666: The Beast and His Mark in Revelation 13

By Hal Harless

[Director, Calvary Chapel Bible College, Garland, TX]

John Calvin once remarked that “the study of prophecy either finds a man crazy or it leaves him so.”[1] While I cannot agree with Calvin completely, Revelation 13 and the theme of the mark of the beast have certainly been the occasion for wild speculation throughout the history of the Church.[2] Nevertheless, John the Apostle pronounces a blessing upon those who pay close attention to the “words of the prophecy.”[3] The problem has not been with the Revelation, but with the Church’s hermeneutics. With a sound literal grammatical-historical hermeneutic, even this difficult passage can be understood.

Text and Context

The Context of Revelation 13

Revelation 13 falls in the future section of Revelation “after these things” and under the heading of the seventh trumpet. Following the sixth trumpet, the career, death, and resurrection of the two witnesses has taken place (Rev. 11:1–14.). Revelation 11:3 gives the time that the witnesses have to minister as one thousand two hundred sixty days. Given a prophetic lunar year of three hundred and sixty days, this is three and one half years. Revelation 11:2 indicates that the length of the time of Gentile desecration of the temple will be forty-two months. Again, this is three and one half years. This correlates well with Daniel’s Seventieth Week, the Tribulation (Dan. 9:27).[4]

Therefore, the chronology appears to be:

1. The two witnesses minister for three and one half years to the middle of the Tribulation (Rev. 11:3–6).
2. They are martyred and put on display in Jerusalem for three and a half days (Rev. 11:7–11).
3. They are then resurrected and translated into heaven (Rev. 11:12–13).
4. A persecution of Israel and believers takes place for three and one half years (Rev. 11:2; 11:15–13:18).
5. The Messiah prepares to return (Rev. 14:1–20).
6. The bowl judgments are released (Rev. 15:1–16:21).
7. Rome falls (Rev. 17:1–18:24).
8. Messiah returns to establish His Kingdom (Rev. 19:1–21) defeating His enemies at the Battle of Armageddon.
9. The Kingdom will last for one thousand years (Rev. 20:1–15) followed by a rebellion and the final Judgment.
10. The saints will dwell with God for eternity in a new heavens and earth (Rev. 21:1-22.5).

Immediately before our passage, we are introduced to the figure of the Dragon in Revelation 12:3. This symbol is explained in Revelation 12:9 as “the serpent of old who is called the devil and Satan…”[5] The Dragon or Satan launches a flood of persecution (Rev. 12:15) on a woman who bears a male child “who is to rule all the nations with a rod of iron” and “was caught up to God and to His throne.”[6] By the description of the male child and the reference to Psalm 2, a messianic psalm, the identity of the male child is Messiah Jesus. The woman would have to represent the nation of Israel that gave birth to the Messiah. She cannot be the Church because the Church does not give birth to Jesus. Mary, the mother of Jesus, was likely no longer alive and no one person would fit the persecution descriptions in this passage.

The flood is “like a river.”[7] This is a simile for an overwhelming persecution. In both Revelation 12:6 and 12:14 the time of the woman or Israel’s protection from the Dragon or Satan is given as three and one half years, (i.e., the second half of the Tribulation). The Dragon is seen in our passage as the motivating force of the two beasts.

The Text of Revelation 13

The only textual issue that we are concerned with is the correct reading of Revelation 13:18, και ὁ ἀριθμὸ αύτοῦ ἑξακοσιοι ἑξήκοντα ἕξ, “and his number is six hundred and sixty-six.”[8] This is the reading of Sinaiticus (א), Alexandrinus (A), Chester Beatty papyrus (p47), many Italic manuscripts (it), the Vulgate (Vg), and most other manuscripts including the Syrian (syr) and Coptic (cop). The Italic manuscript (it) has τεσσερακοντα, “forty” instead of ἑξήκοντα, “sixty.” This is probably due to a scribal error confusing Revelation 14:1 with 13:18. This reading does not appear until the ninth century. Of more concern is the δεκα “ten” of Ephraemi Rescriptus (ca. fifth century) and the Italic manuscript Harleianus Londiniensis (itz, eighth century). Irenaeus was aware of this textual variant but roundly condemned it as misleading.[9] This strong testimony from Irenaeus and the late nature of the variant reading lend confidence that 666, not 646 or 616, is the correct reading.

The Structure of Revelation 13

Revelation chapter 13 is a clear example of a polysyndeton (a number of statements linked together by “and”). There are also clear parallels between the career of the first beast in Revelation 13:1–10 and the second beast in Revelation 13:11–18. This structure leads us to see a comparison of the two beasts and the response the saints should have to them. See Bullinger for a diagram of the structure.[10]

Key Terms in Revelation 13

Mark

In the Greek, “mark” is χαραγμα. Bauer, Arndt, and Gingrich defined χαραγμα as “a mark or stamp engraved, etched, branded, cut, imprinted…brands on horses,…brands on animals… stamps on documents…The impression on coins…in Rv of the mark of the Antichrist, which his adherents bear on hand or forehead…”[11]

Similarly, Thayer defined χαραγμα as “a stamp, an imprinted mark: of the mark stamped on the forehead or the right hand as the badge of the followers of Antichrist, Rev. xiii. 16 sq.; xiv. 9, 11; xv. 2 Rec.; xvi. 2; xix. 20; xx. 4, (πυρο, the mark branded upon horses, Anacr. 26 [55],2).”[12]

Moulton and Milligan related that χαραγμα was used

“in the sense of the impress made by a stamp occurs septies [seven times] in Rev, ter [three times] with special reference to ‘the mark of the beast’ (1317, 162, 1920). The exact meaning of the figure has been much discussed. Deissmann suggests that an explanation may be found in the fact that, according to papyrus texts, it was customary to affix to bills of sale or official documents of the 1st and 2nd centuries of the Empire a seal giving the year and name of the reigning Emperor, and possibly his effigy. Thus on the back of CPR I.11 (AD 108), an agreement regarding a house, there can still be deciphered a red seal with the inscr. (ετοὐ) ιβ αύτοκρατορὀ καισαρὀ νερουα τραιανουͅ.”[13]

