Note ver. 1 — Footnotes.

CHAPTER XIII.

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 (Professor Stuart, in loco). This vision strongly resembles that in Da. vii. 2, seq., where the prophet saw four beasts coming up in succession from the sea. See Notes on that place. In Daniel, the four winds of heaven are described as striving upon the great sea (ver. 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 Notes on Da. vii. 2. In the passage before us, John indeed describes no storm or tempest; but the sea itself, as compared with the land (see Notes on ver. 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. Comp., as above, Da. vii. 2, and Ps. lxv. 7; Je. li. 42; Is. lx. 5; Re. x. 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 (ch. vii. 3‒7), all different, yet succeeding each other; John saw two in succession, yet strongly resembling each other, ver. 1, 11. On the general meaning of the word beast—θηρίον—see Notes on ch. xi. 7. The beast here is evidently a symbol of some power or kingdom that would arise in future times. See Notes on Da. vii. 3. ¶ Having seven heads. So also the dragon is represented in ch. xii. 3. See Notes on that passage. The representation there is of Satan, as the source of all the power lodged in the two beasts that John subsequently saw. In ch. xvii. 9, referring substantially to the same vision, it is said that “the seven heads are seven mountains;” and there can be no difficulty, therefore, in referring this to the seven hills on which the city of Rome was built (comp. Notes on ch. xii. 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 the Notes on ch. xii. 3; comp. also the more extended illustration in the Notes on Da. vii. 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. Comp. Re. xvii. 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 the copious Notes at the close of the seventh chapter of Daniel. ¶And upon his horns ten crowns. Greek, ten diadems. See Notes on ch. xii. 3. These indicated dominion or authority. In ch. xii. 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, see Notes on Mat. ix. 3; xxvi. 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 Notes on 2 Th. ii. 4.