Revelation 13:8

13:8 Those who worshiped the beast receive its mark (13:15-17) and are not listed in the Book of Life (see 20:12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 13:8. Προσκυνήσουσιν, shall worship) The verb in ordinary use, when the ceremonies about the Pope are treated of, is adoration (worship); and connected with this by derivation is a kiss, that is, of his feet, just as προσκυνεῖν, κυνεῖν, κύειν, is to kiss; whence נשק, LXX. 1Ki 19:18, and Symmachus, Psa 2:12, προσκυνεῖν.—ἀπὸ) ἀπὸ is here equivalent to before, as Mat 25:34, note, and is plainly construed with οὐ γέγραπται [not as Engl. With ἐσφαγμένου], and that so easily, that it is not even to be called an instance of Hyperbaton (See Append.). All doubt is removed by a passage strictly parallel, ch. Rev 17:8. The Apocalypse often makes mention of the Lamb slain: it never adds, from the foundation of the world; nor indeed was He slain from the foundation of the world: Heb 9:26. They who allege that He was thus slain in the Divine decree, in a like sense will say that He was born, raised from the dead, and ascended into heaven, from the foundation of the world.

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

Rev_13:8. καὶ προσκυνήσουσιν αὐτὸν, κ.τ.λ. Notwithstanding א (αὐτῷ), undoubtedly the correct reading, αὐτόν, cannot be explained by the reference to the king, of the masc. in which the beast itself, Rev_17:11, appears personified;[3319] for that entirely special idea must be definitely indicated within ch. 13 if without any thing further it is thus to be diverted. The ΑὐΤΌΝ pertains, however, to the chief subject Ὁ ΔΡΆΚΩΝ. The worship of the dragon is here mentioned immediately after the description of the beast, for the same reason as Rev_13:4 in connection with Rev_13:3; the more mightily the instrument of the dragon is presented to the inhabitants of the earth, the more naturally they come to the adoration of that which itself only serves the beast. Corresponding with this is also the future form ΠΡΟΣΚΥΝΉΣΟΥΣΙΝ.[3320] As the activity of the beast, according to its decisive part, still impends,[3321] so also the adoration of the dragon occasioned thereby.

Οὖ Οὐ ΓΈΓΡΑΠΤΑΙ Τ. ὌΝ. ΑὐΤΟῦ. The sing. of the relative,[3322] to which, according to the Hebraic way, the demonstr. is added,[3323] is explained[3324] by the presentation of the details which are comprised in the entire ΚΑΤΟΙΚ. ἘΠῚ Τ. Γ.

ἘΝ Τῶ ΒΙΒΛΊῼ, Κ.Τ.Λ. Without doubt,[3325] the concluding clause ἈΠῸ ΚΑΤΑΒΟΛῆς ΚΌΣΜΟΥ belongs to ΓΈΓΡΑΠΤΑΙ,[3326] not to the ἘΣΦΑΓΜΈΝΟΥ, as neither the explanation of the eternal predestination of the death of Christ,[3327] nor that of the sufferings of Christ in his people from Abel on,[3328] agrees with the expression and the connection of this passage. The characteristic of the inhabitants of the earth, in contrast with the saints refusing to worship the dragon, contains already, in the most pregnant manner, all the points upon which the patience of the saints expressly emphasized immediately afterwards, Rev_13:10, depends. Those who worship the Lamb slain, of course, must suffer persecution; but just to the Lamb slain belongs the book of life,[3329] in which from eternity the names of believers are written: they, therefore, like the Lamb, conquer by their victory,[3330] and through all ΘΛῖΨΙς pass to the glory of eternal life,[3331] while the enemy, in spite of his temporary victory,[3332] incurs sure judgment. [See Note LXXII., p. 387.]

[3319] Hengstenb.

[3320] Cf., on the other hand, Rev_13:4.

[3321] Cf. Rev_13:7, where it is first given the beast, on Gods part, what it is to do.

[3322] See Critical Notes.

[3323] Rev_3:8, Rev_12:6; Rev_12:14.

[3324] De Wette.

[3325] Cf. Rev_17:8.

[3326] Hammond, Beng., Heinr., Ewald, Züll., De Wette, Hengstenb.