Therefore, the primary meaning of χαραγμα is “a stamp” or “a brand.” Based on that primary meaning other uses had arisen such as the practice of emperor worship.[14] Martin commented that

In Rev. 13:11–18 there is an apparent reference to the imperial priesthood under the figure of the second beast. It requires that universal recognition and homage be given to the ‘first beast’ (the imperial line)…The counterpart to this claim to divinity is that all trading is possible only as men have the ‘mark’ (charagma) of the first beast on their right hand or forehead. That mark is identified with the beast’s name or number (v. 18)…This stigmatization was common in the ancient world…denoting ownership and preservation. Repeatedly in the Apocalypse the charagma tou thêriou, mark of the beast, denotes subservience to anti-Christian powers (14:9; 20:4; cf. 13:17; 14:11; 16:2; 19:20).[15]

Wilckens explained, “That the religious totalitarianism of emperor worship is indicated here is evident. Probably the choice of the word χαραγμα points to this if the reference is to the imperial stamp. Materially, however, the required acceptance of the χαραγμα means religious signing with the mark of the beast, which is branded on the right hand or the forehead. This marking as stigmatization was common in antiquity. As slaves were shown to be their master’s property by στιγματα, so many people had the marks of deities branded on them in temples…”[16] Keener saw the mark as indicative of the Empire to which one belongs, “A Greco-Egyptian king had similarly required Jews to be branded with the ivy leaf, the emblem of Dionysus (3 Macc. 2:28–29); this is likewise a mark of ownership, a brand or tattoo indicating to which god or empire one belongs. The term for ‘mark’ is, among other things, the regular term for the imperial stamp on documents and of the image of his head on coins.”[17]

Another possible meaning was the practice was the branding of slaves and soldiers. The Talmud knew of the custom of branding slaves.[18] Moffatt saw indications of the customs of slave marking, loyalty marks for soldiers, or acts of religious worship.[19] Barclay summarized the customs that use χαραγμα:

The word for the mark of the beast is charagma, and it comes from more than one ancient custom.

(i) Sometimes domestic slaves were branded with the mark of their owner. But usually they were branded only if they had run away or had been guilty of some grave misdemeanor. Such a mark was called a stigma; we still use the word in English. If the mark is connected with this, it means that those who worshipped the beast are his property.

(ii) Sometimes soldiers branded themselves with the name of their general, if they were very devoted to him. This, to some extent, corresponds to the modern custom of tattooing upon one’s person the name of someone specially dear. If the mark is connected with this, it means that those who worship the beast are his devoted followers.

(iii) On every contract of buying or selling there was a charagma, a seal, and on the seal the name of the emperor and the date. If the mark is connected with this, it means that those who worship the beast accept his authority.

(iv) All coinage had the head and inscription of the emperor stamped upon it, to show that it was his property. If the mark is connected with this, it again means that those to bear it are the property of the beast.

(v) When a man had burned his pinch of incense to Caesar, he was given a certificate to say that he had done so. The mark of the beast may be the certificate of worship, which a Christian could obtain only at the cost of denying his faith.[20]

In summary, the mark of the beast would signify to the reader of the time that the recipient: worshipped the beast as divine, acknowledged the beast’s authority, is devoted to the beast, and considers himself to be the beast’s property or slave to command.

Beast

The Greek word used for “beast” in both Revelation 13:1 and 13:11 is θηρίον. Thayer noted that θηρίον is a “dimin. of θήρ; hence a little beast, little animal … Rev. vi. 8; in Rev. xi. 7 and chh. xiii-xx., under the fig. of a ‘beast’ is depicted Antichrist, both his person and his kingdom and power…metaph. a brutal bestial man, savage, ferocious…apparently never with allusion to the stupidity of beasts…”[21] Thus, “beast” symbolizes the ferocity of the Antichrist. However, it does not diminish our view of his intelligence.

Number of a Man

῟Ωδε ἡ σοφία ἐστίν. ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν, καὶ ὁ ἀριθμὸς αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ.

Here is wisdom. Let him who has understanding calculate the number of the beast, for the number is that of a man; and his number is six hundred and sixty-six.[22]

The mark of the beast is said to be the number of a man. In Greek and Hebrew, before the use of Arabic numerals, letters were used for numbers. One can still find this usage today in some editions of the Hebrew Bible. BAG stated that άριθμὸς άνθρωπου in Revelation refers “to numerology, which was quite familiar to the people of ancient times; acc. to it, since each Greek letter has a numerical value, a name could be replaced by a number representing the total of the numerical values of the letters making up the name…”[23] Kauder remarked concerning the number, “We must interpret the number of the beast (v. 18) in terms of contemporary history with the help of the numerical symbolism then prevalent. It cannot be decided with certainty today to whom the number 666, or possibly 616, refers.”[24] This usage is clearly intended because the one with wisdom can “calculate” (ψηφίζω, meaning “count (up), calculate, reckon (lit. ‘w. pebbles’)”[25]) the number.

The Jewish Rabbis developed a process called gematria, which in its basic form involved adding the numerical values of the letters in a word or verse.[26] Several examples of gematria are available in the Talmud and midrashim. A study of these examples indicates that not only was the practice of gematria in use but it was also used as a means of interpretation. However, the Bible gives no justification at all for this. Over time the practice of gematria grew more complicated and the interpretations more fanciful.[27]

There are seven ways of calculating gematria in Jewish tradition.

1. Ragil: This method is the basis for all of the other methods. Each letter of the alphabet has its own numerical value. The numerical value of a word or phrase is the sum total of the values of its letters.
2. Katan: All the tens and hundreds are converted to a single number 1 to 9.
3. K’lali: In this method, the value of a word is the square of the sum of the ragil values of each letter in that word.
4. Millui: This method gives a letter the numerical value of the sum of the ragil values of the letters that make up the name of the letter.
5. Kolel: This method sums the ragil values of the letters in a word plus the number of letters.
6. Hakadmi: The value of the first letter is ragil. The accumulated value of the second letter is its ragil value plus the ragil value of the first letter. The accumulated value of the third letter is its ragil value plus the accumulated value of the second letter, etc.
7. Haperati: The value of each letter is the square of its ragil value. The value of the word is the sum of all the squares of its letters.[28]

It is apparent that the k’lali, millui, kolel, hakadmi, and haperati methods are unlikely to be intended in this passage, since they would tend to produce numerical values much in excess of 666. These methods also seem to be late additions not in use during the New Testament period. Only the ragil and katan methods are candidates for this calculation. Katan suffers from four shortcomings: 1) It would require a long name to evaluate to 666 (at least 74 letters). 2) The Talmud only uses ragil. 3) Therefore, katan is a later development and not contemporary with the Revelation. 4) Only ragil has an analogue in Greek and Roman culture, katan does not.

