Revelation 13:15

15. he had power--Greek, "it was given to him." to give life--Greek, "breath," or "spirit." image--Nebuchadnezzar set up in Dura a golden image to be worshipped, probably of himself; for his dream had been interpreted, "Thou art this head of gold"; the three Hebrews who refused to worship the image were east into a burning furnace. All this typifies the last apostasy. Pliny, in his letter to Trajan, states that he consigned to punishment those Christians who would not worship the emperor's image with incense and wine. So Julian, the apostate, set up his own image with the idols of the heathen gods in the Forum, that the Christians in doing reverence to it, might seem to worship the idols. So Charlemagne's image was set up for homage; and the Pope adored the new emperor [Dupin, vol. 6, p. 126]. Napoleon, the successor of Charlemagne, designed after he had first lowered the Pope by removing him to Fontainebleau, then to "make an idol of him" [Memorial de Sainte Helene]; keeping the Pope near him, he would, through the Pope's influence, have directed the religious, as well as the political world. The revived Napoleonic dynasty may, in some one representative, realize the project, becoming the beast supported by the false prophet (perhaps some openly infidel supplanter of the papacy, under a spiritual guise, after the harlot, or apostate Church, who is distinct from the second beast, has been stripped and judged by the beast, Re 17:16); he then might have an image set up in his honor as a test of secular and spiritual allegiance. speak--"False doctrine will give a spiritual, philosophical appearance to the foolish apotheosis of the creaturely personified by Antichrist" [Auberlen]. Jerome, on Daniel 7, says, Antichrist shall be "one of the human race in whom the whole of Satan shall dwell bodily." Rome's speaking images and winking pictures of the Virgin Mary and the saints are an earnest of the future demoniacal miracles of the false prophet in making the beast's or Antichrist's image to speak.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 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 fulfilment 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 that which 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 honour it, or acknowledge its authority. The "worship" here referred to is civil, not religious homage, Rev 13:4. The meaning is, that what is here called the "image of the beast" had power given it, by its connexion with the second "beast," to set up its jurisdiction over men, 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 fulfilment 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 men 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 that which 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, (iii. 362,) "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 importance 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 St. Peter. The Roman church would acquire a zealous and respectable advocate; and, under the shadow of the Carlovingian power, the bishop might exercise, with honour 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 that 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, (Rev 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 Rev 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 the 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 Mohammedans. 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 Arragon 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.

IV. Charlemagne was the first who united GERMANY under the same sceptre, etc.

V. He retaliated on the Avars, or Huns of Pannonia, the same calamities which they had inflicted on the nations: the royal residence of the Chagan was left desolate and unknown; and the treasures, the rapine of two hundred and fifty years, enriched the victorious troops, or decorated the churches of Italy and Gaul. "If we retrace the outlines of the geographical picture," continues Mr. Gibbon, "it will be seen that the empire of the Franks extended, between the east and the west, from the Ebro to the Elbe, or Vistula; between the north and the south, from the duchy of Beneventum to the river Eyder, the perpetual boundary of Germany and Denmark. Two-thirds of the Western empire were subject to Charlemagne, and the deficiency was amply supplied by his command of the inaccessible or invincible nations of Germany."

(c) The dependence of this civil or revived secular power on the Papacy. "His deadly wound was healed." "And causeth the earth to worship the first beast." "Saying to them that dwell on the earth that they should make an image to the beast." "He had power to give life unto the image of the beast." Thus Mr. Gibbon (iii. 343) says, "From the debasement of a provincial town, the majesty of Rome would be restored; the Latin Christiana 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 St. Peter." And again (iii. 344) he says, "On the festival of Christmas, the last year of the eighth century, Charlemagne appeared in the church of St. Peter; and to gratify the vanity of Rome, he exchanged the simple dress of his country for the habit of a patrician. After the celebration of the holy mysteries, Leo suddenly placed a precious crown on his head, and the dome resounded with the acclamations of the people, 'Long life and victory to Charles, the most pious Augustus, crowned by God the great and pacific emperor of the Romans!' The head and body of Charlemagne were consecrated by the royal unction; his coronation oath represents a promise to maintain the faith and privileges of the church; and the first-fruits are paid in rich offerings to the shrine of the apostle. In his familiar conversation the emperor protested his ignorance of the intentions of Leo, which he would have disappointed by his absence on that memorable day. But the preparations of the ceremony must have disclosed the secret; and the journey of Charlemagne reveals his knowledge and expectation; he had acknowledged that the imperial title was the object of his ambition, and a Roman senate had pronounced that it was the only adequate reward of his merit and services." So again Mr. Gibbon, (iii. 360,) speaking of the conquests of Otho, (A.D. 962,) and of his victorious march over the Alps, and his subjugation of Italy, says, "From that memorable era, two maxims of public jurisprudence were introduced by force, and ratified by time.

I. That the prince who was elected by the German diet, acquired from that instant the subject kingdoms of Italy and Rome.

II. But that he might not legally assume the titles of emperor and Augustus, till he had received the crown from the hands of the Roman pontiff." In connexion with these quotations from Mr. Gibbon, we may add, from Sigonius, the oath which the emperor took on the occasion of his coronation: "I, the Emperor, do engage and promise, in the name of Christ, before God and the blessed apostle Peter, that I will be a protector and defender of this holy Church of Rome, in all things wherein I can be useful to it, so far as Divine assistance shall enable me, and so far as my knowledge and power can reach." Quoted by Prof. Bush, Hieroph. Nov. 1842, p. 141. We learn, also, from the biographers of Charlemagne that a commemorative coin was struck at Rome under his reign, bearing this inscription, "Renovatio Imperil Romani."-- "Revival of the Roman Empire," ibid. These quotations, whose authority will not be questioned, and whose authors will not be suspected of having had any design to illustrate these passages in the Apocalypse, will serve to confirm what is said in the Notes of the decline and restoration of the Roman secular power; of its dependence on the Papacy to give it life and rigour; and of the fact that it was designed to sustain the Papacy, and to perpetuate the power of Rome. It needs only to be added, that down to the time of Charles the Fifth-- the period of the Reformation--nothing was more remarkable in history than the readiness of this restored secular power to sustain the Papacy and to carry out its designs; or than the readiness of the Papacy to sustain an absolute civil despotism, and to make the world subject to it by suppressing all attempts in favour of civil liberty.

(1) "life" "breath" (a) "worship the beast" Rev 16:2

Albert Barnes, 1834 · public domain

Verse 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."

Adam Clarke, 1831 · public domain