil power--the power of the empire restored --it would find a fulfilment in some act of the Papacy by which the empire that resembled in the extent of its jurisdiction, and in its general character, the former Roman empire, received some vivifying impulse, or was invested with new power. That is, it would have power conferred on it through the Papacy which it would not have in itself, and which would confirm its jurisdiction. How far events actually occurred corresponding with this, will be considered in the Notes at the close of this verse.

That the image of the beast should both speak. Should give signs of life; should issue authoritative commands. The speaking here referred to pertains to that which is immediately specified, in issuing a command that they who "would not worship the image of the beast should be killed."

And cause that as many as would not worship the image of the beast. Would not honour it, or acknowledge its authority. The "worship" here referred to is civil, not religious homage, Rev 13:4. The meaning is, that what is here called the "image of the beast" had power given it, by its connexion with the second "beast," to set up its jurisdiction over men, and to secure their allegiance on pain of death. The power by which this was done was derived from the second beast; the obedience and homage demanded was of the most entire and submissive character; the nature of the government was in a high degree arbitrary; and the penalty enforced for refusing this homage was death. The facts that we are to look for in the fulfilment of this are,

(1.) that the Roman imperial power was about to expire--as if wounded to death by the sword;

(2.) that this was revived in the form of what is here called the "image of the beast"--that is, in a form closely resembling the former power;

(3.) that this was done by the agency of the Papal power, represented by the second beast;

(4.) that the effect of this was to set up over men a wide-extended secular jurisdiction, of a most arbitrary and absolute kind, where the penalty of disobedience to its laws was death, and where the infliction of this was, in fact, to be traced to the influence of the second beast-- that is, the Papal spiritual power. The question now is, whether facts occurred that corresponded with this emblematic representation. Now, as to the leading fact, the decline of the Roman imperial power --the fatal wound inflicted on that by the "sword" there can be no doubt. In the time of "Augustulus," as above stated, it had become practically extinct--"wounded as it were to death," and so wounded that it would never have been revived again had it not been for some foreign influence. It is true also, that, when the Papacy arose, the necessity was felt of allying itself with some wide-extended civil or secular dominion, that might be under its own control, and that would maintain its spiritual authority. It is true, also, that the empire was revived--the very "image" or copy, so far as it could be, of the former Roman power, in the time of Charlemagne, and that the power which was wielded in what was called the "empire," was that which was, in a great measure, derived from the Papacy, and was designed to sustain the Papacy, and was actually employed for that purpose. These are the main facts, I suppose, which are here referred to, and a few extracts from Mr. Gibbon will show with what propriety and accuracy the symbols here employed were used, on the supposition that this was the designed reference.

(a) The rise, or restoration of this imperial power in the time and the person of Charlemagne. Mr. Gibbon says, (iii. 362,) "It was after the Nicene synod, and under the reign of the pious Irene, that the Popes consummated the separation of Rome and Italy [from the Eastern empire] by the translation of the empire to the less orthodox Charlemagne. They were compelled to choose between the rival nations; religion was not the sole motive of their choice; and while they dissembled the failings of their friends, they beheld with reluctance and suspicion the Catholic virtues of their foes. The difference of language and manners had perpetuated the enmity of the two capitals, [Rome and Constantinople;] and they were alienated from each other by the hostile opposition of seventy years. In that schism, the Romans had tasted of freedom, and the Popes of sovereignty: their submission would have exposed them to the revenge of a jealous tyrant, and the revolution of Italy had betrayed the importance as well as the tyranny of the Byzantine court." Mr. Gibbon then proceeds to state reasons why Charlemagne was selected as the one who was to be placed at the head of the revived imperial power, and then adds, (p. 343,) "The title of patrician was below the merit and greatness of Charlemagne; and it was only by reviving the Western empire that they could pay their obligations, or secure their establishment. By this decisive measure they would finally eradicate the claims of the Greeks; from the debasement of a provincial town the majesty of Rome would be restored; the Latin Christians would be united under a supreme head in their ancient metropolis; and the conquerors of the West would receive their crown from the successors of St. Peter. The Roman church would acquire a zealous and respectable advocate; and, under the shadow of the Carlovingian power, the bishop might exercise, with honour and safety, the government of the city." All this seems as if it were a designed commentary on such expressions as these: "And he exerciseth all the power of the first beast, and causeth the earth and them that dwell therein to worship the first beast, whose deadly wound was healed," "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; and he had power to give life unto the image of the beast," etc.