It is apparent from Deissmann’s comments[29] that in the Greek world the method of calculation would be most like the ragil method of gematria in Hebrew. Both the Epistle of Barnabas (ca. AD 70–79)30 and Irenaeus (fl. ca. AD 175–195)[31] show an early Christian awareness of gematria in Greek.

Deissmann argued persuasively that Greek, not Hebrew is to be preferred for the solution.[32] Barnes agreed, observing a similar Greek usage.[33] Biederwolf concurred with this view.[34] Bruce saw a possibility of Hebrew being the intended language since there is a call for “wisdom” in Revelation 13.18.[35] This scenario is not likely however because Revelation was written in Greek to a Greek audience, and because the text does not exclude Hebrew letters from the calculation. Therefore, Greek, Hebrew, and perhaps Latin may be the letters used for the gematria. However, languages to which such a numbering scheme is foreign, such as English or German, are disqualified.

Some see a mystical significance for the “number of a man” (άριθμο άνθρωπου). These views normally employ a hidden meaning for the number six. It is uncertain how one arrives at these hidden meanings. Even Wallace held, in part, to this position:

If άνθρώπου is generic, then the sense is, “It is [the] number of humankind.” It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is too. Grammatically, those who contend that the sense is “it is [the] number of a man” have the burden of proof on them (for they treat the head noun, άριθμός, as definite and the genitive, άνθρώπου, as indefinite - the rarest of all possibilities). In light of Johanine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἀνθρώπος in a generic sense, meaning “humankind.” The implications of this grammatical possibility, exegetically speaking, are simply that the number “666” is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).[36]

Wallace did admit, “Of course, an individual is in view,” which he would have to in view of the phrase και ο͂ άριθμὀ αύτοῦ, “and his number is…”[37] that follows immediately after. Moffat agreed that the number refers to a specific person.[38]

Thus, the number of the beast is the calculation based on a specific man’s name. The method of the calculation is gematria of the ragil sort. The preferred languages are Greek and Hebrew. The total value of the beast’s name is 666.

The Interpretation of Revelation 13

Allegorical Interpretation

Augustine often employed an allegorical approach (see City of God 20.8) but, on the matter of the antichrist’s persecutions being derived allegorically from the ten plagues of Exodus, he refuted himself, “Yet I do not think persecutions were prophetically signified by what was done in Egypt, however nicely and ingeniously those who think so may seem to have compared the two in detail, not by the prophetic Spirit, but by the conjecture of the human mind, which sometimes hits the truth, and sometimes is deceived.”[39] Following Augustine’s lead the Reformers took the Scriptures pertaining to the antichrist and the mark of the beast as an allegory of either the Pope, Islam (Constantinople had fallen to the Turks in AD 1412), or both. The Waldenses held the Pope to be the antichrist.[40] Wycliffe also was of this opinion[41] as was Tyndale.[42] Luther regarded the Pope and the Turks both as antichrist, “Antichrist is the pope and the Turk together… .”[43]

In fact, Luther considered the idea of a literal individual that would fulfill the antichrist prophecies to be papist. He said, “‘Tis an idle dream the papists entertain of Antichrist; they suppose he should be a single person, that should govern, scatter money amongst them, do miracles, carry a fiery oven about him, and kill the saints.”[44] Calvin took the Antichrist’s desecration of the Temple to be an allegory of the Church and the Pope to be the desecrator, “Daniel and Paul foretold that Antichrist would sit in the temple of God (Dan. ix. 27; 2 Thess. ii. 4); we regard the Roman Pontiff as the leader and standard-bearer of that wicked and abominable kingdom.”[45] Arminius also held “that the Roman pontiff, who calls himself the head and spouse, though under Christ, is Antichrist.”[46] Not surprisingly, the great allegorist, John Bunyan, saw the antichrist as an allegorical figure.[47] Thus, these see the institution of the Papacy or Islam instead of an individual to be the antichrist.

The numbers involved in Revelation 13 are also often taken in a mystical sense. Surprisingly, this has been the case with some expositors that, overall, held to a literal hermeneutic. Tan commented, “Non-literal interpreters often ascribe mystical significances or symbolical designations to numbers in prophecy. This is not justifiable. John J. Davis, after an extensive study of the symbolism of numbers in Scripture, states: ‘It is our conclusion that the mystical or symbolical interpretation of numbers has little place in a sound system of hermeneutics.’”[48]

Smith saw a symbol of fallen man and a Satanic “trinity”:

“I think that we need go no further than to recognize that six is the number of fallen man and thus of incompleteness, and that 666 is the trinity of six. Even in this passage there is a demonic trinity - Satan, the beast out of the earth (Antichrist, v. 11), and the beast out of the sea (the false prophet, v. 1).”[49]

Smith reversed the order of Revelation 13. The antichrist is presented in verse 1 and the false prophet in verse 11. Granted man is fallen and Satan may be attempting to ape the Trinity but, is this the point of 666? Walvoord saw a hint of Satan and the beast’s false claim to deity:

“Probably, the best interpretation is that the number six is one less than the perfect number seven, and the threefold repetition of the six would indicate that for all their pretensions to deity, Satan and the two beasts were just creatures and not the Creator. That six is man’s number is illustrated in many instances in the Bible, including the fact that man should work six days and rest the seventh… .”[50]

Walvoord appealed to Genesis for support of six being the number of man, since man was created on the sixth day. However, the connection is tenuous at best, in that God also worked six days and rested the seventh (Gen. 2:2). Numerology seems to be a great temptation even for the best of interpreters. This method does not return uniform or reliable results. As such, we cannot be sure of the validity of interpretations derived by means of numerology.

