Verse-by-Verse Bible Commentary

Revelation 13:6

And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven.
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Blasphemy;   Church;   Vision;   Scofield Reference Index - Beast (the);   The Topic Concordance - Empires/world Powers;   Name;   War/weapons;   Worship;  
Dictionaries:
American Tract Society Bible Dictionary - Antichrist;   Bridgeway Bible Dictionary - Ruler;   Worship;   Baker Evangelical Dictionary of Biblical Theology - Blasphemy;   Charles Buck Theological Dictionary - Antichrist;   Order;   Pardon;   Patience of God;   Easton Bible Dictionary - Blasphemy;   Fausset Bible Dictionary - Antichrist;   Tyre;   Zechariah, the Book of;   Holman Bible Dictionary - Apocalyptic;   Revelation, the Book of;   Hastings' Dictionary of the Bible - Antichrist;   Host of Heaven;   Hastings' Dictionary of the New Testament - Antichrist ;   Authority;   Beast;   Blasphemy ;   Numbers;   World;   Morrish Bible Dictionary - Lucifer ;   Prophets, the;   Roman Empire;   People's Dictionary of the Bible - Antichrist;  
Encyclopedias:
International Standard Bible Encyclopedia - Blasphemy;   Revelation of John:;   The Jewish Encyclopedia - Asenath;  

Adam Clarke Commentary

And he opened his mouth in blasphemy against God, to blaspheme his name - The Latin empire is here represented as a blasphemous power in three respects. First, he blasphemes the name of God. This has been most notoriously the case with the different popish princes, who continually blaspheme the sacred names of God by using them in their idolatrous worship. The mouth of blasphemy against God cannot be more evident than in the following impious words which form a part of the Golden Bull published by Charles IV. in January, 1356: "But thou, envy, how often hast thou attempted to ruin by division the Christian empire, which God hath founded upon the three cardinal virtues, faith, hope, and charity, as upon a holy and indivisible Trinity, vomiting the old venom of discord among the seven electors, who are the pillars and seven principal members of the holy empire; by the brightness of whom the holy empire ought to be illuminated as by seven torches, the light of which is reinforced by the seven gifts of the Holy Spirit!"

And his tabernacle - Tabernacle is any kind of dwelling place, and in an eminent sense among the Jews was a kind of tent to take up and down as occasion required, which was as it were the palace of the Most High, the dwelling of the God of Israel. It was divided into two partitions, one called the holy place, and the other the most holy place, in the latter of which, before the building of the temple, the ark of the covenant was kept, which was a symbol of God's gracious presence with the Jewish Church. All this the author of the Epistle to the Hebrews, in the eighth and ninth chapters, explains to prefigure the human nature of Christ. The beast's blasphemy of the tabernacle of God is, therefore, as Dr. More and others properly observe, his impious doctrine of transubstantiation, in which it is most blasphemously asserted that the substance of the bread and wine in the sacrament is literally converted by the consecration of the priest, into the very body and blood of Jesus Christ! This doctrine was first advanced among the Latins in the tenth century; and in 1215, fully received as an article of the Roman Catholic faith. It is for the pages of ecclesiastical history to record the incredible numbers which have been martyred by the papists for their non-reception of this most unscriptural and antichristian doctrine.

And them that dwell in heaven - By heaven is here meant the throne of God, and not the throne of the beast, because it is against God the beast blasphemes. This must therefore allude to his impious adoration of the saints and angels, whose residence is in heaven. He blasphemes against God by paying that adoration to the celestial inhabitants which belongs to God alone. That this sort of worship has been and still is kept up among the Roman Catholics, their mass book is a sufficient evidence.

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Clarke, Adam. "Commentary on Revelation 13:6". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/revelation-13.html. 1832.

Albert Barnes' Notes on the Whole Bible

And he opened his mouth in blasphemy against God, to blaspheme his name - By his own arrogant claims; by his assumed authority in matters of conscience; by setting aside the divine authority; and by impious declarations in derogation of the divine claims. See the notes on Revelation 13:1.

