Revelation 13:3 - The Beast from the Sea

One of the heads of the beast appeared to have been mortally wounded.
This phrase suggests a significant event involving one of the heads of the beast, which symbolizes a powerful kingdom or ruler. The imagery of a "head" often represents authority or leadership. The mortal wound implies a severe, potentially fatal blow, which could be interpreted as a political or military defeat. Historically, this has been linked to the Roman Empire, which experienced significant upheavals and appeared to be on the brink of collapse. Theologically, this could also symbolize a false resurrection, mimicking the death and resurrection of Jesus Christ, thus serving as a counterfeit to divine power.

But the mortal wound was healed,
The healing of the mortal wound indicates a restoration or revival of power. This could be seen as a resurgence of a fallen empire or leader, suggesting a return to prominence and influence. In a prophetic context, this healing can be viewed as a deceptive miracle, designed to lead people astray. It reflects the theme of false signs and wonders that are prevalent in apocalyptic literature, warning believers to discern true divine acts from those that are counterfeit.

and the whole world marveled and followed the beast.
The global reaction of marveling and following the beast highlights the widespread influence and appeal of this power. This suggests a charismatic or compelling nature that captivates the masses, leading to widespread allegiance. In a historical context, this could reflect the Roman Empire's dominance and the allure of its culture and power. Biblically, this serves as a warning against idolatry and the dangers of following worldly powers instead of remaining faithful to God. The phrase underscores the theme of deception and the challenge for believers to remain steadfast in their faith amidst global apostasy.

Persons / Places / Events

1. The Beast
A symbolic representation of a powerful, oppressive entity or system that opposes God and His people. In the context of Revelation, the beast is often associated with political or religious powers that demand allegiance contrary to God's will.

2. The Heads of the Beast
The beast is described as having multiple heads, each representing different aspects or manifestations of its power. The head that is mortally wounded signifies a significant event or leader within this system that appears to be defeated but is revived.

3. The Mortal Wound
This wound symbolizes a seemingly fatal blow to the beast's power or influence, which is miraculously healed, leading to increased awe and allegiance from the world.

4. The Healing of the Wound
The recovery of the beast's head signifies a resurgence of its power, leading to widespread wonder and following by the people of the world.

5. The World
Represents the people and nations who are deceived by the beast's apparent resurrection and power, leading them to follow and worship it.

Teaching Points

The Deceptive Power of Evil
The beast's recovery from a mortal wound illustrates how evil can appear defeated yet rise again, deceiving many. Believers must remain vigilant and discerning, grounded in the truth of God's Word.

The Allure of Worldly Power
The world's marveling and following of the beast highlight the human tendency to be drawn to power and spectacle. Christians are called to worship God alone and not be swayed by worldly displays of power.

The Sovereignty of God
Despite the beast's apparent victory, Revelation assures us of God's ultimate control and the eventual defeat of all evil. Believers can take comfort in God's sovereignty and the promise of His final victory.

The Importance of Spiritual Discernment
In a world filled with deception, Christians must cultivate spiritual discernment through prayer, study of Scripture, and reliance on the Holy Spirit to recognize and resist false teachings and influences.

(3) And I saw . . .--Translate, And (I saw) one from among his heads as if having been slain [the expression is the same as that applied to the Lamb in Revelation 5:6 : the wound marks are there when the vision rises] unto death; and the stroke of his death was healed. When the wild beast rose from the sea, the seer saw the deadly wound on the head: the wound was really unto death; the beast which had waged war against the true kingdom of righteousness and faith has received his death-blow. This is the historical point from which the vision starts. This being so, the death-blow is that which has just been dealt: the seed of the woman has bruised the serpent's head. The blow which casts down the dragon inflicts a deadly wound upon the wild beast, which is his agent. When Christ overthrew the wicked one He gave the death-blow to the world-power--to all systems founded on passion, or self-sufficiency, or inhumanity. But the death-blow is apparently healed. What is this but telling the Church of Christ that the fruits of Christ's victory will not be seen without delay? The world-power is smitten unto death; but the actual death does not follow immediately. The power of evil, contrary to all expectation, rises with new vigour. This revived power showed itself, with more or less force, in the way in which the spirit of the wild beast broke forth when Christianity seemed to have put fetters on the Roman empire.

