And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
7. And it was given unto him to overcome them ] There is considerable authority for the omission of this clause: but the omission is no doubt merely accidental it was left out in one or more very early copies, because scribes passed from one clause beginning “and there was given unto him” to another. For the sense cf. Dan 7:21 and ch. Rev 11:7: the latter proves that “the Saints” (i.e. the holy people of God) are to be understood as Christians, not as Israelites.
over all kindreds &c.] Lit., over every tribe, and people, and tongue, and nation. The Devil gives to Antichrist what he offered to Christ, St Luk 4:6.
Fuente: The Cambridge Bible for Schools and Colleges
And it was given unto him – By the same power that taught him to blaspheme God and his church. See the notes on Rev 13:2, Rev 13:5.
To make war with the saints – See this fully illustrated in the notes on the parallel passage in Dan 7:21, and at the end of that chapter, (f).
And to overcome them – In those wars. This was abundantly fulfilled in the wars with the Waldenses, the Albigenses, and the other sincere followers of the Saviour in the time of the papal persecutions. The language used here is the same as what is found in Dan 7:21; The same horn made war with the saints, and prevailed against them. See the notes on that passage.
And power was given him – See the notes on Rev 13:2.
Over all kindreds, and tongues, and nations – For the meaning of these words see the notes on Rev 7:9. The meaning here is, that this dominion was set up over the world. Compare Dan 7:25. The fact that so large a portion of the kingdoms of the earth was under the influence of the papacy, and sustained it, and the claim which it set up to universal dominion, and to the right of deposing kings and giving away kingdoms, corresponds entirely with the language used here.
Fuente: Albert Barnes’ Notes on the Bible
Rev 13:7-8
To make war with the saints.
War with the saints
Observe–
1. A war proclaimed; the beast makes war upon the saints, by bloodshed and persecution, and by the force of those weapons overcomes them; that is to outward appearance and in the opinion of the world. But really do the saints overcome him by their patience under sufferings, and by adhering to the truth.
2. The large extent of the beasts power that was given him, namely, over all kindreds, tongues, and nations. Christs flock is a little flock, compared with antichrists herd: how wrong a note then is multitude of the right Church?
3. That as the power of the beast is universal, so is the worship also. All that dwell on the earth shall worship him.
4. We have a number excepted, Whose names are written in the book of life. Christ has His number of faithful ones, who are not defiled by antichrists pollutions; a number whose conversations are in heaven.
5. The title here given to our Lord Jesus Christ, He is styled the Lamb slain from the foundation of the world. (W. Burkitt, M. A.)
The Lamb slain from the foundation of the world.—
Christ sacrificed in eternity
I. The things that are to happen in the universe in the most distant future are to God as facts already accomplished.
1. Gods intelligence is infinite.
2. Gods purposes are unfrustrable.
II. The principle of self-sacrificing love is an eternal principle in the creation.
1. It is the root of the universe.
2. It is typified in all material existences.
3. It agrees with the moral constitution of the soul, which is so formed–
(1) That it can recognise nothing as morally praiseworthy that does not spring from it.
(2) Its conscience can approve of no act of its own that is not inspired by it.
(3) Its happiness can be realised only as it is controlled by it.
III. Redemption is no afterthought in the arrangements of the universe.
IV. Our planet was probably formed for the special purpose of becoming the theatre of Gods redemptive love to man. Small in bulk as our planet is, compared with that of other orbs that roll in splendour under the eye of God, it has a grand moral distinction. Its dust formed, its fruit 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. Thomas, D. D.)