And his tabernacle - Literally, his “tent” - σκηνὴν skēnēnThis is the word which is commonly applied to the sacred tent or tabernacle among the Hebrews, in which the ark was kept, and which was the seat of the Jewish worship before the building of the temple. It is thus used to denote a place of worship, considered as the dwelling-place of God, and is in this sense applied to heaven, Hebrews 8:2; Hebrews 9:11; Revelation 15:5. It seems to be used here in a general sense to denote the place where God was worshipped; and the meaning is, that there would be a course of conduct in regard to the true church - the dwelling-place of God on the earth - which could properly be regarded as blasphemy. Let anyone remember the anathemas and excommunications uttered against the Waldenses and Albigenses, and those of kindred spirit that appeared in the long period of the papal rule, and he will find no difficulty in perceiving a complete fulfillment of all that is here said.

And them that dwell in heaven - The true worshippers; the members of the true church, represented as dwelling in this holy tabernacle. No one acquainted with the reproaches cast on the devoted and sincere followers of the Saviour during the dark periods of the papal rule can fail to see that there was in that a complete fulfillment of all that is here predicted.

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Barnes, Albert. "Commentary on Revelation 13:6". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/revelation-13.html. 1870.

Coffman Commentaries on the Bible

And he opened his mouth for blasphemies against God, to blaspheme his name, and his tabernacle, even them that dwell in the heaven.

For blasphemies against God ... Blasphemy is speaking against either God or man. The negative aspect of the opposition is evident in its being against both. Note that the blasphemous use of God's name is the same as speaking against God.

And his tabernacle ... "Christians are themselves God's tabernacle, because he is in the midst of them (Revelation 21:9)."[51] Speaking against Christians is a primary activity of the "beast." The guilt of his doing so is no less than that of speaking against God himself. In fact, the great campaign against God is focused in the attack upon Christians. The hatred and opposition to God's people is exactly "where the rubber meets the road" in the satanic conflict with the purpose of God.

Even them that dwell in heaven ... There are two possible meanings here, compounded by an element of uncertainty with reference to the true text; but fortunately it is true both ways. "It is possible that John means angels ... but the more attractive meaning is that he means that those dwelling in heaven are men whose citizenship is in heaven (Philippians 3:20)."[52] Dummelow also preferred this understanding of it: "Christians are here said to dwell in heaven, because they belong to the kingdom of God on earth, and because 'in Christ' they have begun to live the heavenly life (Ephesians 2:6)."[53] The whole thrust of this passage was summarized thus by Mounce:

To regard the state as supreme (and to offer divine honors to the emperor as was demanded in the first century) was not a permissible opinion but the supreme blasphemy. John's words must have come home to his first readers with tremendous force.[54]

[51] J. R. Dummelow, Commentary on the Holy Bible (New York: Macmillan Company, 1937), p. 1083.

[52] G. B. Caird, op. cit., p. 167.

[53] J. R. Dummelow, op. cit., p. 1083.

[54] Leon Morris, Tyndale New Testament Commentaries, Vol. 20. The Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 168.

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Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
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Coffman, James Burton. "Commentary on Revelation 13:6". "Coffman Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/revelation-13.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible

And he opened his mouth in blasphemy against God,.... By sitting as God in the temple of God, showing himself that he is God; by suffering himself to be called by the name of God, God on earth, Lord God the pope, and to be worshipped as God; and by assuming infallibility, giving out that he cannot err, which only belongs to the God of truth; and by his idolatrous practices commanded by him, as the worshipping of idols of gold, silver, wood, and stone, which is in Scripture called blaspheming God, Isaiah 65:7; see Daniel 11:36.

