Teks -- Revelation 13:12 (NET)

13:12 He exercised all the ruling authority of the first beast on his behalf, and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rev 13:12 - He exerciseth

He exerciseth ( poiei ).

Present active dramatic present of poieō . In his sight (enōpion autou ). In the eye of the first beast who gets his authority from the dragon (Rev 13:2). The second beast carries on the succession of authority from the dragon and the first beast. It has been a common Protestant interpretation since the Reformation of Luther to see in the first beast Pagan Rome and in the second beast Papal Rome. There is undoubted verisimilitude in this interpretation, but it is more than doubtful if any such view comes within the horizon of the imagery here. Ramsay takes the first beast to be the power of imperial Rome and the second beast to be the provincial power which imitated Rome in the persecutions.

Robertson: Rev 13:12 - To worship the first beast

To worship the first beast ( hina proskunēsousin to thērion to prōton ).

Sub-final clause with hina after poiei seen in Joh 11:37; Col 4:16; Rev 3:9, usually with the subjunctive, but here with the future indicative as in Rev 3:9. Note the accusative after proskuneō as in Rev 13:8. Here the death-stroke of one of the heads (Rev 13:3) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation.

JFB: Rev 13:12 - power

Greek, "authority."

JFB: Rev 13:12 - before him

"in his presence"; as ministering to, and upholding him. "The non-existence of the beast embraces the whole Germanic Christian period. The healing of the wound and return of the beast is represented [in regard to its final Antichristian manifestation though including also, meanwhile, its healing and return under Popery, which is baptized heathenism] in that principle which, since 1789, has manifested itself in beast-like outbreaks" [AUBERLEN].

JFB: Rev 13:12 - which dwell therein

The earthly-minded. The Church becomes the harlot: the world's political power, the Antichristian beast; the world's wisdom and civilization, the false prophet. Christ's three offices are thus perverted: the first beast is the false kingship; the harlot, the false priesthood; the second beast, the false prophet. The beast is the bodily, the false prophet the intellectual, the harlot the spiritual power of Antichristianity [AUBERLEN]. The Old-Testament Church stood under the power of the beast, the heathen world power: the Middle-Ages Church under that of the harlot: in modern times the false prophet predominates. But in the last days all these God-opposed powers which have succeeded each other shall co-operate, and raise each other to the most terrible and intense power of their nature: the false prophet causes men to worship the beast, and the beast carries the harlot. These three forms of apostasy are reducible to two: the apostate Church and the apostate world, pseudo-Christianity and Antichristianity, the harlot and the beast; for the false prophet is also a beast; and the two beasts, as different manifestations of the same beast-like principle, stand in contradistinction to the harlot, and are finally judged together, whereas separate judgment falls on the harlot [AUBERLEN].

JFB: Rev 13:12 - deadly wound

Greek, "wound of death."