[3327] 1Pe_1:20; Beda, Eichh.

[3328] Cf. C. a Lap.

[3329] Rev_3:5.

[3330] Cf. Rev_3:21.

[3331] Cf. Rev_7:14.

[3332] Rev_13:7.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 13:8 . Standing on the verge of this crisis (note the change to the future tense), the prophet anticipates the almost universal success of the Cæsar-cult ( cf. Rev 3:10 ). Only the elect will be able to resist its appeal ( cf. Mat 24:25 ). As in the O.T., the consciousness of predestination is made a moral lever ( cf. Rev 17:8 ). The rest of mankind who succumb to the cult are plainly not on the celestial burgessroll or register. cf. the instructive second-century gloss on Act 5:39 . As a rule the faithless in life are deceived (2Th 2:2-10 ; Asc. Isa. iv. 7, 8), but here the Imperial cultus occupies the place of the false prophet in Mar 13:12 , etc, τοῦ ἀ . τοῦ ἐσφαγμένου , which transfers to Christ the possession of the divine register of citizens in the heavenly state, is usually taken as a scribe s gloss (after Rev 21:27 where the position of ἀρνίου is less difficult). Elsewhere the book of life appears by itself. In any case, ἀπὸ κ . κ . goes with γέγραπται , not ἐσφαγμένου .

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

That is, such as are not from everlasting elect in Christ Jesus. For this is that Lamb slain, of which the fifth Chapter, verse six. These words I do with Aretas distinguish in this manner: Whose names are not written even from the laying of the foundation of the world, in the book of life, of the Lamb slain. And this distinction is confirmed by a like place hereafter, Rev. 17:8.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

all that dwell upon the earth--being of earth earthy; in contrast to "them that dwell in heaven."

whose names are not written--A, B, C, Syriac, Coptic, and ANDREAS read singular, "(every one) whose (Greek, 'hou'; but B, Greek, 'hon,' plural) name is not written."

Lamb slain from the foundation of the world--The Greek order of words favors this translation. He was slain in the Father's eternal counsels: compare Pe1 1:19-20, virtually parallel. The other way of connecting the words is, "Written from the foundation of the world in the book of life of the Lamb slain." So in Rev 17:8. The elect. The former is in the Greek more obvious and simple. "Whatsoever virtue was in the sacrifices, did operate through Messiah's death alone. As He was "the Lamb slain from the foundation of the world," so all atonements ever made were only effectual by His blood" [BISHOP PEARSON, Exposition of the Creed].

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 8. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb] The earth here is the Latin world, as has been observed before in similar cases. The meaning therefore is, that all the corrupt part of mankind who are inhabitants of the Latin world shall submit to the religion of the empire, except, as Bishop Newton expresses it, "those faithful few whose names, as citizens of heaven, were enrolled in the registers of life."

Slain from the foundation of the world.] That is, of the Christian world; for this has been shown to be the meaning of all kindreds, and tongues, and nations. The year of the crucifixion is properly the commencement of Christianity, as the apostles then first began to promulgate the religion of Christ with the Holy Ghost sent down from heaven. But as Jesus Christ was in the Divine purpose appointed from the foundation of the world to redeem man by his blood, he therefore is, in a very eminent sense, the Lamb slain from the foundation of the world, i.e., from the creation.

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

(8) And all that dwell . . .—Better, And all they that dwell on the earth shall worship him (every one) whose name has not been written in the book of life of the Lamb that has been slain from the foundation of the world. This is the climax of his triumph: he, or it, is worshipped; but the saints, though conquered, conquer; they do not worship after the fashion of the deluded or self-seeking. A stronger tie binds them to a better allegiance; their names are in the Lamb’s Book of Life. There is some doubt about the connection of the words “from the foundation of the world.” Some connect them with the word “written”: this would express that the names were written “from the foundation of the world” in the book. Others connect them with the word “slain”: this expresses that the Lamb was slain from the foundation of the world. For the former view, the similar passage in Rev_17:8 is cited; but, on the other hand, the phrase “from the foundation of the world” is connected in other parts of the Bible with certain aspects of the work of Christ (1Pe_1:19-20, and Joh_17:24), and it seems more natural to take the words in their simple order. Whatever view we take, the verse proclaims that the security of God’s saints is based on the eternal love of God. “An eternal deliverer is the only refuge from this great world-tyranny; “the strength of the tempted is in Him who is the same in love and righteousness through all the ages.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. whose names] Read, whose name, the pronoun as well as the noun being singular.

