Revelation 13:1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.
Textual evidence favors (cf. p. 10) the reading
“and he stood.” If this reading is adopted, it would be better to connect the clause
“and he stood upon the sand of the sea” with
ch. 12:17, as is done in certain Greek editions and English versions (see RSV). The
“he” would refer to the dragon, who stands upon the seashore awaiting the emergence of the beast, whom it is his purpose to invest with his power and authority (
ch. 13:2). If the reading
“I stood” is adopted, John is simply describing the vantage point from which he saw the beast ascending.
For the significance of beasts in symbolic prophecy see on
Dan. 7:3. For the identification of the beast see on
Rev. 13:2.
This beast arises
“out of the sea.” The beast of
v. 11 comes
“out of the earth.” The one arises where there are multitudes of peoples (see above on
“sand of the sea”); the other arises where the population is sparse (see on
v. 11).
Some identify these heads with those on the dragon, as well as with those on the beast of
ch. 17 (see on
ch. 12:3). Others see in these heads the various political organizations through which the new beast works after the dragon with his seven heads relinquishes
“his power, and his seat, and great authority” (
ch. 13:2). For a comment on the number seven see on
ch. 1:11.
Some identify these horns with those on the dragon (see on
ch. 12:3). Others limit the application of these horns to nations through which the power represented by the beast exercised its will and authority (see on
ch. 12:3).
Gr.
diadēmata,
“kingly crowns” (see on
ch. 12:3). These crowns on the horns confirm the identification of the horns as political powers.
Textual evidence is divided (cf. p. 10) between this and the reading “names.”
Gr.
blasphēmia, meaning
“railing,” “slander,” when directed against men, and impious speech when directed against God. The latter sense is doubtless predominant here. The name or names are represented as being on the heads. They doubtless represent the blasphemous titles assumed by the beast (see on
Dan. 7:25).
Revelation 13:2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
There is doubtless an allusion here to the symbolism of
Dan. 7. Of the beasts seen by Daniel the first was like a lion, the second like a bear, the third like a leopard. The beast seen by John had physical characteristics drawn from all three. This doubtless denotes that the power represented by the beast of Revelation possessed characteristics prominent in the kingdoms of Babylon, Persia, and Greece. Some have noted that John alludes to these powers in the reverse order of their appearance in history, as he looks backward from his day.
Though primarily representing Satan, the dragon, in a secondary sense, represents the Roman Empire (see on
ch. 12:3). The power succeeding the Roman Empire, which received from the dragon
“his power, and his seat, and great authority,” is clearly papal Rome.
“Out of the ruins of political Rome, arose the great moral Empire in the ‘giant form’ of the Roman Church” (A. C. Flick,
The Rise of the Mediaeval Church [1900], p. 150). This identification is confirmed in the specifications enumerated in the following verses.
Behind this activity was Satan, seeking to exterminate the church. When he found that his efforts to annihilate the followers of Christ through persecution proved unavailing, he altered his tactics and sought to lure the church away from Christ through the establishment of a vast counterfeit religious system. Instead of working directly through paganism the dragon now worked behind the facade of a professedly Christian organization, hoping thereby to disguise his identity.
Gr. thronos, “throne.” The popes ascended the throne of the Caesars. The capital of the papal system was the same as that occupied by the Roman Empire at its height.
The papacy exercised control in matters political and religious, and over the consciences of men.
Revelation 13:3 And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.
Gr.
sphazō,
“to slay,” “to slaughter.” The word is translated
“slain”in
ch. 5:6. The phrase may be translated,
“smitten to death.” Adventists believe that this prediction met its dramatic fulfillment in 1798 when Berthier, at the head of a French army, entered Rome, declared the political rule of the papacy at an end, and took the pope prisoner to France, where he soon died (see on
Dan. 7:25; see GC 439).
However, this incident marked only the climax of a long series of events. The decline of papal power had begun many years before (see Additional Note on
Dan. 7). The launching of the Protestant Reformation was a significant event in the long series.
Gr. plēgē, “a blow,” “a stroke,” also the wound caused by a stroke. Either meaning may be adopted in this text. The “deadly wound” could be either the stroke producing death or the wound producing death.
There was a gradual revival in papal life in the years following the revolution in France. The papacy suffered a new setback when in 1870 the Papal States were taken from it. A significant event occurred in 1929 when the Lateran Treaty restored temporal power to the pope, who was given the rule of Vatican City, a section of the city of Rome about 108.7 acres in extent. However, the prophet envisioned a much greater restoration. He saw the wound completely healed, as the Greek implies.