The common thread in all of these allegorical interpretations is that they all see an institution rather than an individual as the antichrist and they all spiritualize some details that have been predicted of the Antichrist’s career. To the extent that this is done, they depart from the clear meaning of the text. To do so is, as Augustine warned, to make truth a hit or miss affair.

Although symbolism is employed in the case of the two beasts, the use of “like” and “as if” clearly indicates that it is a simile. There is no indication that we need to go on to create an allegorical layer of meaning over the symbol. The beast is a symbol of the antichrist, but the antichrist is a literal person, not a symbol for something else. As shown above, the number 666 is not a symbol, but is the result of a calculation performed on a literal person’s name. As Tan commented:

Many interpreters err in seeing an inordinate amount of symbolism in Bible prophecy. For this reason, the interpreter should be conversant with the various situations under which symbols do not and cannot possibly exist. These situations are as follows:

1. “When the ‘symbol’ involves things possible…”

2. “When details superfluous to the ‘symbol’ are given…”

3. “When the ‘symbol’ separates from itself.”[51]

Since the mark of the beast is quite possible, is described in detail that would be useless if it were a mere symbol, and is received by some and not others, it is not a symbol. Therefore, even less is it part of an allegory.

A classic example of date-setting and spiritualization is found in Seventh Day Adventism. The beginning of troubles for the Adventists in this respect is their belief in posttribulationism. Being posttribulational, it is easy for them to place the Roman papacy in the Great Tribulation, for they identify Sunday observance which allegedly started under the papacy as the ‘mark of the beast.’[52]

Therefore, this text requires no spiritualization or allegory. The plain sense makes sense.

Literal Interpretation

It is worthy of note that in many respects the Jewish expectation agrees with Revelation. Price noted that Jewish rabbinical eschatology held to a Roman anti-Messiah, with the legendary name of Armilius (which calculates to 666), who will persecute Israel, claim to be God, and will be destroyed by God, Who will then establish the rule of heaven over the entire earth.[53] This popular Jewish eschatology has many similarities to the Revelation. Thus, it shows a literal approach to the Old Testament was in effect among the Jews of John’s day and would certainly have governed their approach to Revelation.

The majority of the early Church fathers seem to have held to a literal interpretation. Irenaeus explained the number of the beast’s name, suggested several possibilities (Euanthas, Lateinos, and Teitan), and concluded that we cannot be sure until the time comes of the identity of the antichrist.[54] The conclusions that I have drawn are substantially in agreement with Irenaeus. Lacantius (ca. AD 240–320) also held to a literal antichrist.[55] Victorinus (d. AD 303) interpreted Revelation literally and suggested several possibilities (Teitan, Antemos, and Genserikos).[56] Victorinus is unique in that he considered Roman numerals in the calculation. However, this is less likely in that not all of the Latin alphabet has numeric value. Therefore, through to the fourth century, the majority voice of the early Church was to interpret Revelation 13 literally.

A popular position seems to consider Caesar Nero as the solution to the riddle and the legend of Nero redivivus as being the meaning of John’s reference.[57]

Beasley-Murray explained that “one point must be clarified concerning John’s use of the so-called Nero myth. There is no question that John looked for Nero literally to return from the dead to fulfill the role of the antichrist. He utilized the current expectation to portray the works of antichrist as those of another Nero…”[58] Bruce stated that “so successful was the seer’s precaution that the solution of this riddle had been forgotten by the time of Irenaeus (ca. AD 180) and remains uncertain to this day. One must hope that the original readers of Rev. understood his allusion… .”[59]

If Irenaeus, a disciple of Polycarp (ca. AD 69–155) who studied under the Apostle John, did not know the answer, it is probably because the answer was not yet revealed. Irenaeus and Paul[60] both take this position. In addition, 666 was not the gematria used for Nero, 1,005 was. Lactantius strongly took issue with this theory, “But we ought not to believe those who…fancy that Nero is to appear hereafter as the forerunner of the devil, when he shall come to lay waste the earth and overthrow mankind.”[61] Thus, there is no direct evidence that the Nero redivivus myth is intended. Certainly, we should require such evidence before accepting such a fanciful interpretation.[62] It is possible that an allusion to Nero redivivus is intended but the myth itself is not endorsed.

Prophetic Elements in Revelation 13

The Career of the First Beast

There is no compelling reason to take the mark and number of the beast as a symbol. However, the term “beast” is symbolic. Although the beast is first mentioned in Revelation 11:7, this term is used thirty-seven times in twenty-nine verses of Revelation. Of these verses, three are warnings against receiving the mark and worshipping the beast and/or his image (Rev. 14:9, 11; 20:4). Since receiving the mark is indicative of worshipping the beast, it must involve some profession of loyalty and acknowledgment of deity as demonstrated in the usage of χάραγμα. Revelation 15:2 refers to the saints who are victorious over the beast. Revelation 16:2, 10 speaks of divine judgments on the beast’s followers and kingdom. The remaining verses refer to the careers of two individuals: the first beast or antichrist (Rev. 11:7; 13:1–4; 16:13; 17:3, 7, 8, 11–13, 16–17 [7 heads/10 horns]; 19:19–20; 20:10) and the second beast or the false prophet (Rev. 13:11–18; 19:20; 20:10).

The first beast is first mentioned in Revelation 11:7 as the murderer of the two witnesses. This first beast obviously will hold a position of some power even before the murder of the two witnesses at the mid-point of the Tribulation. Wong argued that the beast in Revelation 11:7 is the antichrist:

The “beast” most probably refers to the future Antichrist. Five facts support this view.

First, the persecutor of the witnesses is not “a beast” but “the beast” (το θηριον). This use of a definite article τό indicates that he is a figure well known to the writer. Since teaching on the Antichrist was so familiar to Jews and Christians through Old and New Testament prophecy (Dan. 7:2–25; 9:27; 11:35–45; Matt. 24:15; Mark 13:14; 2 Thess. 2:3–12; 1 John 4:1–6), it is not impossible that John was thinking of him here.

