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The Antichrist

Subject: The Antichrist

   * THE ANTICHRIST
        o FORWARD
        o CHAPTER ONE. INTRODUCTION.
        o CHAPTER TWO. THE PAPACY NOT THE ANTICHRIST.
        o CHAPTER THREE. THE PERSON OF THE ANTICHRIST
        o CHAPTER FOUR. NAMES AND TITLES OF THE ANTICHRIST.
        o CHAPTER FIVE. THE GENIUS AND CHARACTER OF THE ANTICHRIST.
        o CHAPTER SIX. THE CAREER OF THE ANTICHRIST.
        o CHAPTER SEVEN. THE DOOM OF THE ANTICHRIST.
        o CHAPTER EIGHT. ANTICHRIST IN THE PSALMS.
        o CHAPTER NINE. THE ANTICHRIST IN THE PROPHETS.
        o CHAPTER TEN. ANTICHRIST IN THE GOSPELS AND EPISTLES.
        o CHAPTER ELEVEN. ANTICHRIST IN THE APOCALYPSE.
        o CHAPTER TWELVE. THE ANTICHRIST IN REVELATION 13.
        o CHAPTER THIRTEEN. TYPES OF THE ANTICHRIST.
        o CHAPTER FOURTEEN. BABYLON AND THE ANTICHRIST.
        o CHAPTER FIFTEEN. ANTICHRIST AND BABYLON.
        o CHAPTER SIXTEEN. ANTICHRIST AND BABYLON. (REV. 18).
        o CHAPTER SEVENTEEN. ISRAEL AND THE ANTICHRIST.
        o THE ANTICHRIST.

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Typed by: Katherine Sewell ksewell@gate.net
April 1, 1997

This book is in the public domain.

                               THE ANTICHRIST

                           -----------------------

                               Arthur W. Pink

            Author of "Gleanings in Genesis", "The Seven Sayings

                of the Saviour on the Cross", "Exposition of

               John's Gospel", "Why Four Gospels?", etc., etc.

                           -----------------------

                              I. C. Herendeen,

                              BIBLE TRUTH DEPOT

                                SWENGEL, PA.

                               THE ANTICHRIST

                               Arthur W. Pink

                                   FORWARD

The contents of this book were first given out by the author at Bible
Conferences, and then appeared in their present form in Studies in the
Scriptures.[1] As the subject of them is of such importance to students of
prophecy, and as so little has been published thereon, we have deemed it
advisable to issue them, complete, in book form. So far as the writer is
aware, only two or three comparatively brief booklets and essays have
appeared on this particular theme, though to their contents we are indebted
for a number of helpful suggestions.

Our aim has been to present as comprehensive an outline as our space would
allow. Much of what we have advanced will no doubt be new to the great
majority of our readers. Frequently we have been obliged to deviate from the
interpretations of those who have gone before us. Nevertheless, we have
sought to give clear proof texts for everything advanced, and we would
respectfully urge the reader to examine them diligently and impartially.

The subject is unspeakably solemn, and before each chapter was commenced we
lifted up our heart to God that we might write with His fear upon us. To
speculate about any of the truths of Holy Writ is the height of irreverence:
better far to humbly acknowledge our ignorance when God has not made known
His mind to us. Only in His light do we see light. Secret things belong unto
the Lord, but the things which are revealed (in Scripture) belong unto us
and to our children. Therefore, it is our bounden duty, as well as holy
privilege, to search carefully and prayerfully into what God has been
pleased to tell us upon this, as upon all other subjects of inspiration.

Fully conscious are we that we have in no wise exhausted the subject. As the
time of the manifestation of the Man of Sin draws near, God may be pleased
to vouchsafe a fuller and better understanding of those parts of His Word
which make known "the things which must shortly come to pass". That others
may be led to make a more thorough inquiry for themselves is our earnest
hope, and that God may be pleased to use this work to stimulate to this end
is our prayer. May He deign to use to His glory whatever in this book is in
harmony with His Word, and cause to fall to the ground whatever in it is
displeasing to Him.
Arthur W. Pink,
Swengel, Pa.
October, 1923.

                         CHAPTER ONE. INTRODUCTION.