To blaspheme his name; his authority, by arrogating to himself all power in heaven, earth, and hell; by taking upon him to bind and loose the consciences of men, and to dispense with the laws of God, and make them void by his own traditions; and to dispose of the kingdoms of this world, by removing kings, and setting up kings at pleasure, which is the prerogative of the King of kings; and by pretending; to forgive sin, which none but God can do; and by granting indulgences, pardons, &c. Moreover, by the name of God may be meant the Scriptures, which are the means by which God reveals and makes known himself; and these the man of sin blasphemes, by making them a nose of wax, by imposing on them what senses he pleases; by assuming a right of being the sole interpreter of them, and the judge of all controversies; and by setting up his own unwritten traditions upon an equal foot with them, and above them, and by denying the common people the use of them, in their own language; and particularly the Gospel, which is sometimes called the name of the Lord, Acts 9:15, may be intended, which is sadly blasphemed, and evil spoken of by antichrist; as the doctrines of justification by Christ's righteousness, of peace and pardon by his blood, and atonement by his sacrifice, through the antichristian notions of merit, works of supererogation, pardons, penance, purgatory, and the like:

and his tabernacle; meaning either the human nature of Christ, which God pitched, and not man, the temple of his body, in which the Godhead dwells bodily, and where the eternal Word dwelt, or tabernacled among men; this is blasphemed by pretending to transubstantiate, the bread and wine in the supper of the Lord into the very body and blood of Christ, and to offer him up again in the sacrifice of the Mass, every time that blasphemous piece of service is performed: or else the church of God, which is the temple of the living God, where he chooses, desires, and delights to dwell; this is blasphemed by antichrist, by sitting in it as if he was God; asserting himself to be the head of the church which solely belongs to Christ; taking upon him to coin new doctrines, and make new laws and orders, and impose them on it, and to change and alter the ordinances and discipline of it as he pleases; and by persecuting and destroying all such who will not submit to his decrees and prescripts: or else heaven itself, the habitation of God, and where his throne is, may be designed, which the pope blasphemously affirms to have the keys of; and that he can open and shut it, let persons into it, or exclude front it, at pleasure; and that he can dispose of it, and sell it for money, and make and canonize new saints in it, as often as he thinks fit.

And them that dwell in heaven; either saints below, members of a Gospel church, who are born from above, are partakers of the heavenly calling, and whose conversation is in heaven, who are by antichrist stigmatized and persecuted as schismatics and heretics; or rather angels and saints departed, who are in heaven, and dwell there, and who are worshipped and prayed to as Mediators and intercessors, whose names are used in a very ridiculous and blasphemous manner, to their great dishonour and reproach, as well as to the injury of Christ, the only Mediator between God and men.

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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
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Bibliographical Information
Gill, John. "Commentary on Revelation 13:6". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/revelation-13.html. 1999.

Geneva Study Bible

And he opened his mouth in blasphemy against God, to blaspheme his name, 11 and his tabernacle, 12 and them that dwell in heaven.

(11) That is, the holy Church, the true house of the living God.

(12) That is, the godly who as a group hid themselves from his cruelty. For this bloody beast charged those holy souls falsely with innumerable accusations for the name of Christ as we read in Justin Martyr, Tertullian, Arnobius, Minutius, Eusebius, Augustine and others: whose example the latter times followed most diligently, in destroying the flock of Christ: and we in our own memory have found by experience, to our incredible grief. Concerning heaven, see in (Revelation 11:12)

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Beza, Theodore. "Commentary on Revelation 13:6". "The 1599 Geneva Study Bible". https://www.studylight.org/commentaries/gsb/revelation-13.html. 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

mouth — The usual formula in the case of a set speech, or series of speeches. Revelation 13:6, Revelation 13:7 expand Revelation 13:5.

blasphemy — So B and Andreas. A and C read “blasphemies.”

and them — So Vulgate, Coptic, Andreas, and Primasius read. A and C omit “and”: “them that dwell (literally, ‹tabernacle‘) in heaven,” mean not only angels and the departed souls of the righteous, but believers on earth who have their citizenship in heaven, and whose true life is hidden from the Antichristian persecutor in the secret of God‘s tabernacle. See on Revelation 12:12; see on John 3:7.

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This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Revelation 13:6". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/commentaries/jfb/revelation-13.html. 1871-8.

