Notes on the book of Revelations/Chapter 13

by John Nelson Darby

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The Apostle now traces equally from its origin, the earthly circumstances of the power through which Satan operates;^[1] and (as in the previous chapter) he first gives us characteristically the subject of the prophecy. It is not here of purpose necessarily, but of fact. Out of the floating mass of population, he sees a beast rise up. It was not now a vision in heaven, where the secret designs were carried on, but on earth, where the instruments of these designs are produced and act; but here, not purpose, but fact.

The whole character of the beast, from beginning to end, is seen, but pursued to, and therefore having its agency in, its last form; this enables us to identify the beast personally all through, and brings him under the character of guilt which has attached to him from the beginning, or marked the course of his protracted progress, whatever unrestrained iniquity this may shew itself in at the close. He is, therefore, seen rising out of the sea having all his heads and horns: on his heads names of blaphemy: he bore them high on his front, and the crowns were on his horns, which was the latter form, i. e. the imperial power divided. I do not carry this farther than being definitely characteristic; for if it were carried into detail, as at the close, we should have, assuming the identity according to the ordinary interpretation of the beasts,^[2] three of the horns fallen. Further, this beast had incorporated the characters of Daniel’s three other beasts, but most of the Grecian leopard, though in ravening power and terror like the first: to this beast, the dragon (he had not formed it, that is, taken as the existing fact) gives his power, his seat and great authority; now I doubt not, this has its full scope of positive action and manifestation from the close of the former chapter; when, in its last form, it will do Satan’s work in the place of his power. But as we have the elements of things in these chapters, we have seen the beast traced from his very rise out of the sea; and whatever he so characteristically does, when formed, comes under the designation of holding the throne and power of Satan. It will be exercised according to the character of the place where Satan is, heaven or earth, each the scene of the conflict whether Christ and his joint heirs are to have his creation, or Satan hold it by right of the first Adam’s fall and sin, the great question agitated, along with the special redemption of the Church. Doubtless, when on earth it will be more definite and formal, not necessarily more important. Nor can I see, why the conflict for the delivery of the earthly people and the inheritance is of more or exclusive importance, rather than what is of heaven, in which the victory and fate of the heirs is decided; though this be more secret, and known only to the Church. Yet it must be remembered that that by which Satan troubles the Church, while here, is that by which he holds the world. It is, then, the great characteristic fact we have here as to the beast so formed: he holds the dragon’s place.

I may add, I hold the beast to be simply and plainly the Roman empire.

The next characteristic of the beast was the destruction and healing of one^[3] of the heads or forms of government. This, observe, was subsequent to, and not preceding, the dragon’s giving him his power. And there was admiration in all the earth at the beast. The Roman empire and its corporate power, became, in the earth, the object of their admiration, and laid hold on their minds. And they worshipped^[4] that infidel power and hostility to God, which had given power to the beast—the form in which this shewed itself in man was the pursuit of his own will, simply casting off the thought and principle of obedience. The shape which it assumed or had in this history, was the dominant power of the Roman empire, not in its apostasy, but in its self-will^[5] and self-aggrandizement—Satan’s power without reference to God, as the Apostle expresses it: “the course of this world, the prince of the power of the air, the spirit that now worketh in the children of disobedience.” Whether this arrives to any formal open act at the close, is comparatively immaterial, save as an open act bringing down open judgment. They worshipped also the beast—honoured it, as the place, and holder, and depositary of power; God being thus really put out of sight. Pride here was the characteristic—personal pride and power; “Who is like unto the beast? who is able to make war with him?” There seems to me to be an analogy here, or contrast, in falsehood, with the gift of power and glory by the Father to the Son. On the dazzling influence of this false glory and power the world hangs, and takes it as that which holds the only place of power in it, shutting practically, as we have said, God out of it,—“the inheritance ours.”— And they hang on this evil power, to hold and keep it in human will—openly man, secretly Satan; as openly it shall be (or manifestly) Christ, and hiddenly (i.e. not in personal manifestation, save by the Son) the Father. And the world honoured the hidden and open power, as we should honour the Father and the Son, save that in us it is in the knowledge of their person. It was a false anticipation in deceit and power, by our evil, of what we own in principle now, and shall be declared in millennial power and manifestation. Thus far we have had the fact, and Satan’s doings in it.

