Albert Barnes Commentary Revelation 13

CHAPTER XIII

ANALYSIS OF THE CHAPTER

This chapter is closely connected with chapter 12, which is properly introductory to this and to the subsequent portions of the book to chapter 20. 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.

1. The characteristics of the beasts.

   1. The characteristics of the first beast (Revelation 13:1–10).

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

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

      3. In its general form, it resembles a leopard; its feet are like those of a bear; its mouth like that of a lion. Its connection with the great dragon—with Satan—is indicated by the statement that it derives its power, and its seat, and its authority from him (Revelation 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.

      4. One of the heads of this beast is wounded to death (Revelation 13:3); 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 (Revelation 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.

      5. 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 (Revelation 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:

         • incomparable—Who is like unto the "beast"? and

         • invincible—Who is able to war with him?

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

      7. The time during which he is to continue is forty and two months (Revelation 13:5); that is, twelve hundred and sixty days, or twelve hundred and sixty years. (See Barnes on Revelation 11:2).

      8. 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 (Revelation 13:6).

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

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

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

      9. All are called on to hear—as if the announcement were important for the church (Revelation 13:9).

      10. The result or issue of the power represented by this monster (Revelation 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 (Revelation 13:10).

   2. The characteristics of the second beast (Revelation 13:11–18).

      1. It comes out of the earth (Revelation 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.

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

      3. 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 (Revelation 13:12).

      4. 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 (Revelation 13:13–15).

      5. 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 (Revelation 13:16–17).

      6. 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.

2. 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 (Revelation 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 ascendancy in human affairs (Revelation 12:3; 13:2, 4, 12).

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

      FIRST BEAST
      The world wonders after the beast (Revelation 13:3).
      They worship the dragon and the beast (Revelation 13:4), and all that dwell upon the earth shall worship him (Revelation 13:8).

      SECOND BEAST
      He exercises all the power of the first beast (Revelation 13:12).
      He causes the earth and them which dwell therein to worship the first beast (Revelation 13:12).
      He has power to give life unto the image of the beast (Revelation 13:15).
      He sets up jurisdiction over the commerce of the world (Revelation 13:16–17).

   3. They do the same things.

      FIRST BEAST
      The dragon gives power to the beast (Revelation 13:4).
      There is given unto him a mouth speaking great things and blasphemies (Revelation 13:5).
      He opens his mouth in blasphemy against God (Revelation 13:6).
      It is given him to make war with the saints, and to overcome them (Revelation 13:7).

      SECOND BEAST
      He exercises all the power of the first beast (Revelation 13:12).
      He does great wonders (Revelation 13:13).
      He makes fire come down from heaven in the sight of men (Revelation 13:13).
      He performs miracles (Revelation 13:14).
      He causes that as many as would not worship the first beast should be killed (Revelation 13:15).
      He claims dominion over all (Revelation 13:16–17).

   4. The one is the means of healing the wounded head of the other, and of restoring its authority.

      FIRST BEAST
      One of his heads is, as it were, wounded to death: a wound that would be mortal if it were not healed (Revelation 13:3).

      SECOND BEAST
      Has power to heal the wound of the first beast (Revelation 13:12); for it is manifest that the healing comes from some influence of the second beast.

   5. The one restores life to the other when dying.

      FIRST BEAST
      Is wounded (Revelation 13:3), and his power manifestly becomes exhausted.

      SECOND BEAST
      Causes an image of the first beast—something that should resemble that, or be the same power revived—to be made, and to be worshipped (Revelation 13:15).

   6. They have the same general characteristics.

      FIRST BEAST
      Has a mouth given him to speak great things and blasphemies (Revelation 13:5); opens his mouth in blasphemy (Revelation 13:6); blasphemes the name of God, and his tabernacle, and his people (Revelation 13:6); makes war with the saints and overcomes them (Revelation 13:7).

      SECOND BEAST
      Speaks like a dragon (Revelation 13:11); deceives those that dwell upon the earth (Revelation 13:14); is a persecuting power—causing those who would not worship the image of the first beast to be killed (Revelation 13:15).

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 (Daniel 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.

