This is an excerpt from the book “The Revelation Explained” By Bro F.G. Smith of the church of God.
Revelation Chapter 13
- 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.
- 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.
- And he doeth great wonders, so that he maketh fire come down
from heaven on the earth in the sight of men,
- And deceiveth them that dwell on the earth by the means of
those miracles which he had power to do in the sight of the
beast; saying to them that dwell on the earth, that they should
make an image to the beast, which had the wound by a sword, and
did live.
- 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.
- 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:
- 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.
- 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.
The symbolic description of this beast directs us also to a political
and a religious system rising at the expiration of the twelve hundred
and sixty years’ reign of the first beast, but that he was no such
terrible beast politically as the one before him is proved by the fact
that he had but two horns and they _like a lamb_. This beast rose “out
of the earth”–the Apocalyptic earth, or the territory of the Roman
empire. The first beast rose out of the sea, which, as before shown,
signifies the heart of the empire in an agitated state; for the ten
horns came up through the greatest political convulsions that the page
of history records. When John beheld the second beast “coming up,”
however, the empire was in a state of comparative quiet, although fierce
wars followed afterward. He stands as a symbol of _Protestantism_ in
Europe; although his power and influence afterwards extended beyond the
“earth”–the Apocalyptic earth–into “the whole world.” Chap. 16:14.
That this beast came up upon the same territory occupied by the Papacy
is proved also by the statement that “he exerciseth all the power of the
first beast before him.” It was predicted in a subsequent chapter
(17:16) that the ten horns, or kingdoms of Europe, after supporting the
Papacy during the Dark Ages, would later turn against her. This has met
a remarkable fulfillment under the reign of Protestantism.
The first two nations to turn violently against Popery were England and
Germany. They have ever since been the chief supporters and defenders of
Protestantism, and they are doubtless the two kingdoms symbolized by the
two horns of the beast. While at one time the Pope was a temporal
sovereign and could, by his political and ecclesiastical power, humble
with ease the mightiest nations of Europe before him, his authority has
been wrested from him by degrees, so that to-day not a vestige of his
temporal power remains, and his anathemas fall harmlessly. The nations
have asserted their rights as kings. When King Victor Emmanuel entered
Rome on the twentieth day of September, 1870, the Pope’s temporal sun
set forever, and he does not control even the city in which he
lives–Rome. He is often referred to as “the prisoner of the Vatican.”
“He that leadeth into captivity shall go into captivity,” said the
prophecy; “he that killeth with the sword must be killed with the
sword.” It was by force of arms that the Popes obtained and maintained
their temporal power over the nations, and by the force of arms they
have had their authority torn from them. Religion has been referred to
as “the basis of government”; for the legislators of any country are to
a great degree influenced in their deliberations by religious
sentiments. In all Protestant countries that greatest of Protestant
principles, religious liberty, is as truly recognized by statute as was
that infernal principle of the Papacy, religious intolerance, when
formerly enforced by law. Protestant principles have so far permeated
the nations of Europe formerly controlled by the Papacy that religious
toleration is generally granted. In Italy, the headquarters of Popedom,
where the Catholics are greatly in the majority, religious liberty is
granted by law. And even Spain, denominated by the Encyclopædia
Britannica “the most Catholic country in the world,” exhibits “a general
indifferentism to religion,” meaning that the fanaticism and intolerance
of former ages that caused thousands, and perhaps millions, to be slain,
is rapidly dying out. In the vision before us, however, the special
actions ascribed to this beast–_speaking_, working miracles, deceiving,
making an image and imparting life to it, etc., which all belong
properly to the department of human life–show conclusively that it is
the character of this beast as an _ecclesiastical power_ that is the
chief point under consideration. He was not to become such a terrible
beast politically (for his horns were only _like a lamb_), but “he
_spake_ as a dragon.” As soon as we enter the department to which
_speaking_ by analogy refers us, we find this beast to be a great
religious power; and it is in this character alone that he is dilineated
in the remainder of the chapter. That the description of a religious
system is the main burden of this symbol, is shown also by the fact that
it is in every case referred to in subsequent chapters as the “false
prophet.” Chap. 16:13; 19:20; 20:10. Therefore every reference I make to
this second beast hereafter should be understood as signifying the
religious system of Protestantism, unless otherwise stated.
That Protestantism in its many forms can be properly represented by a
single symbol–a beast or false prophet–may seem a little strange at
first; but when we come to consider next the making of an image to the
beast, it will be seen that the Protestant sects, from God’s standpoint
of viewing, are all alike in character, as were the multitudinous forms
of heathen worship represented under the single symbol of the dragon.