Second, since the word “beast” (θηρίον) in the Apocalypse is always used with reference to the future Antichrist or his system, the beast in 11:7 should be seen in the same light.

Third, the beast will come up out of (έκ) the abyss, that is, it will have a satanic, demonic source and character (cf. Rev. 9:1). This feature corresponds with that of the coming Antichrist in 2 Thessalonians 2:9–10.

Fourth, the description of the beast as “coming up out of the abyss” (άναβαιͅνον έκ τᾐ άβυσσου, Rev. 11:7) corresponds with the beast “about to come from the abyss” (άναβαινειν έκ τᾐ άβυσσου) in 17:8 (cf. 13:1). This correspondence is illuminating, for since the beast in 17:8 probably refers to the future Antichrist with his kingdom, the same is probably the case in 11:7.

Fifth, νικάω (“to overcome”) is used three times in the Apocalypse with reference to the enemy of God’s people (6:2; 11:7; 13:7). Since other occurrences of the term are related directly to the coming Antichrist, the same may be true in 11:7.[63]

Ryrie agreed:

It seems to me that the label “Antichrist” is to be used with the more important personage, and that, of course, is the first Beast.

First John 2:18 indicates that there is coming one great Antichrist. The Lord predicted that there would be many false prophets and many who claim to be Christ during the tribulation days. The title “Antichrist,” therefore, ought to be applied to the outstanding person among all these false people, and that is the first Beast. Also, the first Beast is the man of sin (2 Thess. 2:3), the little horn (Dan. 7:8), the prince that shall come (Dan. 9:26), the king who does as he pleases (Dan. 11:36), and the Beast (Rev. 11:7; 13:1–2; 14:9, 11; 16:2, 10, 13; 17:3, 17; 19:19–20; 20:4, 10).[64]

Revelation 17:8 also states that, “The beast that you saw was and is not, and is about to come up out of the abyss.”[65] John wrote that, “the dragon gave him his power and his throne and great authority.”[66] The dragon was earlier identified as Satan (Rev. 12:9). John wrote, “I saw a beast coming up out of the sea…”[67] The sea is used as a figure for Rome, as Keener explains, “Rome came ‘from the sea’ from the vantage point of the eastern Empire, although the image itself is borrowed from Daniel 7:3 (4 Ezra 11:1 likewise has a symbol for Rome - an eagle with twelve wings and three heads - come from the sea, although in 13:1 a messianic figure does the same.).”[68]

As a Roman, the beast is probably a Gentile. The ten horns and seven heads mentioned in Revelation 13:1 are explained in Revelation 17:7–18 in terms that clearly refer to Rome, “the seven heads are seven mountains on which the woman sits,”[69] and, “the woman whom you saw is the great city, which reigns over the kings of the earth.”[70] Revelation 17:12 explains the ten horns as “ten kings, who have not yet received a kingdom, but they receive authority as kings with the beast for one hour.”[71] This indicates that the first beast’s kingdom will be a future revival of Rome in a ten-nation format and that the beast will be the ferocious Gentile emperor who persecutes the saints (Rev. 13:7). In 1 John 2:18, this future emperor is called the antichrist.

In Revelation 13:3, 12, and 14, the first beast is described as having suffered a fatal wound and recovering. Walvoord explored this clue:

What is the meaning of the fatal wound that is healed? Two possibilities seem to fit this description. Alford, for instance, sees the deadly wound as the destruction of “the Roman pagan Empire” by “the Christian Roman Empire,” thus making it a matter of history rather than prophecy (The Greek Testament, 4:675). The revival of the Roman Empire would then be its miraculous healing. Another plausible explanation is that the final world ruler receives a wound which normally would be fatal but is miraculously healed by Satan. While the resurrection of a dead person seems to be beyond Satan’s power, the healing of a wound would be possible for Satan, and this may be the explanation.[72]

Since this fatal wound is mentioned in connection with the beast himself and is, in fact, the reason for the worship that is given to the beast (Rev. 13:3–4), the interpretation is to be preferred that this refers to a wound given to the antichrist, that would normally be fatal (ῶ̓ έσφαγμενην εί̓ θανατον, “as if it had been slain”), that he recovers from by the power of Satan. It is possible that “sword” could be taken as a figurative expression for “war” as in Matthew 10:34.[73] If so, the antichrist could be a war hero of sorts. This “healing” is a deceptive attempt by Satan to mimic the resurrection.

In Revelation 13:4–6, 8, the beast is seen as a blasphemer and as being worshipped by the masses. Moffatt explained:

The blasphemous title of divus, assumed by the emperors since Octavian (Augustus = σεβαστός) as a semi-sacred title, implied superhuman claims which shocked the pious feelings of Jews and Christians alike. So did θεός and θεουͅ υῖο,̓ which, as the inscriptions prove, were freely applied to the emperors, from Augustus onwards. The imperial system, especially with its demand for imperial worship, appeared the embodiment of irreverence and profane infatuation (ver. 6). This calm usurpation of divine honours was inexplicable except on the supposition (ver. 2) that the empire was a tool or agent of the devil himself.[74]

In Revelation 13:7, 9, 10, the beast is depicted as a persecutor of the saints. Therefore, the beast will claim to be in some sense a god, and as such will claim worship. He will persecute those who refuse to render that worship to him.