We have, then, the power of mischief as it is conferred upon the beast, he being thus constituted and set up in power by Satan, and receiving Satan’s place: at his hand he is then given power, to shew all his will and thoughts, and to act for so long; for all these things are controlled: this, with its con- sequences, from the 5th to the 8th verses. Consequently, we have here what was done by the beast, as before, what was done to the beast, and about the beast, whether by Satan or in the earth. First, was given to the beast extraordinary prevailing assumption to himself, “he spoke great things”—it is not here doing but speaking in pride—it is his character, not his acts: next, injurious^{[errata 1]} words against others flowing from this pride—blasphemies; and he was to continue the characteristic period of forty-two months; or to practise—to act—for that period.^[6] When we come to the literal use of it, then it is earthly and literal. So, on the other hand, they that dwell in heaven, dwell in heaven. It is not merely their mystic character, otherwise it is obvious it is the 1260 years; and they that dwell in heaven are the heavenly-minded remnant. We have then the application of this character of the beast to its objects: “he blasphemed God:”—it was not here mere apostasy: that might be its actual course on earth, just denying the Father and the Son; but here it is his formal character under Satan’s power. He blasphemed the “name” of God, instead of in the place of power owning its, source—“and his tabernacle” i.e. the presence of God among the saints, as in the wilderness, their heavenly place, for so it was (the tabernacle was not the wilderness nor was it the temple, as in chap. xxi. 22: the Jewish body was driven into the wilderness: in manifested and lasting glory, the Lord God and the Lamb are the temple); but it was the tabernacle or tent of God: this included the most holy and holy place. This heavenly dwelling-place of God with the saints he blasphemed; he would have the earth, the inheritance, in his own way: this was an evidence there was a power beyond all this. He blasphemed also those who were characterized by this dwelling-place—dwellers in heaven, the saints of heavenly places. This, as regards heavenly things, was what characterized the Church which sits in heavenly places. Further, it was given him to make war with the saints and overcome them, here on earth. Satan they overcame, see xii. 11;^[7] but in present physical persecution, the beast overcame, and prevailed against the saints. It is not, however, here a question of individual death, but of prevalence, as in xii. 11, But he had the day on earth, for this was not redeemed nor vindicated to Christ yet: this is true also as regards (within the range of the beast) the long protracted period of years, and on earth^[8] in the crisis among the Jewish people.^[9] The next characteristic was, “power was given him over all kindreds, tongues and nations:” this still was characteristic. It was to be the dominant power on the earth, assuming and giving authority over the various subject nations.

There was another point connected with this manifestation not exactly characteristic as given to him, but a consequence, a resulting fact. All the dwellers upon earth should worship him. Their character we have already noticed; those who, living within the sphere of the application of the word and its light, the formed scene of God’s revealed moral providence, have not their πολίτευμα ἐν τοῖς οὐρανοῖς, are not dwellers in heaven, and as strangers and pilgrims seek a country, but “dwell upon the earth.” These were not written (for such was the security of the others) from the foundation of the world, in the book of life of the Lamb that was slain; characterized, not only by the book of life, but the sufferings^[10] of the Holy One—with whom they were associated as strangers and pilgrims; “He that hath ears to hear let him hear.”

There is a great principle connected with all this working and character of the beast upon earth, he that leadeth into captivity shall go there; so it will be with him: but God will not depart from his principles. He that uses the oppressing power shall be oppressed: the Lord will judge it, be it where it may; “she that killeth with the sword shall be killed with the sword.” The saints’ part is to suffer, to endure the continuance of evil, while God permits it, and power is given to it. If the saints meddle with its principles and avenge themselves here, they must suffer its consequences here: “they that take the sword shall perish with the sword.” Patient suffering is the saints’ place as Christ’s.^[11] They are not to take the beast’s character, because they suffer under it: it is warring with God’s providential government—which leaves him thus to practise: the book of life is the book of life of the Lamb slain. Such was the grand secular power recognised in connection with the purpose and plans of God during this time—to which Satan’s throne and power was given.

This is no description of a personal Antichrist at all, but the characteristic description of the corporate power of the beast; Antichrist’s deadly wound, for example, was never healed. The haste which applies passages to an object, because there may be other passages which prove an important link of the subject of the former with that object, often deprives us of a vast deal of the instruction of the word of God, and deters those from pursuing that link, who have seized the neglected parts which are now, by a particular absorbing interest, all set aside. The terror of the day of Antichrist is not characteristic of the saint: he has, it seems to me, a consciousness of his union with the Lord and gathering to Him, which sets Him above the terror of Antichrist’s power, or of the day of the Lord upon him.

