Revelation 13:4

Rev 13:4. Καὶ προσεκύνησαν τῷ δράκοντι—καὶ προσεκύνηεαν τὸ θηρίον) The verb προσκυνεῖν, when it treats of the worship of God, everywhere takes the Dative; and thus it is used of the worship of the angel, ch. Rev 19:10: but when used of devils and idols, the Accusative, ch. Rev 9:20. Hence προσκυνεῖν, with the Dative, seems to mean something more than with the Accusative, especially when the two cases are used in one passage, as here and ch. Rev 14:9; Rev 14:11, Rev 20:4. From this worship I have in my German Exegesis incidentally confirmed Proposition 2, which has been before reviewed on Rev 13:1. D. Lange says, that he does not regard the beast as a purely political power: Epicr. p. 389. But I have here refuted those, who in other respects agree with him, and who determine it to be a political power, although in different senses. See the same, p. 383.—τίς δυνατὸς, who able) that is, ἐστί; Thus the Septuagint, δυνατὸς ἔσομαι; Num 23:1 (Num 22:38). Comp. the LXX. also, Num 13:31; Gen 32:28; Dan 3:17. The worshippers of the beast challenge others: who (is) like the beast? who (is) able to make war with him? Car. Sigonius, Book XIV., concerning the kingdom of Italy, at the year 1176, says: Great men easily impelled (Frederic), who, by repeatedly reminding him that this war was not carried on with man, but with God, prevailed upon him to send ambassadors to Alexander respecting peace. The same writer shortly afterwards represents Alexander himself as saying, That the cause of God is at stake in this war, which cause Frederic has opposed, by opposing the lawful Pontiff. Horatius Tursellinus, in his Epitome of History, says, At length Frederic, perceiving that he was carrying on war, not with men, but with GOD, finally made peace with Alexander. Matthew of Paris thus speaks concerning the same matter:—“The Emperor Frederic came TO THE FEET OF ALEXANDER THE POPE: for he heard and was assured of this, that when he was fleeing from the persecution of the Emperor, and there was no safe passage for him over land, or indeed over the sea, when a tempest had arisen, he put on all his papal attire on board the ship, as if about to celebrate [mass], and stood and commanded the sea and the winds in the place of Jesus Christ, whose vicar he was, AS HE SAID, and immediately there was a great calm. On hearing of this, the Emperor was astonished, and humbly submitted to him in all things, FEARING GOD HOWEVER MORE than MEN.”—Hist. Angl. at the year 1577. Great indeed and blasphemous are the things which his worshippers say of the beast, and the beast of himself, Rev 13:5-6. See Rome’s Final Downfall, pp. 7–18, I. F. Mayer in Diss. c. Grot., whether it be a dogma of the Papists, that the Roman Pontiff is a god.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev 13:4 . All that had transpired Nero’s own death heralding a return, and the collapse of his dynasty proving no fatal blow to the empire had simply aggrandised the influence of Rome. The Caesar-cult which characterised it is dubbed a worship of Satan by the indignant prophet. The hymn to the incomparable and invincible beast is a parody of O.T. hymns to God. In the following description (Rev 13:5-8 ) two traits are blended: insolent blasphemy towards God and almost irresistible powers of seduction over men. Both are adapted from the classical sketch of Antiochus Epiphanes (in Dan 7:8 ; Dan 7:20 ; Dan 7:25 ; Dan 12:7 ), the prototype of that anti-divine force whose climax had been reached, as the prophet believed, in the divine pretensions of the Caesars.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

which gave--A, B, C, Vulgate, Syriac, and ANDREAS read, "because he gave."

power--Greek, "the authority" which it had; its authority.

Who is like unto the beast?--The very language appropriated to God, Exo 15:11 (whence, in the Hebrew, the Maccabees took their name; the opponents of the Old Testament Antichrist, Antiochus); Psa 35:10; Psa 71:19; Psa 113:5; Mic 7:18; blasphemously (Rev 13:1, Rev 13:5) assigned to the beast. It is a parody of the name "Michael" (compare Rev 12:7), meaning, "Who is like unto God?"

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. And they worshipped the dragon] Worshipping the dragon here evidently means the voluntary religious subjection of the members of the Latin Church to the revived western empire, because of the eminent part it has taken in the support of their faith.

And they worshipped the beast] Not only the dragon or revived western empire was worshipped; the beast, the whole Latin empire, is a partaker in the adoration. The manner in which it is worshipped consists in the subjects of it:-

Saying, Who is like unto the beast?] Is it not the only holy power in the universe? Is it possible for any person not a subject of it to be saved?

Who is able to make war with him?] Can any nation successfully fight with it? Is not the Roman empire, which is its principal bulwark, invictissimum, most invincible? Invictissimus, most invincible, was the peculiar attribute of the emperors of Germany. See modern Universal History, vol. xxxii., p. 197.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4. which gave power] Rather, because he gave his authority.