Robertson's Word Pictures in the New Testament

For blasphemies (εις βλασπημιαςeis blasphēmias). “For the purpose of blasphemies.”

Against God (προς τον τεονpros ton theon). “Face to face with God” in sheer defiance, like Milton‘s picture of Satan in Paradise Lost. See Daniel 7:25; Daniel 8:10. The aorist ηνοιχενēnoixen is probably constative, for he repeated the blasphemies, though the phrase (ανοιγωanoigō to stoma, to open the mouth) is normally ingressive of the beginning of an utterance (Matthew 5:2; Acts 8:35). This verse explains Revelation 13:5. The Roman emperors blasphemously assumed divine names in public documents. They directed their blasphemy against heaven itself (“his tabernacle,” την σκηνην αυτουtēn skēnēn autou Revelation 7:15; Revelation 12:12; Revelation 21:3) and against “them that dwell in the heaven” (τους εν τωι ουρανωι σκηνουνταςtous en tōi ouranōi skēnountas), the same phrase of Revelation 12:12 (either angels or the redeemed or both).

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The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
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Robertson, A.T. "Commentary on Revelation 13:6". "Robertson's Word Pictures of the New Testament". https://www.studylight.org/commentaries/rwp/revelation-13.html. Broadman Press 1932,33. Renewal 1960.

Vincent's Word Studies

In blasphemy ( εἰς βλασφημίαν )

Read βλασφημίας blasphemiesRev., giving the force of εἰς more correctly, “for blasphemies.”

And them that dwell in heaven ( καὶ τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας )

The best texts omit καὶ andmaking the following words in apposition with ὄνομα and σκηνὴν nameand tabernacle. Thus the literal sense would be to blaspheme the name and tabernacle which dwell in heaven. “The meaning is to enhance the enormity of the blasphemy by bringing out the lofty nature of God's holy name and dwelling-place” (Alford). The word dwell is, literally, tabernacle. See on Revelation 12:12.

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Vincent, Marvin R. DD. "Commentary on Revelation 13:6". "Vincent's Word Studies in the New Testament". https://www.studylight.org/commentaries/vnt/revelation-13.html. Charles Schribner's Sons. New York, USA. 1887.

John Trapp Complete Commentary

6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

Ver. 6. In blasphemy against God] As when Pope Leo I and (after him) Nicholas III affirmed, that Peter their predecessor was taken into fellowship with the blessed Trinity, as one with them. See Revelation 13:5.

And his tabernacle] Christ’s humanity, {John 1:14; John 2:19} this he blasphemeth, by transubstantiating a crust into Christ. Or, the Church of Christ, which he counteth and calleth the synagogue of Satan.

And them that dwelt in heaven] The glorified saints, whom either he despiteth with obtruded honours, such as they acknowledge not; or else barks and rails at incessantly as arch-devils, detestable heretics, common pests, &c., as Luther, Melancthon, Calvin, whose very name he hath commanded to be razed out of all books, wheresoever any man meets with it, Ubicunque invenitur nomen Calvini, deleatur. (Ind. Expur.)

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Trapp, John. "Commentary on Revelation 13:6". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/revelation-13.html. 1865-1868.

Johann Albrecht Bengel's Gnomon of the New Testament

Revelation 13:6. τοὺς) Without a connecting particle, as Job 42:9.

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Bengel, Johann Albrecht. "Commentary on Revelation 13:6". Johann Albrecht Bengel's Gnomon of the New Testament. https://www.studylight.org/commentaries/jab/revelation-13.html. 1897.

