And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
13. he doeth great wonders ] St Mat 24:24; 2Th 2:9.
maketh fire to come down ] The similarity to 1 Kings 18,2 Kings 1, is best explained by St Luk 12:55. To reproduce the acts of Elijah now shews the spirit, not of the true Christ, but of the false.
Fuente: The Cambridge Bible for Schools and Colleges
And he doeth great wonders – Signs – semeia – the word commonly employed to denote miracles (compare the notes on Act 2:19); and the representation here is, that the power referred to by the second beast would found its claim on pretended miracles, and would accomplish an effect on the world as if it actually did work miracles. The applicability of this to papal Rome no one can doubt. See the notes on 2Th 2:9. Compare Rev 13:14.
That he maketh five come down from heaven on the earth in the sight of men – That is, he pretends this; he accomplishes an effect as if he did it. It is not necessary to suppose that he actually did this, anymore than it is to suppose that he actually performed the other pretended miracles referred to in other places. John describes him as he saw him in the vision; and he saw him laying claim to this power, and actually producing an effect as if by a miracle he actually made fire to descend from heaven upon the earth. This is to be understood as included in what the apostle Paul (2Th 2:9) calls signs and lying wonders, as among the things by which the man of sin and the son of perdition would be characterized, and by which he would be sustained. See the notes on that passage. Why this particular pretended miracle is specified here is not certain. It may be because this would be among the most striking and impressive of the pretended miracles performed – as if lying beyond all human power – as Elijah made fire come down from heaven to consume the sacrifice 1Ki 18:37-38, and as the apostles proposed to do on the Samaritans Luk 9:54, as if fire were called down on them from heaven. The phrase in the sight of men implies that this would be done publicly, and is such language as would be used of pretended miracles designed for purposes of ostentation. Amidst the multitudes of pretended miracles of the papacy, it would probably not be difficult to find instances in which the very thing here described was attempted, in which various devices of pyrotechnics were shown off as miracles. For an illustration of the wonders produced in the dark ages in reference to fire, having all the appearance of miracles, and regarded as miracles by the masses of people, the reader is referred to Dr. Brewsters Letters on Natural Magic, particularly Letter 12.
Fuente: Albert Barnes’ Notes on the Bible
Rev 13:13-18
Deceiveth by the means of those miracles.
Miracles: a counterfeit supernaturalism
Miracles have ever been the chief evidence of the presence of what is worshipful and Divine. It is by these especially that mens faith is begotten and controlled. It is by seeing and experiencing what is manifestly above and beyond all natural human power, and what cannot be accounted for on natural principles, that the human mind is forced to a conviction of the presence of some great and worshipful potency superior to Nature. And this arch-prophet of falsehood knows well how needful and mighty is the force of miracles to establish his credit, and to secure belief in his claims. The religion of God is a religion of miracles, and to make his infernal deception appear the only true and rightful religion he needs to mimic and counterfeit all that supernaturalism on which the true faith reposes. To this, therefore, he sets himself, and becomes one of the greatest workers of signs and wonders the earth has ever seen. Nor need we be surprised at this. There is a supernatural power which is against God and truth, as well as one for God and truth. A miracle, simply as a work of wonder, is not necessarily of God. There has always been a devilish supernaturalism in the world running alongside of the supernaturalism of Divine grace and salvation. The magicians of Egypt also did in like manner with their enchantments; for they cast down every man his rod, and they became serpents. Here was devil miracle in imitation of the Divine. The test of a miracle is its supernaturalness; the test of its source is the doctrine, end, or interest for which it is wrought. If in support of anything contrary to God and His revealed will and law, it is no less a miracle; but in that case it is a work of the devil, for God cannot contradict Himself (1Jn 4:1-3). It is also plainly intimated in the Divine Word that, in judgment upon the wicked world for its refusal of Christ, and its setting at naught of all the Divine miracles, the present bonds and limitations of satanic power will be relaxed, the devil and his demons allowed freer range upon this planet, and those in love with falsehood and unrighteousness given over to delusions then so much stronger than ever before (1Ki 22:18; 1Ki 22:22; 2Ch 18:18; 2Ch 18:22; Isa 6:9-10; Eze 14:9; Rom 1:21; Rom 1:25; Rom 1:28; 2Th 2:11-12). (J. A. Seiss, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. And he doeth great wonders] That we may have the greatest assurance possible that the two-horned beast is the spiritual Latin empire, it is called in Re 19:20, a passage illustrative of the one now under consideration, the false prophet, “than which,” as Bishop Newton observes, “there cannot be a stronger or plainer argument to prove that false doctors or teachers were particularly designed;” for prophet, in the Scripture style, is not unfrequently used for a preacher or expounder of God’s word. See 1Co 14:1-5. It hence follows that the two-horned beast is an empire of false doctors or teachers.