Eternal atonement
The prevalent opinion no doubt has been that the atonement is simply an historic fact, dating back now some fourteen hundred years; and that only the purpose of it is eternal. But Johann Wessel, the great German theologian, who died only six years after Martin Luther was born, got hold of the idea that not election only, but atonement also is an eternal act. And this, it seems to me, is both rational and Scriptural. Eternal election, profoundly considered, requires eternal atonement for its support. Both are eternal, as all Divine realities are eternal. And so the relationship of God to moral evil stands forth as an eternal relationship. Not that evil is itself eternal; but God always knew it and always felt it. It may help our thinking in this direction to remember that there is a sense in which creation itself is eternal; not independently eternal, but, of Gods will, dependently eternal. There must nothing be said, or thought, in mitigation of the ethical verdict against moral evil. The hatefulness of it, no matter what its chronology may be, is simply unspeakable. Wrong doing is the one thing nowhere, and never, to be either condoned or endured. Nor should any attempt be made to get at the genesis of moral evil. The beginning of it is simply inconceivable. The whole thing is a mystery, and must be let alone. Moral evil is not eternal; or there would be two infinities. Nor is it a creature of God; or God would be divided against Himself. And yet it had the Divine permission, whatever that may be imagined to have been. Practically, historic sin finds relief in historic redemption. Apparently, there was little, if any, interval between the two. But the Lamb slain from the foundation of the world suggests a far sublimer theodicy. We are taken back behind the human ages, behind all time, into awful infinite depths, into the very bosom of the Triune God. Trinity is another name for the self-consciousness, and self-communion of God. Father, Son, and Holy Spirit are vastly more than the revelation of God to man; they are the revelation of God to Himself, and the intercourse of God with Himself. They suggest infinite fulness and richness of being. Our scientific definitions of God do not amount to much. What we need is to see God in the life, both of nature and of man. God creates, governs, judges, punishes, redeems, and saves; but love is the root of all. This yearning, grieved, and suffering God is the God and Father of our Lord and Saviour Jesus Christ: Son of God, Son of Mary. This sinless child should have had no sins of His own. His sorrows could have been only those old eternal shadows of permitted sin. The Cross on which He died, flinging out its arms as if to embrace the world, lifted up its head toward the Lamb slain from the foundation of the world. Our hearts now go back to Calvary; and from Calvary they go up to God. One word more. This stupendous idea of eternal atonement carries with it the idea of universal atonement. Whatever it was, and is, it must needs have been infinite. No magnitude of sin, no multitude of sinners, can bankrupt its treasury of grace. God so loved the world, is its everlasting refrain. He that will, let him take the water of life freely. (R. D. Hitchcock, D. D.)
The Lamb slain
I. The designation here given to the Saviour. He is called the Lamb. This is a most appropriate title, since we look upon a lamb as the emblem of innocence, gentleness, and submission; qualities of goodness in which the blessed Redeemer was pre-eminent, and fairer than the children of men.
II. The slaughter. The Lamb slain. The slaughtered Lamb was a prominent element in the Jewish ritual, and a standing type of the Lamb of God, whose obedience unto death procured the life of the world. There were three remarkable instances of this under the Old Testament dispensation. The first is the case of Abraham in offering his son Isaac. St. Paul tells us that this was a figure of the death and resurrection of Christ. The second distinct instance of the typical allusion, is the paschal lamb. This is shown by the observation of St. Paul, Christ our Passover is sacrificed for us; therefore let us keep the feast. The third instance in which this animal is used as a type of Christ was on the daily sacrifice.
III. The date of this transaction–from the foundation of the world. How is this to be understood?
1. He was slain in the purpose of God. Contingency with man is certainty with God. Purpose and accomplishment are the same with Him.
2. Not only in purpose but in type is the doctrine true.
3. He was so in effect. (American National Preacher.)
The place of the Cross in the world
The Lamb is said to have been slain from the foundation of the world. It was not the result of an accident; it was not the result of an emergency; it was something involved in the plan of the creation itself–a design of its being. Its first stone was laid with a view to the development of the sacrificial life. Was St. John, then, an optimist, or a pessimist? In the worldly sense of these words he was something different from either, and something which admitted a truth in both. On the one hand he holds with the worldly optimist that all things do work for the highest good; the universe is to him the product of love. But on the other hand, just because it is the product of love, he could never admit that it is a field for self-gratification. He found in it a sphere that, from the beginning to the end of the day, disappointed every selfish hope, wrecked every ship that sailed only for its own cargo. And why so? Because to him the essence of God was love. If God be love, the highest good must be to be made in the image of love. St. John asked himself how that could be done on the Greek principle of self-indulgence, or the Jewish principle of s