Following the healing he saw
“all that dwell upon the earth,” except a faithful few, worshiping the beast (
v. 8; cf. GC 579). This is still future. Though the papacy receives homage from certain groups, vast populations show it no deference. But that is to change. The beast of
v. 11 “causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed” (
v. 12).
Or, “all the world was amazed.” That the papal power should revive was deemed incredible.
Revelation 13:4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?
Worshiping the beast is in fact worshiping the dragon, for the beast is but the visible agency of the dragon, carrying out the dragon’s program. The era of the revived papacy will also be characterized by a period when spiritism is especially active. Back of spiritism is Satan working
“with all deceivableness of unrighteousness” (
2 Thess. 2:10). Through Roman Catholism, spiritism, and apostate Protestantism, Satan aims to cause the world to worship him. He will be successful except for a noble remnant that refuses to bow to his demands (
Rev. 12:17; 13:8).
Gr.
exousia,
“authority.” Textual evidence attests (cf. p. 10) the reading,
“because he gave the authority to the beast,” in place of
“which gave power unto the beast.” See on
v. 2.
See above on “worshipped the dragon.”
Apparently, resistance to the demands of the beast meant war. The suggestion is that he ruled by force of arms, and that resistance would be futile. Finally Christ and the armies of heaven will be successful in their warfare against him and will cast the beast
“alive into a lake of fire burning with brimstone” (
ch. 19:20).
Revelation 13:5 And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.
For examples of the boastful claims of the papacy see on
Dan. 7:25. The specifications of
Rev. 13:5-7 clearly identify the power symbolized by the beast with that represented by the little horn of the fourth beast of
Dan. 7. Among the parallels the following may be noted:
(1) The beast of
Rev. 13 had a
“mouth speaking great things and blasphemies” (
v. 5); the little horn of
Dan. 7 also had a
“mouth speaking great things” (
v. 8).
(2) The beast was
“to continue forty and two months” (
Rev. 13:5; see on
ch. 12:6); the horn was to continue
“until a time and times and the dividing of time” (see on
Dan. 7:25).
(3) The beast was
“to make war with the saints, and to overcome them” (
Rev. 13:7); the horn
“made war with the saints, and prevailed against them” (
Dan. 7:21).
See on
v. 1; cf.
v. 6, where these blasphemies are further described.
Gr. exousia, “authority.”
Gr. poieō, “to do,” “to perform,” “to execute.”
Revelation 13:6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
By assuming divine titles. For examples see on
Dan. 7:25.
This is the second object of his blasphemy. This power presumes to set up his temple on earth, and thus draws the attention of the people away from the sanctuary in heaven, the
“true tabernacle,” where Jesus ministers as high priest (
Heb. 8:1, 2). But this power seeks to cast down the work of this sanctuary (see on
Dan. 8:11; cf.
vs. 12, 13). The heavenly ministry of the sacrifice of Christ is discounted, and the sacrifice of the mass on earth is substituted.
This, the third aspect of the blasphemy of the papal power, touches the inhabitants of the heavenly realm. The reference is probably to the members of the Godhead and those associated with them in service for mankind. This has been fulfilled in part in the Catholic claim to have power to forgive sins, also in ascribing powers and virtues to Mary that apply only to Christ. Thus the minds of men are turned away from the heavenly mediatorial work of Jesus to the confessional on earth.
The papal head has also claimed power over the angels of God.
“Indeed, the excellence and power of the Roman pontiff is not only in the sphere of heavenly things, earthly things, and those of the lower regions, but even above the angels, than whom he himself is greater” (translated from Lucius Ferraris,
“Papa II,” Prompta Bibliotheca, Vol. VI, p. 27; see on
Dan. 7:25).
Revelation 13:7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
The language here is almost identical with that in
Dan. 7:21,
“The same horn made war with the saints, and prevailed against them.” For the fulfillment of this prediction see on
Dan. 7:25.
Gr. exousia, “authority.”
This refers to the sphere of its operations, and applies to the heyday of the papacy, perhaps during the Middle Ages, when it exercised almost undisputed sway over Europe (see Additional Note on
Dan. 7), but especially when, in the future, the power of the papacy will be more fully revived (see on
Rev. 13:3; 17:8).
Revelation 13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
This is especially true of the period of the revived papacy (see on
v. 3). The manner in which such universal adoration will be achieved is described in
vs. 11-18. Compare 6T 14.
