The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.
8. was, and is not ] On the whole, ancient tradition where it speaks, and modern criticism, agree in the interpretation of these words. Nero, who killed himself in June a.d. 68, “had been, and was not” at the date of this vision: but his reappearance was looked for by many, with various feelings of hope and fear. “When his dethronement and execution were imminent, it was said that he had talked of going to the East, and establishing his throne at Jerusalem (see on Rev 11:9): while one form (see on Rev 16:12) of the belief that he survived, was that he had fled to the Parthians, and would return under their protection.
Now St John is not to be held responsible for all the opinions, superstitious or at least irrational, that were held by his pagan contemporaries about the return of Nero from the East. But when we find that the belief in Nero’s destined return was held by Christians for the next four centuries, if not longer, when it had quite passed out of the minds of pagans, it becomes probable that St John was answerable for their belief; at any rate, they grounded it on his words. And it is possible that he means to tell us, that the Antichrist who is to come will actually be Nero risen from the dead (we notice, that in the words of the text his death, the reality of which is historically certain, is not denied, but affirmed): more probably, Antichrist will be a new Nero in the same way as he will be a new Antiochus, an enemy of God as they were, typified by them inasmuch as they were actuated by his spirit. It is needless to suppose with M. Renan that Nero is called “the Beast” in allusion to a loathsome atrocity said to be committed by him disguised as one: the analogy of Daniel 7 is what determines the image.
shall ascend out of the bottomless pit ] Rev 11:7, where see note. Perhaps there is a distinction between the appearance of the Beast indicated here and that of Rev 13:1. The persecuting Roman Empire, which was antichristian in posse, arose “out of the sea” like other Empires of the earth (Dan 7:3), out of the confused and often sinful, but not infra-natural, turmoil of the life of this world. But the final and developed antichristian and persecuting power, the Empire of Antichrist himself, will have a directly infernal source.
go into perdition ] So Rev 17:11: cf. 2Th 2:3. The fulfilment of this threat is indicated in Rev 19:20.
shall wonder ] Rev 13:3-4.
whose names were not written ] Rev 13:8. We should almost certainly read, are [or is ] not written, as there: and probably name for “names.”
that was ] Read, that he was.
and yet is ] Read, and shall come: lit. shall be here: the word is cognate with that ordinarily used of the Coming of Christ.
Fuente: The Cambridge Bible for Schools and Colleges
The beast that thou sawest was, and is not – In the close of the verse it is added, and yet is – the beast that was, and is not, and yet is. There are three things affirmed here: first, that there is a sense in which it might be said of the power here referred to, that it was, or that, before this, it had an existence; second, that there was a sense in which it might be said that it is not, that is, that it had become practically extinct; and third, that there is a sense in which that power would be so revived that it might be said that it still is. The beast here referred to is the same that is mentioned in Rev 17:3, and in Rev 13:1, Rev 13:3,Rev 13:11-16. That is, there was one great formidable power, having essentially the same origin, though manifested under somewhat different modifications, to one and all of which might, in their different manifestations, be given the same name, the beast.
And shall ascend out of the bottomless pit – ek tes abussou. On the meaning of the word here used, see the notes on Rev 9:1. The meaning here is, that this power would seem to come up from the nether world. It would appear at one time to be extinct, but would revive again as if coming from the world over which Satan presides, and would, in its revived character, be such as might be expected from such an origin.
And go into perdition – That is, its end will be destruction. It will not be permanent, but will be overthrown and destroyed. The word perdition here is properly rendered by Prof. Stuart destruction, but nothing is indicated by the word of the nature of the destruction that would come upon it.
And they that dwell on the earth – The inhabitants of the earth generally; that is, the matter referred to will be so remarkable as to attract general attention.
Shall wonder – It will be so contrary to the regular course of events, so difficult of explanation, so remarkable in itself, as to excite attention and surprise.
Whose names were not written in the book of life from the foundation of the world – See this explained in the notes on Rev 13:8. The idea seems to be, that those whose names are written in the book of life, or who are truly the friends of God, would not be drawn off in admiration of the beast, or in rendering homage to it.
When they behold the beast that was, and is not, and yet is – That is, the power that once was mighty; that had declined to such a state that it became, as it were, extinct; and that was revived again with so much of its original strength, that it might be said that it still exists. The fact of its being revived in this manner, as well as the nature of the power itself, seemed suited to excite this admiration.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition] The beast is the Latin kingdom; (;) consequently the beast was, that is, was in existence previously to the time of St. John; (for Latinus was the first king of the Latins, and Numitor the last;) is not now, because the Latin nation has ceased long ago to be an independent power, and is now under the dominion of the Romans; but shall ascend out of the bottomless pit, that is, the Latin kingdom, the antichristian power, or that which ascendeth out of the abyss or bottomless pit, is yet in futurity. But it is added:-
And they that dwell on the earth shall wonder, whose names there not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.] By the earth is here meant the Latin world; therefore the meaning is, that all who dwell in the Latin world shall adhere to the idolatrous and blasphemous religion of the Latin Church, which is supported by the Latin empire, except those who abide by the sacred Scriptures, receiving them as the only rule of faith and practice. These believe in the true Sacrifice, and keep themselves unspotted from the corruption that is in the world. But the inhabitants of the Latin world, under the dominion of the Romish religion, shall wonder when they behold the beast, or Latin empire; that is, as Lord Napier remarks, “shall have in great admiration, reverence, and estimation, this great monarchie.” They shall wonder at it, by considering it the most sacred empire in the world, that in which God peculiarly delights; but those that so wonder have not their names written in the book of life, but are such as prefer councils to Divine revelation, and take their religion from missals, rituals, and legends, instead of the sacred oracles: hence they are corrupt and idolatrous, and no idolater hath inheritance in the kingdom of God. In the preceding part of the verse the beast is considered in three states, as that which was, and is not, and shall ascend out of the bottomless pit; here a fourth is introduced, and yet is. This is added to show that, though the Latins were subjugated by the Romans, nevertheless the Romans themselves were Latins; for Romulus the founder of their monarchy, was a Latin; consequently that denominated in St. John’s days the Roman empire was, in reality, the Latin kingdom; for the very language of the empire was the Latin, and the Greek writers, who lived in the time of the Roman empire, expressly tell us that those formerly called Latins are now named Romans. The meaning of the whole verse is therefore as follows: The corrupt part of mankind shall have in great admiration the Latin empire yet in futurity, which has already been, but is now extinct, the Romans having conquered it; and yet is still in being; for, though the Latin nation has been subjugated, its conquerors are themselves Latins. But it may be objected against the interpretation here given, that these phrases are spoken of the beast upon which the apostle saw the woman, or Latin Church, sit; for the angel says, The beast that THOU SAWEST was, and is not, c. what reference, therefore, can the Latin empire, which supports the Latin Church, have to the Latin kingdom which subsisted before St. John’s time, or to the Roman empire which might properly be so denominated! This objection has very great weight at first sight, and cannot be answered satisfactorily till the angel’s explanation of the heads and horns of the beast have been examined; therefore it is added:-
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The beast that thou sawest; this beast was the Roman empire, the scarlet coloured beast which carried the whore, Rev 17:3.