physical Messiah. He felt that if the end of life were simply to wear purple and fine linen, and fare sumptuously every day, and if life itself were amply suited to such an end, then life was incompatible with love. This world, in short, is to St. John a development and an upward development; but it is a development of self-sacrifice. The Apocalypse has been called a sensuous book; it is to my mind the least sensuous book in the Bible. It describes the process of the ages as a process of self-surrender. This, then, is the meaning of the passage, The Lamb slain from the foundation of the world. It means that Christ was all along the goal of creation, and that creation is a making for Christ. More particularly, it means that the line of this worlds progress has been a development of self-sacrifice. It seems to me that in this last point the writer of the Apocalypse has come nearer to a philosophy of history than all who went before him. If you take any other line of progress you will fail, in my opinion, to prove that there has been an advance in the march from the old to the new. Shall we take intellect? Do we feel that the amount of mind force is greater in the modern Englishman than it was in the ancient Greek? It would be difficult to feel it, and it would be impossible to prove it: are Plato and Aristotle inferior to the best intellects among us? Shall we take imagination? Have we reached the architectural conception which planned the pyramids? Have we outrun the triumphs of Greek sculpture? Have we surpassed the poetry of Homer? Have we sustained the fame of the mediaeval painters? Have you ever considered how much of invention is itself due to the spread of the unselfish principle? Why have the great ages of discovery been the ages after Christ? Is it not just because Christ has been before them? Is it not because the spirit of sacrifice has awakened man to the wants of man? The times of self-seeking were not the times of invention. St. John says creation is moving toward a type–a lamb slain, and it is moving toward that type in a straight line–the line of sacrifice. It is climbing to its goal by successive steps which might be called steps downward–increasing limitations of the self-life. To what extent did St. John see this? He saw in visible nature a series of gospel pictures; everything seemed to live only by losing itself. He saw the waves of the sea of Patmos passing into waves of light; he beheld the waves of light passing into eddies of the sea. It seemed to him that even in that lonely spot God had inscribed upon the walls of nature the image of a cross. By and by, before the eyes of the seer there flashed a higher order of creation, and it was clothed in the same garb–the robe of sacrifice. He passed from the pictorial representation of sacrifice in nature to its actual, though involuntary, representation in animal life. The very reference to a slain lamb is a reference to an animal sacrifice. How did St. John reconcile himself to that spectacle of an involuntary sacrifice of the animal life prescribed by the Old Testament? He said it was a type of Christ. If sacrifice be the law of the highest being, it is desirable to reach it. You can only reach anything by a repeated experience of it. There passed before him the natural sacrifices of the human heart. I believe that the cares of the heart prevent every man from living the full amount of his natural years. What is the difference, then, between the sacrifice of the animal and the sacrifice of the man? It is an inward difference; the obligatory has become the voluntary. What has made it voluntary? It is love, a force to which in the animal world nothing exactly corresponds, a force which adds to the sacrifice, and at the same time helps to bear it. And yet merely natural love is far from having reached the goal. It is noble; it is beautiful; but it is not the topmost triumph. The mothers love, the brothers love, the husbands love, the son and daughters love, are each and all the search for something kindred to ourselves. St. John looks out for a vaster type–a love that can come where there is no kindred, no sympathy. He seeks a love that shall strive for the survival of the unfittest–the blood of a spotless soul that can wash the sins of the absolutely impure. This is to John the perfect type of altruism–the Lamb that was slain. It is the progress towards this type that constitutes to St. John the philosophy o| history. (G. Matheson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. And it was given unto him to make war with the saints, and to overcome them] “Who can make any computation,” says Bishop Newton, “or even frame any conception, of the numbers of pious Christians who have fallen a sacrifice to the bigotry and cruelty of Rome? Mede upon the place hath observed, from good authorities, that in the war with the Albigenses and Waldenses there perished of these poor creatures in France alone a million. From the first institution of the Jesuits to the year 1580, that is, in little more than thirty years, nine hundred thousand orthodox Christians were slain, and these all by the common executioner. In the space of scarce thirty years the inquisition destroyed, by various kinds of torture, a hundred and fifty thousand Christians. Sanders himself confesses that an innumerable multitude of Lollards and Sacramentarians were burnt throughout all Europe, who yet, he says, were not put to death by the pope and bishops, but by the civil magistrates.” The dragon in a new shape, or Roman empire of Germany, acted a very conspicuous part in this nefarious warfare against the remnant of the woman’s seed, who kept the commandments of God, and had the testimony of Jesus Christ. See the imperial edict of Frederic II. against heretics, in Limborch’s History of the Inquisition.