From the foundation of the world.
This phrase may be connected with either
“written” or
“slain.” Both ideas are supported in the Bible. The viewpoint that names are recorded from the foundation of the world is found in
ch. 17:8, and amplified in statements such as,
“Inherit the kingdom prepared for you from the foundation of the world” (
Matt. 25:34), and,
“He hath chosen us in him before the foundation of the world” (see on
Eph. 1:4).
On the other hand, the idea that the Lamb was slain from the foundation of the world is closely related to Peter’s statement,
“... as of a lamb without blemish ...: who verily was foreordained before the foundation of the world” (
1 Peter 1:19, 20). Inasmuch as the decision that Christ would die for the guilty race was reached before this world was created, and confirmed at the time man fell (see PP 63, 64), He may in that sense be regarded as though slain from the foundation of the world.
Revelation 13:9 If any man have an ear, let him hear.
Revelation 13:10 He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.
Textual evidence favors (cf. p. 10) the omission of the word
“leadeth.” Without it the clause maybe translated, “If a man is destined for [or
“goes into”] captivity.... ” The idea may be regarded as similar to that expressed in
Jer. 15:2,
“Such as are for death, to death.... ”
The KJV reading, which has some textual support, assures the persecuted children of God that those who pursue them and condemn them to exile and to death will themselves meet a similar fate. A partial fulfillment of this may be seen in the capture and exile of the pope in 1798 (see on
Dan. 7:25; see Additional Note on
Dan. 7).
Some commentators interpret
v. 10 as a warning to Christians not to use force against the antichristian power.
Having used the sword, the beast will, in the end, perish by the sword of divine justice. Compare the Saviour’s statement,
“They that take the sword shall perish with the sword” (
Matt. 26:52).
Gr.
hupomonē,
“perseverance,” “fortitude,” “steadfast endurance.” Hupomonē is from
hupo,
“under,” and
menō,
“to remain.” The Greek word implies more than a passive resignation; it denotes an active endurance (see on
Rom. 5:3). During the warfare of the beast the saints steadfastly endure.
Gr.
pistis,
“belief,” “trust,” “confidence,” “faith,” “faithfulness.” For the meaning
“belief,” “confidence,” etc., see on
ch. 14:12. For the meaning
“faithfulness” see on
Heb. 11:1; cf. on
Hab. 2:4. Either the active sense of
“faith” or the passive sense of
“faithfulness” suits the context, although the closely parallel phrase in
Rev. 14:12 seems to require the active sense (see comment there).
Revelation 13:11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
That is, another in addition to the one already mentioned (
v. 1). The Greek implies that it is of the same kind as the first beast. This is confirmed as its characteristics are unfolded. It works in close collaboration with the first beast.
Gr.
anabainō,
“to ascend,” “to rise,” “to spring up.” In
Matt. 13:7 anabainō is used of growing plants. The form of the Greek word calls attention to the process of emergence. The prophet sees the action as going on.
The first beast arose out of the sea (see on
v. 1). The four beasts of
Dan. 7 also arose from the sea (
v. 3). Since
“sea” represents peoples and nations (see on
Rev. 13:1; 17:1, 2, 8),
“earth” may reasonably be assumed to represent a sparsely settled region. The nation thus represented would therefore not arise by war, conquest, and occupation, but would develop into greatness in a region of few inhabitants.
Adventist commentators have seen in this second beast a symbol of the United States of America. This power accurately fulfills the specifications of the prophecy. When the first beast was going into captivity in 1798 (see on
ch. 13:10) the United States was growing into prominence and power. The nation arose, not in the Old World, with its teeming multitudes, but in the New World, with its relatively few inhabitants (see GC 439-441).
These may be taken to represent the two notable features of the American system of government, civil and religious liberty, both of which are guaranteed in the Constitution of the United States. Civil liberty found its expression in a republican form of government and religious liberty in Protestantism.
A symbol of youthfulness and peaceful intent. Other nations have been described as wild beasts because of their warlike attitudes. This beast with the horns of a lamb could well indicate a nation that, in the beginning of its history, had no such aspirations. Its main concern was to live peacefully, order its own affairs, and be a haven of rest for the oppressed of many nations.
Literally, “was speaking,” that is, it was its habit to speak as a dragon. Textual evidence may be cited (cf. p. 10) for the reading “is speaking.” This tense agrees with that of the following verses, which describe the activities of the beast during the period when it speaks like a dragon. The narrative of its exploits is told in the dramatic present tense.