Hence only one beast, or the making of one image, was necessary to stand
as representative of the entire number. It will be noticed by the reader
that from verse 12 to the close of the chapter the term _beast_
signifies the first beast, or the Papacy, and that the second beast, or
Protestantism, is designated by the pronoun _he_.
_Image_ is defined to be “an imitation, representation, similitude of
any person or thing; a copy, a likeness, an effigy.” The second beast,
then, is to manufacture something in _imitation_ of the first beast. If
any doubt exists as to which phase of the first beast, political or
ecclesiastical, is copied, it can be settled by considering what is said
of the image made from the original. “The image of the beast
should–_speak_.” This directs us by analogy, as heretofore explained,
to the department of religious affairs; hence the second beast forms an
_ecclesiastical organization_ in imitation of the hierarchy of Rome. At
this juncture the Protestant will doubtless exclaim, “Oh, our churches
are nothing like the church of Rome!” But consider a little in the light
of truth. God’s Word teaches that they bear the close relationship of
_mother_ and her _daughters_ (Rev. 17:5), and by the help of the Lord we
shall point out a similarity of character in this and subsequent
chapters. The symbol of the church of Rome in chapter 17 is that of a
corrupt _prostitute_, while the symbol of Protestantism is that of her
_harlot daughters_. The Roman church is a humanly organized institution
governed by a set of fallible men, their claims of infallibility to the
contrary notwithstanding. Protestant sects, likewise, are all human
organizations (even though they may sometimes deny it), and are governed
by a man or a conference of men. The Roman Catholic church makes and
prescribes the theology that her members believe. Protestant churches,
also, make their own disciplines and prescribe rules of faith and
practise. The Word of God, inspired by his Spirit, could not be enforced
in Romanism without destroying it; for its main spirit is Antichrist.
So, too, the whole Word in Protestantism would soon annihilate her
God-dishonoring sects; for they are all contrary to its plain teachings,
which condemn divisions and enjoin perfect unity and oneness upon the
redeemed of the Lord. What is said concerning the image of the beast
applies to sectarianism as a whole and the human organization of all her
so-called churches, regardless of the differences that exist between
them as individual institutions; for they may differ as widely as the
various systems of heathen religions symbolized by the dragon, yet they
can be represented by the single symbol of an image to the first beast,
because they are built upon the same general principles–are but human
organizations, falsely called churches of Christ, and are all contrary
to the Scriptures.
Imparting life to the image of the beast simply signifies the complete
organization of the ecclesiastical institutions so that they are capable
of self-government and their decrees possess authority. Every living
body is animated by a spirit. The sectarian spirit that animates the
Methodist body will lead people into that body, etc.; but the one Spirit
of God will, if permitted, baptize us all into the one body of Christ,
where we can all “drink into one Spirit.” 1 Cor. 12:13. “And he spake as
a dragon” signifies the great authority by which his laws are enacted
and enforced upon the people.
“And he doeth great wonders, so that he maketh fire come down from
heaven on the earth in the sight of men, and deceiveth them that dwell
on the earth by the means of those miracles which he had power to do in
the sight of the beast; saying to them that dwell on the earth, that
they should make an image to the beast.” Fire from heaven upon Elijah’s
sacrifice was the attestation of God to his divine mission. Bringing
down fire from heaven, then, symbolically describes the claims of this
beast to being a true prophet of the Lord.
At this point we must make a distinction which, being true in the facts
of history, must necessarily be intended in the symbolic representation.
According to the symbols of the preceding chapter the woman, or true
church, “fled into the wilderness, where she hath a place prepared of
God, that they should feed her there a thousand two hundred and
threescore days.” The time-prophecy is the same and covers the same
period as the reign of the Papal beast; therefore just as an important
change in the Papacy occured at the expiration of the prophetic period,
so also we must expect a radical change with respect to the true church:
it must no longer be completely obscured in the wilderness.
As the Reformation, and Protestantism as a religion, was the means of
ending Rome’s universal spiritual supremacy, so also the same movement
must be regarded as possessing sufficient light and truth to again bring
into prominence the work of the Spirit and the true people of God. “Fire
from heaven” may therefore be regarded as describing the divine work of
reformation, the unfolding of truth accompanied by the saving power of
God. Such spiritual work has accompanied the origin of various religious
movements during the Protestant era.
The general description of the two-horned beast, however, brings into
prominence an evil characteristic–the disposition to lead people into
deception by making an image to the beast and then worshiping it. The
evil does not inhere in the work of bringing down “fire from heaven,”
but in image-making and image-worship, for which the Spiritual work
simply furnished an occasion. The Spiritual work of reformation is
therefore to be distinguished from the later work of creed- and
sect-making. And since the beast takes advantage of Spirit
manifestations, in order to deceive men, he becomes a sort of apostate
and is denominated “the _false prophet_.” See Chap. 16:14; 19:20.