The beast is described in Revelation 13:7, 8 in terms that seem at first glance to imply a world-wide rule, “authority over every tribe and people and tongue and nation was given to him (έδοθη αύτᾧ έξουσια έπι πᾳσαν φυλην και λαον και γλῳσσαν καὶ ἔθνος,” and “all who dwell on the earth will worship him (προσκυνησουσιν αύτον παντἐ οῖ κατοικουͅντἐ έπι τᾐ γᾐ).” However, since other spheres of power are mentioned in prophecy (the kings of the east, Gog and Magog, etc.) and the beast’s realm has already been shown to be a revived Roman Empire, this poses a problem. Thayer noted that πᾶς, “every” is used “I. adjectivally, and 1. with anarthous nouns; a. any, every one (sc. of the class denoted by the noun annexed to πᾶς); with the Singular… with the Plural, all or any that are of the class indicated by the noun…. b. any and every, of every kind, [A. V. often all manner of]…. c. the whole (all, Lat. totus): so before proper names of countries, cities, nations… .”[75]

Taking Thayer’s second definition, since these nouns are all without articles and are not proper names, Revelation 13:7 could be read, “authority over every kind of tribe and people and tongue and nation was given to him.” This would indicate that the beast’s kingdom will be multi-national and multi-ethnic, an empire but not coextensive with the entire globe. Keener explained that “the Romans had likewise unified much of the ancient world, and the ruler-worshipping East now worshipped the emperor. ‘All the earth’ was used in other texts of John’s time to mean all the ‘civilized’ earth, all that was under a mighty empire (e.g., Judith 2:7; 6:4; 11:1; although everyone was aware, from legend, mythology and trade connections, of peoples outside the sphere of Rome, Parthia and the northern barbarians).”[76] Thus, the beast’s realm may consist only of the area of the revived Roman Empire.

The Career of the Second Beast

The next beast is mentioned in Revelation 13:11–18. He is called ἄλλο θηρίον, “another beast.”[77] Robertson remarks, “Another beast (allo thêrion). Like the first beast (verse 1), not a heteron thêrion (a different beast).”[78] He is said to come up ἐκ τῆς γῆς, “out of the earth.” BAG saw a possible meaning of γῆ, “earth” as, “a region, country…In a territorial sense… Israel…”[79] Thayer noted the same usage, “a country, land enclosed within fixed boundaries, a tract of land, territory, region; simply, when it is plain from the context what land is meant, as that of the Jews…”[80] This corresponds to Hebrew usage of הֶארֶחּ, “the land” as equivalent to ישׁראל, “Israel.” Therefore, the second beast is probably an Israeli Jew. He has two horns “like a lamb” thus imitating the Messiah (cf. Rev. 5). However, when he speaks he reveals his true nature in that, “he spoke as a dragon.” This beast is an imitation Messiah or false prophet (Rev. 16:13; 19:20; 20:10) to the Jews, but his message is straight from Satan.

The second beast uses his power to promote the worship of the first beast, as Revelation 13:12 indicates. Revelation 13:13–15 indicates that the second beast will perform two signs in his attempts to sway people to worship the first beast. First, he “makes fire come down out of heaven to the earth.”[81] This could be supernatural or a weapon system such as lasers, missiles, or even napalm. Second, “there was given to him to give breath to the image of the beast, that the image of the beast might even speak …”[82] Again, this could be supernatural or perhaps a device such as a robot, a hologram, or even a television could be intended. In either case, the signs are extremely coercive in that the penalty for not worshipping this image is death.

As part of his program, the false prophet “causes all, the small and the great, and the rich and the poor, and the free men and the slaves, to be given a mark on their right hand, or on their forehead, and he provides that no one should be able to buy or to sell, except the one who has the mark, either the name of the beast or the number of his name.”[83] This is an economic boycott of believers. Much speculation has gone into this mark and its relationship to modern banking, the cashless society idea, smart cards, etc.

Lindsey is an example of such speculation,

“Do you believe it will be possible for people to be controlled economically? In our computerized society, where we are all ‘numbered’ from birth to death, it seems completely plausible that some day in the near future the numbers racket will consolidate and we will have just one number for all business, money, and credit transactions. Leading members of the business community are now planning that all money matters will be handled electronically.”[84]

Doubtless, the invention of computers and the introduction of a “cashless society” would aid in the enforcement of an economic boycott against Christians. However, the mark is the “name of the beast or the number of his name”[85] not the name or number that identifies each individual citizen. The remaining question is when can we calculate the number of the beast’s name and so determine the antichrist?

Timing and Fulfillment

In the overall structure of the book of Revelation, the events of chapter 13 are found in the Great Tribulation. Judging by the time references in Revelation 13:5 (cf. Rev. 11:2–3; Dan. 7:25; 9:27) the events of chapter 13 can be placed in the last half of the seven year Tribulation. Contrary to the Preterist view, these events have not yet happened. Keener noted, “Although most of the details of 13:1–10 could apply to the emperor of John’s day, and via him to totalitarian regimes throughout history, some of the details of 13:11–18 suggest that John consciously anticipates its ultimate fulfillment in a emperor yet to come (17:11).”[86] Therefore, we need not expect the antichrist to arise on the world scene until the great tribulation and the mark of the beast will not be instituted until the middle of the Tribulation.

The Apostle Paul, in 2 Thessalonians 2:3, indicated that the Day of the Lord will not come until after the antichrist is revealed. In 2 Thessalonians 2:6, 7, Paul mentioned a restraining influence that keeps the antichrist from being revealed. It is beyond the scope of this article to determine the identity of the restrainer.[87] However, the point in verse 8 is that the restrainer prevents the antichrist from being revealed in the present. Price explained,

“The Revelation provides the most complete information about the career of the Antichrist, even offering an identification of his person in the cryptogram 666 (13:16–18). Since the text does not give an explanation for this number, other than that it is the number of a man (i.e., Antichrist), no one until the appropriate hour in the Tribulation will be able to discern this meaning.”[88]

Ryrie commented, “Many characters in history have been identified with the number 666, but all are mistaken. When this man arises on the scene of world affairs, there will be no mistake as to who he is, and in some way, unknown now, the number 666 will play a principal part in the identification.”[89] The number of the Antichrist’s name will serve along with other clues (his mortal wound, political position, persecution of the believers and Israel, etc.) to clearly point to his true identity. Scofield said in his notes on Revelation, “Much that is now obscure will become clear to those for whom it was written, as the time approaches.”[90] Therefore, we should expect all attempts at identifying the antichrist to fail, or at least be uncertain, until the Tribulation.

However the details works out, the Church can and should thank the Lord it will not be here.

“Even so, come quickly Lord Jesus.”