     Across the varied scenes depicted by prophecy there falls the shadow of
a figure at once commanding and ominous. Under many different names like the
aliases of a criminal, his character and movements are set before us. It is
our intention to write a series of papers concerning this one who will be
the full embodiment of human wickedness and the final manifestation of
satanic blasphemy. Many others have made reference to this mysterious
personage in their general expositions of prophecy, but so far as our
examination of the literature on this subject has carried us (and we have
endeavored to make it as thorough as possible) there seem to have been very
few attempts made to furnish a complete delineation of this Prince of
Darkness. We do not know of any exhaustive treatment of the subject, and for
this reason, and also because there is no little confusion in the minds of
many concerning the character and career of the coming Man of Sin, these
papers are not submitted to the attention of Bible students.
     For upwards of twelve years we have studied diligently and prayerfully
what the Scriptures teach about the Pseudo-Christ. The deeper we have
carried these studies, the more surprised we are at the prominent place
which is given in the Bible to this Son of Perdition. There is an amazing
wealth of detail which, when carefully collected and arranged, supplies a
vivid biography of the one who is shortly to appear and take the government
of the world upon his shoulders. The very fact that the Holy Spirit has
caused so much to be written upon the subject at once denotes its great
importance. The prominence of the Antichrist in the prophetic Scriptures
will at once appear by a glance at the references that follow.
     The very first prophecy of the Bible takes note of him, for in Gen.
3:15 direct reference is made to the Serpent's "Seed". In exodus a striking
type of him is furnished in Pharaoh, the defier of God; the one who cruelly
treated His people; the one who by ordering the destruction of all the male
children, sought to cut off Israel from being a nation; the one who met with
such a drastic end at the hands of the Lord. In the prophecy of Balaam, the
Antichrist is referred to under the name of "Asshur" (Num. 24:22), - in
future chapters evidence will be given to prove that "Asshur" and the
Antichrist are one and the same person. There are many other remarkable
types of the Man of Sin to be found in the historical books of the Old
Testament, but these we pass by now, as we shall devote a separate chapter
to their consideration.
     In the book of Job he is referred to as "the Crooked Serpent" (Job
26:13): with this should be compared Isa. 27:1 where, as "the Crooked
Serpent", he is connected with the Dragon, though distinguished from him. In
the Psalms we find quite a number of references to him; as "the Bloody and
Deceitful Man" (5:6); "the Wicked (One)" (9:17); "the Man of the Earth"
(10:18); the "Mighty Man" (52:1); "the Adversary" (74:10); "the Head over
many countries" (110:6); "the Evil Man" and "the Violent Man" (140:1), etc.,
etc. Let the student give special attention to Psalms 10, 52, and 55.
     When we turn to the Prophets there the references to this Monster of
Iniquity are so numerous that were we to cite all of them, even without
comment, it would take us quite beyond the proper bounds of this
introductory chapter. Only a few of the more prominent ones can, therefore,
be noticed.
     Isaiah mentions him: first as the "Assyrian", "the Rod" of God's anger
(10:5); then as "the Wicked" (11:4); then as "the King of Babylon" (14:11-20
and cf 30:31-33); and also as the "Spoiler" - Destroyer (16:4). Jeremiah
calls him "the Destroyer of the Gentiles" (4:7); the "Enemy", the "Cruel
One" and "the Wicked" (30:14 and 23). Ezekiel refers to him as the "Profane
Wicked Prince of Israel" (21:25), and again under the figure of the "Prince
of Tyre" (28:2-10), and also as "the chief Prince of Meshech and Tubal"
(38:2). Daniel gives a full delineation of his character and furnished a
complete outline of his career. Hosea speaks of him as "the King of Princes"
(8:10), and as the "Merchant" in whose hand are "the balances of deceit" and
who "loveth to oppress" (12:7). Joel describes him as the Head of the
Northern Army, who shall be overthrown because he "magnified himself to do
great things" (2:20). Amos terms him the "Adversary" who shall break
Israel's strength and spoil her palaces (3:11). Micah makes mention of him
in the fifth chapter of his prophecy (see v. 6). Nahum refers to him under
the name of "Belial (Heb.) and tells of his destruction (1:15). Habakkuk
speaks of him as "the Proud Man" who "enlarged his desires as hell, and is
as death, and cannot be satisfied, but gathereth unto him all nations, and
heapeth unto him all peoples" (2:5). Zechariah describes him as "the Idol
Shepherd" upon whom is pronounced God's "woe", and upon whom descends His
judgment (11:17).
     Nor is it only in the Old Testament that we meet with this fearful