Matthew Poole's English Annotations on the Holy Bible

That is, antichrist opened his mouth to blaspheme God. Mr. Mede noteth well, that antichrist’s time must not be counted from his beginning to persecute, but from his beginning to blaspheme, either by maintaining pernicious doctrine, or setting up idolatrous worship; for till the year 1206, when the Inquisition was set up, (the doctrine of transubstantiation having been about that time decreed by Innocent the Third, and confirmed by the council of Lateran), the persecution was not great. It is also the observation of the same learned author, that the threefold idolatry of the Church of Rome is here described to us; their blaspheming the Lord’s name, by giving Divine adoration to images; their blaspheming the human nature of Christ, (which he thinks is here to be understood by the Lord’s tabernacle, ) by their doctrine of transubstantiation, giving every mass-priest power to make it of a piece of bread; and their putting the glorified saints in the place of the pagan demons, by their invocation of saints. The observation is very ingenious, but whether the sense of this text I doubt; for we are now about the period when antichrist began to reign, which we suppose to be soon after the year 600. The blasphemies here mentioned, were his first-fruits: but the doctrine of transubstantiation, though it might be broached one hundred years before, yet was made no doctrine of their church of six hundred years after the first beginning of the papacy; and therefore cannot well be reckoned amongst antichrist’s first blasphemies. But whoso is acquainted with the history of the church after the year 606, will find enough to justify this text, though we do not restrain their blasphemy to these three things.

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Poole, Matthew, "Commentary on Revelation 13:6". Matthew Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/mpc/revelation-13.html. 1685.

Alexander MacLaren's Expositions of Holy Scripture

имя Его Это имя отождествляется с Ним и суммирует Его качества (ср. Исх. 3:13, 14).

жилище Его Это символ небес (ср. Евр. 9:23, 24).

живущих на небе Ангелы и славные святые, все, кто перед престолом Божьим и кто служит ему денно и нощно.

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MacLaren, Alexander. "Commentary on Revelation 13:6". Alexander MacLaren's Expositions of Holy Scripture. https://www.studylight.org/commentaries/mac/revelation-13.html.

Justin Edwards' Family Bible New Testament

His tabernacle; his people among whom he dwells.

Them that dwell in heaven; by speaking of them in opposition to their true character, as if they aided in his cruel designs. The mouths which God has made are often opened in blasphemy against him, and the faculties which he has given and preserves, often employed in opposing his cause.

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Edwards, Justin. "Commentary on Revelation 13:6". "Family Bible New Testament". https://www.studylight.org/commentaries/fam/revelation-13.html. American Tract Society. 1851.

Foy E. Wallace's Commentary on the Book of Revelation

3. To blaspheme his name, his tabernacle, and them that dwell in heaven--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.

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Wallace, Foy E. "Commentary on Revelation 13:6". "Foy E. Wallace's Commentary on the Book of Revelation". https://www.studylight.org/commentaries/foy/revelation-13.html. 1966.

Expository Notes of Dr. Thomas Constable

He will blaspheme God by claiming to be God ( 2 Thessalonians 2:4). This is evidently what he will do throughout the Great Tribulation, not just at one point in it. Enoixen, "he opened," is a constative aorist. [Note: Robertson, 6:401.] The phrase "he opened his mouth" often indicates the beginning of a prolonged discourse (cf. Matthew 5:2; Acts 8:35). He will speak against God and God"s dwelling place, His heavenly tabernacle ( Daniel 7:25). The phrase "those who dwell in heaven" defines the tabernacle in terms of its inhabitants, namely, God and the holy angels. Apparently the beast will share the dragon"s antagonism to God and the angels for having cast the dragon out of heaven ( Revelation 12:7-9; Revelation 12:12).

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Constable, Thomas. DD. "Commentary on Revelation 13:6". "Expository Notes of Dr. Thomas Constable". https://www.studylight.org/commentaries/dcc/revelation-13.html. 2012.

Schaff's Popular Commentary on the New Testament

Revelation 13:6. In this verse the blasphemies of Revelation 13:5 are more particularly described.

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Schaff, Philip. "Commentary on Revelation 13:6". "Schaff's Popular Commentary on the New Testament". https://www.studylight.org/commentaries/scn/revelation-13.html. 1879-90.

George Haydock's Catholic Bible Commentary

His tabernacle, &c. That is, his Church, and his saints. (Challoner)

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Haydock, George Leo. "Commentary on Revelation 13:6". "George Haydock's Catholic Bible Commentary". https://www.studylight.org/commentaries/hcc/revelation-13.html. 1859.