In order to establish the Latin Church upon a foundation that can never fail, the false prophet doth great wonders-he attempts the most wonderful and prodigious exploits, and is crowned with incredible success. He has the art to persuade his followers that the clergy of the Church of Rome are the only true ministers of Christ; that they have such great influence in the court of heaven as to be able not only to forgive sins, but also to grant indulgences in sin, by paying certain stipulated sums. He persuades them too that they can do works of supererogation. He pretends that an incredible number of miracles have been wrought and are still working by the Almighty, as so many evidences of the great sanctity of the Latin Church; and the false prophet has such an astonishing influence over his flock, as to cause them to believe all his fabulous legends and lying wonders. He pretends also (and is believed!) that his power is not confined to this world; that he is able by his prayers to deliver the souls of the deceased from what he calls purgatory, a place which he has fabled to exist for the purification of sinful souls after their departure from this world. His wonderful exploits, in being able to induce men possessed of reasoning faculties to believe his monstrous absurdities, do not end here; he even:-
Maketh fire come down from heaven-in the sight of men] Fire, in Scripture, when it signifies wrath, represents that species of indignation which is attended with the destruction of whatever is the cause of it. Thus the wrath of God is likened to fire, Ps 18:7-8; Jer 4:4. Therefore the fire which the false prophet bringeth down from heaven upon the earth, is the fiery indignation which he causes to come down from the heaven or throne of the Latin empire upon all those of the earth or Latin world who rebel against his authority. All this has been fulfilled in the Romish hierarchy; the Latin clergy have denominated all those that oppose their authority heretics, they have instituted tribunals to try the cause of heresy, and all those that would not submit to their idolatry they have condemned to various kinds of tortures and deaths. It is said of the false prophet that he bringeth fire FROM HEAVEN upon the earth; that is to say, he will only try the cause of heresy, and pass the sentence of condemnation; he will not suffer an ecclesiastic to execute the sentence of the court; the destroying fire he causeth to come down from the heaven or throne of the Latin empire; secular princes and magistrates must execute the sentence of death upon all that are capitally condemned by the spiritual power. He MAKETH fire come down from heaven; he compels secular princes to assist him against heretics; and if any rebel against his authority he immediately puts them under the ban of the anathema, so that they are deprived of their offices, and exposed to the insults and persecution of their brethren. Thus the false prophet deceives the Latin world by the means of those miracles which he had power try do in the sight of the beast. Under the appearance of great sanctity he persuades men to believe all his lying doctrines, and enforces his canons and decretals with the sword of the civil magistrate.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And he doeth great wonders; lying wonders, 2Th 2:9, such as, by Gods permission, false prophets might do, Deu 13:1,2. Prophets were to be judged true or false, not from any signs or wonders which they did, but from the doctrine they taught, and would by those signs establish.
So that he maketh fire come down from heaven on the earth in the sight of men; wonders as great as those which Elijah wrought.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. wondersGreek,“signs.”
so thatso greatthat.