(b) Its extent. It is said, (Rev 13:12,) "And he exerciseth all the power of the first beast, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed." Compare Rev 13:14-15. That is, the extent of the jurisdiction of the revived power, or the restored empire, would be as great as it was before the wound was inflicted. Of the extent of the restored empire under Charlemagne, Mr. Gibbon has given a full account, iii. pp. 546-549. The passage is too long to be copied here in full, and a summary of it only can be given. He says, "The empire was not unworthy of its title; and some of the fairest kingdoms of Europe were the patrimony or the conquest of a prince who reigned at the same time in France, Spain, Italy, Germany, and Hungary.

I. The Roman province of Gaul had been transformed into the name and monarchy of FRANCE, etc.

II. The Saracens had been expelled from France by the grandfather and father of Charlemagne, but they still possessed the greatest part of Spain, from the rock of Gibraltar to the Pyrenees. Amidst their civil divisions, an Arabian emir of Saragossa implored his protection in the diet of Paderborn. Charlemagne undertook the expedition, restored the emir, and, without distinction of faith, impartially crushed the resistance of the Christians, and rewarded the obedience and service of the Mohammedans. In his absence he instituted the Spanish March, which extended from the Pyrenees to the river Ebro: Barcelona was the residence of the French governor; he possessed the counties of Rousillon and Catalonia; and the infant kingdoms of Navarre and Arragon were subject to his jurisdiction.

III. As king of the Lombards, and patrician of Rome, he reigned over the greatest part of ITALY, a tract of a thousand miles from the Alps to the borders of Calabria, etc.

IV. Charlemagne was the first who united GERMANY under the same sceptre, etc.

V. He retaliated on the Avars, or Huns of Pannonia, the same calamities which they had inflicted on the nations: the royal residence of the Chagan was left desolate and unknown; and the treasures, the rapine of two hundred and fifty years, enriched the victorious troops, or decorated the churches of Italy and Gaul. "If we retrace the outlines of the geographical picture," continues Mr. Gibbon, "it will be seen that the empire of the Franks extended, between the east and the west, from the Ebro to the Elbe, or Vistula; between the north and the south, from the duchy of Beneventum to the river Eyder, the perpetual boundary of Germany and Denmark. Two-thirds of the Western empire were subject to Charlemagne, and the deficiency was amply supplied by his command of the inaccessible or invincible nations of Germany."

(c) The dependence of this civil or revived secular power on the Papacy. "His deadly wound was healed." "And causeth the earth to worship the first beast." "Saying to them that dwell on the earth that they should make an image to the beast." "He had power to give life unto the image of the beast." Thus Mr. Gibbon (iii. 343) says, "From the debasement of a provincial town, the majesty of Rome would be restored; the Latin Christiana would be united under a supreme head, in their ancient metropolis; and the conquerors of the West would receive their crown from the successors of St. Peter." And again (iii. 344) he says, "On the festival of Christmas, the last year of the eighth century, Charlemagne appeared in the church of St. Peter; and to gratify the vanity of Rome, he exchanged the simple dress of his country for the habit of a patrician. After the celebration of the holy mysteries, Leo suddenly placed a precious crown on his head, and the dome resounded with the acclamations of the people, 'Long life and victory to Charles, the most pious Augustus, crowned by God the great and pacific emperor of the Romans!' The head and body of Charlemagne were consecrated by the royal unction; his coronation oath represents a promise to maintain the faith and privileges of the church; and the first-fruits are paid in rich offerings to the shrine of the apostle. In his familiar conversation the emperor protested his ignorance of the intentions of Leo, which he would have disappointed by his absence on that memorable day. But the preparations of the ceremony must have disclosed the secret; and the journey of Charlemagne reveals his knowledge and expectation; he had acknowledged that the imperial title was the object of his ambition, and a Roman senate had pronounced that it was the only adequate reward of his merit and services." So again Mr. Gibbon, (iii. 360,) speaking of the conquests of Otho, (A.D. 962,) and of his victorious march over the Alps, and his subjugation of Italy, says, "From that memorable era, two maxims of public jurisprudence were introduced by force, and ratified by time.

I. That the prince who was elected by the German diet, acquired from that instant the subject kingdoms of Italy and Rome.