the book of life of the Lamb] Rev_21:27 : see note on Rev_5:1.

from the foundation of the world] Perhaps in Greek, as in English, it is most natural to connect these words with “slain:” and 1Pe_1:19-20 works out what, on this view, would be the sense. But the similar clause Rev_17:8 seems to prove that the words are to be taken with “written:” it is God’s purpose of individual election, not of universal redemption, that is here dated “from the foundation of the world.”

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 all that dwell upon the earth shall worship him,.... The inhabitants of the Roman empire, the idolatrous part of it, the men of the world, earthly minded men; who are as they came into the world, and are of the earth, earthly, and seek only after earthly honours, pleasures, and profits; these are the admirers and adorers of the beast:

whose names are not written in the book of life of the Lamb slain from the foundation of the world; by which book is meant God's predestination of men to eternal life, or his decree of election; why this is called the "book of life"; see Gill on Rev 3:5; and their "names being written therein from the foundation of the world", Rev 17:8, for such a construction the words will bear, denotes that election is eternal, and is not an act of time, nor dependent upon anything done in time; and that it is of particular persons, and not of bodies of men, of nations and churches, and still less of propositions, or of persons so and so qualified, or under such conditions and circumstances; and that it is perfectly well known to God, and is sure and certain in its effects, and is unchangeable and irrevocable; for what is written in it, is written, and will always stand, not upon the foot of works, but of the sovereign grace of God; and this is called the Lamb's book; that is, Christ, who is compared to a Lamb for its harmlessness, meekness, and patience, and was typified by the lambs in the legal sacrifices; and this book is called his, because he was present at the making of it, and was concerned in putting down the names in it, Joh 13:18, and he himself stands first in it as the elect of God, and the head of all the elect, who, as members, were chosen in him: the act of election was made in him, and stands sure in him; and he is the author and giver of that life, which men are chosen unto both here and hereafter: and he may be said to be "slain from the foundation of the world"; in the decree and purpose of God, by which he was set forth, or foreappointed to be the propitiation for sin, and was foreordained, before the foundation of the world, to redeem his people by his blood, and in the promise of God immediately after the fall of man, that the seed of the woman should have his heel bruised, and he himself should bruise the serpent's head, which made it as sure as if it was then done; and in the sacrifices, which were immediately upon this offered up, and were types of the death and sacrifice of Christ; and in the faith of the saints, which brings distant things near, and considers them as if present; and also in his members, in Abel, and others, in whom he suffered, as he still does in his people; to which may be added, that such is the efficacy of the bloodshed and death of Christ, that it reached to all the saints from the beginning of the world, for the justification of their persons, the atonement of their sins, and cleansing from them; for the remission of sins, that are past, and for the redemption of transgressions under the first testament; for Old Testament saints from the beginning are saved by the grace of the Lord Jesus, as New Testament ones are. Something like this the Jews say (e) of the Messiah upon Gen 49:11,

"he washed , "from the day that the world was created"; who is he? this is the King Messiah.--It is written Gen 1:2; "and the Spirit of God", &c. This is the Spirit of the King Messiah; and from the day that the world was created; he washed his garments in wine;''

which the Jewish writers (f) understand of blood, which for its redness is like to wine; though they interpret it of the blood of the slain, with which the garments of the Messiah will be stained. Now such whose names are not written in this book of the Lamb, who have no interest in electing grace, nor in redemption by Christ, the slain Lamb of God, nor any right unto eternal life, who are reprobate persons, vessels of wrath fitted for destruction, who are foreordained to condemnation, and are given up to believe a lie, that they might be damned, these are the followers and worshippers of antichrist.

(e) Zohar in Gen. fol. 128. 2, 3. (f) Targum Jon. & Jerus. & Aben Ezra in Gen. xlix. 11.