Was, and is not; was of old, in Romes pagan state, and is not, not in that form, not now pagan;
and yet is (as is said in the close of the verse) the same in another form, idolatrous and persecuting.
And shall ascend out of the bottomless pit; either, out of the sea, which signifies a multitude of people; or, from hell; the word signifies both.
And go into perdition; and shall certainly be destroyed.
And they that dwell on the earth shall wonder, &c.: but before he goes into perdition he shall so cheat the world, that the generality of the people shall wonder at the beast, {see Rev 8:8} setting aside those who are chosen of God to eternal salvation; the one hundred and forty-four thousand, mentioned Rev 14:3. I conceive that which hath made interpreters so divided in their notions about this beast is, because those words, and yet is, are not added in the beginning of the verse, which being understood, there appears no difficulty considerable; for it is certain the Roman empire was from before Christ, and continued pagan till the year 310; then was not pagan, but Christian, yet after some years was again as idolatrous and bloody against Christians, as the old pagan empire was; especially when swallowed up by the pope, the beast with two horns like a lamb. This is the beast with seven heads and ten horns, Rev 13:1.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. beast . . . was, and isnot(Compare Re 17:11).The time when the beast “is not” is the time during whichit has “the deadly wound”; the time of the seventh headbecoming Christian externally, when its beast-like character was putinto suspension temporarily. The healing of its wound answersto its ascending out of the bottomless pit. The beast, orAntichristian world power, returns worse than ever, with satanicpowers from hell (Re 11:7), notmerely from the sea of convulsed nations (Re13:1). Christian civilization gives the beast only a temporarywound, whence the deadly wound is always mentioned inconnection with its being healed up the non-existence of thebeast in connection with its reappearance; and Daniel does not evennotice any change in the world power effected by Christianity. We areendangered on one side by the spurious Christianity of the harlot, onthe other by the open Antichristianity of the beast; the third classis Christ’s little flock.”
goSo B, Vulgate,and ANDREAS read thefuture tense. But A and IRENUS,”goeth.”
into perditionThecontinuance of this revived seventh (that is, the eighth) head isshort: it is therefore called “the son of perdition,” whois essentially doomed to it almost immediately after his appearance.
names wereso Vulgateand ANDREAS. But A, B,Syriac, and Coptic read the singular, “name is.”
written inGreek,“upon.”
whichrather, “whenthey behold the beast that it was,” &c. So Vulgate.
was, and is not, and yetisA, B, and ANDREASread, “and shall come” (literally, “be present,”namely, again: Greek, “kai parestai“). TheHebrew, “tetragrammaton,” or sacred fourletters in Jehovah, “who is, who was, and who is tocome,” the believer’s object of worship, has its contrastedcounterpart in the beast “who was, and is not, and shall bepresent,” the object of the earth’s worship [BENGEL].They exult with wonder in seeing that the beast which hadseemed to have received its death blow from Christianity, is onthe eve of reviving with greater power than ever on the ruins ofthat religion which tormented them (Re11:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The beast which thou sawest was, and is not,…. It is added at the end of the verse where the same description is given, “and yet is”; this beast is to be understood not of the devil, who “was” the god of this world, “is not”, being cast out by Christ, and yet is in being; for he, the dragon, is distinguished from this beast, and indeed from him the beast has his seat, power, and authority, Re 13:1 nor any particular emperor, as Domitian, a cruel and savage one, who was in power in Vespasian’s time, when he was abroad, and then was out of it upon his return, and yet afterwards was in again, being as one sent from hell, and went at last into perdition; but the Roman empire itself is intended, as we have seen, which carried and supported the Papacy; and variously may this be interpreted; as that it was in the hands of the Romans originally, and long continued with them, but now “is not”, in John’s time, being in the hands of Trajan, a Spaniard, “and yet is” in being, Rome being the metropolis of it: it was a very powerful and flourishing empire, “and is not”, being destroyed by the Goths and Vandals, “and yet is” a large empire under the jurisdiction of antichrist; it was an idolatrous empire, which encouraged the worshipping of Heathen gods, “and is not” guilty of the same idolatrous practices it was, as the worshipping of Jupiter, Mars, c. “and yet is” much given to idolatry in another way, worshipping the virgin Mary, and other saints it “was” under kings, consuls, dictators, tribunes, decemvirs, and emperors, it “is not” in such a form of government, “and yet is” under its seventh head the pope; “Rome was”, but “is not” the same it has been, in some respects, and yet is the same, for idolatry, cruelty, c. it has the image of old Rome, when Pagan, and under the power of the dragon and though antichrist was not risen up in the empire to an head, to supreme power yet it was in being in the apostles’ times, and began to work, and by degrees to show itself. In short, the meaning is, that this beast “was” the Roman empire, as Pagan, described by a dragon with seven heads, and ten horns, with crowns on the heads, but is not as yet in the Apostle John’s time, as Papal, described with seven heads, and ten horns, and crowns on the horns.
And shall ascend out of the bottomless pit: out of hell, from whence the antichristian beast has its power; see Re 11:8 otherwise all civil power is from God, but not antichristian power, that is from the devil:
and go into perdition; everlasting destruction, the lake which burns with fire and brimstone; this will be the end of the beast, Re 19:20.
and they that dwell on the earth shall wonder; the inhabitants of the Roman empire, earthly minded men, shall have the beast in great veneration, and follow and worship him; see Re 13:3
whose names were not written in the book of life from the foundation of the world; none but reprobates, not any of the elect of God, are the admirers and worshippers of antichrist; [See comments on Re 13:8]
when they beheld the beast that was, and is not, and yet is; the Roman empire in glory, under the emperors, destroyed by the Goths, and revived in the Papacy. The Vulgate Latin and Ethiopic versions leave out the last clause,
and yet is.
Fuente: John Gill’s Exposition of the Entire Bible
Was and is not ( ). Imperfect and present of , an apparent antithesis to of 1:4. This is a picture of the beast of 13:1ff. which the woman is riding, but no longer just the empire, but one of the emperors who died ( , is not).
And is about to come up out of the abyss ( ). That is, he is going to come to life again.
And to go into perdition ( ). So (and he goes into perdition) the best MSS. read rather than the infinitive . Most interpreters see here an allusion to the “Nero redivivus” expectancy realized in Domitian, who was ruling when John wrote and who was called Nero redivivus.
Shall wonder (). First future passive (deponent) of , with which compare in 13:3. John had wondered () in verse 6 “with the amazement of a horrible surprise; the world will wonder and admire” (Swete).
Whose name ( ). Singular , like in 11:8. See 13:8 for the same description of those who worship the beast and for discussion of details.
When they behold (). Genitive plural of the present active participle of , agreeing with (genitive relative) rather than with (nominative just before ).
How that (). “Namely that.”
He was, and is not, and shall come ( ). Repetition of what is in verse 7 with (future of , from which comes) in place of , “parody of the divine name” (Charles) in Rev 1:4; Rev 1:8; Rev 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a .