maketh fireGreek,“maketh even fire.” This is the very miracle which the twowitnesses perform, and which Elijah long ago had performed; this thebeast from the bottomless pit, or the false prophet, mimics. Notmerely tricks, but miracles of a demoniacal kind, and by demon aid,like those of the Egyptian magicians, shall be wrought, mostcalculated to deceive; wrought “after the working (Greek,‘energy’) of Satan.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he doeth great wonders,…. Or miracles; not real, but pretended ones, lying wonders, which the Popish legends are full of the accounts of, as done by the priests, or by this or the other saint:
so that he maketh fire come down from heaven on the earth in the sight of men; in imitation of Elijah, 2Ki 1:9; and this single instance is put instead of all others, it being usual with the Jews to express all wonderful and miraculous operations by this miracle of Elijah’s: and this may be understood mystically, of the pretensions of the Papacy to confer the Holy Ghost, and his gifts upon men, by breathing on them, which on the day of Pentecost were represented by cloven tongues, as of fire, coming down from heaven; or of their anathemas, curses, and excommunications, at which time burning torches and candles are cast up, and fall down, as emblems of divine wrath, which is called cursing men with bell, book, and candle; or else of the fire of persecution: “from heaven”; the secular powers of the empire: “upon the earth”; the common people: or this may be understood literally; so they tell us, that Pope Zachary, once on a journey to Ravenna, had in the daytime a cloud to protect him from the heat, and in the night time armies of fire appeared in the clouds to go before him; and as Pope Innocent was at Mass, a golden crown was seen, and on it a dove, and under it a smoking censer, and hard by them two burning firebrands: and it is reported of Pope Hildebrand, that, whenever he pleased, he could shake his sleeves, and sparks of fire would come out; and by these miracles deluded the eyes of the simple with a show of holiness, which, with other instances, are taken notice of by Napier, Brightman, and other writers: and so here this is said to be done “in the sight of men”; to their apprehension, seemingly, in their view; they being cheated and deluded with an appearance and show of things which were not real.
Fuente: John Gill’s Exposition of the Entire Bible
That he should even make fire come down out of heaven ( ). Purpose clause again with and the present active subjunctive of and the object infinitive of after . Christ promised great signs to the disciples (Joh 14:12), but he also warned them against false prophets and false christs with their signs and wonders (Mr 13:22). So also Paul had pictured the power of the man of sin (2Th 2:9). Elijah had called down fire from heaven (1Kgs 18:38; 2Kgs 1:10) and James and John had once even urged Jesus to do this miracle (Lu 9:54).
Fuente: Robertson’s Word Pictures in the New Testament
1) “And he doeth great wonders,” (kai poiei semeia megala) “And he (the second beast) makes or does great signs, or wonders; Deeds of mysticism that appeal to minds of spiritual darkness, 2Co 4:3-4.
2) “So that he maketh fire come down from heaven,” (hina kai pur poie ek tou ouranou katabainein) “in order that he even makes (causes) fire to come down out of heaven; as it fell on Sodom and Gomorrha; Except these miracle-like-demonstrations are permitted for the purpose of further searing the conscience of those who had rejected the testimony of the two witnesses of God during the previous months, Rev 11:1-4; 2Th 2:4-11.
3) “On the earth in the sight of men,” (epi tes gen enopion ton anthropon) “Upon the earth (or land) in the presence of men,” before the sight of men; Let it be clearly understood that Satan is a religious imitator and deceiver, as well as a liar and the father of it, with a dedicated desire to defy God and destroy the souls of men who bear his image, 2Co 11:13-15; Rev 16:13-14. Because men believe not and receive not the truth, God delivers them over or releases them, without any restraint of his Holy Spirit, to believe and enhance a lie, that they may all be damned in pursuit of their own obstinate, adamant will, Pro 1:23-30; Pro 29:11; 2Th 2:11-12; 1Ti 4:1-2.
Fuente: Garner-Howes Baptist Commentary
13. Doeth great wonders The Romanists to-day teach us that one of the marks of a true Church is miracles; and they claim a continual train of miracles as existing in their own Church. Chief among these is the act of transubstantiation, by which every priest is able to “create the Son of God.” But as this miracle is an invisible process, it is of no use in converting those who do not already believe. Romish books are full of transcendental marvels, narrating miraculous performances, sometimes ludicrous, often monstrous, and not seldom altogether surpassing those of Christ and his apostles in their prodigious character. The Bollandist volumes, more than sixty in number, approved by the pope, are full of tales written with a free inventive fancy, producing great wonders by the mere flourish of an unrestrained pen.
In modern times the “Holy Coat of Treves” was pronounced by Pope Gregory, predecessor of Pius IX., to be the true coat of Christ on which the soldiers cast lots, and for a time hundreds of thousands of pilgrims paid their visit to it.
Another specimen miracle is the liquefaction of the blood of St. Januarius, which is exhibited thrice a year at Naples. A red mass is first shown in a vial, and then this gradually melts, and the process is considered miraculous! Probably it is a red substance liquefied by the warmth of the priest’s hands. The classic Addison saw it and said, “So far from thinking it a miracle, I look upon it as one of the most bungling tricks I ever saw.”
