(d) In 13" another Beast comes up out of the earth, which has two horns like a lamb (evidently, therefore, is a rival and counterpart of the Lamb), and speaks like a dragon (being in reality Satanic and not divine). This being is afterwards (195) etc.) called the False Prophet. His function is to support the former Beast by lying miracles, and sadn mankind to worship him. The former Beast is accordingly worshipped as God, and sets a mark upon his adherents; and his name is indi- cated by the mystic number 666 (or 616). The principal Beast and the False Propet appear again in chs. 19 and 20, where they make a final assault on the saints, and are vanquished by Christ.
(e) Lastly, in ch. 17 another Beast, scarlet, with seven heads and ten horns, appears, upon which the woman (Babylon) is wasted: This Beast is ex- plained to the seer: it is said that it ‘was, and is not, and shall ascend out of the abyss and go into perdition.’ Its heads are seven hills, and seem- ingly also seven kings (five past, one present, one to come), and its horns are ten kings (all future).
Of this exceedingly complicated series of images it would be absurd to attempt to give all the solutions which have been suggested. W. Bousset in his recent commentary on the Apoc. gives a view which commends itself as nearest to the truth of any. It is shortly this:—The Beast of ch. 11 ie
MAN OF SIN AND ANTICHRIST
the Antichrist of current belief, taken over by the author of the Apocalypse together with the other traditional image of the Witnesses. The Beast of ch. 12 is perhaps an ancient mythical personitica- tion of some natural force (see below) identified by the Apocalypse with Satan. The Beast of ch. 13 is Rome, and its slain head which is revived is Nero redivivus. Certain of its characteristics are derived from the popular conception of Anti- christ. Its number 666 is taken to mean Nero Cesar. It derives its power from Satan. The False Prophet of ch. 13 is in many respects the Antichrist of popular belief, posing as a counter- art of the Lamb, and able to work wonders. But ere it is in a subordinate position to Rome: the apocalyptist borrows the figure from the beliefs of his time: by it he robably intends the heathen priesthood, especially in its relation to the worship of the Cxesars. The Beast of ch. 17 is, as we have seen, a complex image. It is partly representative of an individual who was, and is not, ete.—Nero
redivivus ; partly of a polity—that of Rome. iv. With these notices hon the ἘΡΙΡΙΙΕΒ and ess certain
ravi ne we must couple a few of rt from
impo the Gospels. (a) In Mt 24%, Mk 13°, Lk 218 our Lord predicts the coming of false Christs and false prophets. In Mt and Mk there is also mention of the ‘abomination of desolation’ in the Holy Place, coupled with an injunction that when this appears they that are in Judea are to flee to the mountains. This is the sequel to a “ great tribulation,’ of which the duration will be shortened by God for the sake of the elect. And upon this follow portents in heaven, and the coming of the Son of Man. This ‘abomination of desolation’ is very plausibly interpreted by many modern critics of the session of Antichrist in the temple as God. And some critics suppose that this
rtion of our Lord’s eschatological discourse has
een influenced or interpolated in accordance with current beliefs. See, further, art. ABOMINATION OF DESOLATION. (4) Lastly, in Jn 5 our Lord says, ‘I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.’ Many commentators, e.g. Chrys., Cyr., Theod. Mops., explain this ‘other’ to be Antichrist.
Such are the passages of the NT which throw light upon the subject of Antichrist: and we gather from them unmistakably that teaching concerning Antichrist was orally current at a very early time. Did it originate with Christianity, or ts it a pre-Christian Jewish idea ?
In Jewish apocalyptic literature we find un- doubted evidence of this belief. In the Book of Daniel are certain passages which bear on the
uestion. (a) In ch. 7 appear four beasts, the ast of which has a ‘little horn’ which makes war against the saints. This horn, it is explained to the seer, is a king who will war against God and the saints for a period expressed as times, a time and half a time (34 years): upon his fall follows the judgment. (8) In ch. 8 out of one of the four
orns of the he-goat (Greece) comes a little horn which waxes great and casts down some of the stars of heaven, and magnifies himself even to the ence of the host, and takes away the daily sacri-
ce. In connexion with him is mentioned, but obscurely, the abomination that maketh desolate. This lasts for 2300 half-days, or 1150 days. In the interpretation this horn is said to represent a king of fierce countenance understanding dark sentences, who stands up against the Prince of princes, and is ‘broken without hand.’ (y) In ch. 9 the daily sacrifice is taken away, and the ‘abomination’ takes its place for half a week (34 years). (δ) In chs. 11. 12 is a long prophecy of a king of the north who will oppres« ἀεὶ take away the daily