Clarke: Rev 13:12 - And he exercised all the power of the first beast before him

And he exercised all the power of the first beast before him - In the preceding verse the two-horned beast was represented as rising out of the earth, that is, obtaining gradually more and more influence in the civil affairs of the Latin world. Here he it represented as having obtained the direction and management of all the power of the first beast or secular Latin empire before him, ενωπιον αυτου, in his presence. That the Romish hierarchy has had the extensive power here spoken of, is evident from history; for the civil power was in subjection to the ecclesiastical. The parochial clergy, one of the horns of the second beast, have had great secular jurisdiction over the whole Latin world. Two-thirds of the estates of Germany were given by the three Othos, who succeeded each other, to ecclesiastics; and in the other Latin monarchies the parochial clergy possessed great temporal power. Yet extraordinary as the power of the secular clergy was in all parts of the Latin world, it was but feeble when compared with that of the monastic orders which constituted another horn of the beast. The mendicant friars, the most considerable of the regular clergy, first made their appearance in the early part of the thirteenth century. These friars were divided by Gregory X., in a general council which he assembled at Lyons in 1272, into the four following societies or denominations, viz., the Dominicans, the Franciscans, the Carmelites, and the Hermits of St. Augustine. "As the pontiffs,"observes Mosheim, "allowed these four mendicant orders the liberty of travelling wherever they thought proper, of conversing with persons of all ranks, of instructing the youth and the multitude wherever they went; and as these monks exhibited, in their outward appearance and manner of life, more striking marks of gravity and holiness than were observable in the other monastic societies; they arose all at once to the very summit of fame, and were regarded with the utmost esteem and veneration throughout all the countries of Europe. The enthusiastic attachment to these sanctimonious beggars went so far that, as we learn from the most authentic records, several cities were divided, or cantoned out, into four parts, with a view to these four orders; the first part was assigned to the Dominicans, the second to the Franciscans, the third to the Carmelites, and the fourth to the Augustinians. The people were unwilling to receive the sacraments from any other hands than those of the mendicants, to whose churches they crowded to perform their devotions while living, and were extremely desirous to deposit there also their remains after death; all which occasioned grievous complaints among the ordinary priests, to whom the cure of souls was committed, and who considered themselves as the spiritual guides of the multitude. Nor did the influence and credit of the mendicants end here: for we find in the history of this (thirteenth century) and the succeeding ages, that they were employed, not only in spiritual matters, but also in temporal and political affairs of the greatest consequence; in composing the differences of princes, concluding treaties of peace, concerting alliances, presiding in cabinet councils, governing courts, levying taxes, and other occupations not only remote from, but absolutely inconsistent with, the monastic character and profession. We must not, however, imagine that all the mendicant friars attained to the same degree of reputation and authority; for the power of the Dominicans and Franciscans surpassed greatly that of the two other orders, and rendered them singularly conspicuous in the eyes of the world. During three centuries these two fraternities governed, with an almost universal and absolute sway, both state and Church, filled the most eminent posts, ecclesiastical and civil; taught in the universities and churches with an authority before which all opposition was silent; and maintained the pretended majesty and prerogatives of the Roman pontiffs against kings, princes, bishops, and heretics, with incredible ardour and equal success. The Dominicans and Franciscans were, before the Reformation, what the Jesuits have been since that happy and glorious period, the very soul of the hierarchy, the engines of state, the secret springs of all the motions of the one and the other, and the authors and directors of every great and important event in the religious and political world."Thus the Romish hierarchy has exercised all the power of the first beast in his sight, both temporal and spiritual, and therefore, with such astonishing influence as this over secular princes, it was no difficult matter for him to cause: -

The earth and them which dwell therein to worship the first beast, whose deadly wound was healed - That is, he causes the whole Latin world to submit to the authority of the Latin empire, with the revived western empire at its head, persuading them that such submission is beneficial to their spiritual interests, and absolutely necessary for their salvation. Here it is observable that both beasts have dominion over the same earth; for it is expressly said that the second beast causeth The Earth and them that dwelt therein, to worship the first beast; therefore it is, as Bishop Newton and others have observed, imperium in imperio , "an empire within an empire."We have, consequently, the fullest evidence that the two beasts consist in the division of the great Latin empire, by the usurpation of the Latin clergy, into two distinct empires, the one secular, the other spiritual, and both united in one antichristian design, viz., to diffuse their most abominable system of idolatry over the whole earth, and to extend the sphere of their domination. Here we have also an illustration of that remarkable passage in Rev 16:10, the kingdom of the beasts, i.e., the kingdom of the Latin kingdom; which is apparently a solecism, but in reality expressed with wonderful precision. The fifth vial is poured out upon the throne of the beast, and His Kingdom is darkened, i.e., the Latin kingdom in subjection to the Latin kingdom or the secular Latin empire.