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

8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

Ver. 8. Whose names are not written] He then that lives and dies a Papist cannot be saved.

Slain from the foundation] sc. 1. In God’s purpose; 2. In his promise; 3. In the faith of his people; 4. In the sacrifices; 5. In the martyrs; the first that ever died, died for religion. Christ undertook to pay our debt in the fulness of time; and hence we were enlarged. A man may let a prisoner loose, upon a promise to pay the debt a year after.

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 all that dwell upon the earth shall worship him - That is, as immediately stated, all whose names are not in the book of life. On the word “worship,” see the notes on Rev 13:4.

Whose names are not written in the book of life of the Lamb - That is, of the Lord Jesus - the Lamb of God. See the notes on Phi 4:3. Compare the notes on Joh 1:29. The representation here is, that the Lord Jesus keeps a book or register, in which are recorded the names of all who shall obtain everlasting life.

Slain from the foundation of the world - See the notes on Rev 5:6. Compare the notes on Rev 3:5. The meaning here is, not that he was actually put to death “from the foundation of the world,” but that the intention to give him for a sacrifice was formed then, and that it was so certain that it might be spoken of as actually then occurring. See Rom 4:17. The purpose was so certain, it was so constantly represented by bloody sacrifices from the earliest ages, all typifying the future Saviour, that it might be said that he was “slain from the foundation of the world.” Prof. Stuart, however (Com. in loco), supposes that this phrase should be connected with the former member of the sentence, “whose names are not written, from the foundation of the world, in the life-book of the Lamb, which was slain.” Either construction makes good sense; but it seems to me that what is found in our common version is the most simple and natural.

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

Slain from the beginning. In the foreknowledge of God; and in as much as all mercy and grace, from the beginning, were given in view of his death and passion. (Challoner)

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).

God here showed his prophet the general subjection that would be of all people to the papacy, except some few, whom he had chosen to eternal life and salvation, whom Christ had redeemed with his blood, and would preserve from this pollution.

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

8. All… shall worship him—Millions on the earth are now paying that homage.

Names… not written—Who are not justified by faith in Christ.

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

And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb; every one whose name hath not been written, as in the Revised Version. "Him," auton , masculine, although referring to the neuter, yhrion , because the personality of Satan under the figure of the beast is borne in mind. "Whose name," singular, referring to the individuals of whom the pantev , "all," are composed. This verse states in another form what has been related in the latter part of the preceding verse. Those over whom the beast has authority are those who worship him, and whose names have not "been written in the book of life." The expression, "book of life," is found only in this book and Php_4:3. In all the places where it occurs it seems to refer primarily to Christians. (cf. Php_4:3 Rev_3:5 Rev_20:12, 15 21:27 22:19) At baptism the Christian"s name is written in the "book of life," from which there is always a possibility of it being blotted out. (Rev_3:5) Those who are not Christians have not their name in the "book of life," but worship the beast, that is, pay allegiance to him. It is "the book of life of the Lamb," because it is through "the Lamb" that there exists a "book of life" for men. Slain from the foundation of the world; or, that hath been slain. It is natural to connect the words, "from the foundation of the world," with "slain," and not with "written." The latter course has been followed by Bengel, Dusterdieck, De Wette, Ewald, Hengstenberg, and others, and in the margin of the Revised Version, and is in accordance with Rev_17:8, "Whose names were not written in the book of life from the foundation of the world". (see also Mat_25:34 Eph_1:4) "The Lamb hath been slain from the foundation of the world," because from "the foundation of the world" (cf. Heb_9:26) his death has been efficacious for the salvation of men; and because his death "was foreordained before the foundation of the world," although manifest only in the last times. (1Pe_1:20) What was foreknown to and ordained by God is spoken of as having taken place. This latter sense must be the meaning if we adopt the alternative reading.

Christ sacrificed in eternity.