Fuente: Robertson’s Word Pictures in the New Testament
To go into perdition [] . Some good texts read uJpagei, goeth. For the verb, see on Joh 6:21; Joh 8:21.
In the book [] . Lit., upon.
From the foundation of the world. In ordinary New Testament Greek these words would belong to are written. construe with the words immediately preceding. Compare ch. 13 8, and Mt 25:34.
And yet is [ ] . Read kai parestai, and shall come. Lit., shall be present.
Fuente: Vincent’s Word Studies in the New Testament
THE FINAL FORM OF GENTILE WORLD POWER v. 8-18
1) “The beast that thou sawest was,” (to therion ho eides en) “the beast which you saw was (once existed),” Once lived, but was then dead, Rev 13:1.
2) “And is not, and shall ascend,” (kai ouk estin) “and is (exists) not,” (kai mellei anabainen) “and is about to come up again, to ascend to rise again,” Rev 11:7; Rev 13:1.
3) “Out of the bottomless pit, and go into perdition,” (ek tes abussou kai eis apoleian hupagei) “out of the Abyss (bottomless pit) and go into destruction, final ruin,” Rev 17:11; Rev 13:10.
4) “And they that dwell on the earth shall wonder,” (kai thaumasthesontai hoi katoikountes epi tes ges) “and those on the earth who have taken the name and mark of the beast shall marvel,” at the rise of the beast, Rev 13:3.
5) “Whose names were not written,” (hon ou gegraptai, to onoma) “those whose name has not (at that time) been written,” each whose name has not been written, each whose name has not been inscribed, by that time, Rev 13:8.
6)”In the book of life from the foundation of the world,” (epi-to biblion tes zoes apo kataboles kosmou) “upon the scroll of life (which existed from) the fountain of the world,”
7) “When they behold the beast that was, and is not, and yet is,” (bleponton to therion hoti en kai ouk estin kai parestai) “beholding the beast that existed, exists not, and (yet) is present.” These are those who loved not the truth, rejected the Christ, 2Th 2:9-12.
Fuente: Garner-Howes Baptist Commentary
2. Angel’s exposition of the Beast, Rev 17:7-14.
The angel will now solve the mystery of this woman, whose name is Mystery.
8. And first he explains (Rev 17:8-14) the beast, then (Rev 17:15-18) the woman.
Bottomless pit Or sea, compare Rev 13:1.
And yet is Better reading, And yet shall be. The other phrases of this verse will be explained at Rev 17:10.
Fuente: Whedon’s Commentary on the Old and New Testaments
8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.
Ver. 8. Was and is not ] Was before the time of this revelation in the Roman government, which was afterwards usurped by the pope. A thing that the first bishops of Rome dreamed not of. And yet Tertullian (Lib. de Pudicitia) taxes the rising ambition of the popes in his time, thus: I hear, saith he, that there is an edict set forth, and that very peremptory, in these terms, Pontifex, scilicet maximus, Episcopus Episcoporum dicit, Thus saith the high priest, the bishop of bishops. (Baron. Annul. tom. 4.) Odi fastum illius Ecclesiae, I hate the pride of the Church of Rome, saith Basil.
Go into perdition ] Go, not run; by degrees, not all at once. He now takes long strides toward the bottomless pit; which is but a little before him, and even gapes for him. There stands a cold sweat on all his limbs already.
Shall wonder ] Admiration bred superstition; and illumination draws men off it. Julius Palmer, martyr, was a most obstinate Papist all King Edward’s days; and yet afterwards, in Queen Mary’s time, suffered most cruel death at the Papists’ hands at Newbury, for the most ready and zealous profession of the truth. His words to one Bullingham, walking in Paul’s after his conversion, were these; Oh that God had revealed these matters unto me in time past! I would have bequeathed this Romish religion, or rather irreligion, to the devil of hell, from whence it came. Believe them not, Bullingham, I will rather have these knees pared off than I will kneel to yonder jackanapes a (meaning the rood). a
And yet is ] In regard of that imperial power then extant, which the pope should afterwards take to himself.
a Applied contemptuously to a crucifix. Obs. D
b The cross upon which Christ suffered; the cross as the symbol of the Christian faith. Now only arch. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 17:8 . As the Beast seen by the seer cannot be described as non-existent, it must denote here (as in Rev 13:3 f., though differently) not the empire but the emperor, or one of its own heads. Such an identification was natural in the ancient world especially, where a king and his capital or state were interchangeable terms. The emperor, here Nero redivivus ( cf. the saying of Apollonius, cited in Philostr. Vit. Apol. iv. 38: “Regarding this wild beast,” i.e. , Nero, “I know not how many heads he has”), embodied the empire. The Beast is a sort of revenant . To rise from the abyss was the conventional origin of the Beast ( cf. Rev 11:7 ) even in the primitive tradition; the Nero-antichrist, however, introduces the fresh horror of a monster breaking loose even from death. True, he goes to perdition eventually, but not before all except the elect have succumbed to the fascination of his second advent. The Beast of the source here is evidently the antichrist figure of Rev 11:7 (also a Jewish source) transformed into Nero redivivus. There is less reason to suspect the hand of the Christian editor in 8 (Bousset) than in 9 a (J. Weiss).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 17:8-14
8″The beast that you saw was, and is not, and is about to come up out of the abyss and go to destruction. And those who dwell on the earth, whose name has not been written in the book of life from the foundation of the world, will wonder when they see the beast, that he was and is not and will come. 9Here is the mind which has wisdom. The seven heads are seven mountains on which the woman sits, 10and they are seven kings; five have fallen, one is, the other has not yet come; and when he comes, he must remain a little while. 11The beast which was and is not, is himself also an eighth and is one of the seven, and he goes to destruction. 12The ten horns which you saw are ten kings who have not yet received a kingdom, but they receive authority as kings with the beast for one hour. 13These have one purpose, and they give their power and authority to the beast. 14These will wage war against the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and those who are with Him are the called and chosen and faithful.”
Rev 17:8 “the beast that you saw was, and is not, and is about to come up” This chronological description has caused great consternation among commentators.
1. Some of them see it in a historical sense which applies particularly to the legend of Nero’s return.
2. Others as a progression of world empires relating to Daniel 2, culminating in an anti-God end-time world system.
3. Others see it as related to the end-time activity of the beast described in Rev 13:3; Rev 13:12; Rev 13:14, which relates to its mimicking or parodying the ministry of Christ.
4. It may relate to 1 John’s concept of a spirit of antichrist in every age, which culminates in the Antichrist of the last day (cf. 1Jn 2:18; 1Jn 2:22; 1Jn 4:3; 2Jn 1:7).
It is also another parody on YHWH’s name (cf. Rev 1:4; Rev 1:8).
“the abyss” This is the Greek term for “depth” with the alpha privative. It is first mentioned in Rev 9:1; Rev 11:7. It is the figurative abode of evil and the demonic. See note at Rev 9:1.
“the book of life” See notes at Rev 5:1; Rev 13:8.
“from the foundation of the world” See note at Rev 3:5; Rev 13:8.