TSK: Rev 13:12 - causeth

causeth : Rev 13:3, Rev 13:14-17, Rev 17:10,Rev 17:11; 2Th 2:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rev 13:12 - The power of the first beast // causeth

The power of the first beast was to speak great words and blasphemies, and to make war with, and overcome the saints, Rev 13:5,7 . This power also should be exercised by the papacy, (according to this prophecy), and time hath witnessed the truth of it. And as, before he arrived at the height of power, he had persuaded the latter emperors to establish idolatry and superstition; so having now the power in his own hands, and being by the first beast made head of the church, he now vigorously causeth all under his power to obey the edicts, decrees, and commands of that nature, which those emperors had published; choosing rather to do this in the name of others, than from himself; that in case of the non-compliance of any, he might charge them with sedition or disobedience to the imperial laws, or dissenting from antiquity, &c. Hence he

causeth them to worship the first beast rather than himself.

PBC: Rev 13:12

Satan will give any power or device needed to this beast which resembles a lamb. He is only interested in deceiving. Although the deceived are not knowledgeable of their plight, Satan knows that he is the one whom they really are worshiping. Matthew Henry says, " There were methods by which this second beast carried out his designs, lying wonders, pretended miracles, by which they should be deceived. They would pretend to bring down fire from heaven. God sometimes permits his enemies to do things that seem very wonderful, and by which unwary persons may be deluded." As the emperors had decreed that emperor worship should be enforced, now Constantine would declare that Christianity would be the religion of the entire Roman Empire. In this respect he used the power of an emperor to enforce upon man that which only God could do. Following this decree, there were wars which were called holy wars. Many children of God were forced to march against other children of God. This is the image of those rulers who were before Constantine. Christianity does not imitate evil. This second beast with the two horns was a deceiver used by Satan for his purposes.— Eld. Charles Taylor

Haydock: Rev 13:12 - He executed all the power of the former beast in his sight // He caused

He executed all the power of the former beast in his sight, or before him, doing great wonders, as Christ foretold should be done by false prophets (Matthew xxiv. 24) making even fire by lightning come from heaven, as the devil was permitted to do in the time of Job. (Chap. i.) ---

He caused men to adore the first beast, whose deadly wound was healed, and the image of the first beast, of antichrist, to be adored, and that no one should buy or sell any thing, unless he had on his forehead or on his arm, some particular mark, called the character of this false Christ, or antichrist; or his name, or the number of his name, that is, his name which was made up of numerical letters, 666; but, St. Irenæus thinks, in Greek letters or characters, as St. John wrote his Revelation in Greek. According to the application made by the bishop of Meaux, &c. by the first beast with seven horns were signified the cruel persecutors of the Church, Dioclesian and other six persecuting emperors, to wit, Maximian Herculeus, Galerius Maximian, Constantius Chlorus (father to Constantine), Maxentius, Maximinus, and Licinius. These they look upon to have been the seven heads of the first beast, and by this beast they understand the idolatry of the heathen Roman empire; and by the ten horns, a great many barbarous nations, who in their time made irruptions and pillaged the empire, and afterwards brought destruction upon the whole Roman empire, to wit, the Goths, Vandals, and the rest. The resemblances of a leopard, bear, and lion, are introduced with an allusion to what is written by the prophet Daniel, (Chap. vii.) meaning the four great empires: by the leopard, that of the Chaldeans; by the bear, that of the Persians; by the lion, that of the Grecians and of Alexander the great; lastly, that of the Romans, which is not represented by any one beast, but as a compound of others. When it is said that the beast had received a mortal wound, and was cured again, these interpreters understand the idolatry of the empire, which was in a great measure destroyed by Constantine, but which was again revived and renewed by Julian the apostate. He might well be said to have a mouth speaking great things and blasphemies; but his power lasted only for a short time, signified by forty-two months, though literally he did not reign so long. By the other beast, (ver. 11) these interpreters, as also Dr. Hammond, understand the philosophers and magicians, with their auguries and pretended oracles of the heathen gods. For these men, under Dioclesian, and particularly under Julian, were constantly exciting the emperors and the people against the Christians, telling them that the gods required that the religion of the Christians should be utterly destroyed. We find in the histories of those times, that an image or statue was erected to Julian, together with Jupiter, Mars, and Mercury, and orders given to put to death all those who refused to adore that image. See St. Gregory of Nazianzus, Orat. 3. cont. Julianum, and Sozomen, lib. v. Hist. chap. xvii. Under Dioclesian, and also under Julian, meats offered to idols, were thrown into fountains; and waters consecrated to idols, were sprinkled upon all things to be sold in the market, to the end that the Christians might be defiled by every thing that they bought or eat. As to the number of the name of the beast, 666, in these Greek letters, Greek: chxs, nothing can be produced but mere conjecture. St. Irenæus[3] (lib. v. chap. xxx. p. 371. Ed. Feuardentii) says, that according to the testimony of those who had seen St. John, the number of the beast was to be computed by Greek letters. He takes notice that this number of 666 may be found in several names. He produces some examples, and amongst others the word Lateinos; of which he says, it may seem very likely that this is the name, because the last of the four empires, which were spoken of by the prophet Daniel, was then extant, and had this name of the empire of the Latins. Take notice, that he has not a word that hints at the Latin Church, as some of the late pretended reformation would insinuate. But, says he, the word Teitan carries with it a greater probability. Yet he concludes, that such expositions are uncertain, and he will not venture to say that this will be the name. The bishop of Meaux proposes, DIoCLesAVgVstVs: but this is to look for it in Latin letters. Others have produced other names. Such fancies are conjectures seen full as well omitted. (Witham)