character. Our Lord Himself spoke of him as the one who should "come in his
own name", and who would be "received" by Israel (John 5:43). The apostle
Paul gives us a full length picture of him in 2 Thess. 2, where he is
denominated "that Man of Sin, the Son of Perdition", who coming shall be
"after the working of Satan with all power and signs and lying wonders". The
apostle John mentions him by name, and declares that he will deny both the
Father and the Son (1 John 2:22). While in the Apocalypse, the last book in
the Bible, all these lines of prophecy are found to converge in "the Beast"
who shall ultimately be cast, together with the False Prophet, into the lake
of fire, there to be joined a thousand years later by the Devil himself, to
suffer for ever and ever in that fire specially "prepared" by God.
     The appearing of the Antichrist is a most appalling and momentous
subject, and in the past, many well-meaning writers have deprived this
impending event of much of its terror and meaning, by confusing some of the
antichrists that have already appeared at various intervals on the stage of
human history, with that mysterious being who will tower high above all the
sons of Belial, being no less than Satan's counterfeit and opposer of the
Christ of God, who is infinitely exalted above all the sons of God. It
promotes the interests of Satan to keep the world in ignorance of the coming
Super-man, and there can be no doubt that he is the one who is responsible
for the general neglect in the study of this subject, and the author, too,
of the conflicting testimony which is being given out by those who speak and
write concerning it.
     There have been three principal schools among the interpreters of the
prophecies pertaining to the Antichrist. The first have applied these
prophecies to persons of the past, to men who have been in their graves for
many centuries. The second have given these prophecies a present
application, finding their fulfillment in the Papacy which still exists.
While the third give them a future application, and look for their
fulfillment in a terrible being who is yet to be manifested. Now, widely
divergent as are these several views, the writer is assured there is an
element of truth in each of them. Many, if not the great majority of the
prophecies - not only those pertaining to the Antichrist, but to other
prominent objects of prediction - have at least a twofold, and frequently a
threefold fulfillment. They have a local and immediate fulfillment: they
have a continual and gradual fulfillment: and they have a final and
exhaustive fulfillment.
     In the second chapter of his first epistle the apostle John declares,
"Little children, it is the last time: and as ye have heard that Antichrist
shall come, even now are there many antichrists; whereby we know that it is
the last time" (v. 18). In strict harmony with this, the apostle Paul
affirmed that the "mystery of iniquity" was "already" at work in his day (2
Thess. 2:7). This need not surprise us, for many centuries before the
apostles, the wise man declared, "The thing that hath been, is that which
shall be; and that which is done is that which shall be done: and there is
no new thing under the sun" (Ecc. 1:9). History works in cycles, but as each
cycle is completed we are carried nearer the goal and consummation of
history. There have been, then, and there exist today, many antichrists, but
these are only so many forecasts and foreshadowings of the one who is yet to
appear. But it is of first importance that we should distinguish clearly
between an antichrist and the Antichrist. As we have said, there have
already been many antichrists, but the appearing of the Antichrist is yet
future.
     The first school of interpreters referred to above, have lighted upon
Antiochus Epiphanes as the one who fulfills the prophecies respecting the
Antichrist. As far back as the days of Josephus (see his "Antiquities") this
view found ardent advocates. Appeal was made to the title he assumed
(Epiphanes signifying "Illustrious"); to his opposition against the worship
of Jehovah; to his remarkable military achievements; to his diplomatic
intrigues; to his defiling of the Temple; to his sacrificing of a pig in the
holy of holies; to his setting up of an image; and to his cruel treatment of
the Jews. But there are many conclusive reasons to prove that Antiochus
Epiphanes could not possibly be the Antichrist, though undoubtedly he was,
in several respects, a striking type of him, inasmuch as he foreshadowed
many of the very things which this coming Monster will do. It is sufficient
to point out that Antiochus Epiphanes had been in his grave for more than a
hundred years when the apostle wrote 2 Thess. 2.
     Another striking character who has been singled out by those who
believe that the Antichrist has already appeared and finished his course, is
Nero. And here again there are, admittedly, many striking resemblances
between the type and the antitype. In his office of emperor of the Romans;