Rev 17:9
NASB, NKJV”Here is the mind which has wisdom”
NRSV”This calls for a mind that has wisdom”
TEV”This calls for wisdom and understanding”
NJB”This calls for shrewdness”
This phrase is similar to Rev 13:18, which deals with the number of the name of the beast. This little Scripture teaser has caused everyone to put forth his/her own theory! However, the very fact that there is such a multiplicity of interpretations shows that there are not too many wise among us! (cf. 1Co 1:26-31). To me, it is just another way for John to assert the mysterious, symbolic, cryptic nature of his writing (cf. Frank Stagg, New Testament Theology, p. 317).
“the seven heads of the seven mountains on which the woman sits” This is an allusion to Rome. Rome, like Jerusalem, was built on seven hills. This phrase appears in many ancient writings to describe the city of Rome. Therefore, it is incumbent on interpreters to at least see this in light of the Roman Empire, although obviously the whole allusion of chapters 17 and 18 is an anti-God world system that will be in place at the end-time and in reality is in place in every age.
Rev 17:10-11 Some commentators see this as a series of Roman Emperors: Augustus, Tiberius, Caligula, Claudius, and Nero as “the five who have fallen.” Vespasian is “the one who is current” and Titus is “the one who will come for a little while” (cf. F. F. Bruce, Answers to Questions, p. 141). This interpretation is rather arbitrary; the three relatively minor Emperors (Galba, Otho, and Vitellius) who vied for the throne in A.D. 68-69 have been omitted. However, even with its problems, this seems to be the focus of Rev 17:10-11, with an emphasis on the myth of Nero’s resuscitation and return with the Parthian hordes to attack Rome (this may explain Rev 17:16, cf. The Sibyllian Oracles, 5:361-368).
Others see this prophecy as being fulfilled in the persecutions of Domitian. There are some major hindrances to this interpretation:
1. it would require Revelation to have been written during the reign of Vespasian, which is at variance with the ancient church tradition that John wrote during the reign of Domitian
2. the symbolic use of numbers throughout the book
Why make this historically literal? Again, this may have been something that John did intentionally to show the symbolic nature of his visions, which were not meant to be totally locked into any historical period.
Another possible interpretation is that this refers to the series of OT empires who were enemies of God’s people: Egypt, Assyria, Babylon, Persia, Greece (“five have fallen”), Rome (“one is”), end-time anti-God empire (“the other has not yet come”). This interpretation fits into the overall pattern of a series of anti-God world empires from Dan 2:1-8 (cf. George Ladd, Revelation, pp. 227-231).
Still another ancient interpretation is the symbolic nature of all of the numbers and details of Revelation, which would simply turn this chapter into another example of the ultimate conflict between God and the evil one (cf. Alan Johnson’s Revelation, pp. 152-153, 157-161).
This is a good example of my inner conflicts as an interpreter. There are so many different interpretations by godly scholars whom I trust. The first theory is by my favorite writer, F. F. Bruce. The next two are by my favorite commentators on Revelation, George Ladd and Alan Johnson. They all disagree! The crucial issue is whether the text is an allusion to first century Rome (F. F. Bruce), the OT (George Ladd), or apocalyptic imagery (Alan Johnson). At this point in my personal study I think Johnson’s view is best.
Rev 17:12 “the ten horns which you saw are ten kings” This is an allusion to Dan 7:7; Dan 7:23-24. Daniel 7 is a description of the end-time Antichrist. Some see this as being related historically to ten vassal kings of Rome, while others see it as the demonic hordes of Revelation 9. To many, the symbolic nature of the numbers in the book of the Revelation simply makes Rev 17:12 refer to end-time world leaders, but without a specificity.
Many elaborate, literal interpretations of the book of the Revelation are based on the specific details of Rev 17:10-12. These prophecies are very specific, which tends to imply a literal fulfillment at the end-time. However, the nature of the literary genre points toward a symbolic interpretation of these numbers and details (at least for those of us who are not the last generation of persecuted believers).
Rev 17:13 This verse shows the unity of evil, while Rev 17:15-16 shows the disunity of evil. Evil will ultimately be turned against itself as in Rev 16:12.
Rev 17:14 “these will wage war against the Lamb” The Lamb is identified with His people (cf. Mat 25:35-40; Act 9:4).
“but the Lamb will overcome. . .and those who are with Him” Notice the close identification between the victory of Christ and the victory of His people.
“He is Lord of lords, and King of kings” This same title is mentioned in Rev 19:16 as a characterization of the returning Messiah. Its origins are found in (1) a description of YHWH from Deu 10:17; Psa 136:2-3 or (2) a Babylonian title used for Nebuchadnezzar in Dan 2:37; Dan 2:47. The number value of this phrase equals 777 in Aramaic, although this is not mentioned in the text.
“the called and chosen and faithful” Notice the allusion to predestination found in the terms “chosen” and “called,” but also notice they are called to perseverance linked to “faithfulness.” We are His by call and faith (both initial and continuing). See Special Topic on Perseverance at Rev 2:2.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
was, &c. Implying a time between Rev. 12 and Rev. 13.
shall = is about to.
perdition. See Joh 17:12.
names. The texts read “name”.
were not = hath not been.
book. &c. See Php 1:4, Php 1:3.
life. App-170.
foundation, &c. See App-146.
behold. App-133.
that. The texts read “because it”.
and yet is = and shall be present; as the texts.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 17:8. , …, was, etc.) There are three periods of the duration of the beast: the times of which are by conjecture related in the book, Erkl. Offenb. p. 1147, etc. But, (1.) To the problem there given there may be added a certain secondary course of the number of the beast, from the completion of his rising out of the sea, in the time of Alexander III., A. 1169, to A. 1836. (2.) That which I said above, on ch. Rev 13:1, Proposition 10, Observ. 29, may be compared. (3.) The whole of that 10th Proposition may be reviewed to explain many parts of this 17th chapter.-[187] [188]) The Genitive by itself put absolutely, as Luk 8:20, .-, that) The point of view, by reason of which the inhabitants of the earth wonder at the beast: thus altogether, , Joh 9:8.- [189]) The ancient authorities, with the greatest agreement, have this reading: some, . It is not so clear respecting M. and Pet. 3 only. See App. Crit. Ed. ii. on this passage. Erasmus himself, if he were alive, would, as I think, yield the victory to so many MSS., which are now accessible, and would wonder at his followers, who so superstitiously preserve the readings formerly established by him with difficulty. When I deny, that the particle is anywhere used by John, Wolf retorts, that not even the word is used by John.[190] But the two cases are dissimilar. For no idiomatic usage excludes the verb . The Hebrew usage, which John greatly follows, almost everywhere renders the particle although, by or , according to Noldii Concord, pp. 292, 293, not by . Another argument is to be added, which plainly refutes the construction of Erasmus, . For all the passages of the New Testament teach, that is not construed with a verb, but with a participle: 2Pe 1:12; Heb 5:8; Heb 7:5; Heb 12:17; and especially Php 3:4. And thus . Demosth., , . The same, , , . The same, , , . Aristotle, , . Euripides, , , , . Sophocles, , (that is, ) . Dion, , (Xiphilinus, ) , -. Zosimus, , . Julian, , . But if any one affirms that is construed also with a verb, let him prove it by examples, and those too in which is not , as in Apollonius Rhodius, but signifies although. The nature of the particle does not permit it: for even the simple words, of which is compounded, namely (for although) less frequently, and (in Devarius), never take a verb joined with them. A more weighty argument is, that the conjecture takes away much from the sentiment: for the wonder of them that dwell on the earth is excited not so much by that, that the beast was and is not, as by this, that the beast , will be present. Enough of criticism: but not however to no purpose. The passage is momentous. That tetragrammaton, , LORD, has a magnificent periphrasis, , who is, and who was, and who is to come. But the dwellers on the earth wonder at the beast, as though a kind of antitetragrammaton; for he was, and is not, and will be present. The Lord is described as , coming: the beast , will be present, when that other king comes, Rev 17:10; and that (comp. altogether 2 Thessalonians 2) is by far the most destructive. To the Hebrew word, , both and correspond in the LXX.; and in this place, most appropriately accords with , and it conveys a meaning something less, than if it were said, , or .