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 Daniel 7:2 and following, where the prophet saw four beasts coming up in succession from the sea. (See Barnes on Daniel 7:2).

In Daniel, the four winds of heaven are described as striving upon the great sea (Daniel 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. (See Barnes on Daniel 7:2).

In the passage before us, John indeed describes no storm or tempest, but the sea itself, as compared with the land (see Barnes on Revelation 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 connection 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, Daniel 7:2; Psalms 65:7; Isaiah 60:5; Revelation 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 (Daniel 7:3–7), all different, yet succeeding each other; John saw two in succession, yet strongly resembling each other (Revelation 13:1, 11). On the general meaning of the word beast—θηρίον— (See Barnes on Revelation 11:7).

The beast here is evidently a symbol of some power or kingdom that would arise in future times. (See Barnes on Daniel 7:3).

Having seven heads. So also the dragon is represented in Revelation 12:3. (See Barnes on Revelation 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 Revelation 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 Revelation 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 Revelation 12:3; compare also the more extended illustration in Barnes on Daniel 7:25 and following).

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 Revelation 17:12: And the ten horns which thou sawest are ten kings, [margin: 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. (See Barnes on Revelation 12:3).

These indicated dominion or authority. In Revelation 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 (or, names) 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, see Barnes on Matthew 9:3; Matthew 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, see Barnes on 2 Thessalonians 2:4.

And the beast which I saw was like to a leopard. For a description of the leopard, see Barnes on Daniel 7:6.

It is distinguished for bloodthirstiness and cruelty, and thus becomes an emblem of a fierce, tyrannical power. In its general character it resembles a lion, and the lion and the leopard are often referred to together.

In this description, it is observable that John has combined in one animal or monster all those that Daniel brought successively onto the scene of action as representing different empires. Thus in Daniel (Daniel 7:2–7), the lion is introduced as the symbol of the Babylonian power; the bear, as the symbol of the Medo-Persian; the leopard, as the symbol of the Macedonian; and a nondescript animal, fierce, cruel, and mighty, with two horns, as the symbol of the Roman. See Barnes on Daniel 7:2-7.

In John, there is one animal representing the Roman power, as if it were made up of all these: a leopard with the feet of a bear and the mouth of a lion, with two horns, and with the general description of a fierce monster.

There was an obvious propriety in this when speaking of the Roman power, for it was, in fact, made up of the empires represented by the other symbols in Daniel, and "combined in itself all the elements of the terrible and the oppressive, which had existed in the aggregate in the other great empires that preceded it."

At the same time, there was an obvious propriety in the symbol itself, for the bloodthirstiness and cruelty of the leopard would well represent the ferocity and cruelty of the Roman power, especially as John saw it here as the great antagonistic power of the true church, sustaining the Papal claim, and thirsting for blood.

And his feet were as the feet of a bear. See Barnes on Daniel 7:5.

The idea here seems to be that of strength, as the strength of the bear resides much in its feet and claws. At the same time, there is the idea of a combination of fierce qualities—as if the bloodthirstiness, the cruelty, and the agility of the leopard were united with the strength of the bear.

And his mouth as the mouth of a lion. See Barnes on Daniel 7:4.

The mouth of the lion is made to seize and hold its prey and is indicative of the character of the animal as a beast of prey. John has thus brought together the qualities of activity, bloodthirstiness, strength, and ferocity, all as symbolic of the power that was intended to be represented.

It is hardly necessary to say that this description is one that would apply well, in all respects, to Rome; nor is it necessary to say that if it is supposed that he meant to refer to Rome, this is such a description as he would have adopted.

And the dragon. See Barnes on Revelation 12:3.

Gave him his power. Satan claimed, in the time of the Savior, all power over the kingdoms of the world and asserted that he could give them to whomever he pleased. See Barnes on Matthew 4:8-9.

How far the power of Satan in this respect may extend, it may not be possible to determine; but it cannot be doubted that the Roman power seemed to have such an origin, and that in the main it was such as, on that supposition, it would be. In its arrogance and haughtiness—in its thirst for dominion—in its persecutions—it had such characteristics as we may suppose Satan would originate. If, therefore, as the whole connection leads us to suppose this refers to the Roman secular power, considered as the support of the Papacy, there is the most evident propriety in the representation.