in his awful impiety; in his consuming egotism, in his bloodthirsty nature;
and in his ferocious and fiendish persecution of the people of God, we
discover some of the very lineaments which will be characteristic of the
Wicked One. But again it will be found that this man of infamous memory,
Nero, did nothing more than foreshadow that one who shall far exceed him in
satanic malignity. Positive proof that Nero was not the Antichrist is to be
found in the fact that he was in his grave before John wrote the thirteenth
chapter of the Revelation.
     The second school of interpreters, to whom reference has been made
above, apply the prophecies concerning the Antichrist to the papal system,
and see in the succession of the popes the fac-simile of the Man of Sin.
Attention is called to Rome's hatred of the Gospel of God' grace; to her
mongrel combination of political and ecclesiastical rule; to her arrogant
claims and tyrannical anathemas upon all who dare to oppose them; to her
subtlety, her intrigues, her broken pledges; and last, but not least, to her
unspeakable martyrdom of those who have withstood her. The pope, we are
reminded, has usurped the place and prerogatives of the Son of God, and his
arrogance, his impiety, his claims to infallibility, his demand for personal
worship, all tally exactly with what is postulated of the Son of Perdition.
Antichristian, Roman Catholicism unquestionably is, yet, even this monstrous
system of evil falls short of that which shall yet be headed by the Beast.
We shall devote a separate chapter to a careful comparison of the papacy
with the prophecies which describe the character and career of the
Antichrist.
     The third school of interpreters believe that the prophecies relating
to the Lawless One have not yet received their fulfillment, and cannot do so
until this present Day of Salvation has run its course. The Holy Spirit of
God, whose presence here now prevents the final outworking of the Mystery of
Iniquity, must be removed from these scenes before Satan can bring forth his
Masterpiece of deception and opposition to God. Many are the scriptures
which teach plainly that the manifestation of the Antichrist is yet future,
and these will come before us in our future studies. For the moment we must
continue urging upon our readers the importance of this subject and the
timeliness of our present inquiry.
     The study of Antichrist is not merely one of interest to those who love
the sensational, but it is of vital importance to a right understanding of
dispensational truth. A true conception of the predictions which regard the
Man of Sin is imperatively necessary for an adequate examination of that
vast territory of unfulfilled prophecy. A single passage of scripture will
establish this. If the reader will turn to the beginning of 2 Thess. 2 he
will find that the saints in Thessalonica had been waiting for the coming of
God's Son from heaven, because they had been taught to expect their
gathering together unto Him before God launches His judgments upon the
world, which will distinguish the "Day of the Lord". But their faith had
been shaken and their hope disturbed. Certain ones had erroneously informed
them that "that day" had arrived, and therefore, their expectation of being
caught up to meet the Lord in the air had been disappointed. It was to
relieve the distress of these believers, and to repudiate the errors of
those who had disturbed them, that, moved by the Holy Spirit, the apostle
wrote his second epistle to the Thessalonian church.
     "Now we beseech you, brethren, by the coming of our Lord Jesus Christ,
and by our gathering together unto Him, That ye be not soon shaken in mind,
or be troubled, neither by spirit, nor by word, nor by letter as from us, as
that the day of Christ is at hand. Let no man deceive you by any means: for
that day shall not come, except there come a falling away first, and that
Man of Sin be revealed, the Son of Perdition; Who opposeth and exalteth
himself above all that is called God, or that is worshipped; so that he as
God sitteth in the temple of God, showing himself that he is God. Remember
ye not, that, when I was yet with you I told you these things? And now ye
know what withholdeth that he might be revealed in his time. For the mystery
of iniquity doth already work: only He who now letteth (hindereth) will let,
until He be taken our of the way. And then shall that Wicked One be
revealed, whom the Lord shall consume with the spirit of His mouth, and
shall destroy with the brightness of his coming: Even him whose coming is
after the working of Satan with all power and signs and lying wonders, And
with all deceivableness of unrighteousness in them that perish; because they
received not the love of the truth, that they might be saved. And for this
cause God shall send them strong delusion, that they might believe a lie:
That they all might be damned who believed not the truth, but had pleasure
in unrighteousness" (2 Thess. 2:1-12).
     We have quoted this passage at length to show that the Day of the Lord