[187] , out of the bottomless pit) The beast ascends out of the sea, when he begins to be: at last he will ascend out of the bottomless pit.-V. g.
[188] Vulg. h and Rec. Text read . AB read .-E.
[189] ABh read . Rec. Text, without old authority, reads . Vulg. omits the words.-E.
[190] Since the remarks which here follow belong not only to Criticism, but also to sacred Philology, I was unwilling to reject them, although they are inserted in the Apparatus.-E. B.
Fuente: Gnomon of the New Testament
Chapter 37
Eternal security in Christ
‘The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is’
Rev 17:8
The Book of Revelation opens with a picture of the Lord Jesus Christ in the midst of his churches. It closes with a vision of all Gods elect, the whole church of the redeemed gathered before the throne of God and of the Lamb in glory. Everything in this Book, from the first chapter to the last, is written to assure us of the eternal security and final perseverance of all who believe. Gods church in this world is an elect, redeemed, sealed multitude, whose names are written from eternity in the book of life of the Lamb slain from the foundation of the world (Rev 13:8).
In Rev 17:8, the angel tells John that all who dwell upon the earth wonder at the beast and are deceived by the great harlot, Babylon, false religion, except those whose names were written in the book of life from the foundation of the world. While others perish, they are secure. Though all others are deceived, they are secure. Though all others go down to hell under the wrath of God, those whose names are written in the book of life from the foundation of the world are secure. I want to show you from the scripture that – All true believers are eternally secure in Christ, being kept by the power of Gods grace.
Can a saved person ever be lost
Is it possible for people saved by the grace of God, chosen in everlasting love, redeemed by the blood of Christ, and born again by the power of the Holy Spirit, to be lost at last? Can those who are called, chosen, and faithful perish? Can those people, any of them, ever be lost? Can one of Gods elect go to hell? Is it possible for one of Christs redeemed ones to yet suffer the wrath of God? Is it possible for one who is called by the Holy Spirit, regenerated and born again by almighty grace, to fall away, draw back, depart from Christ, and perish at last? Let these questions be answered not by the words, opinions, theories, and doctrines of men, but by the Word of God alone, and the answer is emphatically, unconditionally, unequivocally, No! It is not possible for a saved person to be lost. If we hear nothing but the testimony of Holy Scripture, we cannot question the eternal security of all Gods saints.
The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger (Job 17:9). The Lord will not cast off his people, neither will he forsake his inheritance (Psa 94:14). They that trust in the Lord shall be as Mt. Zion, which cannot be removed, but abideth forever. As the mountains are round about Jerusalem, so the Lord is round about his people from henceforth even forever (Psa 125:1-2). Read Psa 89:19-37. I will make an everlasting covenant with them that I will not turn away from them to do them good. I will put my fear in their hearts. They shall not depart from me (Jer 32:40). Our Savior promises, My sheep hear my voice, and I know them, and they follow me; And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Fathers hand. I and my Father are one (Joh 10:27-30). In Rom 8:28-39, the apostle Paul tells us that God is for us in his sovereign providence (Rom 8:28), in his saving purpose (Rom 8:29-30), and in his substitutionary provision (Rom 8:32-39). And if God be for us, who can be against us? God shall confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord (1Co 1:8-9). Faithful is he that calleth you, who also will do it (1Th 5:24). Read 1Pe 1:2-5. All of these texts of Scripture tell us one thing: Gods elect are eternally secure in Christ. They shall never perish. The foundation of God standeth sure. Salvation is the work of God alone. And that which God does is done forever (Ecc 3:14).
What is the basis of our assurance and security in Christ
I have shown you from the Scripture that it is impossible for a saved person to be lost. You have the Word of God for it. Now, for the comfort and edification of your soul, let me show you why it is impossible.
1.The perfection of Gods character guarantees the eternal security of his elect (Lam 3:21-25).
2. God’s immutability forbids any change in the objects of his love or in his attitude toward us (Mal 3:6; Job 23:13; Jas 1:17).
3. God’s omnipotence means that none can pluck us from our Saviors hands (Joh 10:28-29; 1Pe 1:5; Jud 1:24-25).
4. God’s mercy will never turn to wrath.
5. God’s love will never become hatred.
6. God’s faithfulness will never cease.
7. God’s goodness cannot fail.
8. God’s justice, having once been satisfied for the sins of his elect, can never demand satisfaction from those for whom Christ died (Rom 3:24-26).
Payment God cannot twice demand,
first at my bleeding Suretys hand,
and then again at mine!
9. His eternal purpose of God, which cannot be altered, frustrated, or defeated, guarantees the eternal security of his elect. The purpose of God according to election must stand. He will do all his pleasure. And his pleasure is the eternal salvation of his elect (Isa 46:9-13; Eph 1:3-14; 2Th 2:13; Joh 6:37-40).
10. His promises, which are yea and amen in Christ, guarantee the eternal security of all believers (Heb 13:5). He promises eternal life to all who believe (Joh 3:14-16). He promises to forgive all our sins (1Jn 1:9).
11. The finished work of Christ guarantees the eternal security of Gods elect. Christ has redeemed us (Gal 3:13; Heb 9:12). We cannot be unredeemed! Christ has sanctified us (Heb 10:10-14). We cannot be unsanctified! Christ has justified us (Rom 3:24). We cannot be unjustified! Christ has made us complete (Col 2:10). We cannot be made incomplete! Christ has made us to be seated in heaven (Eph 2:6). We cannot be unseated! Christ has blessed us (Eph 1:3). We cannot be unblessed! Christ has made us meet to be partakers of the inheritance of the saints in light (Col 1:12). We cannot be made unmeet!
12. The present intercession of Christ as our advocate in heaven guarantees the eternal security of Gods elect. His prayers on our behalf cannot be denied (Joh 17:24). His advocacy cannot fail (1Jn 2:1-2).