(3, 4) And all the world wondered . . .--Literally, And the whole earth wondered after the wild beast, and worshipped the dragon, because he gave the authority and worshipped the wild beast, saying, Who is like unto the wild beast? and who is able to war with him? The healing of the death-blow causes wonder to all. Their wonder leads to worship. The spirit of the wild beast is adored wherever worldliness prevails. There is nothing so successful as success, and the homage of men is more often paid to power than to principle. "Who is like unto the beast?" The words are a parody, and a blasphemous parody, on the ascription of praise to God which the name Michael imported. (See Revelation 12:7; comp. Psalms 112, Micah 7:18.) "Who is like unto God?" is the legend of the saints: the opposing cry is, "Who is like unto the beast?"

"Can you not hear the words coming across the centuries from the lips of two Roman youths talking with each other, as they lounge together in the Forum?" (Maurice.) Can we not hear the echo of the words in the Champs Elysees, in Piccadilly, in the Broadway, or Unter Den Linden, from the lips of young men who have taken fashion, rank, wealth, world-power in any shape, as their god?

Verse 3. - And I saw one of his heads as it were wounded to death; and his deadly wound was healed; and one of his heads as though it had been slain unto death; and his death stroke was healed. The writer wishes to express the coexistence of two mutually antagonistic qualities. The head had received a fatal wound, and yet the beast continued to exist and exert his power. There may be a contrast and a comparison intended between the Lamb, as it had been slain, worshipped by his adoring followers, and the beast, usurping the honour due to Christ, imitating him even in the respect of having been slain, and exacting homage from those who "wondered after the beast." But the "head smitten unto death" must still possess some special significance of its own. What that is we are not plainly told; but it seems reasonable to refer it to the blow dealt to the power of Satan by the death and resurrection of Christ. It almost seemed at first as though the power of the world must succumb to the influence of the life and death of our Lord, and for a time great progress was made in the increase of the number of believers (cf. Acts 2:41, 47). But the power of the world was not yet destroyed; it continued to exist in spite of the seemingly fatal wound. Some see in this account a reference to the destruction of the Roman pagan empire, and the establishment of the Christian empire. Others believe the blow to be that administered by Michael, when Satan was ejected from heaven. Others refer the wounded head to different individuals; e.g. Nero. That one head is wounded out of the seven probably denotes the partial nature of the wound as visible to an observer. And all the world wondered after the beast; the whole earth wondered after the beast. The pregnant construction. That earth, for which the advent of the dragon meant woe (Revelation 12:12), wondered at, and followed after the beast. The sense of earth must here be restricted to the followers of the world, as opposed to the followers of God. Parallel Commentaries ...

Greek

One
μίαν (mian)
Adjective - Accusative Feminine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

of
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

the
τῶν (tōn)
Article - Genitive Feminine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

heads
κεφαλῶν (kephalōn)
Noun - Genitive Feminine Plural
Strong's 2776: From the primary kapto; the head, literally or figuratively.

of [the beast]
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Neuter 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

appeared
ὡς (hōs)
Adverb
Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

to be fatally wounded.
ἐσφαγμένην (esphagmenēn)
Verb - Perfect Participle Middle or Passive - Accusative Feminine Singular
Strong's 4969: To slay, kill by violence, slaughter, wound mortally. A primary verb; to butcher or to slaughter, or, to maim.

[But]
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

mortal
θανάτου (thanatou)
Noun - Genitive Masculine Singular
Strong's 2288: Death, physical or spiritual. From thnesko; death.

wound
πληγὴ (plēgē)
Noun - Nominative Feminine Singular
Strong's 4127: A blow, stripe, wound; an affliction, plague. From plesso; a stroke; by implication, a wound; figuratively, a calamity.

was healed,
ἐθεραπεύθη (etherapeuthē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 2323: From the same as therapon; to wait upon menially, i.e. to adore, or to relieve.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

whole
ὅλη (holē)
Adjective - Nominative Feminine Singular
Strong's 3650: All, the whole, entire, complete. A primary word; 'whole' or 'all', i.e. Complete, especially as noun or adverb.

world
γῆ (gē)
Noun - Nominative Feminine Singular
Strong's 1093: Contracted from a primary word; soil; by extension a region, or the solid part or the whole of the terrene globe.

was astonished
ἐθαυμάσθη (ethaumasthē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 2296: (a) intrans: I wonder, marvel, (b) trans: I wonder at, admire. From thauma; to wonder; by implication, to admire.

[and] followed
ὀπίσω (opisō)
Preposition
Strong's 3694: Behind, after; back, backwards. From the same as opisthen with enclitic of direction; to the back, i.e. Aback.

the
τοῦ (tou)
Article - Genitive Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

beast.
θηρίου (thēriou)
Noun - Genitive Neuter Singular
Strong's 2342: Properly: a wild beast, hence: any animal; met: a brute. Diminutive from the same as thera; a dangerous animal.

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