And power was given him over all kindreds, and tongues, and nations.] As the book of the Revelation is a prophecy of all that should come upon the Christian world till the end of time, all kindreds, and tongues, and nations, must imply the whole Christian world. That the Latin empire in the course of its reign has had the extensive power here spoken of, is evident from history. It is well known that the profession of Christianity was chiefly confined within the limits of the Greek and Latin empires, till the period of the Reformation. By means of the crusades the Latins extended their empire over several provinces of the Greeks. In 1097 Baldwin extended his conquests over the hills of Armenia and the plain of Mesopotamia, and founded the first principality of the Franks or Latins, which subsisted fifty-four years, beyond the Euphrates. In 1204 the Greeks were expelled from Constantinople by the Latins, who set up an empire there which continued about fifty-seven years. The total overthrow of the Latin states in the east soon followed the recovery of Constantinople by the Greeks; and in 1291 the Latin empire in the east was entirely dissolved. Thus the Latins have had power over the whole world professedly Christian: but it is not said that the whole world was in utter subjection to him, for we read in the following verse:-
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God showeth John, that after antichrist had gone on blaspheming the name, and tabernacle, and saints of God, some years, the devil should influence him also
to make war against Gods holy ones, and he would suffer him
to overcome them; and he should have a
power over all the nations of that part of the world, where God had his church. This was eminently fulfilled after the year 1200, when the doctrine of transubstantiation was established. The Inquisition was set up in Spain, 1206; the number of those murdered by it was exceeding great. But yet this was too slow a work, the pope quickly raised vast armies against the Albigenses, first under the conduct of his legate, then of Simon de Montford. Perionius (one of their own) saith, that more than a million were slain in these wars of these poor people, merely for not complying with the Church of Rome in her apostacy. But what were these to those slain in the valleys of Piedmont, Provence, Calabria, Alsatia, Bohemia, before the year 1517, when the Reformation began in Germany? What slaughters have been since made in Germany, Hungary, Flanders, Ireland, &c., every one knows. The latter clause was eminently verified until the year 1517, there being no nation in Europe but was subject to the pope of Rome, so as he had a
power over all kindreds, and tongues, and nations. The poor Albigenses thought themselves concerned in this prophecy; for when the popish general, Simon de Montford, had made a vast slaughter of them, and the archbishop of Tholouse interceded for those that survived, upon condition that they would embrace the Romish faith, they boldly refused, sending the archbishop word, that they were the overcome servants of Jesus Christ; and all died comforting themselves with the prophecy of this text.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. powerGreek,“authority.”
all kindreds . . . tongues .. . nationsGreek, “every tribe . . . tongue . . .nation.” A, B, C, Vulgate, Syriac, ANDREAS,and PRIMASIUS add “andpeople,” after “tribe” or “kindred.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it was given unto him to make war with the saints,…. The remnant of the woman’s seed, Re 12:17, whom God has set apart for himself, Christ has cleansed from sin by his blood, and the Holy Spirit has sanctified by his grace; and who under the influence of it live holy lives and conversations; against such Satan always bore an enmity; and it is an aggravation of the wickedness of the Romish antichrist, that he makes war with such, which he is stirred up to by Satan, with a malicious intent, and is permitted by God for the trial of the faith and patience of his people: this war of antichrist, with the saints, may be understood not merely spiritually, of his anathemas, excommunications, bulls, and the like, but literally, of his drawing the temporal sword against them; see Re 13:10; and bringing of armies against them, and fighting pitched battles; and it is thought there may be a special regard had to his war with the Waldenses and Albigenses, in which war it is said that a million were slain; and may take in all his ways and methods of destroying the saints, by the bloody Inquisition, murders, massacres, and punishments of all sorts; and also his last war with the two witnesses, in which they will be slain, which is yet to come,
Re 11:7;
and to overcome them: not so as to submit to him, and to forsake the doctrines and ordinances of Christ, but by killing them; and who, by dying in the faith and cause of Christ, overcome Satan, get the victory over the world, and antichrist, and are more than conquerors through him that has loved them.
And power was given him over all kindreds, and tongues, and nations; in the Roman empire, which wondered after him, and worshipped him, and over whom he has reigned, and has exercised both a temporal and spiritual jurisdiction; see Re 17:15.
Fuente: John Gill’s Exposition of the Entire Bible
To make war with the saints and to overcome them ( ). This clause with two epexegetical first aorist active infinitives ( and ) is omitted in A C P, but probably by (like ending) because of the repetition of . The words seem to come from Dan 7:21; Dan 7:23. There was no escape from the beast’s rule in the Mediterranean world. See 5:9 for the phrases here used, there for praise to the Lamb.