E.W. Bullinger's Companion Bible Notes

blasphemy. The texts read "blasphemies".

His name = His Name, i.e. the Christ of God. See Acts 2:21 and compare Exodus 23:21.

tabernacle. Greek. skene. In Rev. here; Revelation 15:5; Revelation 21:3.

and. Omit, and supply ellipsis with "that is".

them = those.

that dwell. Literally tabernacling.

heaven. See Revelation 3:12.

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Bullinger, Ethelbert William. "Commentary on Revelation 13:6". "E.W. Bullinger's Companion bible Notes". https://www.studylight.org/commentaries/bul/revelation-13.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

Opened his mouth - the formula of a set speech, or series of speeches. Revelation 13:6-7 expand Revelation 13:5.

Blasphemy. So B, Andreas; but 'Aleph (') A C, 'blasphemies.'

And them. So Vulgate, Coptic, Andreas, Primasius, read; A C 'Aleph (') omit "and:" 'them that dwell [skenountas: tabernacle] in heaven;' not only angels, and departed souls of the righteous, but believers on earth, having their citizenship in heaven, whose life is hidden from the anti-Christian persecutor in the secret of God's tabernacle (Psalms 27:5; note, Revelation 12:12; margin, John 3:7).

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Revelation 13:6". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/jfu/revelation-13.html. 1871-8.

Ellicott's Commentary for English Readers

(6) And he opened his mouth . . .—Translate, And he opened his mouth unto blasphemies against God, to blaspheme His name, and His tabernacle, and them that tabernacle in the heaven. Much of the beauty of the thought is lost by the translation “them that dwell;” the word is tabernacle. The saints, to whom the name of the Lord is a strong tower, and who have a tabernacle of witness in this wilderness world, can yet tabernacle their spirits where their treasure is, in the heaven, according to that word:” our citizenship is even now in heaven” (Philippians 3:20). Against these the world-power blasphemes: who has not taken the Lord for his strength, God is not his might; his might is his god. (Comp. Habakkuk 1:11 : “He passes over and is guilty, he whose might is his god.”)

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Ellicott, Charles John. "Commentary on Revelation 13:6". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/revelation-13.html. 1905.

Treasury of Scripture Knowledge

And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
he opened
Job 3:1; Matthew 12:34; 15:19; Romans 3:13
and his
21:3; John 1:14; *Gr: ; Colossians 1:19; 2:9; Hebrews 9:2,11,12,24
and them
4:1,4; 5:13; 7:9; 11:12; 12:12; 18:20; 19:1-6; Hebrews 12:22,23
Reciprocal: 2 Kings 19:6 - the servants;  2 Chronicles 32:17 - to rail;  Psalm 17:10 - with;  Psalm 73:9 - set;  Psalm 74:4 - Thine;  Psalm 78:19 - Yea;  Psalm 94:4 - boast;  Psalm 139:20 - for they speak;  Isaiah 36:14 - GeneralJeremiah 48:42 - magnified;  Jeremiah 50:29 - for she hath;  Ezekiel 9:4 - set a mark;  Ezekiel 35:13 - with;  Daniel 5:23 - lifted;  Daniel 7:8 - a mouth;  Daniel 7:11 - the voice;  Daniel 7:25 - he shall speak;  Matthew 15:18 - GeneralJohn 8:44 - He was;  Ephesians 4:29 - no;  2 Thessalonians 2:4 - and exalteth;  1 Timothy 1:20 - blaspheme;  2 Timothy 3:2 - blasphemers;  James 2:7 - blaspheme;  James 3:5 - so;  2 Peter 2:18 - they speak;  Revelation 13:1 - blasphemy

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Torrey, R. A. "Commentary on Revelation 13:6". "The Treasury of Scripture Knowledge". https://www.studylight.org/commentaries/tsk/revelation-13.html.