The mechanical miracles of the moving eyes of the saints’ images could be easily repeated by the manufacturers of our Christmas toys, but they were once powerful aids to Romish superstition. True miracles may, indeed, be the marks of a true Church; but false miracles are the marks of a false Church, especially as fulfilling predictions like this verse.
Fire come down from heaven Said Pope Pius IX., “I cannot, like St. Peter, launch certain thunders which reduce bodies to ashes; but I can, nevertheless, launch the thunders which reduce souls to ashes.” Lightnings and thunderbolts are the terms under which excommunication is conceived. Gregory VII. pronounced the Emperor Henry IV. to be “struck with lightning,” afflatum fulmine, by his excommunication. Says Ducange, “To fulminate an excommunication is the established phrase of the present day.” So also we are told, in a work on the “Glories of Mary,” that she once descended with torches in her hands and consumed a church building, at which she was offended, with fifteen hundred guilty occupants. See “Medieval Miracles,” p. 138.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he performs great signs that he should even make fire come down from heaven on the earth in the sight of men. And he deceives those who dwell on the earth by reason of the signs which it was given him to do in the sight of the wild beast, telling those who dwell on the earth that they should make an image to the beast who has the stroke of the sword and lived, and it was given to him to give breath to it, even to the image of the beast, that the image of the beast should speak, and he will cause that as many as will not worship the image of the beast should be killed.’
The reference to fire coming down from heaven specifically points to Elijah (1Ki 18:38). Thus he will be the anti-Elijah. These words parallel Paul’s in 2Th 2:9-10, ‘he whose coming is according to the working of Satan, with all powers and signs and lying wonders, and with all deceit of unrighteousness for those who are perishing’.
The bringing of fire down ‘from heaven’ may be through the manipulation of natural phenomena (claiming lightning strikes as his work) or may be achieved through trickery, as may other wonders (compare the Egyptian magicians with Moses (Exo 7:11; 2Ti 3:8)). Clever priests of many religions have been able to achieve such things through the ages, and some men love putting on such performances. We need not doubt that some of Caligula’s sycophantic followers made such attempts.
The same applies to the speaking image (compare the oracle at Delphi which was also portrayed as speaking). The whole point is that ‘he’ (the second beast representing initially the priesthood at various Temples for Emperor worship, combined with local authorities) is a deceiver. But his authority is such that he has the power to condemn to death those who refuse to worship the Emperor’s image.
‘Telling those who dwell on earth that they should make an image to the wild beast.’ Caligula especially sought to promote the erection of images to his honour and divinity, even demanding that one be set up in the Temple in Jerusalem. Previously Jewish susceptibilities had been catered for by Emperors but Caligula thrust them aside. It was only his timely death that prevented it happening.
‘The wild beast who has the stroke of the sword and lived’. This refers to the two-edged sword of Christ which ‘smote’ him so that he nearly died, but he recovered and did not heed the warning. It is quite probable that Caligula’s ‘miraculous’ recovery was cited against Christians when they proclaimed the resurrection of Christ.
‘To give breath to’ the image of the beast. As suggested above this and its speech can be accomplished by manipulation. History is full of such pious frauds.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 13:13-14 . . As, according to Mat 24:24 , they belong to the seductive activity (Rev 13:14 ) of the false prophet. [3359]
. . With Beng., Hengstenb. recognizes here a significant example of the use of the [3360] in the sense of peculiar to the Apostle John. But, improperly: the use of , which in this passage, in fact, explains the conception of the , [3361] is very strongly distinguished from the style of the Apostle John, because in the latter [3362] the ideal statement of the purpose is actually included, while here the writer of the Apoc., in a mode widely different from the elegance of the apostle, describes something that is simply a matter of fact. In such case, the apostle infallibly writes [3363] or . [3364]
The words , . . . , should not be regarded as proving that the false prophet intends to mimic Pentecost, [3365] or wishes to represent himself as a second Solomon. We are much more apt to think of an allusion to the miracles of Elijah, [3366] and thus to regard this false prophet as a forerunner of antichrist, in a way similar to that according to which the true Christ had an Elias [3367] as a forerunner. But the analogy dare not be determined more specifically than the context itself suggests. It is not the antichrist in the sense of the Apostle John, [3368] but the dragon that in the Apoc. stands opposed to Christ, [3369] and it is not the forerunner, but the accomplice, of the dragon, that is the other beast whose ungodly and antichristian nature expresses itself in the fact that in virtue of his demoniacal power he can perform miracles, which appear to be counterparts of the miracles of the true prophets.