Notes

1. Quoted by Augustus Hopkins Strong, Systematic Theology: A Compendium Designed for the Use of Theological Students (Valley Forge, PA: Judson Press, 1907), 140.
2. See Bernard McGinn, Antichrist: Two Thousand Years of the Human Fascination with Evil (San Francisco: Harper, 1994); Robert Fuller, Naming the Antichrist: The History of an American Obsession (New York: Oxford University Press, 1995).
3. Revelation 1:3 (New American Standard Bible).
4. See John F. Walvoord, “Is the Seventieth Week of Daniel Future?” Bibliotheca Sacra 101, no. 401 (January-March 1944): 30-49; Harold W. Hoehner, “Chronological Aspects of the Life of Christ: Part VI: Daniel’s Seventy Weeks and New Testament Chronology,” Bibliotheca Sacra 132, no. 525 (January-March 1975): 47-65; Charles H. Ray, “A Study of Daniel 9:24–27: Part I,” Conservative Theological Journal 5, no. 15 (August 2001): 167-85; “A Study of Daniel 9:24–27: Part II,” The Conservative Theological Journal 5, no. 16 (December 2001): 304-23; “A Study of Daniel 9:24–27: Part III,” Conservative Theological Journal 6, no. 17 (March 2002):72-89; “A Study of Daniel 9:24–27: Part IV,” Conservative Theological Journal 6, no. 18 (August 2002): 203-19.
5. Revelation 12:9 (NASB).
6. Revelation 12:5 (NASB).
7. Revelation 12:15 (NASB).
8. Revelation 13:18 (NASB).
9. Irenaeus, Against Heresies, 5.30.1.
10. E. W. Bullinger, Figures of Speech Used in the Bible: Explained and Illustrated (London: Eyre and Spottiswoode, 1898; reprint, Grand Rapids, MI: Baker, 1968), 235–6.
11. Walter Bauer, William Arndt, and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: The University of Chicago Press, 1957), 884, s.v. χαραγμα.
12. Joseph Henry Thayer, Greek-English Lexicon of the New Testament (n.p., 1885; reprint, Grand Rapids: Zondervan, 1962), 665, s.v. χαραγμα.
13. J. H. Moulton and G. Milligan, Vocabulary of the Greek Testament (London: Hodder & Stoughton, 1930; reprint, Peabody, MA: Hendrickson, 1997), 683, s.v. χαραγμα.
14. D. A. deSilva, Dictionary of New Testament Background, eds. Craig A. Evans, Stanley E. Porter (Downers Grove, IL: InterVarsity, 2000), 1026–30, s.v. “Ruler Cult.”
15. R. P. Martin, The New International Dictionary of New Testament Theology, 4 vols., ed. Collin Brown (Grand Rapids, MI: Zondervan, 1986), 2:574, s.v. “Mark.”
16. Ulrich Wilckens, Theological Dictionary of the New Testament, eds. Gerhard Kittel, Gerhard Friedrich, trans. Geoffrey W. Bromiley, 10 vols. (Grand Rapids, MI: Wm. B. Eerdmans, 1974), 9:416–7, s.v. χαραγμα.
17. Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove: InterVarsity, 1993), 799.
18. b. Mas. Gittin 86a.
19. James Moffatt, “The Revelation of St. John the Divine,” The Expositor’s Greek Testament, 5 vols., ed. W. Robertson Nicoll (Reprint, Grand Rapids, MI: Wm. B. Eerdmans, 1990), 5:433.
20. William Barclay, The Revelation of John, The Daily Study Bible Series, 2 vols. (Philadelphia: Westminster, 1976), 2:99–100. [emphasis mine]
21. Thayer, 290, s.v. θηρῖον.
22. Revelation 13:18 (NASB).
23. BAG, 105–6, s.v. άριθμὸς. This practice may go as far back as ancient Assyria. The Assyrian king Sargon (ca. 2334–2279 BC) claimed that the “number of his name” was 16,283. See Jens Høyrup, The Anchor Bible Dictionary, ed. David Noel Freedman, 6 vols. (New York: Doubleday, 1992), 4:607, 610, s.v. “Mathematics, Algebra, and Geometry.”
24. E. Kauder, The New International Dictionary of New Testament Theology, 1:126, s.v. “Antichrist.”
25. BAG, 900–1, s.v. ψηφιζω.
26. Dictionary of Judaism in the Biblical Period: 450 B.C.E. to 600 C.E., eds. Jacob Neusner, William Scott Green (Peabody, MA: Hendrickson, 1996), 244–5, s.v. “gematria.”
27. See John J. Davis, “Biblical Numerics,” Grace Journal 5, no. 3 (Fall 1964): 30-44; and William Varner, “The Christian Use of Jewish Numerology,” Master’s Seminary Journal 8, no. 1 (Spring 1997): 47-60.
28. Bible Codes:Powerful Research Tool for Students and Scholars, [The manual for the Bible Codes software] (Tel Aviv: Computronic Corporation, 1997), 19–21. For a critique of the Bible Codes see J. Paul Tanner, “Decoding the ‘Bible Code’,” Bibliotheca Sacra 157, no. 626 (April-June 2000): 141-59; and Richard A. Taylor, “The Bible Code ‘Teaching Them [Wrong] Things’,” Journal of the Evangelical Theological Society 43, no. 4 (December 2000): 619-36.
29. Adolf Deissmann, Light from the Ancient East: The New Testament Illustrated by Recently Discovered Texts of the Graeco-Roman World, trans. Lionel R. M. Strachan (New York: George H. Doran, 1927; reprint, Peabody, MA.: Hendrickson Publishers, Inc., 1995), 276–8. See also E. D. Schmitz, The New International Dictionary of New Testament Theology, 2:683–5, s.v. “Number.”
30. Barnabas 9.7-9.
31. Irenaeus, Against Heresies, 5.30.1–4. Irenaeus’ view is substantially the same as my own.
32. Deissmann, Ibid.