"The Lamb slain from the foundation of the world." From this wonderful declaration we conclude

I THAT THE THINGS THAT ARE TO HAPPEN IN THE UNIVERSE IN THE MOST DISTANT FUTURE ARE TO GOD AS FACTS ALREADY ACCOMPLISHED. As a fact in this world"s history the crucifixion of Christ was enacted about eighteen centuries ago, and yet here it is declared to have occurred before all time, before any creature existed, when he lived alone in the solitudes of eternity. Two things are here disclosed:

1. That God"s intelligence is infinite. He knows not only all that has been, and all that is, but all that ever will be. All the generations that are yet to appear on this earth, with their commerce, politics, literature, religions, are facts to him. All the worlds and systems which are yet to be launched into immensity are to him realities. The slaying of Christ on Calvary was a fact to him ages before his purpose became realized to men. "Eternity, with all its years, Stands open to thy view: To thee, great God, there"s nothing old appears; To thee there"s nothing new.

2. That God"s purposes are unfrustratable. Christ"s death was according to God"s eternal decree. It was his "determinate counsel," and after millions of ages it was accomplished. What God has purposed must come to pass the conversion of the world, the resurrection of the dead, the transactions of the judgment day, etc., all are inevitable things. "Heaven and earth shall pass away.

II THAT SELF-SACRIFICING LOVE IS AN ETERNAL PRINCIPLE IN THE CREATION. Here it is in the mind of God before all worlds. Christ was slain before the "foundation of the world." Self-sacrificing love is a new and a rare thing to us, the men of this little planet, because we have fallen from the eternal order of things; but it is an old and common principle in God"s creation.

1. It is the root of the universe. What is the creation but love going forth in infinite gifts? Every life that breathes, every plant that blooms, every star that shines, is a gift of love.

2. It is typified in all material existences. Where is there a thing to be found throughout the vast domain of nature that is made for itself? All existences work, live, and die for the good of others. "The several kingdoms of nature depend on and, therefore, help each other. The mineral is the solid basis on which is spread out the vegetable the body that its vesture clothes. The vegetable directly nourishes the animal. The tree does not grow for itself; it cradles the birds, and feeds animated races, and shades the traveller until he blesses it. Of all the thousand and ninety species of plants that botany has classified, not one, from the vast oak to the weed that springs out of its mould, and the moss that clings to its bark, but takes its appointed place in a related family. The atmosphere would lose its salubrity but for the salt and bitter sea. The ground would catch no fertilizing streams if the clouds did not kindly drop them from the sky. The flowers wait for the falling light before they unveil their beauty. All growing things are buttressed up by the vast ribs of everlasting granite that sleep in sunless caverns. Heat, electricity, magnetism, attraction, send their subtle powers through nature, and play through all its works, as unseen and silent as the Eternal Spirit they bear witness of. Everything helps, and everything is helped.

3. It agrees with the moral constitution of the soul. The soul is so formed:

(1) That it can recognize nothing morally praiseworthy that does not spring from it. Disinterestedness must be the soul of any conduct it can heartily commend.

(2) Its conscience can approve of no act of its own that is not inspired by it. Our consciences have not a single smile for the avaricious and self seeking.

(3) Its happiness can only be realized as it is controlled by it. "He that seeketh his life shall lose it, and he that loseth it shall find it." Self-oblivious benevolence is the fountain of human joy. This eternal principle of self-sacrificing love we must have in us before we can be saved; it is, in fact, salvation. "Except ye eat the flesh of the Son of God and drink his blood, ye have no life in you." The flesh and the blood here stand for the vitality of Christ. And what was this moral life, the moral essence of Christ, the soul of his soul, the moral blood? Self-sacrificing love. And this we must get into us or die.

III THAT REDEMPTION IS NO AFTER THOUGHT IN THE ARRANGEMENTS OF THE UNIVERSE. It is true that the slain Lamb of Calvary came to meet and master an evil the world"s depravity. He came to "put away sin by the sacrifice of himself." But it was all according to the eternal order of things. Miserably narrow and God-degrading ideas of Christ"s work are popular in the pulpits of some of the sects. Sometimes it is spoken of as an expedient which the Almighty took a long time to contrive in order to overcome a state of things that had sprung up in his kingdom. Like some human king, he had a great deal to do in order to hit upon the best plan to harmonize his attributes, to reconcile mercy to justice, to maintain the order of his government, and, at the same time, save and forgive repentant rebels. And sometimes it is so spoken of as if the original system which God established with humanity was defective, did not work well, broke down, and thus not only disappointed the Creator, but taxed his wisdom greatly in order to invent an expedient that should meet the difficulty. Away with such notions! They are repugnant to reason, they are an insult to Omniscience, they are a libel on the gospel, they are obstructive to Christianity.