Fuente: Robertson’s Word Pictures in the New Testament
The saints [ ] . See on Act 26:10.
All kindreds [ ] . Rev., more literally and correctly, every tribe. See on ch. Rev 1:7; v. 9. After tribe insert kai laon and people. See on 1Pe 2:9.
Nation [] . See on 1Pe 2:9.
Fuente: Vincent’s Word Studies in the New Testament
1) “And it was given unto him,” (kai edothe auto) “And there was given over (doled out) to him,” given by the permissive will of God, to the beast that came up out of the sea, from among the masses of humanity, who was empowered by the dragon who was cast out of heaven, Rev 13:1.
2) “To make war with the saints,” (poieasi polemon meta ton hagion) “To make war with the saints; the redeemed of Israel who had not been sealed from death, as the hundred and forty-four (144,000) thousand in the desert, Rev 7:3-8.
3) “And to overcome them,” (kai nikesai autous) “And to conquer (overcome them)” and their restored tabernacle, Dan 9:27; Dan 11:7; Dan 7:21.
4) “And power was given him,” (kai edothe auto eksousia) “And there was given over to him, the beast, (by the dragon) administrative power and authority,” Rev 13:4-5.
5) “Over all kindreds,” (epi pasan phulen) “Upon every
family tribe,” (kai) “and people,” the common laity.
a) “and tongues, (kai glossan) “And upon or over all, all languages and dialects,” to subdue them.
b) “and nations,” (kai ethnos) “And upon or over every nation or race,” Rev 17:15. This certifies that the beast (one world Gentile government), empowered by the Dragon, shall in his own name, lead all nations into war, especially against the remnant of Israel during that final 42 months Rev 13:5, of Satan’s work on earth, before being cast into the bottomless pit, Rev 12:9-12; Rev 12:14-17.
Fuente: Garner-Howes Baptist Commentary
(7) And it was given . . .Better, He makes war with the saints, and conquers them. This, too, is said to be given him. The conquest is not a conquest of their fidelity; it is rather that the beast so far succeeds that they must suffer or submit. The saints seem to be single handed; for there was given him authority over every tribe, and people, and tongues, and nations. Nor does his success end here; the next verse shows us how completely earth is at his feet.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Make war with the saints By bloody wars, inquisitions, and burnings at the stake of all who would reform.
Overcome them Subjecting them, by blood and terror, to her despotic authority, denying all “right of private judgment.”
All kindreds The Roman beast styles herself solely catholic, that is, universal. She claims that every human being is bound to obey her. “You all belong to me,” said Pope Pius IX. to the Emperor William. She claims every American as her rightful subject, and the only reason at this hour that she does not force the claim by the same war and bloodshed, is want of power.
Fuente: Whedon’s Commentary on the Old and New Testaments
7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
Ver. 7. To make war with the saints ] As he did with the Albigenses, publishing his Crusades against them, as if they had been Saracens, and destroying ten hundred thousand of them in France only, if Perionias may be believed. Not to speak of the many thousands since slain in battle by the pope’s champions in Germany, France, Ireland, and now also in England; besides those many more that have died for religion by the bloody Inquisition, by the hands of the hangman, 3600 in the Low Countries by the command of the Duke of Alva, 800 here in Queen Mary’s days, &c. The beast hath even made himself drunk with the blood of the saints.
And to overcome them ] So it seemed, but so it was not. See Rev 12:11 . The saints never more prevail and triumph than when it seems otherwise. Of them the enemies may say, as the Persians did once of the Athenians at the field of Marathon (Stobaeus),
, , , .
We fell them, yet they fall not; thrust them through,
They feel no mischief, but are well enough.