Ecclesiastically considered, the two-horned beast stands as the symbol
of the religious system of Protestantism as a whole–a peculiar
combination of truth and error, of good and bad, of “fire from heaven”
and false, miracle-working power (chap. 16:14); while the “image to the
beast” signifies the sectarian institution–the man-made,
man-controlled, unscriptural sect machinery manufactured in imitation of
the Papal original. To exalt such earth-born churches and lead people to
adore and worship them is but a species of idolatry and the rankest
deception. It is a sad fact that multitudes of people in Protestantism
are more devoted to their particular church than they are to the Lord
Jesus Christ. They can witness the open rejection of God’s precious Word
and the vilest profanation of his holy name, without uttering a word of
protest; but let anyone say a word against _their church_, and instantly
they are aroused to the highest pitch of excitement–beast-worshipers!
The Protestant era has witnessed many wonderful reformations in which
the true fire of God fell upon waiting souls, but this initial work of
the Spirit has in each case been employed as an excuse for taking the
next step–making an image. Thousands of honest souls, lacking better
light, have been induced to submit to such human organization. But the
truly saved have always loved and adored their Lord more than the human
church to which they were attached, therefore they should not be
regarded as beast-worshipers. They are the ones whom the Lord
denominates his people when the voice is heard calling them out of
Babylon. Chap. 18:4.
The “mark of the beast” next claims our attention. The beast referred to
is the Papacy. How did the Papacy mark its subjects? Undoubtedly, by the
false spirit which animated that organization, branding them all with
its delusive doctrines and errors. In a previous chapter the servants of
God were represented as receiving the seal of God in their foreheads.
This was shown to signify the pure Word and doctrines of the Bible being
planted within them by the Holy Spirit. In making the sect image in
imitation of the Papal original, then, the principle of marking subjects
has also been copied. The members of every sect organization are
indelibly marked. You cannot become one of them without solemnly
agreeing to believe the doctrines taught in their discipline and
accepting the government of their man-made institutions. Subscribing to
the rules of faith and practise that originated with the sect shows how
its members worship the image. They are also said to worship the first
beast, the original of the image. How is this fulfilled? In the same
manner that the worshipers of the first beast worshiped the dragon that
preceded it; namely, by accepting and believing false principles of
faith that originated in the system immediately preceding. Protestant
sects have transferred many of the false doctrines of Romanism to their
own creeds, hence they worship the first beast just as truly as the
Papists worshiped the dragon by accepting heathenish principles. The
greatest principle of false doctrine that originated with Catholicism,
and one that has been transferred to _every Protestant sect_, is, that a
human organization is necessary to complete the church of Christ on
earth. The church of Rome has an earthly head and a human government;
and Protestants, also, firmly believe the unscriptural doctrine that
they must bow to an organization of men and thus be under a visible
headship: they receive the mark of the beast. Many sects have also
copied other Popish doctrines, such as infant baptism, the destruction
of all outside of the pales of the church (?), infantile damnation,
sprinkling, and other things too numerous to mention. Thus, they worship
the first beast as well as his image.
They also receive the “name of the beast.” Here again “beast” refers to
the Papacy. The Papal beast was represented as being full of the names
of blasphemy, which blasphemy was shown to signify the usurpation of
prerogatives and rights belonging to God alone. The greatest
ecclesiastical usurpation reached by the Romish hierarchy was that of
claiming to be the head of the church and the right to prescribe and
enforce their doctrines, naming their organization the _Holy Catholic
Church_. In making their sect organizations in imitation, Protestants,
as above stated, have transferred the same principle and make the same
blasphemous claim of a right to make disciplines to govern God’s people,
and then name their sect machinery a _church_ of God. The name may be
Methodist, Baptist, Mennonite, Episcopalian, or what not, it is only a
_beast name_, yet a name that you must accept if you desire to become
one of them.
They not only receive the name of the beast, but also receive the
“number of his name.” It will be necessary first to explain what is
meant by the number of a name. “The modern system of notation by the
nine digits and the cipher, was not introduced until the tenth century,
but on account of its superior excellence, has since superseded every
other. Previous to this great discovery, the letters of the alphabet
were used to denote numbers, each letter having the power of a _number_
as well as a _sound_. The same system is still retained among us for
certain purposes. The Roman letters I. V. X. L. C. D. M., have each the
power of expressing a number. This, however, was the common and the best
mode of notation that the ancients possessed.” The number of a name,
therefore, was merely the number denoted by the several letters of that
name.