33. Albert Barnes, Barnes’ Notes, 14 vols. (Boston, MA: Estes and Lauriate, 1873; reprint, Grand Rapids, MI: Baker, 1998), 14:336–8.
34. William E. Biederwolf, The Second Coming Bible (Grand Rapids, MI: Baker, 1972), 641–2.
35. F. F. Bruce, “Revelation,” A New Testament Commentary, gen. ed. G. C. D. Howley, eds. F. F. Bruce, H. L. Ellison (Grand Rapids, MI: Zondervan, 1974), 653.
36. Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 254.
37. Revelation 13:18 (NASB). [emphasis mine]
38. Moffatt, 5:434.
39. Augustine, The City of God 18.52, trans. Marcus Dods, in Fathers Nicene & Post-Nicene: Series 1, 12 vols., ed. Philip Schaff, The Master Christian Library, v8.0 [CD-ROM] (Albany, OR: Ages Software, 2000), 2:835–6.
40. John Foxe, Book of Martyrs, in The Master Christian Library, v8.0 [CD-ROM] (Albany, OR: Ages Software, 2000), 71.
41. Ibid., 185.
42. Ibid., 233-4.
43. Martin Luther, Table Talk no. 429, The Master Christian Library, v8.0 [CD-ROM] (Albany, OR: Ages Software, 2000), 207.
44. Ibid., no. 463, 220.
45. John Calvin, Institutes of the Christian Religion 4.2.12, trans. Henry Beveridge, 2 vols. (Reprint, Grand Rapids: Wm. B. Eerdmans, 1972), 2:313–4.
46. James Arminius, “Disputation XXXVII: On the Regal Office of Christ,” Works Of James Arminius, 3 vols., (London: Longman, Rees, Orme, Brown, and Green, 1825–1875; reprint, Grand Rapids, MI: Baker, 1996), 2:386.
47. John Bunyan, Of Antichrist, in The Master Christian Library, v8.0 [CD-ROM] (Albany, OR: Ages Software, 1997), 16.
48. Paul Lee Tan, The Interpretation of Prophecy (Rockville, MD: Assure Publishers, 1974), 165. See Bernard Ramm, Protestant Biblical Interpretation: A Textbook of Hermeneutics (Grand Rapids, MI: Baker, 1970), 235, for the opposite view.
49. Wilbur M. Smith, “Revelation,” The Wycliffe Bible Commentary, eds. Charles F. Pfeiffer, Everett F. Harrison (Chicago: Moody, 1972), 1513.
50. John F. Walvoord, “Revelation,” The Bible Knowledge Commentary: An Exposition of the Scriptures (New Testament Edition), eds. John F. Walvoord, Roy B. Zuck (Wheaton: SP Publications, 1983), 963.
51. Tan, 157–61.
52. Ibid, 209.
53. Price, Dictionary of Premillennial Theology, 49, s.v. “Antichrist, Jewish Views Of.”
54. Irenaeus, Against Heresies, 5.30.1–4.
55. Lactantius, Divine Institutes, in Fathers, Ante-Nicene, eds. A. Roberts, J. Donaldson, 10 vols., The Master Christian Library, v8.0 [CD-ROM] (Albany, OR: Ages Software, 1997), 7: 442.
56. Victorinus, On the Creation of the World, in Fathers, Ante-Nicene, eds. A. Roberts, J. Donaldson, 10 vols., The Master Christian Library, v8.0 [CD-ROM] (Albany, OR: Ages Software, 1997), 7:728–9.
57. Barclay, 2:100–102.
58. G. R. Beasley-Murray, Dictionary of the Later New Testament & Its Developments, eds. Ralph P. Martin, Peter H. Davids (Downers Grove, IL: InterVarsity, 1997), 1035, s.v. “Revelation, Book of.”
59. Bruce, 653.
60. 2 Thessalonians 2:3, 6–8.
61. Lactantius, Of the Manner In Which the Persecutors Died in Fathers, Ante-Nicene, eds. A. Roberts, J. Donaldson, 10 vols., The Master Christian Library, v8.0 [CD-ROM] (Albany, OR: Ages Software, 1997), 7:630.
62. See Duane F. Watson, Anchor Bible Dictionary, 6:54–5, s.v. “Six Hundred and sixty-six.”
63. Daniel K. K. Wong, “The Two Witnesses in Revelation 11, ” Bibliotheca Sacra 154, no. 615 (1997): 353-4.
64. Charles C. Ryrie, Revelation (New Edition), Everyman’s Bible Commentary (Chicago, IL: Moody, 1996), 100.
65. Revelation 17:8 (NASB).
66. Revelation 13:2 (NASB).
67. Revelation 13:1 (NASB).
68. Keener, 797.
69. Revelation 17:9 (NASB).
70. Revelation 17:18 (NASB).
71. Revelation 17:12 (NASB); Ryrie, Revelation, 95–6.
72. Walvoord, “Revelation,” The Bible Knowledge Commentary, 960.
73. BAG, 497, s.v. μαχαιρα. See also the debate over the principle of equivalence in Tan, 220–1, vs. A. Berkeley Mickelsen, Interpreting the Bible (Grand Rapids, MI: Eerdmans, 1981), 296–7.
74. Moffatt, 5:429.
75. Thayer, 491–2, s.v. πᾶς.
76. Keener, 797–8.
77. Revelation 13:11 (NASB).
78. Archibald Thomas Robertson, Word Pictures in the New Testament, 6 vols. (Nashville, TN: Broadman, 1933), 6:402.
79. BAG, 156, s.v. γῆ.
80. Thayer, 114–5, s.v. γῆ.
81. Revelation 13:13 (NASB).
82. Revelation 13:15 (NASB).
83. Revelation 13:16, 17 (NASB).
84. Hal Lindsey, The Late Great Planet Earth (Grand Rapids, MI: Zondervan, 1970), 113.
85. Revelation 13:17 (NASB).
86. Keener, 798.
87. See Charles E. Powell, “The Identity of the ‘Restrainer’ in 2 Thessalonians 2:6–7, ” Bibliotheca Sacra 154, no. 615 (July-September 1997): 320-332.
88. J. Randall Price, Dictionary of Premillennial Theology, gen. ed. Mal Couch (Grand Rapids, MI: Kregel, 1996), 45, s.v. “Antichrist.”
89. Ryrie, Revelation, 99.
90. C. I. Scofield, The New Scofield Reference Bible, ed. E. Schuyler English (New York: Oxford University Press, 1969), 1351.