Over all kindreds and tongues ] Here the Holy Ghost points to the Popish Catholicism. The Jesuits will still needsly have the Roman Church to be the Catholic Church, though so many kindreds, tongues, and nations have utterly disclaimed it. Herein they are like that mad fellow Thrasilaus in Horace, who laid claim to all the ships that came into the harbour at Athens, though he had no right to the least boat there.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 13:7 . In Enoch xlvi. 7 the rulers and kings “make themselves masters of the stars of heaven [ i.e. , the righteous], and raise their hands against the Most High”. The beast’s world-wide authority goes back to the dragon’s commission (2) but ultimately to divine permission (so in 5). There is a providence higher even than the beast.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 13:7-10
7It was also given to him to make war with the saints and to overcome them, and authority over every tribe and people and tongue and nation was given to him. 8All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. 9If anyone has an ear, let him hear. 10If anyone is destined for captivity, to captivity he goes; if anyone kills with the sword, with the sword he must be killed. Here is the perseverance and the faith of the saints.
Rev 13:7 “It was also given to him to make war with the saints and to overcome them” This is an aorist passive indicative and an aorist active infinitive. The implication of the passive voice is that God allowed this to occur. We do not understand all that is behind this but it is obvious from the book of the Revelation that God is in control of all history. This war on His saints is mentioned in Dan 7:21; Dan 7:25. It refers to the physical death of God’s people. There is a time when the enemy seems to be the victor (like Calvary), but Revelation and Daniel teach that this victory is short-lived! Notice that God’s people are protected from the wrath of God, but not from the wrath of the beast and his followers. God allows evil an apparent victory in order to reveal its true intentions and nature.
“saints” See Special Topic at Rev 5:8.
“and authority over every tribe and people and tongue and nation was given to him” This phrase indicates (1) that Revelation needs to be interpreted in a wider sense than the Roman Empire only, because of this universal, inclusive phrase or (2) that this refers to an Empire-wide event.
Rev 13:8 “All who dwell on the earth” This is a recurrent phrase referring to unbelievers in Revelation (cf. Rev 3:10; Rev 6:10; Rev 8:13; Rev 11:10; Rev 13:8; Rev 13:12; Rev 13:14; Rev 17:8).
“whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain” It is uncertain syntactically whether the phrase “from the foundation of the earth” is to be taken with (1) “our name written” (cf. RSV, NRSV, TEV, NJB and Rev 17:8; Eph 1:4) or (2) “the Lamb being slaughtered” (cf. KJV, NKJV and 1Pe 1:19-20). The word order of this text and Rev 17:8 implies that the phrase probably describes believers’ names written in the book of life even before creation!
The phrase “the foundation of the earth” is used several times in the NT (cf. Mat 25:34; Joh 17:24; Eph 1:4; 1Pe 1:19-20). There is also a very similar phrase in Mat 13:35; Luk 11:50; Heb 4:3; Heb 9:26 and Rev 17:8. The combination of these phrases shows God’s redemptive activity before the creation of the world. Believers are secure in Christ (cf. Rev 7:4; Rev 11:1; Rev 13:8). Evil is limited by a sovereign God (number of passive verbs in this chapter and the time limit). It looks bad in the short run, but look at the big picture!
“the book of life” From Dan 7:10 and Rev 20:11-15 we understand that there were two metaphorical books mentioned in connection with human destiny:
1. the Book of Life, which contains the names of those who have personally known God (OT) and have received Christ (NT) [cf. Exo 32:32-33; Psa 69:28; Dan 12:1; Isa 4:3; Isa 34:16; Luk 10:20; Php 4:3; Heb 12:23; Rev 13:8; Rev 17:8; Rev 20:15; Rev 21:27]
2. the Book of the Deeds of Mankind, which record human activity, both positive and negative (cf. Psa 56:8; Psa 139:16; Isa 65:6; Mal 3:16)
These are obviously metaphors, but they do accurately describe God’s ability to know those who are His and to hold those who have rejected Him accountable (cf. Gal 6:7).
“who has been slain” See note at Rev 5:12.
Rev 13:9 “If anyone has an ear, let him hear” This is a recurrent theme in the letters to the seven churches (cf. Rev 2:7; Rev 2:17; Rev 3:6; Rev 3:13; Rev 3:22). It, like the other phrases in Rev 13:9-10, is a first class conditional sentence, which is assumed to be true for the author’s literary purposes. The fact that these phrases relate to the churches seems to imply that the next phrase (Rev 13:10) is also directed to the people of God.
Rev 13:10 This verse may be an allusion to Jer 15:2 or Jer 43:11, which speaks of God’s judgment. There are several Greek manuscript variants related to the verb “kill.” This has caused the different English translations of this verse.
