Search the Bible
* powered by Bible Study Tools

Revelation 13:15

    Revelation 13:15 Translations

    King James Version (KJV)

    And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

    American King James Version (AKJV)

    And he had power to give life to the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

    American Standard Version (ASV)

    And it was given unto him to give breath to it, even to the image to the breast, that the image of the beast should both speak, and cause that as many as should not worship the image of the beast should be killed.

    Basic English Translation (BBE)

    And he had power to give breath to the image of the beast, so that words might come from the image of the beast, and that he might have all those who did not give worship to the image of the beast put to death.

    Webster's Revision

    And it was given unto him to give breath to it, even to the image to the breast, that the image of the beast should both speak, and cause that as many as should not worship the image of the beast should be killed.

    World English Bible

    It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn't worship the image of the beast to be killed.

    English Revised Version (ERV)

    And it was given unto him to give breath to it, even to the image of the beast, that the image of the beast should both speak, and cause that as many as should not worship the image of the beast should be killed.

    Clarke's Commentary on Revelation 13:15

    And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed - I would just observe that the Brahmins, by repeating incantations, profess to give eyes and a soul to an image recently made, before it is worshipped; afterwards, being supposed to be the residence of the god or goddess it represents, it has a legal right to worship. On this verse the learned bishop observes: "The influence of the two-horned beast, or corrupted clergy, is farther seen in persuading and inducing mankind to make an image to the beast which had the wound by a sword, and did live. This image and representative of the beast is 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 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 adorant; '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." The great ascendency which the popes have obtained over the kings of the Latin world by means of the Romish hierarchy is sufficiently marked in the history of Europe. As long as the great body of the people were devoted to the Roman Catholic idolatry, it was in vain for the kings of the different Roman Catholic countries to oppose the increasing usurpations of the popes. They ascended, in spite of all opposition, to the highest pinnacle of human greatness; for even the authority of the emperors themselves was established or annulled at their pleasure. The high sounding tone of the popes commenced in Gregory VII., a.d. 1073, commonly known by the name of Hildebrand, who aimed at nothing less than universal empire. He published an anathema against all who received the investiture of a bishopric or abbacy from the hands of a layman, as also against those by whom the investiture should be performed. This measure being opposed by Henry IV., emperor of Germany, the pope deposed him from all power and dignity, regal or imperial. See Corps Diplomatique, tom. i. p. 53. Great numbers of German princes siding with the pope, the emperor found himself under the necessity of going, (in January, 1077), to the bishop of Rome to implore his forgiveness, which was not granted him till he had fasted three days, standing from morning to evening barefooted, and exposed to the inclemency of the weather! In the following century the power of the pope was still farther increased; for on the 23d of September, 1122, the Emperor Henry V. gave up all right of conferring the regalia by the ceremony of the ring and crosier, so that the chapters and communities should be at liberty to fill up their own vacancies. In this century the election of the Roman pontiffs was confined by Alexander III. to the college of cardinals. In the thirteenth century the popes (Dr. Mosheim observes) "inculcated that pernicious maxim, that the bishop of Rome is the supreme lord of the universe, and that neither princes nor bishops, civil governors nor ecclesiastical rulers, have any lawful power in Church or state but what they derive from him. To establish their authority both in civil and ecclesiastical matters upon the firmest foundation, they assumed to themselves the power of disposing of the various offices of the Church, whether of a higher or more subordinate nature, and of creating bishops, abbots, and canons, according to their fancy. The first of the pontiffs who usurped such an extravagant extent of authority was Innocent III., (a.d. 1198-1216), whose example was followed by Honorius III., (a.d. 1216), Gregory IX., (a.d. 1227), and several of their successors." Thus the plenitude of the papal power (as it is termed) was not confined to what was spiritual; the Romish bishops "dethroned monarchs, disposed of crowns, absolved subjects from the obedience due to their sovereigns, and laid kingdoms under interdicts. There was not a state in Europe which had not been disquieted by their ambition. There was not a throne which they had not shaken, nor a prince who did not tremble at their presence." The point of time in which the Romish bishops attained their highest elevation of authority was about the commencement of the fourteenth century. Boniface VIII., who was pope at this time, outstripped all his predecessors in the high sounding tone of his public decrees. According to his famous bull Unam Sanctam, published Nov. 16, 1302, "the secular power is but a simple emanation from the ecclesiastical; and the double power of the pope, founded upon Holy Scripture, is even an article of faith. God," said he, "has confided to Saint Peter, and to his successors, two swords, the one spiritual, the other temporal. The first ought to be exercised by the Church itself; and the other, by secular powers for the service of the Church, and according to the will of the pope. The latter, that is to say, the temporal sword, is in subjection to the former, and the temporal authority depends indispensably on the spiritual power which judges it, white God alone can judge the spiritual power. Finally," he adds, "it is necessary to salvation for every human creature to be in subjection to the Roman pontiff." The false prophet Said "to them that dwell upon the earth, that they should make an image to the beast that had the wound by a sword, and did live;" that is, the Romish priesthood Preached Up the pope's supremacy over temporal princes; and, through their astonishing influence on the minds of the people, the bishop of Rome at last became the supreme sovereign of the secular Latin empire, and thus was at the head of all authority, temporal and spiritual.