There is a striking contradiction between the appearance and actions of the beast. In appearance it is gentle and apparently harmless, but in action it is persecuting and cruel, as
vs. 12-18 reveal. When the prophecy is applied to the United States it is immediately apparent that fulfillment of the prediction is future. The United States today continues to maintain the principles of freedom guaranteed in the Constitution. The manner in which a change in policy will be brought about is outlined in the present prophecy. The change comes in connection with the final crisis immediately preceding the time when
“the kingdoms of this world ... become the kingdoms of our Lord, and of his Christ” (
Rev. 11:15; cf.
Ps. 2:2; Dan. 2:44; 7:14, 27).
Revelation 13:12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
Gr.
exousia,
“authority.” This verse is an amplification of the clause,
“spake as a dragon” (
v. 11). The fulfillment is future (see on
v. 11). During the height of its power the first beast, the papacy (see on
v. 2), exercised widespread authority in both religious and political matters (see on
Dan. 7:8). For the second beast to exercise
all the authority of the first beast, it will have to enter the field of religion, and seek to dominate religious worship. For the United States to take this step will mean a complete reversal of its present policy of granting full freedom of religion to its citizens. Such a step is here predicted (see 5T 451).
The change in policy will doubtless come in innocently. Repeated attempts have been made to enact stricter laws enforcing Sunday as a rest day—earlier on religious, more recently on so-called social, grounds—penalizing observers of another day. Innocent as it may seem, any attempt to regulate a religious day by law violates the fundamental principle of religious liberty. This prophecy predicts that Sunday, an institution of the papacy (see on
Dan. 7:25), will one day be enforced by law under threat of economic sanctions and worse for those who keep the Sabbath (see
Rev. 13:12-18; cf. p. 977; 1T 353, 354; GC 604, 605).
That is, in his presence. The first beast, who had been fatally wounded, has come back to life, and is once more active in world affairs. His promoter and agent is the second beast.
That is, the inhabitants of the earth. The movement here described is more than a national enterprise; it takes on international proportions (cf. GC 562, 579; TM 37; 6T 18, 19, 352, 395; 7T 141).
Prophecy here points to the enactment of some religious measure the observance of which would be regarded as an act of worship, in that the worshiper, by observing it, acknowledges the authority of the first beast in matters of religion. A hint as to the nature of the enactment is found in
ch. 14:9-12. These verses contrast the saints with the worshipers of the beast and his image and note that one of the distinguishing characteristics of the saints is the keeping of the commandments of God (
v. 12). According to Daniel the power here represented as the beast was to
“think to change times and laws” (
ch. 7:25). History records a most audacious attempt to change the divine law—in the substitution of Sunday in place of the Sabbath of the Lord (see on
Dan. 7:25). It is possible, then, to see a specific application here to a civil decree requiring the observance of Sunday, an institution of the papacy, and forbidding observance of the Sabbath of the Ten Commandments. In such a way men would be led to
“worship” the
“first beast.” They would heed its command above that of God in the matter of the day of worship. See further on
Rev. 13:16, 17. See GC 422-450; 6T 352.
The matter of the day of worship is, of course, only one feature of the universal homage the
“beast” will eventually receive (see on
v. 8). What is here envisioned is a universal movement under the leadership of Satan, who is seeking to secure for himself the allegiance of the inhabitants of this earth. He will succeed in uniting the various religious elements and in securing the loyalty of men to the new organization patterned after the old (see on
v. 14). He is the power behind the
“beast.” It is he, the real antichrist, who is working to make himself as God (see
2 Thess. 2:9, 10; cf. GC 593; TM 62; 6T 14; 9T 230).
Revelation 13:13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
Gr.
sēmeia (see on
ch. 12:1). This reveals the agency by which the prince of evil will secure the allegiance of earth’s inhabitants. These miracles will deceive men into believing that the new organization, the image (see on
ch. 13:14), has the blessing of God resting upon it.
The last clause in
v. 13 is explanatory of the first. Among the signs he works are conspicuous ones that attract the attention of men. The bringing down of fire from heaven may be an attempt to counterfeit the miracle on Mt. Carmel (
1 Kings 18:17-39). As the ancient sign gave evidence of the power of the true God, so the beast will make it appear that God is supporting his program. Seventh-day Adventists expect these miracles to come through the agency of spiritism (see GC 588). Satan, claiming to be God, will seek to support his claim by means of undeniable miracles (see
2 Thess. 2:9, 10; 9T 16).
Revelation 13:14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; 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.