We have had the sign of Satan as the dragon in heaven, a secret for the Church, for those who saw things there.

We have had the beast arise out of the sea (the tumultuous movings of the nations, the mass of peoples), and, so formed, Satan give him his power, and throne, and great authority. Now, out of the formed arrangement of the scene of God’s moral providence, the subject-place of light and darkness, the earth, we have another beast come up. In form of power he was like the Lamb, not in real meekness and suffering, but he took the similitude of his power; yet his utterance, his voice, his expression of himself, having this form of power, was like the dragon, the great hostile power of Satan himself prevailing over the stars of. heaven, and persecuting on earth,—a very strange and singular combination—the similitude of the power of Christ, in form—of Christ when hid in the throne: it was not of the Son of man openly, but the expression of the character of Satan when he spake. We have still, as a beast, a corporate oppressing power, not an individual, though, in some sense, an individual may actually wield its power ; but that is not the force of the symbol “beast” anywhere: power so concentrated, is rather a horn, though there may be close connection between them. This did not set aside the existence of the first beast, but was of another character, yet “he exercises all the power of the first beast,” before the first beast, in his presence—still a very singular position: his power, however, is not, as such, over kindreds, and tongues, and nations, but localised, and acting on men’s minds in influence when subject—not subjecting secularly nations. He causes the earth, and them that dwell therein, to worship the first beast; but to do this as bearing this character, “whose deadly wound was healed.”^[12] It is in this restored state or headship-form of government of the beast that he does this. It is not the horns he makes them worship, but the beast, whose deadly wound (of one of his heads) was healed. Such is his character: lamb-like as he may be in the form of his own power. he wields the power of the first beast before him; that is one point: another, he makes the earth and dwellers on it—carnal-minded nominalists—worship the first, whose wound was healed: these were distinct points; for the whole character is here given. As to his own doing, there is the open exhibition of judicial power as of God: it was not (like the witnesses) “fire out of their mouth,” a testimony made good in judgment, but “fire down from heaven” in the sight of men—the apparent exercise of God’s judgments (as Elijah did) outwardly. All this, remark, is an ecclesiastical power—a power ostensibly connected with Divine things falsely, for it is evil—but ostensibly, and verified to the eyes of men by the exhibitions of power.

Moreover, he does miracles on the earth, by which he deceives those that dwell on it, whose character we have so often seen, and leads them to set up a resemblance of the beast whose deadly wound was healed—this great corporate system, with a formal headship,—and to vivify this image to exercise con- trolling authority—not to kill, but to cause to be killed, those who did not worship this image. This was the doing of this hierarchy; they had power to do this. It is not said, he had them all killed, but he had power to cause all this.^[13]

But he did oppress in earthly things, he caused all to receive “the mark of the beast” (in profession or service, as slaves), and would allow no man to buy or sell, “save he that had the mark;” or if he had “his name” it would do, though perhaps not thus actually a slave;—or “the number of his name,”—a person might be a ruler or leader in this system, and then, though not actually a slave, he would have the character of it yet more indelibly and intelligently stamped upon him, The name, and the number of the name, would be there. I do not pretend to wisdom; indeed, far from it: but I find if the Lord means such a sense, tradition as well as apostasy gives the number of his name. As I have said in the note, these seem to me not the last actions in crisis, but the character of the preparatory agents: we shall see the results afterwards.^[14] That which is formal, and not ancillary in their character, may continue and hold its place during the crisis: for example, the blasphemy; for this was on his heads, it was characteristically part of himself—not particular subservient conduct. Both these parties are found at the judgment which closes the last three years and a half; but the last is found, not exactly in the same form, but, if I may so speak, in an exceedingly narrowed character; for the moral operations previous to the last critical period are very different from the conduct and its consequences which fill up that period, though the parties may be the same, and have just the same spirit really. The characters here are of much wider extent, having their description comprehensively given here, as Satan’s designs previously; the historical process of the Lord’s dealings follows. Special details of the objects and character of His judgments succeed. In chapter xv. as I have said, there is a new great sign seen in heaven. The description of the secret agency and the providential instruments on earth has finished. The gracious effects of divine grace and spiritual power, with open testimony and judgment, follow here.