II. But that he might not legally assume the titles of emperor and Augustus, till he had received the crown from the hands of the Roman pontiff." In connexion with these quotations from Mr. Gibbon, we may add, from Sigonius, the oath which the emperor took on the occasion of his coronation: "I, the Emperor, do engage and promise, in the name of Christ, before God and the blessed apostle Peter, that I will be a protector and defender of this holy Church of Rome, in all things wherein I can be useful to it, so far as Divine assistance shall enable me, and so far as my knowledge and power can reach." Quoted by Prof. Bush, Hieroph. Nov. 1842, p. 141. We learn, also, from the biographers of Charlemagne that a commemorative coin was struck at Rome under his reign, bearing this inscription, "Renovatio Imperil Romani."-- "Revival of the Roman Empire," ibid. These quotations, whose authority will not be questioned, and whose authors will not be suspected of having had any design to illustrate these passages in the Apocalypse, will serve to confirm what is said in the Notes of the decline and restoration of the Roman secular power; of its dependence on the Papacy to give it life and rigour; and of the fact that it was designed to sustain the Papacy, and to perpetuate the power of Rome. It needs only to be added, that down to the time of Charles the Fifth-- the period of the Reformation--nothing was more remarkable in history than the readiness of this restored secular power to sustain the Papacy and to carry out its designs; or than the readiness of the Papacy to sustain an absolute civil despotism, and to make the world subject to it by suppressing all attempts in favour of civil liberty.

(1) "life" "breath" (a) "worship the beast" Rev 16:2 Verse 16. And he caused all. He claims jurisdiction, in the matters here referred to, over all classes of persons, and compels them to do his will. This is the second beast, and, according to the interpretation given above, it relates to the Papal power, and to its claim of universal jurisdiction.

Both small and great. All these expressions are designed to denote universality--referring to various divisions into which the human family may be regarded as divided. One of those divisions is into "small and great;" that is, into young and old; those small in stature and those large in stature; those of humble, and those of elevated rank.

Rich and poor. Another way of dividing the human race, and denoting here, as in the former case, all--for it is a common method, in speaking of mankind, to describe them as "the rich and poor."

Free and bond. Another method still of dividing the human race embracing all--for all the dwellers upon the earth are either free or bond. These various forms of expression, therefore, are designed merely to denote, in an emphatic manner, universality. The idea is, that, in the matter referred to, none were exempt, either on account of their exalted rank, or on account of their humble condition; either because they were so mighty as to be beyond control, or so mean and humble as to be beneath notice. And if this refers to the Papacy, every one will see the propriety of the description. The jurisdiction set up by that power has been as absolute over kings as over the feeble and the poor; over masters and their slaves; alike over those in the humblest and in the most elevated walks of life.

To receive a mark in their right hand, or in their foreheads. The word here rendered mark--χαραγμα--occurs only in one place in the New Testament except in the book of Revelation, (Acts 17:29,) where it is rendered graven. In all the other places where it is found, (Rev 13:16-17, 14:9,11, 15:2, 16:2, 19:20, 20:4) it is rendered mark, and is applied to the same thing--the "mark of the beast." The word properly means something graven or sculptured; hence

(a) a graving, sculpture, sculptured work, as images or idols;

(b) a mark cut in or stamped--as the stamp on coin. Applied to men, it was used to denote some stamp or mark on the hand or elsewhere--as in the case of a servant on whose hand or arm the name of the master was impressed; or of a soldier on whom some mark was impressed denoting the company or phalanx to which he belonged. It was no uncommon thing to mark slaves or soldiers in this way; and the design was either to denote their ownership or rank, or to prevent their escaping so as not to be detected. (Among the Romans, slaves were stigmatized with the master's name or mark on their foreheads. So Valerius Maximus speaks of the custom for slaves "literatum notis inuri;" and Plautus calls the slave "literatus." Ambrose (De Obit. Valentin.) says, Charactere Domini inscribuntur servuli. Petronius mentions the forehead as the place of the mark: Servitia ecce in frontibus cernitis. In many cases, soldiers bore the emperor's name or mark imprinted on the hand. Actius says, Stigmata vocant quae in facie, vel in alia parte corporis, inscribuntur; qualia sunt militum in manibus. So Ambrose says, Nomine imperatoris signantur milites. Compare Gal 6:17.) Most of us have seen such marks made on the hands or arms of sailors, in which, by a voluntary tattooing, their names, or the names of their vessels, were written, or the figure of an anchor, or some other device, was indelibly made by punctures in the skin, and by inserting some kind of colouring matter. The thing which it is here said was engraven on the hand or the forehead was the "name" of the beast, or the "number" of his name, Rev 13:17. That is, the "name" or the "number" was so indelibly inscribed either on the hand or the forehead, as to show that he who bare it appertained to the "beast," and was subject to his authority--as a slave is to his master, or a soldier to his commander. Applied to the Papacy, the meaning is, that there would be some mark of distinction; some indelible sign; something which would designate, with entire certainty, those persons who belonged to it, and who were subject to it. It is hardly necessary to say that, in point of fact, this has eminently characterized the Papacy. All possible care has been taken to designate with accuracy those who belong to that communion, and all over the world it is easy to distinguish those who render allegiance to the Papal power. Compare Rev 7:3.