E.M. Zerr's Commentary on Selected Books of the New Testament

To blaspheme means to speak evil against that which is disliked. The leaders in Pagan Rome did not like the name of God nor the services of His tabernacle (the church), because He taught men they should not worship idols. Therefore they spoke against the divine institution that was on the earth, and against the leings in heaven who were servants of od-

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Zerr, E.M. "Commentary on Revelation 13:6". E.M. Zerr's Commentary on Selected Books of the New Testament. https://www.studylight.org/commentaries/znt/revelation-13.html. 1952.

Ernst Hengstenberg on John, Revelation, Ecclesiastes, Ezekiel & Psalms

Revelation 13:6. And he opened his mouth in blasphemy[Note: Instead of βλασφημίαν several copies have βλασφημίας, from Revelation 13:5, as there some have βλασφημίαν from this verse.] against God, to blaspheme his name, and his tabernacle, and those that dwell in heaven. Bengel: "Blasphemy against God is elsewhere said to be committed in three different ways: when anything is attributed to him, which is contrary to his holiness; when anything is disowned that rightfully belongs to him; and when anything is ascribed to the creatures, which belongs to him alone." The name of God (St John makes very frequent mention of the name of God and of Christ), is the product of his acts (comp. on ch. Revelation 11:18), of his revelation, of his historically manifested glory. When we hear his name, we remember all that he has done. The name is the focus, in which all the rays from his actions meet. In my commentary on Psalms 20:1, under the clause "The name of the God of Jacob exalt thee," it was observed, "The name of the God of Jacob, is as much as, God who has manifested himself as the God of Jacob, or Jacob's God, who by a fulness of deeds has manifested himself to be such. God is not merely the God of Jacob, but he is also named thus; he has made himself known in this character, and has gotten to himself a name, that is glorious and terrible

Deuteronomy 28:58. His election is not a hidden, but a revealed one, confirmed by deeds. Without such deeds the God of Jacob would be nameless; his name would be a shell without a kernel." See besides on Psalms 22:31, Psalms 23:3, Psalms 74:10, Psalms 83:16. The main element in the name of God is his revelation in Christ, and the most fearful blasphemy of his name is committed, when this most glorious revelation is consigned to the region of lies and sin—see Hebrews 1:1. Hence, we may understand, why the blasphemy of Christ is not mentioned along with the blasphemy of God. It is comprehended in the blasphemy of the name of God, and forms the kernel of it. Moreover, blasphemy is committed against the name of God, when attacks are made on the holy Scriptures, which are the original record of the acts and words of God, of which his name is composed.

On the temple of God as a designation of the church, see vol. i., p. 395. Here the temple bears the name of the tabernacle, or the tent, because this was its original form; and it is the more suitable in this place, as at the period of the persecution here referred to the church was again in the wilderness (comp. ch. Revelation 12:6; Revelation 12:14), to which this original form of the sanctuary belonged. That the tabernacle of God is here used as a designation of his church, admits of no doubt, from the connection in which it stands with those, who dwell in heaven, saints and believers, corresponding to the connection between the temple and those who worship in it, in ch. Revelation 11:1. The name of God and his tabernacle hang very closely together. Without the name no tabernacle, and where the name is, there must also the tabernacle be. The church assembles, not about a concealed, but only about a manifested God—about the God, who has gotten to himself a glorious name (Isa. 64:14), which first reached its perfection in Christ; and in this especially she must find a point of union.

On the dwelling of all believers in heaven, see at ch. Revelation 12:12; Philippians 3:20; Hebrews 12:22; Revelation 21:2; Revelation 21:10; Revelation 3:12, according to which, till the introduction of the new world, Jerusalem, the holy city, the mother of all believers (Galatians 4:26), who even in this vale of tears have their citizenship there, is in heaven. Those who are spoken of here as dwelling in heaven, are identical with the saints in Revelation 13:7; Revelation 13:10; here we have blasphemies, in Revelation 13:7, active persecutions. That believers on earth are not excluded, that, on the contrary, they are principally meant, is evident alone from the circumstance, that it is this section of the saints which forms the chief object of the blasphemies of the beast and his adherents; it is these, who are calumniated as evil-doers, and their good behaviour in Christ reproached—comp. 1 Peter 2:12, 1 Peter 3:16.