. The miracles are an important auxiliary [3370] of the seduction. [3371]
, without construction, as Rev 11:1 .
, . . . The historical foundation of this description is indicated already in the Introduction. [3372] All images of deified emperors must have appeared to the Christian conscience as images of the beast, the more certainly as all those individual emperors were possessors of the same antichristian secular power. Hence the addition . ., . . . , [3373] is also again in place here; the statues of Augustus and Caligula, erected to them as gods, were also represented by the beast which received its wound only with Nero’s death.
[3359] Victorin.: “These things the Magi do also to-day through fallen angels.”
[3360] The variation . . (Griesb., De Wette) would contain a turn similar to that of Rev 13:12 , viz., (sc. ) , . . .
[3361] Cf. Winer, p. 430.
[3362] Cf., e.g., 1Jn 3:1 , with my note, vol. ii., p. 49.
[3363] Joh 3:16 .
[3364] 1Jn 4:9 .
[3365] Beda.
[3366] 2Ch 7:1 . C. a Lap.
[3367] Cf. Rev 11:3 sqq.
[3368] Cf. Introduction, p. 65.
[3369] Rev 12:3 sqq., Rev 13:1 sqq.
[3370] . ., because of the miracles. Cf. Rev 12:11 .
[3371] Mat 24:24 : .
[3372] p. 51 sq.
[3373] Cf. Rev 13:12 . On the . , cf. Rev 2:8 . On the neut. ., see Critical Notes.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
Ver. 13. And he doth great wonders ] By his art of magic; for true miracles he can do none, nor his master the dragon to help him. Hence they are called lying wonders, 2Th 2:9-10 , sorceries, Rev 18:23 , and impostures here,Rev 13:14Rev 13:14 .
So that he maketh fire ] As another Elias. This the pope doth daily by his excommunications, casting firebrands, as it were, from on high at those that slight him; and moreover he telleth us of some, that for withstanding his edicts were thunderstruck to death. (Aventin. Annal.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
wonders. App-176.
so that. Greek. hina.
fire. Add “also”.
from. Greek. ek. App-104.
in the sight of = before, as Rev 13:12.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 13:13. , so that) The particle is frequently employed by John. In all his books, he has used only once, ch. 3 of his Gospel, Rev 13:16, where in fact follows.-) Construe with , or rather with .
Fuente: Gnomon of the New Testament
he doeth: Rev 16:14, Rev 19:20, Exo 7:11, Exo 7:12, Exo 7:22, Exo 8:7, Exo 8:18, Exo 8:19, Exo 9:11, Deu 13:1-3, Mat 24:24, Mar 13:22, Act 8:9-11, 2Th 2:9, 2Th 2:10
he maketh: Rev 11:5, Num 16:35, 1Ki 18:38, 2Ki 1:10-14, Mat 16:1, Luk 9:54-56, 2Ti 3:8
Reciprocal: Deu 13:2 – General Job 1:16 – there came Dan 3:3 – the princes Gal 3:1 – who Rev 9:21 – their sorceries Rev 13:4 – and they Rev 18:23 – for Rev 20:9 – and fire
Fuente: The Treasury of Scripture Knowledge
Rev 13:13. This verse Is a statement of the false claims of the church of Rome, not that it actually performed the wonders mentioned. (See next verse.)
Comments by Foy E. Wallace
Verse 13.
Verse 13: He performed visional pseudo-signs, which were not actual, in order to deceive, such as Jesus foretold (Mat 24:24) would precede the destruction of Jerusalem; and such as Paul described (2Th 2:3-9) as characteristic of the pretensions of “the man of sin and son of perdition.” The wonders were merely the magical machinations of the Roman emperor-beast to deceive. Josephus relates that two representatives of Nero, by the names of Albinus and Gessius Florus, in this very period, were sent into the land, and being notorious for wickedness they made pompous ostentations before the people. (Antiquities, Book XX, II, I) These are facts recorded by the eye-witness historian on the scene of things; and there could be no more fitting fulfillment of the two horns of this beast.