    The papists have in their various superstitions professed to worship God. But they are said, in the unerring words of prophecy, to worship the dragon, beast, and image of the beast, and to blaspheme God; for they received as holy those commandments of men that stand in direct opposition to the sacred Scriptures, and which have been imposed on them by the Romish bishops, aided by the secular powers. "God is a Spirit, and they who worship him must worship him in Spirit and in Truth."

    Barnes' Notes on Revelation 13:15

    And he had power to give life unto the image of the beast - That is, that image of the beast would be naturally powerless, or would have no life in itself. The second beast, however, had power to impart life to it, so that it would be invested with authority, and would exercise that authority in the manner specified. If this refers, as is supposed, to the Roman civil power - the power of the empire restored - it would find a fulfillment in some act of the papacy by which the empire that resembled in the extent of its jurisdiction, and in its general character, the former Roman empire, received some vivifying impulse, or was invested with new power. That is, it would have power conferred on it through the papacy which it would not have in itself, and which would confirm its jurisdiction. How far events actually occurred corresponding with this, will be considered in the notes at the close of this verse.

    That the image of the beast should both speak - Should give signs of life; should issue authoritative commands. The speaking here referred to pertains to what is immediately specified, in issuing a command that they who "would not worship the image of the beast should be killed."

    And cause that as many as would not worship the image of the beast - Would not honor it, or acknowledge its authority. The "worship" here referred to is civil, not religious homage. See the notes on Revelation 13:4. The meaning is, that what is here called the "image of the beast" had power given it, by its connection with the second "beast," to set up its jurisdiction over people, and to secure their allegiance on pain of death. The power by which this was done was derived from the second beast; the obedience and homage demanded was of the most entire and submissive character; the nature of the government was in a high degree arbitrary; and the penalty enforced for refusing this homage was death. The facts that we are to look for in the fulfillment of this are:

    (1) that the Roman imperial power was about to expire - as if wounded to death by the sword;

    (2) that this was revived in the form of what is here called the "image of the beast" - that is, in a form closely resembling the former power;

    (3) that this was done by the agency of the papal power, represented by the second beast;

    (4) that the effect of this was to set up over people a wide-extended secular jurisdiction, of a most arbitrary and absolute kind, where the penalty of disobedience to its laws was death, and where the infliction of this was, in fact, to be traced to the influence of the second beast - that is, the papal spiritual power.