Who is like unto the beast?] A sort of blasphemous parody of sayings like Exo_15:11; Psa_35:10; Psa_71:19; Psa_89:8, or of the name Michael, which is by interpretation “Who is like God?”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they worshipped the dragon,.... The devil, in the idols, images, angels, and saints departed, to whom they give adoration, as did the Gentiles, whose successors they are, and whose name they bear; see Co1 10:20;

which gave power unto the beast, as in Rev 13:2;

and they worshipped the beast; not only in a civil way, being subject to him as their temporal lord, to whom they give homage; obedience, and tribute, but in a religious way; for antichrist sits in the temple to be worshipped as God, showing himself that he is God, and receives adorations from his creatures, the cardinals, and others; but woe to them that worship this beast; see Rev 14:9.

Saying, who is like unto the beast? using such expressions as are used of God himself, implying that there is none like him, Exo 15:11, yea, they ascribe deity to him, calling him our Lord God the pope, God, and a God on earth; See Gill on Th2 2:4.

Who is able to make war with him? And indeed, such was his power and strength once, that he was more than a match for emperors and kings; and those were badly off that engaged in a war with him, when his power was such, that he could depose one, and set up other, kick the crowns of kings, tread upon the necks of emperors, oblige them to hold his stirrup, while mounted his horse, and keep them barefoot at his gate for days together, waiting for admittance; of all which there are instances.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?

Ver. 4. And they worshipped] Admiration bred adoration. Idolatrous Papists are worshippers of the devil; whom though in word they defy, yet in deed they deify.

Who is like unto the beast?] Papa potest omnia, quae Christus potest, saith Hostiensis; The pope can do whatsoever Christ can do; yea, and more too, it should seem by these wise wonderers: for who is like unto the beast? say they. Papa est plus quam Deus, saith Francis Zabarel; The pope is more than a God. And why? for of wrong he can make right, of vice, virtue, of nothing, something, saith Bellarmine. (De Pap. Rom. lib. iv.) Mosconius cannot be content to derive papa from papae, the interjection of admiring, because he is stupor mundi, the world’s wonderment (that ye may know him to be the beast here mentioned), but he must style him the King of kings and Lord of lords, having ruledom over all rational creatures, Dulia adorandus. (De Majestat. Militant. Ecc 1:1)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And they worshipped the dragon which gave power unto the beast - See the notes at Rev 12:3; Rev 13:2. That is, they in fact worshipped him. The word “worship” - προσκυνέω proskuneō - is not always, however, used in a religious sense. It means, properly, “to kiss”; to kiss toward anyone; that is, to kiss his own hand and to extend it toward a person, in token of respect and homage (Robinson, Lexicon). Compare Job 31:27. Then it means to show respect to one who is our superior; to kings and princes; to parents; and pre-eminently to God. See the notes on Mat 2:2. The word may be used here to mean that homage or reverence, as to a higher power, was rendered to the “dragon”; not strictly that he was openly worshipped in a religious sense as God. Can anyone doubt that this was the case under papal Rome; that the power which was set up under that entire domination, civil and ecclesiastical, was such as Satan approved, and such as he sought to have established on the earth? And can anyone doubt that the homage thus rendered, so contrary to the law of God, and so much in derogation of his claims, was in fact homage rendered to this presiding spirit of evil?

And they worshipped the beast - That is, they did it, as is immediately specified, by saying that he was “incomparable” and “invincible”; in other words, that he was superior to all others, and that he was almighty. For the fulfillment of this, see the notes on 2Th 2:4.

Who is like unto the beast? - That is, he is to be regarded as unequalled and as supreme. This was, in fact, ascribing honors to him which belonged only to God; and this was the manner in which that civil and secular power was regarded in the period here supposed to be referred to. It was the policy of rulers and princes in those times to augment in every way possible the respect in which they were held; to maintain that they were the vicegerents of heaven; to claim for themselves sacredness of character and of person; and to secure from the people a degree of reverence which was in fact idolatrous. Never was this more marked than in the times when the papacy had the ascendency, for it was its policy to promote reverence for the power that sustained itself, and to secure for itself the idolatrous veneration of the people.

Who is able to make war with him? - That is, he is invincible. They thus attributed to him omnipotence - an attribute belonging only to God. This found a fulfillment in the honor shown to the civil authority which sustained the papacy; for the policy was to impress the public mind with the belief that that power was invincible. In fact, it was so regarded. Nothing was able to resist that absolute despotism; and the authority of princes and rulers that were allied with the papal rule was of the most absolute kind, and the subjugation of the world was complete. There was no civil, as there was no religious liberty; and the whole arrangement was so ordered as to subdue the world to an absolute and uncontrollable power.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

They adored the dragon; i.e. in antichrist’s time, they will adore both antichrist and the devil, who will make war against the saints for forty-two months, i.e. a short time, signified also by 1260 days, and by three years and a half. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And they worshipped the dragon: by the dragon, here, is to be understood the devil.

Which gave power unto the beast; who gave power to these emperors; not that they did so directly, but interpretatively; they worshipped idols, which ordinarily in Scripture are called devils.