Jesus warned concerning
“false Christ, and false prophets” who would arise and
“shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect” (
Matt. 24:24). Paul declared that the Antichrist would work in the last days
“with all power and signs and lying wonders, and with all deceivableness of unrighteousness” (
2 Thess. 2:9, 10). In preparation for Armageddon
“spirits of devils, working miracles” will
“go forth unto the kings of the earth and of the whole world” (
Rev. 16:14). In general, the world today does not believe in miracles. What certain groups claim as miracles, these skeptics attribute to chance circumstances, to sleight of hand, or to fraud. Physical science has no place in its scheme for the supernatural. Satan is well pleased to have a general disbelief in miracles. It suits his purpose to deceive. ch.
Verses 13 and 14 of 13 reveal that when the time is right he will employ his supernatural power in a special way to deceive.
“No mere impostures are here foretold” (GC 553). Men, unable to explain Satan’s miracles, will attribute them to the power of God. The whole world will be led captive. See 9T 16; GC 589, 624; EW 88.
Gr.
eikōn,
“a likeness,” “an image.” In
2 Cor. 4:4 and
Col. 1:15 Christ is spoken of as the
eikōn of God. It is the purpose of the plan of salvation to transform man into the
eikōn of Christ. An
eikōn implies an archetype and in many respects is like its archetype.
An image to the first beast would be an organization functioning on much the same principles as that beast’s organization. Among the principles by which the first beast operated was the use of the secular arm to support religious institutions. In imitation the second beast will repudiate its principles of freedom. The church will prevail upon the state to enforce its dogmas. State and church will unite, and the result will be the loss of religious liberty and the persecution of dissenting minorities. Compare on
Rev. 13:12; see GC 443-448.
Revelation 13:15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
Gr. pneuma, “spirit,” “wind,” “breath.” The symbolical image John saw in vision became animated by the miracle-working power of the second beast. The new organization begins to function, and like its predecessor, threatens with extinction those who refuse compliance.
The first thing this newly formed image does is to “speak,” undoubtedly through its laws and enactments.
Having spoken officially through its laws, the image next puts them into effect. Since these are religious laws, they will cut across the conscientious convictions of many. Force will be exercised in the carrying out of these enactments.
This is the story of the ages. Legislation in matters of religion has ever been followed by persecution. It was so during the Middle Ages: witness the massacre of the Albigenses, Waldenses, and others—by the civil power, to be sure, but prompted by the dominant church of the day. In its attempt to make all earth’s inhabitants give allegiance to the first beast (see on
v. 8) second beast will issue a decree threatening with death all who maintain their loyalty to God (see GC 615; PK 605, 606).
Revelation 13:16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
Everyone is affected by this legislation. Apparently only the faithful remnant refuse compliance (see
v. 8; cf.
ch. 12:17).
Gr.
charagma,
“an impress,” “a stamp,” “a mark.” This is evidently some badge of loyalty to the beast, some special feature that denotes that the one displaying such a mark worships the first beast, whose deadly wound was healed (
v. 8). Adventist interpreters understand this mark to be not a literal brand but some sign of allegiance that identifies the bearer as loyal to the power represented by the beast. The controversy at that time will center on the law of God, and particularly on the fourth command (see on
ch. 14:12). Hence Sunday observance will constitute such a sign, but not until the time when the beast’s power will be revived and Sunday observance in place of Sabbath observance becomes law. Adventists hold that simultaneously the third angel’s message will warn against the reception of the mark (
ch. 14:9-11). This message, swelling into a loud cry (
ch. 18:1-4), will enlighten men as to the issues involved. When the issues are thus clearly before them, and men nevertheless choose to support an institution of the beast, observing it and disobeying God’s Sabbath command, they thereby show their allegiance to the beast power and receive the mark.
This mark being in the hand or in the forehead may indicate that not only one’s labor (the hand) but also one’s belief is affected. The phrase may also designate two classes—those who submit to the decrees of the beast merely from expediency and those who so do from personal conviction.
Revelation 13:17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
This stern measure will be taken in an effort to secure compliance with the dictates of the image. But the measure will be unavailing (see on
ch. 14:1, 12).
This measure will doubtless bring on the death decree (see on
ch. 13:15).
