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Rev_13:11-17. The second beast, which John sees rising from the earth, is described as an accomplice of the first beast; by deceitful speeches and miraculous signs, he leads astray the inhabitants on earth to the worship of the beast from the sea.
That this second θηρίον —which appears in this form from the beginning as essentially related to the first beast[3338]—is a personification of false prophecy, is correctly recognized already by Irenaeus.[3339] John himself gives this interpretation, Rev_16:13, Rev_19:20, Rev_20:10. But from the connection with Rev_13:1-10, the more restricted determination results, that the subject treated is that form of heathen-Roman prophecy which was just as magical as mantic; and this peculiarity, with all its auguries, interpretations of omens, etc., formed an important support of the Roman secular power.[3340] The various references to papal Rome[3341] are precluded by the explanation of Rev_13:1 sqq. [Note LXXIII., p. 387.]
[3338] See on Rev_13:1.
[3339] L. V., c. 28, 2, ed. Stieren, I., p. 794.
[3340] Cf. Victorin., Andr., Hammond, Grot., Eichh., Ewald, De Wette; also Hengstenb.
[3341] Coccej., Calov., Vitr., etc.
ἐκ τῆς γῆς . Incorrectly, Grot.: “private origin.” Ewald’s explanation that the continent of Asia[3342] is to be regarded the theatre for those who had prophesied the return of Nero—even apart from the difficult limitation of the idea τ . γῆς —has no support in Rev_13:3.[3343] The explanation also of Hengstenb., that by ἐκ τ . γῆς in contrast with ἐκ τῶν ἄνω , or ἐκ τοῦ οὐρανοῦ ,[3344] the earthly, worldly nature[3345] is indicated, does not lie at all in the context. The ἘΚ Τῆς Γῆς [3346] has respect, on the contrary, to the idea of the κατοικοῦντες ἐπὶ τὴς γῆς . The beast rises from the earth, because he is to work upon the whole earth, and all the inhabitants of the earth[3347]
κέρατα δύο ὅμοια ἀρνίῳ . The “compendious comparison”[3348] is not acknowledged by Ebrard when he commends the explanation as probable: “The beast has two horns, like ( ὅμοιον instead of ὅμοια ) a lamb (so that, then, the horns also were like the horns of the lamb).” Concerning the form of this beast, nothing further is expressed than that it had two horns like the horns of a lamb. The interpretation of this figure must be mistaken, if, notwithstanding the omission of the art. before ἀρνίῳ , a contrast is immediately found to the Lamb with seven horns,[3349] and it is then declared that the beast which has only two horns is far inferior in fulness of strength to that of the Lamb, although the similarity to Christ consists in that the wisdom also of this world is hidden,[3350] or that the beast especially resembles the Lamb of God in the manner in which he exercises its dominion over the Church.[3351] But while it is very difficult to regard the beast with his two horns of a lamb as in contrast with the Lamb with seven horns, a comparison with the beast out of the sea is readily made. This had ten horns, which must be further described in another respect; but the beast out of the earth has two horns, whose meaning lies in what is further said concerning them: they resemble the horns of a lamb,—even in their number they were no more than those of a lamb. The number has, therefore, in itself no special reference,—possibly in the same way as the ten horns (Rev_13:1),[3352]—but only expresses, like the entire form of the horns, the resemblance to a lamb in the appearance of the beast, and designates the peculiarity of pseudo-prophetism, which, in Mat_7:15,[3353] is symbolized in a somewhat different way.
καὶ ἐλάλει ὡς δράκων . The precise reference to the dragon, in whose service also this second beast stands,[3354] forbids the omission of the art.; besides, no speaking of the dragon is at all mentioned by Rev_12:1. The ὡς δράκων [3355] designates the crafty speech of the tempter.[3356] An allusion, however, to the relation to the dragon—which also is not denied by Ewald, Züll., etc.—lies in the fact that he is described not as Ὡς ὍΦΙς , but as Ὡς ΔΡ [3357]
[3342] Bengel, in his way, remarks: The earth is here also Asia, “to which already for a long time a greater part of the papal views … referred.”
[3343] See on that passage.
[3344] Cf. Joh_8:32.
[3345] ἐκ τοῦ κόσμου τοὐτου .
[3346] Cf. Rev_13:1, ἑκ . τ . θαλ .
[3347] Cf., immediately afterwards, Rev_13:12.
[3348] As Rev_9:10.
[3349] Rev_5:6.
[3350] Hengstenb.
[3351] Ebrard; who, after the manner of Vitr., etc., finds a fulfilment of the prophecy concerning the second beast, “in the papacy, with respect to its spiritual power.” Vitr. interprets the two horns as referring more definitely to the two monastic orders.
[3352] Against Wetst., who refers to Titus and Domitian; against Hammond, who explains: The twofold power of priests, viz., that of miracles and of prophecy.
[3353] Cf. Beda, Andr., Ewald.
[3354] Victorin.: “He spoke, full of the malice of the devil.” Andr., etc. Cf. also Hengstenb.: “As a dragon,” in fact, as well as “as the dragon.”
[3355] Cf. Gen_3:1 sqq.; Ewald, De Wette.
[3356] Cf. Rev_13:14, πλανᾷ , with Gen_3:13.
[3357] Cf. Rev_12:9.
LXXIII. Rev_13:11 sqq. ἄλλο θηρίον