(1) "receive a mark" "give them"

Revelation of John 17:3

Verse 3. So he carried me away in the spirit. In vision. He seemed to himself to be thus carried away; or the scene which he is about to describe was made to pass before him as if he were present.

Into the wilderness. Into a desert. Compare Barnes on "Re 12:6". Why this scene is laid in a wilderness or desert is not mentioned. Prof. Stuart supposes that it is because it is "appropriate to symbolize the future condition of the beast." So De Wette and Rosenmuller. The imagery is changed somewhat from the first appearance of the harlot in Rev 17:1. There she is represented as "sitting upon many waters." Now she is represented as "riding on a beast," and, of course, the imagery is adapted to that. Possibly there may have been no intentional significancy in this; but on the supposition, as the interpretation has led us to believe all along, that this refers to Papal Rome, may not the propriety of this be seen in the condition of Rome and the adjacent country, at the rise of the Papal power? That had its rise (Dan 7:25 seq.) after the decline of the Roman civil power, and properly in the time of Clovis, Pepin, or Charlemagne. Perhaps its first visible appearance as a power that was to influence the destiny of the world, was in the time of Gregory the Great, A. D. 590-605. On the supposition that the passage before us refers to the period when the Papal power became thus marked and defined, the state of Rome at this time, as described by Mr. Gibbon, would show with what propriety the term wilderness or desert might be then applied to it. The following extract from this author, in describing the state of Rome at the accession of Gregory the Great, has almost the appearance of being a designed commentary on this passage, or is, at any rate, such as a partial interpreter of this book would desire and expect to find. Speaking of that period, he says, (Decline and Fall, iii. 207-211:) "Rome had reached, about the close of the sixth century, the lowest period of her depression. By the removal of the seat of empire, and the successive loss of the province, the sources of private and public opulence were exhausted; the lofty tree under whose shade the nations of the earth had reposed was deprived of its leaves and branches, and the sapless trunk left to wither on the ground. The ministers of command and the messengers of victory no longer met on the Appian or Flaminian way; and the hostile approach of the Lombards was often felt and continually feared. The inhabitants of a potent and peaceful capital, who visit without an anxious thought the garden of the adjacent country, will faintly picture in their fancy the distress of the Romans; they shut or opened their gates with a trembling hand, beheld from the walls the flames of their houses, and heard the lamentations of their brethren who were coupled together like dogs, and dragged away into distant slavery beyond the sea and the mountains. Such incessant alarms must annihilate the pleasures, and interrupt the labours of rural life; and the Campagna of Rome was speedily reduced to the state of a dreary WILDERNESS, in which the land is barren, the waters are impure, and the air infectious. Curiosity and ambition no longer attracted the nations to the capital of the world; but if chance or necessity directed the steps of a wandering stranger, he contemplated with horror the vacancy and solitude of the city; and might be tempted to ask, where is the Senate, and where are the people?

In a season of excessive rains, the Tiber swelled above its banks, and rushed with irresistible violence into the valleys of the seven hills. A pestilential disease arose from the stagnation of the deluge, and so rapid was the contagion that fourscore persons expired in an hour in the midst of a solemn procession which implored the mercy of heaven. A society in which marriage is encouraged, and industry prevails, soon repairs the accidental losses of pestilence and war; but as the far greater part of the Romans was condemned to hopeless indigence and celibacy, the depopulation was constant and visible, and the gloomy enthusiasts might expect the approaching failure of the human race. Yet the number of citizens still exceeded the measure of subsistence; their precarious food was supplied from the harvests of Sicily and Egypt; and the frequent repetition of famine betrays the inattention of the emperor to a distant province.

The edifices of Rome were exposed to the same ruin and decay; the mouldering fabrics were easily overthrown by inundations, tempests, and earthquakes; and the monks who had occupied the most advantageous stations exulted in their base triumph over the ruins of antiquity.

"Like Thebes, or Babylon, or Carthage, the name of Rome might have been erased from the earth, if the city had not been animated by a vital principle which again restored her to honour and dominion. The power as well as the virtue of the apostles revived with living energy in the breasts of their successors; and the chair of St. Peter under the reign of Maurice, was occupied by the first and greatest of the name of Gregory. The sword of the enemy was suspended over Rome; it was averted by the mud eloquence and seasonable gifts of the Pontiff, who commanded the respect of heretics and barbarians." Compare Rev 13:3,12-15. On the supposition now that the inspired author of the Apocalypse had Rome in that state when the civil power, declined and the Papacy arose in his eye, what more expressive imagery could he have used to denote it than he has employed" On the supposition--if such a supposition could be made--that Mr. Gibbon meant to furnish a commentary on this passage, what more appropriate language could he have used? Does not this language look as if the author of the Apocalypse and the author of the "Decline and Fall" meant to play into each other's hands?

