Heinrich Meyer Commentary - Revelation 13:3 - 13:4

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Heinrich Meyer Commentary - Revelation 13:3 - 13:4


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Rev_13:3 b, Rev_13:4. καὶ ἐθαύμασεν

ὀπίσω τοῦ θηρίου . The pregn. construction gives the view as to how the astonishment at the succession is occasioned.[3297] Beng. also shows how this expression is supported historically: in the crucifixion, e.g., this prophecy is fulfilled.

The amazement of the whole earth—for thus far the dominion of the beast extends (Rev_13:2)—may be referred especially to what is said in Rev_13:3 a; for the worship of the dragon, as also of the beast equipped by him, that which results from Rev_13:2 b is expressly attached as the reason. But not only is the προσκυνεῖν on the part of the inhabitants of the earth[3298] a robbery, which, in the service of the dragon and his beast, they perpetrate on the one true God, but even the phraseology in which they express their worship[3299] seems like a blasphemous parody of the praise with which the O. T. Church celebrated the incomparable glory of the living God.[3300] [See Note LXXI., p. 387.] And if the inhabitants of the earth declare further καὶ τίς δύναται , κ . τ . λ ., back of this challenging and triumphing question lies concealed the desire that, in compliance with the purpose of the dragon,[3301] they might begin the conflict with those who do not worship the beast (cf. Rev_13:7).

[3297] Cf. Act_5:37; Act_20:30. Grot., Züll., De Wette, etc.

[3298] Cf. Rev_13:8; Rev_3:10.

[3299] Coccejus feels the difficulty of carrying out here his interpretation of the θηρίον ; for, if the θηρίον is the papacy, it appears objectionable to represent its adherents as worshippers of the dragon. But he says: “In word, it is true, they praised God and Christ, who had given such power to the Church; but in fact, because it was not the Church, but a beast, and the worldly power which he claimed for himself was power conceded by the dragon transforming himself into an angel of light, he whom they adored was the dragon.”

[3300] Cf. Isa_40:25; Isa_44:7; Isa_46:5; Psa_35:10; Psa_103:5; Mic_7:8; Coccej., Ewald.

[3301] Rev_12:17.

NOTES BY THE AMERICAN EDITOR

LXXI. Rev_13:4. Τίς ὅμοιος τῷ θηρίῳ

Gebhardt: “The seer observes what an imposing, overpowering, transporting impression the Roman Empire exercises upon men; how the world is astonished at it; that it is amazed by its greatness, power, and glory, and does homage to it; how the world worships the dragon, because he has given power to the beast,—that is, not consciously worshipping the devil, but perceiving, in imperial power, and in its individual possessors, supposed manifestations of the divine, it really gives divine honors to the devil.” Carpenter: “The spirit of the wild beast is adored wherever worldliness prevails. There is nothing so successful as success, and the homage of men is more often paid to power than to principle. ‘Can you not hear the words coming across the centuries from the lips of two Roman youths, talking with each other as they lounge about the Forum?’ (Maurice.) Can we not hear the echo of the words in the Champs Elysées, in Piccadilly, in the Broadway, or Unter den Linden, from the lips of young men who have taken fashion, rank, wealth, world-power in any shape, as their god?”