The number of the name of the beast–the first beast–is said to be the
number of a _man_. When we enter the Romish hierarchy and search for a
man the number of whose name will be six hundred and sixty-six, where
could we go more appropriately than to the Pope himself, its authorized
head? The Scriptures point him out particularly as the “_man_ of sin,”
“the son of perdition.” 2 Thes. 2:3, 4. Has the Pope of Rome a name the
letters of which, used as numerals, make six hundred and sixty-six? Yes.
He wears in jeweled letters upon his miter the following blasphemous
inscription: _Vicarius Filii Dei_–Vicar of the Son of God. Taking out
of this name all the letters that the Latins used as numerals, we have
just six hundred and sixty-six. U and V were both formerly used to
denote five.
V ….. 5 F ….. 0
I ….. 1 I ….. 1
C … 100 L …. 50
A ….. 0 I ….. 1
R ….. 0 I ….. 1
I ….. 1 D … 500
U ….. 5 E ….. 0
S ….. 0 I ….. 1
—
666
In some manner the worshipers of Protestant images also receive the
number of this name–six hundred and sixty-six. The name is that of
“Vicar of the Son of God.” In all Protestantism (see remarks on chapter
11:7, 8) the true Vicars of Christ on earth–the Word and Spirit of
God–have been set aside, and conferences of men have taken their places
in all the official acts relative to spiritual affairs. Hence the number
of the name applies to them as well. What that number specially
symbolizes I do not know, unless it is, as has been explained by
others–_division_. While the policy of Romanism has been that of unity,
still the false claims made by one individual can be as well made by
another, and by many, which has been the case, as just explained;
therefore it would not be improper at all to make the Pope’s number a
symbol of the whole, since his system has been so largely copied by the
rest. The whole structure of sectarianism is built on the principle of
division, and it so happens that there is always enough left to divide
again. So this special number is perhaps the symbol of endless division,
signifying the great number of human organizations claiming to be
churches of Christ. The church of God, however, is built on the
principal of unity; division is destruction to its true nature and life,
for it is Christ’s body.
It is further said 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.” To “buy or
sell” is to engage in the ordinary pursuits of life and have intercourse
with human society. Applying this as a symbol to theanalogous
department of the church, we have the fact set forth that those without
the special mark have no more recognized standing in the so-called
churches than men that are not allowed to buy or sell have in a
community. But _selling_, as a symbol, would specially indicate the
dealing out of truth, or the preaching of the gospel. A Holy Ghost
minister in the clear light of heaven’s truth, independent of all the
creeds of Babylon, will not be allowed the privilege of laboring freely
among sectarians, after the truth for which he stands becomes well
known. And if he holds meetings in the community, the members of the
sects are often warned by their leaders against “buying”–receiving–it
from the Holy Ghost minister, because of his not having the mark or name
of the beast. Their ministers are specially marked, for they come out of
their colleges and theological seminaries with the stamp of their
respective doctrines upon them and a license from the sect to enter its
ministry; and those not thus marked or designated have no place among
them. This may also explain the manner in which the beast causes those
who will not worship the image to be killed–ananalogous killing;
namely, an ecclesiastical cutting-off, or excommunication, as explained
in previous chapters.[9]
[Footnote 9: The early history of Protestantism shows that at that time
the principle of religious intolerance brought over from Romanism
manifested itself in the actual putting to death of numerous dissenters.
For example see pp. 252, 291-294 of the present work. It is possible
that the persecuting principle ascribed to the two-horned beast may
include both the literal and the ecclesiastical cutting-off, reference
being made directly to the intolerant spirit.]
The facts just stated are well illustrated by the following
circumstances. A few years ago a brother in the ministry went into a
certain town to find a place to conduct a series of holiness meetings.
He was directed by a Presbyterian lady to their pastor, who, she said,
was a believer in the doctrine of holiness. When he called on the
minister and made known his errand, the first question asked him was
this, “Are you a member of the Presbyterian church?” The brother
answered in the negative. He did not have the _name of the beast_. The
next question that greeted him was this, “Do you believe the Westminster
Confession of Faith to be orthodox?” He answered, “No, sir.” He did not
have the _mark of the beast_. The last question asked was, “Do you
belong to any of the various orthodox Protestant denominations?” The
brother said, “No.” He did not have the _number of his name_. The answer
was, “You cannot have our house.”
While on a missionary trip in the Near East, the writer, in company with
another brother, attended a Seventh-Day Adventist service in Bucharest,
Roumania. After the sermon another brother requested that we be given
the opportunity to speak a little, but the request was absolutely
refused. It was explained that we would say nothing against them or
their work but only speak about salvation; but we were not permitted
even to testify in a few words. The difficulty was that we did not have
either the “mark of the beast” or its “name.”
yvonneliz 