1. God foresaw the fall from eternity. This is an undeniable fact. Why did he not prevent it? Ah! why?

2. God ordained the remedy from eternity. Redemption was no after thought; it is an essential part, and, perhaps, a primary part of the original scheme of the universe. All that are redeemed to moral order, rectitude, and peace by Christ, are so redeemed "according to his own purpose and grace, which was given us in Christ Jesus before the world began.

IV THAT OUR PLANET WAS PROBABLY FORMED FOR THE SPECIAL PURPOSE OF BECOMING THE THEATRE OF GOD"S REDEMPTIVE LOVE TO MAN, This is saying more than that Christ came into the world. There are men who argue from the littleness of this planet the absurdity of this. But material magnitude is nothing to God; spiritual existences and moral facts are vitally interesting to him. But the text leads us beyond leads us to believe that this world was made for the express purpose. As God had the idea of redemption before the "foundation of the world," and as the idea is being worked out here, is it not probable that this idea guided him in its formation? Small in bulk as our planet is when compared with that of other orbs that roll in splendour under the eye of God, it has a grand moral distinction. Its dust formed the fruits that fed the body of the Son of God. Here he lived, laboured, suffered, and was buried, and here his grand work is being carried on. If it be moral facts that give importance to places, is there a more important spot than this earth? D.T.

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

And all that dwell upon the earth will worship him - All will be carried away by the torrent, but the little flock of true believers. The name of these only is written in the Lamb's book of life. And if any even of these "make shipwreck of the faith," he will blot them "out of his book;" although they were written therein from (that is, before) the foundation of the world, chap. xvii, 8.

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

world

Kosmos, Summary: In the sense of the present world-system, the ethically bad sense of the word, refers to the "order," "arrangement," under which Satan has organized the world of unbelieving mankind upon his cosmic principle of force, greed, selfishness, ambition, and pleasure. Mat 4:8; Mat 4:9; Joh 12:31; Joh 14:30; Joh 18:36; Eph 2:2; Eph 6:12; 1Jn 2:15-17. This world- system is imposing and powerful with armies and fleets; is often outwardly religious, scientific, cultured, and elegant; but, seething with national and commercial rivalries and ambitions, is upheld in any real crisis only by armed force, and is dominated by Satanic principles.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

8–10. And all that dwell upon the earth shall worship him. All except the true and faithful saints, hidden in obscurity but known above and recorded in the book of life, shall give him homage.

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.

8. οὗ … τὸ ὄνομα. Text. Rec[448] has ὧν … τὰ ὀνόματα with אP.

[448] Rec. Textus Receptus as printed by Scrivener.

8. πάντες … οὖ. The singulars after the plural here are not more difficult than the plurals after the singular in St Joh 17:2 [24]; 1Jn 5:16.

ἐν τῷ βιβλίῳ τῆς ξωῆς τοῦ ἀρνίου, Rev 21:27: see note on Rev 5:1.

ἀπὸ καταβολῆς κόσμου. Perhaps in Greek, as in English, it is most natural to connect these words with “slain”: and 1Pe 1:19-20 works out what, on this view, would be the sense. But the similar clause Rev 17:8 seems to prove that the words are to be taken with “written”: it is God’s purpose of individual election, not of universal redemption, that is here dated “from the foundation of the world.”

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.

From the foundation of the world. These words may be construed with slain or with written. In favor of the latter is ch. 18 8; of the former, 1Pe 1:19, 20. Alford, pertinently as I think, urges the position of the words in favor of the connection with slain, and says that had it not been for the apparent difficulty of the sense thus conveyed, no one would have thought of going so far back as to hath been written for a connection. Render, as Rev., the lamb that hath been slain from the foundation of the world. Katabolh foundation is literally a throwing or laying down, from kataballw to throw down; hence a laying down of a foundation.

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