1. The KJV and NKJV relate both of these phrases to the persecutors of God’s people.
2. The RSV and NRSV make the first clause relate to the persecuted Christians and the second clause to the anti-God persecutors.
3. A third possible interpretation (TEV and NJB) is that both clauses refer to persecuted Christians.
The very fact that there is so much variance in the translations shows the uncertainty. It is obviously a spiritual truth that God is in control of history. The only question is to whom the phrase was directed.
1. to Christians to encourage them to remain faithful (cf. Mat 26:52; Php 1:28)
2. to persecutors to assure them that they will one day be accountable before God for their choices and actions?
NASB”Here is the perseverance and the faith of the saints”
NKJV”Here is the patience and the faith of the saints”
NRSV”Here is the call for endurance and faith of the saints”
TEV”This calls for endurance and faith on the part of God’s people”
NJB”This is why the saints must have perseverance and faith”
Rev 13:9 and the end of Rev 13:10 show that this phrase must refer to the people of God (cf. Mat 26:52). This verse also describes the true believers (cf. Rev 14:12; Rev 12:11; Rev 12:17). They are encouraged to hold out until the end (cf. Rev 2:3; Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:26; Rev 3:5; Rev 3:12; Rev 3:21; Rev 21:7). Perseverance is evidence of true salvation (cf. 1Jn 2:19). See note and Special Topic at Rev 2:2.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
make war. Not the term in Rev 13:4 (polemeo), but indicating a special attack upon “the saints”. See Rev 11:7. Dan 7:21; Dan 8:12, Dan 8:24; Dan 11:31.
saints. See Rev 5:8 with Rev 11:18.
over. App-104.
all kindreds = every tribe. The texts add “and people”.
tongues, nations. Sing, number.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 13:7. , to make war with the saints) Dan 7:21, , LXX., . Thus , Rev 12:17; Rev 19:19, and the LXX. often for . I. C. Becman, in his Dissertation respecting the justice of the arms of Cevennes, p. 33, rightly refers this war with the saints to the Crusades against the Waldenses.-, every) The law of the Roman Pontiffs prevailed over a greater portion of the earth, than that of the Emperors: Greg. vii. lib. 2, Ep. 75.
Fuente: Gnomon of the New Testament
to make: Rev 11:7, Rev 12:17, Dan 7:21, Dan 7:25, Dan 8:24, Dan 8:25, Dan 11:36-39, Dan 12:1
and power: Rev 10:11, Rev 11:18, Rev 17:15, Exo 9:16, Isa 10:15, Isa 37:26, Jer 25:9, Jer 27:6, Jer 27:7, Jer 51:20-24, Dan 5:18-23, Luk 4:6, Joh 19:11
Reciprocal: Gen 3:15 – thou Jer 27:15 – that I Eze 9:4 – set a mark Dan 8:12 – an host was given him against the daily sacrifice Dan 11:33 – yet Nah 3:19 – upon Mat 24:24 – insomuch Mat 24:49 – to smite Luk 12:45 – to beat Joh 14:6 – no Rom 12:16 – Mind 2Th 2:4 – sitteth 1Jo 5:19 – in wickedness Rev 2:10 – the devil Rev 9:5 – it was Rev 9:21 – their murders Rev 11:9 – the people Rev 12:7 – war Rev 13:5 – to continue Rev 14:6 – every Rev 17:6 – drunken
Fuente: The Treasury of Scripture Knowledge
Rev 13:7. Was given unto him has virtually the same meaning as a like phrase in verse 5. Also the Lord suffered these things to go on for the time being. Overcome them; this was true in two senses. He overpowered the faithful disciples with his ability to persecute them, even putting some of them to death. And he overcame some of them morally, such as were not steadfast in the faith. He also exercised a controlling influence over the lives of men in all kindreds, and tongues, and nations, because the Roman Empire was in power in all the so-called civilized world.
Comments by Foy E. Wallace
Verse 6.
3. To blaspheme his name, his tabernacle, and them that dwell in heaven–Rev 13:6. The emperor’s blasphemies of the name of God were extended to “his tabernacle, and them that dwell in heaven.” The tabernacle was the original name for the temple, and indicated the aim of the emperor to destroy it. The phrase “them that dwell in heaven” referred to the Jewish authorities, and signified the emperor’s purpose to bring to end the Jewish state.