1. Specially in his workings, in these last events.
2. i.e. of Daniel’s fourth beast with this.
3. I suppose this was imperial. Many considerations go, I think, to shew it, and make the point pretty clear; I doubt that it was fully developed as a beast till then.
4. Admiration implies the effect on a senseless imagination, though excited perhaps by a strong cause—not the judgment or affections.
5. This, however, is the apostasy of power.
6. This must be taken for the last period of half the week, if taken in crisis and applied to the full manifestation of his character, which the verse seems to do. At the commencement of this period (then, as it seems to me, coming up out of the bottomless pit) he slays the witnesses: his plans and human self-will have, however, been very amply developed before, but with subtilty, and a testimony continuing: specially in the land for three years and a half. It is no part of this passage to say it is the last half week, but merely to attach to the beast the characteristic period of his continuance.
7. This had been previously to this period, which commenced on the closing of that by the casting down of Satan. Up to that they had suffered actual death, at least they had not loved their lives unto death.
8. But I doubt that there is any dated period connected with verse 7. It is characteristic, not a question of time.
9. The elect there are saved as regards the flesh.
10. This will have its literal force in crisis in the land.
11. “If when ye do well, and suffer for it, ye take it patiently, this is acceptable with God,” says the Apostle Peter.
12. The trials under the beast are distinct from the mere preservation of purity; and the final warning to have nothing to do with the beast, comes after the announcement of the fall of Babylon. Hence we have the celebration of the hundred and forty-four thou- sand, who have kept themselves pure; and afterwards distinct, those who have got the victory over the beast. It does not follow that some of them may not have been involved in both trials, or have kept themselves from one, and suffered under the other, but they are treated as distinct subjects; and there may be those who are under the trial of the beast’s actings, preparatory to his final conflicts in Judea, who have never been in the circumstances, at any rate fully, of the hundred and forty-four thousand. They are numbered before Babylon falls. The warning against the beast has its peculiar force after. That the thirteenth chapter has had accomplishment in the protracted period of years, may easily be understood; and if applied to what is closing, its application is rather preparatory, not final; when the second beast falls, as a false prophet merely (his secular character as a beast gone), this change has taken place in him; he has lost his secular character and power as a beast, and is merely a false prophet. It seems to me that all this is previous to the last actings of Antichrist in Judea as the wilful king: they are quite distinct in character. This is preparatory in order to bring them, the dwellers on earth, into his subjection, and carry them with him. The whole, save the period of his blasphemous continuance, is not here date, but character or doings. He may draw after him the Gentile dwellers upon earth in this ‘way ; and, when in the land, the same process may locally and specifically continue there. The only date to the second beast is the restoration of the wounded (as I suppose) imperial head.
13. I repeat the remark of the last note; all this is characteristic, not of time, save the restoration of the imperial head.
14. We have this distinction of periods, I think, very distinctly marked in Daniel vii. The character of the little horn—the last evil form of presumption against the Most High in the beast—we have in verse 8: that is, its character before God. The prophet saw this till the thrones were set; in 9, 10, judgment set and books opened—not now the time of testimony. Then again he beholds till the beast was slain, ver. 11, because of the little horn’s great words. After this, the Son of man’s kingdom is spoken of as given; this in connection with the Lord. The saints, whether of the heavenly places or simply saints, are introduced in the explanation, ver. 21; the character of the horn, as to the saints, is given—saints, whether of the heavenlies or not—it is the horn’s character. Then this is—till, first, the Ancient of days comes; then judgment is given to the saints of the heavenlies; thirdly, the saints, heavenly or on earth, possess the kingdom. As to the actings of the little horn explained, we have first his presumption against the Most High; next he wears out the saints of the heavenlies, and takes providence into his hand, and this is given him for a prescribed period; then the judgment sits, as in close of verses 10,11. The twenty-fifth verse seems to me, then, properly the three years and a half antecedent to the commencement of the judgment or the judgment-sitting, though after that there is a process goes on to take away, to consume, and to destroy; and then the kingdom, under the whole heaven, is given to the people of the saints of the Most High, thus connecting the earthly people at Jerusalem, the city of the great king, with the heavenly people.
    The eighth chapter, I conclude to be an entirely different and opposed enemy; and I believe the confounding the Assyrian and Antichrist has much tended to obscure prophecy and embroil the mind as to the simplicity of its statements.
    One is the enemy of Christ as coming from heaven with the saints; the other His enemy, as associated with the accepted remnant of the Jews at Jerusalem.
    I see no reason to suppose that “they shall be given into his hand” (Dan. vii. 25.) means the saints, but rather times and laws.

1. Original: imperious was amended to injurious: detail