Fuente: Combined Bible Commentary
Rev 13:13. And he doeth great signs that he should even make fire to come down out of heaven into the earth before men. The great signs are again a symbol of what is done by false prophetical and priestly power. The fire out of heaven is explained by the function of this beast. He is to direct men to the worship of the first beast in whom the Satanic power of the dragon is personified. As therefore Christ, in whom the power of God is personified, is preceded by Elias, who is to direct mens eyes to Him, so the first beast has in the second his Elias, who travesties the miracle of the ancient prophet (2Ki 1:10-12).
Fuente: A Popular Commentary on the New Testament
The two witnesses were given fire to devour those who would oppose them. ( Rev 11:5 ) The false prophet deceives the world with fire, making men believe he is equal to the witnesses. ( Mat 24:24 ; 2Th 2:8-12 ; 2Ti 3:13 ) He uses false miracles to cause the world to make images to the first beast and worship him. Prior to Domitian, all emperors were declared gods after their death. He had himself proclaimed a god while he lived and the priests enforces the worship.
Fuente: Gary Hampton Commentary on Selected Books
Rev 13:13-17. And he doeth great wonders We have seen the greatness of the power and authority of the beast, and we shall now see what course he pursues to establish it. He pretends, like other false prophets, to show great signs and wonders, and even to call for fire from heaven, as Elias did, 2Ki 1:11-12. His impostures, too, are so successful, that he deceiveth them that dwell on the earth, &c. In this respect he perfectly resembles St. Pauls man of sin, 2Th 2:9; or rather they are one and the same character, represented in different lights, and under different names. It is further observable, that he is said to perform his miracles in the sight of men, in order to deceive them, and in the sight of the beast, in order to serve him: but not in the sight of God, to serve his cause, or promote his religion. Now miracles, visions, and revelations, are the mighty boast of the Church of Rome; the contrivances of an artful, cunning clergy, to impose upon an ignorant, credulous laity. Even fire is pretended to come down from heaven, as in the case of St. Anthonys fire, and other instances, cited by Brightman and other writers on the Revelation: and in solemn excommunications, which are called the thunders of the church, and are performed with the ceremony of casting down burning torches from on high, as symbols and emblems of fire from heaven. Miracles are thought so necessary, that they are reckoned among the notes of the Catholic Church. But if these miracles were all real, we learn from hence what opinion we ought to frame of them; and what then shall we say, if they are all fictions and counterfeits? They are indeed so far from being any proofs of the true church, that they are rather a proof of a false one; and, as we see, the distinguishing mark of antichrist.
The influence of the two-horned beast, or corrupted clergy, is further seen in persuading and inducing mankind to make an image to the beast, which had the wound by a sword, and did live That is, an image and representative of the Roman empire, which was wounded by the sword of the barbarous nations, and revived in the revival of a new emperor of the west. He had also power to give life and activity unto the image of the beast It should not be a dumb and lifeless idol, but should speak and deliver oracles, as the statues of the heathen gods were feigned to do, and should cause to be killed as many as would not worship and obey it This image and representation of the beast is, most probably, the pope. He is properly the idol of the church. He represents in himself the whole power of the beast, and is the head of all authority, temporal as well as spiritual. He is nothing more than a private person, without power and without authority, till the two-horned beast, or the corrupted clergy, by choosing him pope, give life unto him, and enable him to speak and utter his decrees, and to persecute even to death as many as refuse to submit to him and to worship him. As soon as he is chosen pope, he is clothed with the pontifical robes, and crowned, and placed upon the altar, and the cardinals come and kiss his feet, which ceremony is called adoration. They first elect, and then they worship him; as in the medals of Martin V., where two are represented crowning the pope, and two kneeling before him, with this inscription, Quem creant aclorant, Whom they create they adore. He is the principle of unity to the ten kingdoms of the beast, and causeth, as far as he is able, all who will not acknowledge his supremacy to be put to death. In short, he is the most perfect likeness and resemblance of the ancient Roman emperors, is as great a tyrant in the Christian world as they were in the heathen, presides in the same city, usurps the same power, affects the same titles, and requires the same universal homage and adoration. So that the prophecy descends more and more to particulars, from the Roman state or ten kingdoms in general, to the Roman Church or clergy in particular, and still more particularly to the person of the pope, the head of the state, as well as of the church, the king of kings, as well as bishop of bishops.