13. The seal of the Holy Spirit, which cannot be broken, guarantees our eternal security in Christ (Eph 1:13-14; Eph 4:30). The seal preserves. The seal proves ownership. The seal is the earnest of our inheritance.
The basis of our assurance and security in Christ is not, in any way, dependent upon or determined by us. The whole basis of our security is our God, who he is, what he has done, and what he is doing for us. Our good works do not make us more secure. And our evil works do not make us less secure. Our security is Christ! The security and welfare of the sheep is the responsibility of the Shepherd. Our relationship with the eternal God does in great measure determine what we do. But what we do, in no way determines our relationship with the eternal God.
What about those who do depart from Christ and fall away
I do not deny that many do depart from Christ, forsake the gospel, fall away from the faith and leave the church of God. Every pastor, every church, every believer is painfully aware of many who once walked in our company who now have left us. Our Lord experienced it (Joh 6:66). The apostles experienced it (2Ti 4:10). And we experience it today. Men and women depart from Christ and fall away for many reasons. The love of the world destroys some (Mat 13:22). Trials overwhelm many (Mat 13:21). Self-will has destroyed multitudes, like Judas. False doctrine gets some (Gal 5:1-4). And gradual apostasy has claimed many souls by Satans craftiness (Heb 10:25-26). Yet, it must be understood that those who depart from us, for whatever reason, never were truly of us (1Jn 2:19). It is one thing to learn doctrine, but another thing to learn Christ. It is one thing to have an emotional experience, but another thing to be born again. It is one thing to change your life, but another thing to bow to the rule of Christ.
What are we to learn from these things
Carefully read Heb 10:35-39, and learn these four things:
1.There is a false faith by which many are deceived.
2. False faith will, sooner or later, depart from Christ. Many, I fear, depart from Christ and will never know it until the day of judgment (Mat 7:22-23).
3.True faith will persevere to the end.
4.Salvation is of the Lord! (Jon 2:9) Since salvation is of the Lord, we know that the salvation of Gods elect is a matter of absolute certainty and that all who trust Christ are infallibly secure in him (Php 1:6)
Fuente: Discovering Christ In Selected Books of the Bible
beast that thou: The Roman empire was the beast, or idolatrous persecuting power, when under the Pagan emperors; it ceased to be so when it became Christian; and became so again under the Roman pontiffs, and shall “go into perdition.” Rev 9:2, Rev 11:7, Rev 13:1-11
go: Rev 17:11, Rev 14:8-20, Rev 16:1 – Rev 18:24, Rev 19:15-21, Rev 20:10, Dan 7:11, Dan 7:26, Dan 11:45, 2Th 2:3-8
shall wonder: Rev 13:3, Rev 13:4
whose: Rev 13:8, Rev 20:12, Rev 20:15
from: Mat 25:34, Joh 17:24, Act 15:18, Eph 1:4, Tit 1:2, 1Pe 1:20
the beast that was: Rev 13:1-4, Rev 13:11, Rev 13:12
Reciprocal: Exo 32:32 – blot me Isa 4:3 – written Dan 3:7 – all the people Mat 13:35 – from Mar 13:22 – if it Eph 3:9 – beginning Phi 4:3 – whose 2Ti 1:9 – before 2Ti 2:19 – The Lord Heb 9:26 – the foundation Heb 10:39 – unto 2Pe 3:7 – and perdition Rev 3:5 – the book Rev 9:1 – the bottomless Rev 17:7 – I will Rev 20:3 – cast Rev 20:4 – and which
Fuente: The Treasury of Scripture Knowledge
Rev 17:8, Was and is not refers to Pagan Rome which ceased to be such an institution (on the surface) after the time of Constantine. Ascend out of the bottomless pit. The last two words mean that part of the intermediate state where evil men and angels are kept until the judgment day. It is the place where the wicked rich man went as recorded in Luk 16:23 where the word is “hell” but comes from a different Greek term. Since the members of Pagan Rome were wicked it was necessary to show them as ascending from this pit. But we should take notice that the vision leaps across all the intervening years for the moment to predict the final destiny of those members of the beast that had been in the bottomless pit. After the intermediate state is no longer needed, these wicked persons will ascend out of that pit and go into perdition, which means they will be cast into the lake of fire. Having shown a brief picture of the fate of this beast, the vision at once resumes the events and appearances that are to take place before the final day of perdition. The vision is so unusual that the uninformed shall wonder at it. That is the same word used in verse 6 which was seen to mean that one is puzzled with amazement, and it would have that meaning especially with the uninformed. By that word I mean the ones described by John as those whose names are not written in the book of life. Chapter 13:8 shows this italicized statement means those who are not faithful servants of Christ. Their names (of the faithful) are said to have been written in the book from the foundation of the world or before the human family had become an orderly group of human beings. The beast that was and is not and yet is was that which caused the astonishment spoken of above. The beast was Pagan Rome outwardly until the time of Constantine, who caused the union of church and state to take place. That put an end to Pagan Rome as far as outward profession was concerned, and it is in that sense that John says the beast is ‘not. But In reality Papal Rome retained so much of the doctrines and wicked practices of the original empire, that it could truly be said of Papal Rome that it was Pagan Rome in disguise or in another form. It is in that sense that John says the institution yet is, which caused the uninformed of the world to be amazed and puzzled. But the righteous did not have to be in such a state of mind because they had always been respectful hearers of what inspired men had said. For instance, if they had only-read and considered what Paul wrote in 2 Thessalonians 2, they would have expected such revolutions to take place as these affairs of Rome.
Comments by Foy E. Wallace
Verse 8.
An element of the mystery in the code description of the beast, in verse eight, was in the unusual saying: the beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition. Prevailing in those days was “the Neronic myth” that Nero was dead, but was incarnated in Belial the idolatrous prince and head of the heathen world; and hence, the belief that he lived.
The myth could have been the basis of the symbol, which undoubtedly means the persecutor had apparently granted surcease of the persecutions, but it was only a lull–the beast that was, and is not, should again appear without warnings, ascending as it were from the unfathomable depths of diabolical abode. This was the same beast described in previous chapters as appearing in heaven-defined as the realm of political authorities and government, hence in visible personification. After his disappearance, or lull in persecution, he was returning from his invisible demonic habitat, as from nowhere, to revive the persecutions– hence, the beast was, and is not, and yet is. This verse is comparable to the code six hundred and sixty-six of Rev 13:18 and referred to the same composite beast –the Roman Empire, personified in the persecuting emperor.
The reappearance of the beast in the display of power again caused wonderment among the dwellers of the earth whose names were not written in the book of life from the foundation of the world–that is, all of the people of the heathen and Roman world who were not the people of God, and had never been so reckoned, held the worldly pomp and power of the Roman emperor in great admiration. But this inhibition of the presence and power of the persecuting beast was not for long. His reappearance as a persecutor was also characterized as a final disappearance when his defeat and destiny should be accomplished–he would eventually go into perdition. It should be remembered that the destiny of the beast did not refer to the destruction of the empire itself but to the destruction of the persecuting power which the beast represented.