Important textual evidence may be cited (cf. p. 10) for the omission of the word
“or.” If it is omitted, the phrase
“name of the beast” may be considered to be in apposition with the word
“mark.” The passage would then read,
“the mark, that is, the name of the beast.” This would imply that the mark John saw in vision was the name of the beast. This relationship may be compared with the seal of God placed on the forehead of the saints (
ch. 7:2), concerning whom John later declared that they had
“his Father’s name written in their foreheads” (
ch. 14:1). Compare on
ch. 14:11.
The word
“or,” however, appears in P, the oldest extant Greek manuscript of Revelation, and may well have been in the autograph copy. If so, the phrases,
“the mark,” “the name of the beast,” “the number of his name,” being connected by
“or,” may indicate degrees of affiliation with the beast or his image. God condemns any degree of association (
ch. 14:9-11).
Revelation 13:18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.
Compare the phrase,
“here is the mind which hath wisdom” (
ch. 17:9). The wisdom here commended is doubtless that to which Paul refers in
Eph. 1:17. Only by divine enlightenment will men understand the mysteries of the Word of God (see on
1 Cor. 2:14).
Or, “intelligence.” Those who wish to know the meaning of the cryptic number may understand.
It should be noted that the beast has already been conclusively identified (see on
vs. 1-10). The number provides confirmatory evidence of this.
Since the early days of Christianity there has been much discussion as to the significance of 666. One of the earliest to write on the subject was Irenaeus (c. A.D. 130-c. 202). He identified the beast as the Antichrist, and believed that the numerical values of the letters of his name would add up to 666. He suggested the name Teitan, a name sometimes accounted divine, as having great probability. He also suggested, but as much less probable, the name Lateinos, this being the name of the last kingdom of the four seen by Daniel. At the same time he warned that “it is therefore more certain, and less hazardous, to await the fulfillment of the prophecy, than to be making surmises, and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned” (Against Heresies v. 30. 3; ANF, vol. 1, p. 559).
Since Irenaeus’ day 666 has been applied to many names. The number alone cannot identify the beast since numerous names can add up to 666. However, inasmuch as the beast has already been identified, the number 666 must have a relationship to this power. Otherwise there would be no valid reason for the angel giving John the information contained in
v. 18, at this point in the prophetic narrative.
An interpretation that gained currency in the period following the Reformation was that 666 stood for Vicarius Filii Dei, meaning “vicar of the Son of God,” one of the titles for the pope of Rome. The numerical value of the component letters of this title totals 666 as follows:
| V |
5 |
| I |
1 |
| C |
100 |
| A |
... |
| R |
... |
| I |
1 |
| V |
5 |
| S |
... |
| F |
... |
| I |
1 |
| L |
50 |
| I |
1 |
| I |
1 |
| D |
500 |
| E |
... |
| I |
1 |
| |
|
| |
666 |
This interpretation was based on the identification of the pope as Antichrist, the historic Reformation concept. The principal exponent of this interpretation was Andreas Helwig (c. 1572-1643; see L. E. Froom, The Prophetic Faith of Our Fathers, vol. 2, pp. 605-608). Many since his day have adopted this interpretation. Inasmuch as this commentary identifies the beast as the papacy, it also accepts this view as being the beast thus far presented, though recognizing that there may be more implied in the cryptogram than this interpretation provides.
Regarding the title Vicarius Filii Dei, the Catholic journal Our Sunday Visitor, of April 18, 1915, reported in answer to a query, “What are the letters supposed to be in the Pope’s crown, and what do they signify, if anything?” “The letters inscribed in the Pope’s mitre are these: Vicarius Filii Dei, which is the Latin for Vicar of the Son of God. Catholics hold that the Church which is a visible society must have a visible head” (p. 3).
The issue of November 15, 1914, admitted that the Latin numerals added together total 666, but went on to declare that many other names also yield this total. In the issue of August 3, 1941, page 7, the subject of Vicarius Filii Dei again came up for discussion, and the statement was made that this title is not inscribed on the pope’s tiara. The tiara, it averred, bears no inscription whatsoever (p. 7). The Catholic Encyclopedia distinguishes between the mitre and the tiara by describing the tiara as a non-liturgical ornament and the mitre as one worn for liturgical functions. Whether the inscription Vicarius Filii Dei appears on the tiara or the mitre is really beside the point. The title is admittedly applied to the pope, and that is sufficient for the purposes of prophecy.
The beast represents a human organization.
Six hundred threescore and six.
There is some textual evidence (cf. p. 10) for the reading 616. However, the reading 666 is overwhelmingly attested.