    The question now is, whether facts occurred that corresponded with this emblematic representation. Now, as to the leading fact, the decline of the Roman imperial power - the fatal wound inflicted on that by the "sword" - there can be no doubt. In the time of "Augustulus," as above stated, it had become practically extinct - "wounded as it were to death," and so wounded that it would never have been revived again had it not been for some foreign influence. It is true also, that, when the papacy arose, the necessity was felt of allying itself with some wide extended civil or secular dominion, that might be under its own control, and that would maintain its spiritual authority. It is true, also, that the empire was revived - the very "image" or copy, so far as it could be, of the former Roman power, in the time of Charlemagne, and that the power which was wielded in what was called the "empire," was what was, in a great measure, derived from the papacy, and was designed to sustain the papacy, and was actually employed for that purpose. These are the main facts, I suppose, which are here referred to, and a few extracts from Mr. Gibbon will show with what propriety and accuracy the symbols here employed were used, on the supposition that this was the designed reference:

    (a) The rise, or restoration of this imperial power in the time and the person of Charlemagne. Mr. Gibbon says (3:342), "It was after the Nicene synod, and under the reign of the pious Irene, that the popes consummated the separation of Rome and Italy (from the Eastern empire) by the translation of the empire to the less orthodox Charlemagne. They were compelled to choose between the rival nations; religion was not the sole motive of their choice; and while they dissembled the failings of their friends, they beheld with reluctance and suspicion the Catholic virtues of their foes. The difference of language and manners had perpetuated the enmity of the two capitals (Rome and Constantinople); and they were alienated from each other by the hostile opposition of seventy years. In that schism the Romans had tasted of freedom, and the popes of sovereignty; their submission would have exposed them to the revenge of a jealous tyrant, and the revolution of Italy had betrayed the impotence as well as the tyranny of the Byzantine court."

    Mr. Gibbon then proceeds to state reasons why Charlemagne was selected as the one who was to be placed at the head of the revived imperial power, and then adds (p. 343), "The title of patrician was below the merit and greatness of Charlemagne; and it was only by reviving the "Western empire" that they could pay their obligations, or secure their establishment. By this decisive measure they would finally eradicate the claims of the Greeks; from the debasement of a provincial town the majesty of Rome would be restored; the Latin Christians would be united, under a supreme head, in their ancient metropolis; "and the conquerors of the West would receive their crown from the successors of Peter. The Roman church would acquire a zealous and respectable advocate"; and under the shadow of the Carlovingian power, the bishop might exercise, with honor and safety, the government of the city." All this seems as if it were a designed commentary on such expressions as these: "And he exerciseth all the power of the first beast, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed," "saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword, and did live; and he had power to give life unto the image of the beast," etc.

    (b) Its extent. It is said Revelation 13:12, "And he exerciseth all the power of the first beast, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed." Compare Revelation 13:14-15. That is, the extent of the jurisdiction of the revived power, or the restored empire, would be as great as it was before the wound was inflicted. Of the extent of the restored empire under Charlemagne, Mr. Gibbon has given a full account, iii. pp. 546-549. The passage is too long to be copied here in full, and a summary of it only can be given. He says, "The empire was not unworthy of its title; and some of the fairest kingdoms of Europe were the patrimony or conquest of a prince who reigned at the same time in France, Spain, Italy, Germany, and Hungary.

    I. The Roman province of Gaul had been transformed into the name and monarchy of France, etc.

    II. The Saracens had been expelled from France by the grandfather and father of Charlemagne, but they still possessed the greatest part of Spain, from the rock of Gibraltar to the Pyrenees. Amidst their civil divisions, an Arabian emir of Saragossa implored his protection in the diet of Paderborn. Charlemagne undertook the expedition, restored the emir, and, without distinction of faith, impartially crushed the resistance of the Christians, and rewarded the obedience and service of the Muslims. In his absence he instituted the Spanish March, which extended from the Pyrenees to the river Ebro: Barcelona was the residence of the French governor; he possessed the counties of Rousillon and Catalonia; and the infant kingdoms of Navarre and Aragon were subject to his jurisdiction.

    III. As king of the Lombards, and patrician of Rome, he reigned over the greatest part of Italy, a tract of a thousand miles from the Alps to the borders of Calabria, etc.

    continued...