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[BIBLIOGRAPHY]

St. Irenæus, (lib. v. chap. xxx. p. 370) numerus nominis bestiæ secundum Græcorum computationem per litteras quæ in eo sunt, sexcentos habebit et sexaginta et sex. Eusebius (lib. v. History of the Church, chap. viii. Ed. Valesii) citing the words of St. Irenæus, in Greek, p. 172: Greek: oti o arithmos tou onomatos tou theriou, kata ten ton ellenon psephon dia ton en auto grammaton emphainetai. But he declares it rash and dangerous to affirm any thing: Greek: emeis oun ouk apokinduneuomen, &c. As for the name itself, he proposes first Greek: euanthas and then of Lateinos says, that valde verisimile est quoniam novissimum, regnum (to wit, of the four kingdoms, in Daniel) hoc habet vocabulum. It is evident he speaks of the empire, not of the Christian church of Rome. Latini enim sunt qui nunc regnant, sed non in hoc nos gloriabimur. Sed et Teitan....omnium nominum, quæ apud nos inveniuntur magis fide dignum est....but adds, nos tamen non periclitabimur in eo, nec asseberantes pronuntiabimus, &c. Dr. Wells in a note observes, that Mr. Mede and Mr. Whiston, without sufficient grounds, take notice of this conjecture of St. Irenæus, as favouring their notion of the pope to be antichrist.

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Gill: Rev 13:12 - And he exerciseth all the power of the first beast before him // and causeth the earth, and them that dwell therein // to worship the first beast // whose deadly wound was healed

And he exerciseth all the power of the first beast before him,.... Sitting in the same seat, having the same power and authority from the dragon, making war with the saints by preaching and writing against them, by anathemas, excommunications, and bulls, and so overcame and silenced them, or delivered them over to the secular arm to be put to death, ruling over the consciences of men in a tyrannical way, in all nations, kindreds, and tongues, in the empire; and all this before, in the presence, and under the influence of the secular power, of the Papacy, signified by the first beast, and with his good liking, and for his credit and support:

and causeth the earth, and them that dwell therein; the Roman empire, and the inhabitants of it, especially the carnal and earthly part of them:

to worship the first beast; to be subject to the temporal power of the Papacy, or to submit to the pope as a temporal lord, to give homage and tribute to him, and the like, in order to support his worldly power and grandeur; and this was caused or brought about by his emissaries, his spiritual vassals, his legates, cardinals, priests, &c. by their exhortations, persuasions, and commands, delivered both in writing and preaching:

whose deadly wound was healed; which deadly wound was given the Roman empire under its sixth head, the emperors, when they ceased, and was healed by the pope, the seventh head, being set as a temporal monarch over the ten kingdoms in it.