Other offices the false prophet performs to the beast in subjecting all sorts of people to his obedience, by imposing certain terms of communion, and excommunicating all who dare in the least article to dissent from him. He causeth all, both small and great, rich and poor, free and bond, of whatsoever rank and condition they be, to receive a mark in their right hand, or in their foreheads We must remember, that it was customary among the ancients for servants to receive the mark of their master, and soldiers of their general, and those who were devoted to any particular deity, of the particular deity to whom they were devoted. These marks were usually impressed on their right hand, or on their foreheads; and consisted of some hieroglyphic characters, or of the name expressed in vulgar letters, or of the name disguised in numerical letters, according to the fancy of the imposer. It is in allusion to this ancient practice and custom, that the symbol and profession of faith in the Church of Rome, as subserving superstition, idolatry, and tyranny, is called the mark or character of the beast; which character is said to be received in their forehead when they make an open profession of their faith, and in their right hand when they live and act in conformity to it. If any dissent from the stated and authorized forms, they are condemned and excommunicated as heretics; and in consequence of that they are no longer suffered to buy or sell They are interdicted from traffic and commerce, and all the benefits of civil society. Thus Hovedon relates, that William the Conqueror would not permit any one in his power to buy or sell any thing, whom he found disobedient to the apostolic see. So the canon of the council of Lateran, under Pope Alexander the Third, made against the Waldenses and Albigenses, enjoins, upon pain of anathema, that no one presume to entertain or cherish them in his house or land, or exercise traffic with them. The synod of Tours, in France, under the same pope, ordered, under the like intermination, that no man should presume to receive or assist them, no, not so much as to hold any communion with them in selling or buying, that, being deprived of the comfort of humanity, they may be compelled to repent of the error of their way. So did Pope Martin V. in his bull after the council of Constance. In this respect the false prophet spake as the dragon: for the dragon Dioclesian published a like edict, that no one should sell or administer any thing to the Christians, unless they had first burned incense to the gods. Popish excommunications are therefore like heathen persecutions, and how large a share the corrupted clergy, and especially the monks of former, and the Jesuits of later times, have had in framing and enforcing such cruel interdicts, and in reducing all orders and degrees to so servile a state of subjection, no man of the least reading can want to be informed.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
13:13 {19} And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
(19) The second point of the things done by the beast, is the credit of great wonders or miracles, and pertaining to the strengthening of this impiety: of which signs some were given from above, as it is said, that fire was sent down from heaven by false sorcery, in this verse. Others were shown here below in the sight of the beast, to establish idolatry, and deceive souls: which part John sets forth, beginning (as they say) at that which is last, in this manner: First, the effect is declared in these words, “He deceives the inhabitants of the earth”. Secondly, the common manner of working, in two sorts: one of miracles, “for the signs which were given him to do in the presence of the beast”, the other of the words added to the signs, and teaching the idolatry by those signs “saying to the inhabitants of the earth, that they should make an image to the beast, which etc.” Thirdly, a special manner is declared, “That it is given to him to put life into the image of the beast” and that such a type of quickening, that the same both speaks by answer to those that ask counsel of it, and also pronounces death against all those that do not obey nor worship it: all things which oftentimes by false miracles through the procurement and inspiration of the devil, have been effected and wrought in images. The histories of the papists are full of examples of such miracles, the most of them false, many also done by the devil in images, as of old in the serpent; Gen 3:5 . By which example is confirmed, not the authority of the beast, but the truth of God and these prophecies.
Fuente: Geneva Bible Notes
Like Pharaoh’s magicians, only with greater effectiveness, the second beast will have authority to perform supernatural miracles (cf. Exo 7:11; Exo 7:22; Exo 8:7). These will be genuine signs and wonders, not just tricks (Rev 16:13-14; Rev 19:20; Mat 24:4-5; Mat 24:11; Mat 24:24-25; 2Th 2:9). [Note: See Gregory H. Harris, "Satan’s Deceptive Miracles in the Tribulation," Bibliotheca Sacra 156:623 (July-September 1999):308-24.] Like Elijah and the two witnesses, he will even be able to call down fire from heaven. John himself had at one time wanted to call down fire from heaven on some Samaritans (Luk 9:54).