The symbols have the same force and application as Isaiah’s description of the decease of the wicked lords of Babylon–referring not to the literal demise of the Babylonian empire, but to the wicked dominion over the people of God.
There is a continuous reinforcement of the parallels between the apocalypses of the fortunes of Old Testament Israel through exile to their return and the destruction of Babylonian lordship, represented by Isaiah, in Isa 66:22, as their “new heavens and the new earth”; and the apocalypses of Revelation dealing with the persecutions of the New Testament church, the destruction of the old Jerusalem, and the symbolic “new heaven and new earth” of Rev 21:1 –a delineation of the grandeurs and glories of the New Jerusalem.
Fuente: Combined Bible Commentary
Rev 17:8. The beast that thou sawest was, and is not, and is about to ascend out of the abyss, and to go into perdition. Whatever may be the difficulty of interpreting these words, one thing is clear, that they contain no reference to Nero or any supposed rising of his from the grave. We saw that such an interpretation was wholly inapplicable to chap. 13. It is equally inapplicable now. In the first place, let us mark carefully the three members of this verse, was, is not, is about to ascend, etc. They are the obvious counterpart of the three members of the doxology in chaps. Rev 1:8 and Rev 4:8, which was, and is, and is to come. In the second place, we have to notice the words ascend and go. They are words almost consecrated in the Gospel of St. John to our Lords resurrection and departure to the Father. In the third place, the word used for perdition is important. It denotes the destruction prepared for the ungodly (comp. Joh 3:16), a state in every particular the reverse of that heavenly and glorious life to which Jesus goes. Keeping these things in view, there can be no doubt that in what is here said of the beast we have a travesty of what is said elsewhere of our Lord; and this alone compels us to think of something wider and more conspicuous than any single Emperor of Rome. We learn both from the Fourth Gospel and the Apocalypse that St. John is accustomed to view evil in three great stages. First, it contends against Christ and His Church; secondly, it is conquered; lastly, it breaks out again before it experiences a complete destruction. Such a course of things is exactly what we have here, was representing the first period, is not the second, and is about to ascend, etc. the third. The evil of the world, beheld by the Seer as concentrating itself in the Roman Empire, is to him the particular form in which the beast existed in his day. Then, by the work of Jesus it was ideally destroyed (comp. Col 2:15). Lastly, it bursts forth again to be overwhelmed for ever. The representation is precisely parallel to that of chap. Rev 13:3.
In the remaining part of the verse it is only necessary to call attention to the change of reading in the last clause, shall be present instead of yet is of the Authorised Version. The three characteristics are the same as before, the third shall be present corresponding to is about to ascend of the first part of the verse. On the name written in the book of life from the foundation of the world, comp. chap. Rev 13:8. Rev 17:9. Here is the mind which hath wisdom. The explanation follows. The wisdom spoken of is Divine spiritual insight, gained by an experimental knowledge of the ways of God. This circumstance alone might be enough to show that, even if Rome be present to the mind of the Seer as one illustration among many of the evil before his eyes, he cannot be thinking of Rome alone. In what he is about to say, he would tell us, the thought of the seven-hilled city may most readily occur to the superficial reader. But we are not to think of it. Wisdom leads to a less literal, to a more spiritual, interpretation (comp. chap. Rev 13:18).
The seven heads are seven mountains upon which the woman sitteth. These words, it is easy to see, form the stronghold of those who think that in the woman of this passage we are dealing with the city of Rome, and in the beast with one of its Emperors, most probably Nero; yet it is impossible to adopt the interpretation, further at least than is involved in the admission that the thought of Rome may have been present to the mind of St. John as one, perhaps even as the most prominent, phase of a much wider truth. In the first place, the number seven is not to be literally understood. There is indeed a peculiar propriety in interpreting it symbolically in the present instance, for the power described is the dark contrast of the Church, is the antichrist in opposition to the Christ. But the seven churches were not literally seven, they were a symbol of the universal Church. In like manner the seven mountains are not literally seven. They symbolize a seat of evil as wide as was the good,if in the one case the one Catholic Church, in the other the one Catholic synagogue of Satan. In the second place, starting with the fact that the first clause of Rev 17:10 ought to be translated not And there are but and they are seven kings, it will be at once perceived that we cannot literally interpret the seven heads first of seven mountains and then of seven kings. In the third place, we are told in chap. Rev 13:3 that one of the seven heads was wounded to death, a description which cannot apply to a literal mountain. These seven mountains then are not mountains. They are an Old Testament expression for powers (comp. Isa 2:2; Dan 2:35), and we have in them the first part of a double description of the same object, first mountains and then kings.
Fuente: A Popular Commentary on the New Testament
If we were right in our suggestions about the deathstroke delivered to the head in Rev 13:1-3 , this would be another good way to portray it. The abyss was the origin of the sundarkening smoke, locusts and the domain over which Satan rules. ( Rev 9:1-3 ; Rev 9:11 ) This beast out of the abyss is headed for perdition or destruction, utter ruin. The sinful world stands in awe of a beast that lived, died and now is seen rising out of the pit. God foreordained before the foundation of the world that those who obeyed Christ would have their names written in the book of life and be saved. Likewise, those who refuse to obey will be lost. ( Mar 16:15-16 ; Eph 1:3-12 )
Fuente: Gary Hampton Commentary on Selected Books
Rev 17:8-14. The beast that thou sawest, &c. The mystery of the beast is first explained, and the beast is considered first in general, (Rev 17:8,) under a threefold state or succession, as existing, and then ceasing to be, and then reviving again, so as to become another and the same. He was, and is not , and yet is, or, according to other copies, , and shall come, shall ascend out of the bottomless pit A beast in the prophetic style, as we before observed, is a tyrannical idolatrous empire; and the Roman empire was idolatrous under the heathen emperors, and then ceased to be so for some time under the Christian emperors, and then became idolatrous again under the Roman pontiffs, and so hath continued ever since. It is the same idolatrous power revived again; but only in another form; and all the corrupt part of mankind, whose names were not enrolled as good citizens in the registers of heaven, are pleased at the revival of it; but in this last form it shall go into perdition It shall not, as it did before, cease for a time and revive again, but shall be destroyed for ever.
After this general account of the beast, follows an explanation of the particular emblems, with a short preface, intimating that they are deserving of the deepest attention, and are a proper exercise and trial of the understanding. Here is the mind which hath wisdom, Rev 17:9 As it was said upon a former occasion, Rev 13:8, Here is wisdom: let him that hath understanding count, &c. The seven heads have a double signification: they are, primarily, seven mountains on which the woman sitteth On which the capital city is seated; which all know to be the situation of Rome. It is observed too, that new Rome, or Constantinople, is situated on seven mountains: but these are very rarely mentioned, and mentioned only by obscure authors in comparison of the others; and besides the seven mountains, other particulars also must coincide, which cannot be found in Constantinople. It is evident, therefore, that the city seated on seven mountains must be Rome; and a plainer description could not be given of it without expressing the name, which there might be several wise reasons for concealing.