Fuente: Combined Bible Commentary
Rev 13:7. The third thing is given; and the authority is universal, the whole world being marked out by the four departments into which it is divided.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. A war proclaimed; the beast makes war upon the saints, by bloodshed and persecution, and by the force of those weapons overcomes them; that is, to outward appearance, and in the opinion of the world, they seem to be totally overcome, because visibly slain: but really do the saints overcome him, by their patience and constancy under sufferings; and by rejecting his cursed idolatry, and adhering to the truth.
Observe, 2. The large extent of the beast’s power that was given him, namely, over all kindreds, tongues, and nations. This must not be understood of individual persons, nor universally of all nations, but of the nations belonging to the Roman empire: whole nations were carried away with his idolatry, though not all of every nation. Christ’s flock is a little flock, compared with antichrist’s herd: how wrong a note then is multitude of the right church!
Observe, 3. That as the power of the beast is universal, so is the worship also: All that dwell on the earth shall worship him, that is, the generality of the Roman empire shall obey and honour him, and comply with him in his idolatry; few comparatively refusing it.
Yet, 4. We have a number excepted, whose names are written in the book of life. Blessed by God for this comfortable restriction: all are not worshippers of the beast. Christ has his number of faithful ones, who are not defiled by antichrist’s pollutions; a number whose conversations are in heaven, and whose names are written there, in the book of life, called the book of the Lamb; because it is by him, and by the merit of his blood, that we obtain eternal life.
Observe lastly, The title here given to our Lord Jesus Christ, he is styled the Lamb slain from the foundation of the world, and that in several respects:
1. In the purpose and decree of God.
2. In the promise of God made from the beginning, Gen 3:15.
3. In respect of the types, shadows, and sacrifices, whereby his death was prefigured and represented; Christ was slain typically in those sacrifices which Adam and Abel offered up unto God daily.
4. In respect of the virtue and efficacy of his death, which was effectual to all that truly believe in him, from the first promise made of him. The merits of Christ’s death have saved all that have been saved from the foundation of the world.
Behold here, The tender care of God in providing for our salvation before we were, yea, before the world was; and observe also, that the saints of God, in all ages, have been saved the same way, and by the same mean, namely, by faith in the death of Christ, which has extended itself to all true believers from the beginning of the world; and the efficacy of it will reach to all such, even to the end of the world; the virtue of the sacrifice is as fresh as the first moment it was slain, the death of Christ is of eternal efficacy.
Fuente: Expository Notes with Practical Observations on the New Testament
This power may have come from Satan, but only as God allowed. ( Job 1:6-12 ; Job 2:1-6 ; Rom 13:1 , Joh 19:10-11 ) Remembering the promises of earlier chapters ( Rev 2:7 ; Rev 2:10-11 ; Rev 2:17 ; Rev 2:29 ; Rev 3:6 ; Rev 3:13 ; Rev 3:22 ), we realize this overcoming was short lived and has only to do with this life. ( Rev 11:7 ; Rev 11:12 ; compare Mat 10:28 ) Satan and his forces will have control of people all over the world. ( Rev 5:9 ; Rev 7:9 ; Rev 11:9 )
Fuente: Gary Hampton Commentary on Selected Books
Verse 7
And it was given unto him; he was permitted. The beast described in Revelation 13:1-7, has been considered by some commentators as a personification of enmity to the cause of Christ in general; and by others as representing particularly the power of pagan Rome.
Fuente: Abbott’s Illustrated New Testament
He will wage war against believers and overcome them (i.e., kill them, Rev 13:15) and will become a worldwide dictator (Dan 7:21; Dan 7:23). No other ruler has ever been able to rule the entire world.
"Incidentally this shows that something more than the Neronic persecution is in mind, for that was not world-wide." [Note: Morris, p. 169. See Mark L. Hitchcock, "A Critique of the Preterist View of Revelation 13 and Nero," Bibliotheca Sacra 164:655 (July-September 2007):341-56.]
"This verse furnishes a most important key to the proper understanding of events occurring during the tribulation period. Since authority is given to him [the beast] over all kindreds, and tongues, and nations upon his ascent from the sea, any passage pertaining to rivalry of kings or conflict among kings in the ’time of the end’ (such as Dan 7:8; Dan 7:24; Dan 11:40-44) must refer to a time preceding this universal dictatorship and therefore to the first half of the tribulation." [Note: Smith, A Revelation . . ., p. 199.]