Revelation Chapter 13 verse 3 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 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.

Ellicott's Commentary

Ellicott's Commentary for English Readers(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?