As the seven heads signify seven mountains, so they also signify seven kings reigning over them. And they are seven kings Or kingdoms, or forms of government, as the word imports, and hath been shown to import in former instances. Five are fallen Five of these forms of government are already past; and one is The sixth is now subsisting. The five fallen are kings, and consuls, and dictators, and decemvirs, and military tribunes with consular authority; as they are enumerated and distinguished by the two greatest Roman historians, Livy and Tacitus. The sixth is the power of the Cesars or emperors, which was subsisting at the time of the vision. An end was put to the imperial name, A.D. 476, by Odoacer. king of the Heruli. He and his successors, the Ostrogoths, assumed the title of kings of Italy; but though the name was changed the power still continued much the same. This, therefore, cannot well be called a new form of government; it may rather be considered as a continuation of the imperial power, or as a renovation of the kingly authority. Consuls are reckoned but one form of government, though their office was frequently suspended, and after a time restored again: and in the same manner kings may be counted but one form of government, though the name was resumed after an interval of so many years. A new form of government was not erected till Rome fell under the obedience of the eastern emperor, and the emperors lieutenant, the exarch of Ravenna, dissolved all the former magistracies, and constituted a duke of Rome, to govern the people, and to pay tribute to the exarchate of Ravenna. Rome had never experienced this form of government before; and this was, perhaps, the other which, in the apostles days, was not yet come, and when he cometh he must continue a short space For Rome was reduced to a dukedom, tributary to the exarch of Ravenna, by Longinus, who was sent exarch A.D. 566 or 568; and the city revolted from the eastern emperor to the pope, A.D. 727; which is a short space, in comparison of the imperial power, which preceded, and lasted above five hundred years; and in comparison of the Papal power, which followed, and hath now continued about one thousand years. But still it may be doubted whether this is properly a new form of government, Rome being still subject to the imperial power, by being subject to the Greek emperors deputy, the exarch of Ravenna: and, according as you determine this point, the beast that was, and is not Was, while idolatrous, and was not, while not idolatrous, will appear to be the seventh or eighth. If you reckon this a new form of government, the beast that now is, is the eighth; if you do not reckon this a new form of government, the beast is of the seven; but whether he be the seventh or eighth, he is the last form of government, and goeth into perdition It appears evidently that the sixth form of government, which was subsisting in St. Johns time, is the imperial; and what form of government hath succeeded to that in Rome, and hath continued for a long space of time, but the Papal? The beast, therefore, upon which the woman rideth, is the Roman government in its last form; and this, all must acknowledge, is the Papal, and not the imperial.
Having thus explained the mystery of the seven heads, the angel proceeds to the explanation of the ten horns, (Rev 17:12-14,) which, says he, are ten kings, who have received no kingdom as yet And consequently they were not in being at the time of the vision; and indeed the Roman empire was not divided into ten kingdoms till some time after it was become Christian. But they receive power as kings one hour Or rather, at the same time, or for the same length of time; with the beast It is true in both senses, they rise and fall together with the beast; and consequently they are not to be reckoned before the rise and establishment of the beast. Kingdoms they might be before, but they were not before kingdoms or horns of the beast, till they embraced his religion, and submitted to his authority; and the beast strengthened them, as they again strengthened the beast. It is upon the seventh or last head of the beast that the horns were seen growing together, that is, upon the Roman empire in its seventh or last form of government; and they are not, like the heads, successive, but contemporary kingdoms. These have one mind, and shall give their power and strength unto the beast, Rev 17:13 Which is easily understood and applied to the princes and states in communion with the Church of Rome. However they may differ in other respects, yet they agree in submitting implicitly to the authority of the Roman Church, and in defending its rights and prerogatives against all opposers. But where were ever ten kings or kingdoms who were all unanimous in their submissions to the Roman empire, and voluntarily contributed their power and strength, their forces and riches, to support and maintain it? These shall make war with the Lamb, and the Lamb shall overcome them, Rev 17:14 They persecute the true Church of Christ, but the true church shall in the end prevail and triumph over them; which particulars have been fulfilled in part already, and will be more fully accomplished hereafter.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 8
Was, and is not. Similar phraseology occurs at the close of Revelation 17:8. It expresses great fluctuation and change in the condition and power of the beast.
Fuente: Abbott’s Illustrated New Testament
17:8 {12} The beast that thou sawest {13} was, and is not; and {14} shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, {15} when they behold the beast that was, and is not, and yet is.
(12) The story of the beast has a triple description of him. The first is a distinction of this beast from all that ever have been at any time: which distinction is contained in this verse: The second is a delineation or painting out of the beast by things present, by which he might even at that time be known by the godly: and this delineation is according to his heads in Rev 17:12-14 . This beast is that empire of Rome, of which I spoke in see Geneva (15) “Rev 13:11” according to the mutations and changes of which then had already happened, the Holy Spirit has distinguished and set out the same. The apostle distinguishes this beast from all others in these words “the beast which thou saw, was and is not.” For so I expound the words of the apostle for the evidence’s sake, as I will further declare in the notes following.
(13) The meaning is, that beast which you saw before in Rev 13:1 and which you have now seen, was (was I say) from Julius Caesar in respect to beginning, rising up, station, glory, dominion, manner and family, from the house of Julius: and yet is not now the same, if you look to the house and family: for the dominion of this family was translated to another, after the death of Nero from that other to a third, from a third to a fourth, and so on, was varied and altered by innumerable changes. Finally, the Empire is one, as it were one beast: but exceedingly varied by kindreds, families, and persons. It was therefore (says John) in the kindred or house of Julius: and now it is not in that kindred, but translated to another.
(14) As if he should say, “Also this same that is, shall shortly not be: but shall ascend out of the depth, or out of the sea” (as was said) in Rev 13:1 that is, shall be a new stock from among the nations without difference and shall in the same state go to into destruction, or run and perish: and so shall successively new princes or emperors come and go, arise and fall, the body of the beast remaining still, but tossed with many frequent alterations, as no man can but marvel that this beast was able to stand and hold out, in so many mutations, verily no empire that ever was tossed with so many changes, and as it were with so many tempests of the sea, ever continued so long.
Fuente: Geneva Bible Notes
The beast, as we have already seen, is Antichrist (Rev 13:1-3). Here the angel referred to his resuscitation of a formerly dead nation (cf. Rev 13:3; Rev 13:12; Rev 13:14). Ladd held that we should identify the beast itself with its heads, but this leads to a confusion of the figures. [Note: Ladd, p. 226.] Evidently this resuscitation will happen near the middle of the Tribulation. [Note: Thomas, Revelation 8-22, p. 293.] The beast comes out of the abyss, the home of Satan (Rev 11:7) and the hold of his demons (Rev 9:1-2; Rev 9:11), when he revives this nation. This suggests that Satan will give him supernatural powers when he does this. Finally Jesus Christ will destroy him forever (Rev 19:20).
The beast’s resuscitation of this nation will greatly impress earth-dwellers (i.e., unbelievers; cf. Rev 13:3). They will conclude that he is a divine savior, but really he will be a demonic slaughterer. He will deceive everyone but the elect (i.e., believers; cf. Rev 13:8; Mat 24:24; Mar 13:22).