That is, attempt to destroy the Word of God. For the manner in which France made war on religion see on v. 9.

 Gr. abussos (see on ch. 9:1; cf. the foregoing on “the beast”). With respect to France, the fact that the beast comes out of the bottomless pit has been understood as indicating that the nation had no foundations—it was an atheistical power.

A new form of satanic power manifested itself (see GC 269).

 Gr. to thērion, “the wild beast.” Thus far John has mentioned no “beast” (thērion; the “four beasts” of ch. 4:6 are not really beasts; see comment there). Yet the expression “the beast” seems to imply that the reader will understand which beast this is. Two interpretations of this symbol have been set forth.

 Commentators who hold that the expression “the beast” implies some previous identification, since such identification is not to be found in the Revelation, find it in the book of Daniel, where the beast par excellence is the fourth beast of Dan. 7. Furthermore, they point out that that beast came up out of the sea, and the present beast “ascendeth out of the bottomless pit [abussos],” which in the OT has a definite association with the sea (see on Rev. 9:1). According to this view the power symbolized by the fourth beast of Daniel, and particularly its latter phase, would be the power that kills the two witnesses. Other commentators identify this beast as a power that would seek to destroy the Scriptures (symbolized by the two witnesses) at the close of the 1260-day period, in A.D. 1798 (see on Dan. 7:25). Inasmuch as atheism was particularly popular in France at this time, and the anti-religious spirit of the day naturally militated against the use of and belief in Scripture, the First French Republic has been identified as the beast of the present passage. Seventh-day Adventists have generally held the latter view.

 That is, at the end of the 1260 days (see Rev. 11:3; see on Dan. 7:25).