This Apocalyptic beast, then, that "comes up out of the earth," agrees in all respects with that ancient god born from a "hole in the ground"; for no words could more exactly describe his doing than the words of the prediction (v 13): "He doeth great wonders, and causeth fire to come down from heaven in the sight of men,...and he causeth the earth and them that dwell therein to worship the first beast, whose deadly wound was healed." This wonder-working beast, called Nebo, or "The Prophet," as the prophet of idolatry, was, of course, the "false prophet." By comparing the passage before us with Revelation 19:20, it will be manifest that this beast that "came up out of the earth" is expressly called by that very name: "And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that received the mark of the beast, and them that worshipped his image." As it was the "beast from the earth" that "wrought miracles" before the first beast, this shows that "the beast from the earth" is the "false prophet"; in other words, is "Nebo."
If we examine the history of the Roman empire, we shall find that here also there is a precise accordance between type and antitype. When the deadly wound of Paganism was healed, and the old Pagan title of Pontiff was restored, it was, through means of the corrupt clergy, symbolised, as is generally believed, and justly under the image of a beast with horns, like a lamb; according to the saying of our Lord, "Beware of false prophets, that shall come to you in sheep's clothing, but inwardly they are ravening wolves." The clergy, as a corporate body, consisted of two grand divisions--the regular and secular clergy answering to the two horns or powers of the beast, and combining also, at a very early period, both temporal and spiritual powers. The bishops, as heads of these clergy, had large temporal powers, long before the Pope gained his temporal crown. We have the distinct evidence of both Guizot and Gibbon to this effect. After showing that before the fifth century, the clergy had not only become distinct from, but independent of the people, Guizot adds: "The Christian clergy had moreover another and very different source of influence. The bishops and priests became the principal municipal magistrates...If you open the code, either of Theodosius or Justinian, you will find numerous regulations which remit municipal affairs to the clergy and the bishops." Guizot makes several quotations.