And they worshipped the beast, saying, Who is like unto the beast? Possibly worshipping in this latter clause is not to be understood of a Divine adoration, but a civil subjection; people, upon the driving out of these their enemies, generally gave themselves up to the obedience of their emperors and the bishops of Rome, commanding them idolatrous worship; and admired these two, as those by whom they had been delivered from those enemies who had plagued them so long.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Worshipped the dragon—In retaining many of the forms and practices of old paganism. As the dragon is the impersonation of the pagan empire, so the beast is the impersonation of the nominally Christianized empire, and personal attributes and acts are ascribed to both alike. But the latter is made to individualize itself through the second beast and the image, as a sort of triunity, a three yet one. So that the official acts of the representative “image” are spoken of as the acts of the beast, the antichristic empire and vice versa.

Who is like—Claim unique authority for the spiritual empire.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And they worshipped the dragon which gave power unto the beast; because be gave his authority (Revised Version) is found in all the best manuscripts. The devil had sought to beguile Christ by offering to him all the kingdoms of the world. His efforts with men are more successful. They worship him on account of the worldly wealth and influence which he bestows. And they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Insert "and" with Revised Version: and who is able, etc.? The beast usurps the homage due to God alone. (cf. the song of those who had triumphed in Rev_15:4, "Who shall not fear thee, O Lord, and glorify thy Name?" cf. also Exo_15:11 Mic_7:18, etc.) The adherents of the beast thus intimate their belief in his superior prowess and his ability to succeed in his war against those who "keep the commandments of God, and hold the testimony of Jesus."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And they worshipped the dragon - Even in worshipping the beast, although they knew it not. And worshipped the wild beast - Paying him such honour as was not paid to any merely secular potentate. That very title, "Our most holy Lord," was never given to any other monarch on earth. Saying, Who is like the wild beast - "Who is like him?" is a peculiar attribute of God; but that this is constantly attributed to the beast, the books of all his adherents show.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

From admiration in the former verse, they proceed to adoration in this, they worship both the dragon and the best, that is, they did worship idols, which are often in scripture called devils; like the Gentiles of old, who are said by St. Paul to sacrifice to devils, and not unto God, 1Co 10:20.

Behold here a vast difference between God’s judgment and the opinion of the seduced world. They think the worship they give to a creature is given to God; but God accounts it as given to the devil, who is the author of all idolatry.

Note next, That as the seduced world worshipped the beast, so do they extol his earthly grandeur and surpassing power, saying, Who is like unto the beast! who is able to make war with him? Who can resist his power and greatness? The greatest princes are not able to withstand him. See how pomp and worldly grandeur dazzles the eyes of its admirers.

Note farther, That a mouth was given this beast to speak, that is, a power by the devil’s instigation and God’s permission to utter blasphemies against the Most High.

1. The blasphemous mouth of the beast is opened against the name of God, that is, against the word of God, by which God makes himself known, as a man is known by his name. Now the word of God is blasphemed by the beast and his worshippers, when it is charged with obscurity, with imperfection, called a dead letter, and a nose of wax, &c. The Spirit of God is blasphemed, when his divinely inspired writings are thus vilified and undervalued.

2. This blasphemous mouth is opened not only against God’s name, but against his tabernacle, the place of his instituted worship; meaning by his tabernacle, the true church, wherein God is worshipped according to his word. God accounts himself blasphemed when his true worshippers are called Heretics, Schismatics, and in a way of scorn Hugonots, and the Synagogue of Satan.

3. They blaspheme them that dwell in heaven, by which some understand the holy martyrs now in heaven, whom they frequently called damned heretics, blackening their names, and blasting their reputations; others understand it of some saints in heaven, whom they pretend to honour, as the Virgin Mary, &c. They blaspheme them, namely, by speaking of them, and praying to them blasphemeously, as when they bid the Holy Virgin, "in the right of a mother, command her Son."

Hence observe, That when we give that honour and worship to saints and angels, which is only due to God, it is an idolatrous and impious blaspheming of them that dwell in heaven; were the Virgin Mary sensible in heaven of that idolatrous adoration which is given her here on earth, with what indignation and disdain would she look down upon this sacrilegious violence offered to her only Son, in robbing him of that divine honour which is peculiarly due to his divine nature! for religious adoration is peculiar to a deity.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4. They worshiped the dragon. In following after and obeying the beast they really gave worship to the dragon which had given the beast his power. Their worship was, however, directed to the beast itself. Who is like unto the beast? This language implies giving the beast superhuman honors. Similar language is often used of God. See Exod. 15:11; Ps. 113:5; Isa. 40:18. The dragon, cast down, receives worship through the beast.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. τίς ὅμοιος τῷ θηρίῳ; A sort of blasphemous parody of sayings like Exo 15:11; Psa 35:10; Psa 71:19; Psa 89:8, or of the name Michael, which is by interpretation “Who is like God?”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Which gave [ος εδωκεν] . The correct reading is oti "because he gave." Who is like unto the beast ? A parody on a similar ascription to God. See Isa 40:18, 25; Isa 46:5; Psa 113:5; Mic 7:18; Jer 49:19. Compare ch. 18 18.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.