And the seat. yronon. Hence our word throne. The word properly means a seat; then a high seat; then a throne, as that on which a king sits. Here it refers to this power as exercising dominion on the earth.

And great authority. The authority was great. It extended over a large part of the earth, and alike in its extent and character, it was such as we may suppose Satan would set up in the world.

And I saw one of his heads, as it were wounded to death. The phrase "wounded to death" properly means that it received a mortal wound; that is, the wound would have been mortal if it had not been healed. A blow was struck that would naturally be fatal, but something prevented the fatal result.

John does not say, however, by whom the wound was inflicted, nor does he describe further the nature of the wound. He says that one of the heads—that is, one of the seven heads—was wounded in this way.

In Revelation 17:9, he says, the seven heads are seven mountains in which the woman sitteth. In Revelation 17:10, he says, there are seven kings. This would lead us to suppose that there were "seven" administrations, forms of dominion, or dynasties presented to John's eye. While the number "seven," as applied to the "heads," identified the power sufficiently to fix its location on the seven "hills" (Revelation 17:9), in another respect the number "seven" also suggested forms of administration or dynasties (Revelation 17:10).

What is meant by saying that one of these heads was wounded to death has been among the most perplexing of all inquiries concerning the book of Revelation. The use of the word seven, and the explanation in Revelation 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 on this all are agreed. It is not, however, the Papal power as such that is referred to here, for:

• The Papal power is designated under the image of the second beast.
• The descriptions pertaining to the first beast are all applicable to a secular power.
• There was no form of the Papal spiritual dominion that would properly correspond with what is said in Revelation 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 concerning that power, at the time referred to, as if one of the seven heads of the monster should receive a wound that 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 ended if there had not been something to, as it were, restore it and save it from the impending wrath. 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 entirely free from objection. The main difficulty, as far as the interpretation proposed above is concerned, lies in the fact that one of the seven heads is referred to as wounded to death, as if one-seventh part of the power was endangered.

I confess I am not able entirely 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 marvelously 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 is the correct exposition, then what is implied here may be stated thus:

• The general subject of the representation is the Roman power, as seen at first in its rigor and strength.
• Then that power is said to be greatly weakened, as if one of its heads were smitten with a deadly wound.
• 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 (Revelation 13:12). Under this new form, Rome had all the power it had ever had and was guilty of all the atrocities of which it had ever been guilty: it was Rome still.

Every wound inflicted on that power by the incursion of barbarians and by the separation of parts of the empire was healed by the Papacy. 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, 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, decemvirs, military tribunes, and 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 John's time, and the time contemplated in this vision, all these had passed away except the imperial form. That, too, was soon to be smitten with a deadly wound by the invasion of the Northern hordes. It would have entirely and forever ceased if it had not been restored—the deadly wound being healed—by the influence of the Papal power, giving Rome its former ascendancy. (See Barnes on Revelation 13:15).

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

• A simple matter of fact: that the waning secular power of Rome was thus restored by connecting itself with the spiritual or ecclesiastical power, thereby prolonging what might properly be called the Roman domination far beyond what it would otherwise have been.
• 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 fulfillment of this, see Barnes on Revelation 13:15, at the close).

And all the world wondered after the beast. The word used here—thaumazō (Greek: θαυμάζω)—properly means to be astonished, to be amazed, then to wonder at, then to admire and follow (Robinson's Lexicon).

In Revelation 13:4, it is said that the world worshipped the beast. The general idea is that the beast received such 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."

And they worshipped the dragon which gave power unto the beast. (See Barnes on Revelation 12:3; see Barnes on Revelation 13:2).

That is, they in fact worshipped him. The word worship—troskunew—is not always, however, used in a religious sense. It means, properly, to kiss; to kiss towards anyone; that is, to kiss his own hand and extend it towards a person, as a token of respect and homage—Rob. Lex. Compare Job 31:27. Then it means to show respect to one who is our superior; to kings and princes; to parents; and pre-eminently to God. (See Barnes on Matthew 2:2).