And in further confirmation of this, I may refer to the testimony of two Roman Catholic writers, giving the same view of Rome, and showing that, in their apprehension also, it was only by the reviving influence of the Papacy that Rome was saved from becoming a total waste. They are both of the middle ages. The first is Augustine Steuchus, who thus writes: "The empire having been overthrown, unless God had raised up the Pontificate, Rome, resuscitated and restored by none, would have become uninhabitable, and been a most foul habitation thenceforward of cattle. But in the Pontificate it revived as with a second birth; its empire in magnitude, not indeed equal to the old empire, but its form not very dissimilar: because all nations, from East and from West, venerate the Pope, not otherwise than they before obeyed the Emperors." The other is Flavio Blondas: "The princes of the world now adore and worship as Perpetual Dictator the successor not of Caesar but of the Fisherman Peter; that is, the Supreme Pontiff, the substitute of the aforesaid Emperor." See the original in Elliott, iii. 113.

And I saw a woman. Evidently the same which is referred to in Rev 17:1.

Sit upon a scarlet-coloured beast. That is, either the beast was itself naturally of this colour, or it was covered with trappings of this colour. The word scarlet properly denotes a bright red colour-- brighter than crimson, which is a red colour tinged with blue. Isa 1:18. The word here used--κοκκινον--occurs in the New Testament only in the following places: Mt 27:28, Heb 9:19 Rev 17:3-4, 18:12,16, in all which places it is rendered scarlet. Mt 27:28; Heb 9:19. The colour was obtained from a small insect which was found adhering to the, shoots of a species of oak in Spain and Western Asia. This was the usual colour in the robes of princes, military cloaks, etc. It is applicable in the description of Papal Rome, because this is a favourite colour there. Thus it is used in Rev 12:3, where the same power is represented under the image of a "red dragon." Rev 12:3. It is remarkable that nothing would better represent the favourite colour at Rome than this, or the actual appearance of the pope, the cardinals, and the priests in their robes, on some great festival occasion. Those who are familiar with the descriptions given of Papal Rome by travellers, and those who have passed much time in Rome, will see at once the propriety of this description, on the supposition that it was intended to refer to the Papacy. I caused this inquiry to be made of an intelligent gentleman who had passed much time in Rome--without his knowing my design--what would strike a stranger on visiting Rome, or what would be likely particularly to arrest his attention as remarkable there; and he unhesitatingly replied, "the scarlet colour." This is the colour of the dress of the cardinals--their hats, and cloaks, and stockings being always of this colour. It is the colour of the carriages of the cardinals, the entire body of the carriage being scarlet, and the trappings of the horses the same. On occasion of public festivals and processions, scarlet is suspended from the windows of the houses along which processions pass. The inner colour of the cloak of the pope is scarlet; his carriage is scarlet; the carpet on which he treads is scarlet. A large part of the dress of the body-guard of the pope is scarlet; and no one can take up a picture of Rome without seeing that this colour is predominant. I looked through a volume of engravings representing the principal officers and public persons of Rome. There were few in which the scarlet colour was not found as constituting some part of their apparel; in not a few the scarlet colour prevailed almost entirely. And in illustration of the same thought, I introduce here an extract from a foreign newspaper, copied into an American newspaper of Feb. 22, 1851, as an illustration of the fact that the scarlet colour is characteristic of Rome, and of the readiness with which it is referred to in that respect: "Curious Costumes.--The three new cardinals, the archbishops of Thoulouse, Rheims, and Besancon, were presented to the President of the French Republic by the Pope's Nuncio. They wore red caps, red stockings, black Roman coats lined and bound with red, and small cloaks." I conclude, therefore, that if it be admitted that it was intended to represent Papal Rome in the vision, the precise description would have been adopted which is found here.

Full of names of blasphemy. All covered over with blasphemous titles and names. What could more accurately describe Papal Rome than this? Compare for some of these names and titles, Barnes on "2Th 2:4"; 1Timm 4:1, seq. Rev 13:1, Rev 13:5.

Having seven heads and ten horns. Rev 13:1.

(1) "decked" "golded" (c) "fornication" Jer 51:7
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