Blasphemy against God is the genus; the different species are the blaspheming of his name, which is converted into an empty one, a nomen vanum, by transmuting history into poetry and lies—the blaspheming of his tabernacle, which is bereft of a present God (comp. Exodus 25:8; Matthew 28:20), and changed into a wretched building of man, unworthy any more of bearing the name of the tabernacle of meeting, where "God and angels meet with man"—finally, the blaspheming of those who dwell in heaven, denying that they possess his Spirit, and changing them from saints into evil-doers, thus blaspheming God himself, who dwells in them through his Spirit. These three kinds of blasphemy against God always go hand in hand, and are never found apart. They have now again become rampant, since the beast of Daniel in the little horn has once more come upon the stage, and Gog and Magog have taken the place of the beast in the Apocalypse.

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Hengstenberg, Ernst. "Commentary on Revelation 13:6". Ernst Hengstenberg on John, Revelation, Ecclesiastes, Ezekiel & Psalms. https://www.studylight.org/commentaries/heg/revelation-13.html.

Whedon's Commentary on the Bible

6.Blasphemy against God—By assuming the divine attribute of infallibility; by appropriating the title of God; and by the worship of Mary and the wafer.

The idolatrous aspect of popery is remarkably visible in the inauguration of the pope, that of Pius IX. included. He is first arrayed in his pontifical apparel, five articles of which are scarlet; with a single vestment covered with pearls; and with his mitre adorned with gold and precious stones. He is led to the altar, before which he kneels and prays, as before the seat of God. He then rises, wearing his mitre, and is lifted up by the cardinals and seated on the very same altar. A bishop, kneeling, commences the Te Deum. The cardinals meantime kiss his feet and hands. This ceremony is regularly styled, both in conversation and authoritative writings, “the Adoration of the Pope.” “At Rome,” says Heideggar, (quoted by Wordsworth,) “this phrase, to adore the pope, is in daily use.” Says a French “History of the Clergy,” dedicated to Pope Clement XI., Amst., 1716, “When the election is finished the pope is conducted to the chapel, where he receives the adoration of the cardinals. Then he is carried, seated in the pontifical seat, to the Church of St. Peter, and placed upon the altar’ where he receives again, publicly, the adoration.” “Various books,” says Wordsworth, “have been written by Romish divines, such as Mazaroni, Stevanus, and Diana, concerning the adoration of the pope.”

A specimen of this adoration, performed by Cardinal Colonna on his knees to Pope Innocent X., A.D. 1644, is authentically given by Wordsworth in the following words: “Most holy and blessed father, head of the Church, ruler of the world’ to whom are committed the keys of the kingdom of heaven, whom angels in heaven revere, whom the gates of hell fear, and all the world adores, thee we solely venerate, worship, and adore, and we submit all things that are ours to thy paternal and more than divine disposition and care.”

His tabernacle—By creating a pantheon of saints to be adored.

Continue—Rather, to practice or perform, referring not to duration of existence but of successful action. This seems to cover the period of something more than a thousand years of nearly undisputed papal supremacy.

 

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Whedon, Daniel. "Commentary on Revelation 13:6". "Whedon's Commentary on the Bible". https://www.studylight.org/commentaries/whe/revelation-13.html. 1874-1909.

The Expositor's Greek Testament

Revelation 13:6. The days of Antiochus (Daniel 8:10-12) have returned. On the claims of the emperor, see Introd. § 6, and Sib. Or. ver 33, 34 (Nero ), Asc. Isa. iv. 6–8, x. 13, etc.— , an exegetic gloss defining (cf.Revelation 12:7; Revelation 12:12). The temple in Jerusalem is no longer the scene and object of the beast’s blasphemy.

 

 

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Nicol, W. Robertson, M.A., L.L.D. "Commentary on Revelation 13:6". The Expositor's Greek Testament. https://www.studylight.org/commentaries/egt/revelation-13.html. 1897-1910.