The word may be used here to mean that homage or reverence, as to a higher power, was rendered to the "dragon;" not strictly that he was openly worshipped in a religious sense as God. Can anyone doubt that this was the case under Papal Rome; that the power which was set up under that entire domination, civil and ecclesiastical, was such as Satan approved, and such as he sought to have established on the earth? And can anyone doubt that the homage thus rendered, so contrary to the law of God, and so much in derogation of his claims, was in fact homage rendered to this presiding spirit of evil?

And they worshipped the beast. That is, they did it, as is immediately specified, by saying that he was incomparable and invincible; in other words, that he was superior to all others, and that he was almighty. For the fulfillment of this, see Barnes on 2 Thessalonians 2:4.

Who is like unto the beast? That is, he is to be regarded as unequalled and as supreme. This was, in fact, ascribing honors to him which belonged only to God; and this was the manner in which that civil and secular power was regarded in the period understood to be referred to.

It was the policy of rulers and princes in those times to augment in every way possible the respect in which they were held, to maintain that they were the vicegerents of heaven, to claim for themselves sacredness of character and of person, and to secure from the people a degree of reverence which was in fact idolatrous. Never was this more marked than in the times when the Papacy had the ascendancy, for it was its policy to promote reverence for the power that sustained itself, and to secure for itself the idolatrous veneration of the people.

Who is able to make war with him? That is, he is invincible. They thus attributed to him omnipotence—an attribute belonging only to God.

This found a fulfillment in the honor shown to the civil authority that sustained the Papacy, for the policy was to impress the public mind with the belief that that power was invincible. In fact, it was so regarded.

Nothing was able to resist that absolute despotism. The authority of princes and rulers allied with the Papal rule was of the most absolute kind, and the subjugation of the world was complete. There was no civil, as there was no religious liberty; and the whole arrangement was so ordered as to subdue the world to an absolute and uncontrollable power.

And there was given to him a mouth speaking great things. John does not say by whom this was given; but we may suppose that it was by the "dragon," who is said (Revelation 13:2) to have given him his power, and seat, and authority. The fulfillment of this is found in the claims set up by the princes and rulers here referred to—that mighty secular power that sustained the Papacy, and that was, in some respect, a part of the Papacy itself.

These arrogant claims consisted in the assertion of a Divine right; in the power assumed over the liberty, the property, and the consciences of the people; in the arbitrary commands that were issued; and in the right asserted of giving absolute law. The language here used is the same as that which is found in Daniel (Daniel 7:8) when speaking of the little horn: In this horn were eyes like the eyes of a man, and a mouth speaking great things. For an illustration of the meaning of this, see Barnes on Daniel 7:8.

Compare to Barnes on Daniel 7:25.

And blasphemies. That is, the whole power represented by the "beast" will be blasphemous. See Barnes on Revelation 13:1.

Compare to Barnes on Daniel 7:25.

And power was given to him to continue forty and two months. Three years and a half, reckoned as months; or twelve hundred and sixty days, reckoning thirty days for a month; or twelve hundred and sixty years, regarding the days as prophetic days. For the evidence that this is to be so regarded, see Barnes on Daniel 7:25.

This is the same period that we encounter in Revelation 11:2 and in Revelation 12:6. See Barnes on Revelation 11:2 and Revelation 12:6.

This fact proves that the same power is referred to in these places and in Daniel; and this fact may be regarded as a confirmation of the views taken here that the power here referred to is designed to have a connection in some form with the Papacy. The duration of the existence of this power is the same as that which is everywhere ascribed to the Papacy in the passages that refer to it; and all the circumstances, as remarked before, show that the same general power is referred to by the two "beasts" which are described in this chapter.

If so, the continuance or duration may be supposed to be the same; and this is indicated in the passage before us, where it is said that it would be twelve hundred and sixty years. In regard to the application of this to the Papal power, and the manner in which the calculation is to be made of the duration of that power, see Barnes on Daniel 7:25 and the remarks at the end of that chapter.

The meaning in the passage before us I take to be, that the Papal power, considered as a civil or secular institution, will have, from the time when that properly commenced, a duration of twelve hundred and sixty years. In the Scriptures there is nothing more definite regarding any future event than this.

• Keywords: "power," "make war."
• "Forty and two months": (Revelation 12:6).