cannot come until after the Rapture (v. 1), after the Apostasy (v. 3), and
after the appearing of the Man of Sin (v. 3), whose character and career
here briefly but graphically sketched. The Antichrist is to run his career
of unparalleled wickedness after all Christians have been removed from these
scenes, for it it under him, as their leader, that all the hosts of
ungodliness shall muster to meet their doom by the summary judgment of God.
Has then, the Wicked One been revealed? or must we still say, as the apostle
said in his day, that while the "mystery of iniquity" is even now working,
there is something "withholding" (restraining), that he should be revealed
"in his time"? The vital importance of the answer which is given to these
questions will further appear when we connect with this description of the
Antichrist given in 2 Thess. 2 the other prophecies which reveal the exact
length of time within which his course must be accomplished. Our reason for
saying this is because the majority of the prophecies yet unfulfilled are to
be fulfilled during the time that the Antichrist is the central figure upon
earth. Moreover, the destruction of the Antichrist and his forces will be
the grand finale in the age-long conflict between the Serpent and the
woman's Seed, as He returns to set up His kingdom.
     The dominant view which has been held by Protestants since the time of
the Reformation is that the many predictions relating to the Antichrist
describe, instead, the rise, progress, and doom of the papacy. This mistake
has led to others, and given rise to the scheme of prophetic interpretation
which has prevailed throughout Christendom. When the predictions concerning
the Man of Sin were allegorized, consistency required that all associated
and collateral predictions should also be allegorized, and especially those
which relate to his doom, and the kingdom which is to be established on the
overthrow of his power. When the period of his predicted course was made to
measure the whole duration of the papal system, it naturally followed that
the predictions of the associated events should be applied to the history of
Europe from the time that the Bishop of Rome became recognized as the head
of the Western Churches.
     It was, really, this mistake of Luther and his contemporaries in
applying to Rome the prophecies concerning the Antichrist which is
responsible, we believe, for the whole modern system of post-millennialism.
The Reformers were satisfied that the Papacy had received its death blow,
and though it lingered on, the Protestants of the sixteenth century were
confident it could never recover. Believing that the doom of the Roman
hierarchy was sealed, that the kingdom of Satan was rocking on its
foundations, and that a brief interval would witness a complete overthrow,
they at once seized upon the prophecies which announced the setting up of
the kingdom of Christ as immediately following the destruction of the
Antichrist, and applied them to Protestantism. It is true that some of them
did not seem to fit very well, but human ingenuity soon found a way to
overcome these difficulties. The obstacle presented by those prophecies that
announced the immediate setting up of Christ's kingdom, following the
overthrow and destruction of Satan's, was surmounted by an appeal to the
analogy furnished in the overthrow of Satan's kingdom - if this was a
tedious process, a gradual thing which required time to complete, why not so
with the other? If the rapidly waning power of the papacy was sufficient to
guarantee its ultimate extermination, why should not the progress of the
Reformation presage the ultimate conquering of the world for Christ!
     If, as it seemed clear to the Reformers, the papacy was the Man of Sin,
and St. Peter's was the "temple" in which he usurped the place and
prerogatives of Christ, then, this premise established, all the other
conclusions connected with their scheme of prophetic interpretation must
logically follow. To establish the premise was the first thing to be done,
and once the theory became a settled conviction it was no difficult thing to
find scriptures which appeared to confirm their view. The principal
difficulty in the way was to dispose of the predictions which limited the
final stage of Antichrist's career to forty-two months, or twelve hundred
sixty days. This was accomplished by what is known as the "year-day" theory,
which regards each of the 1260 days as "prophetic days", that is, as 1260
years, and thus sufficient room was afforded to allow for the protracted
history of Roman Catholicism.
     Without entering into further details, it is evident at once that, if
this allegorical interpretation of the prophecies regarding Antichrist can
be proven erroneous,[2] then the whole post-millennial and "historical"
schemes of interpretation fall to the ground, and thousands of the
voluminous expositions of prophecy which have been issued during the past
three hundred and fifty years are set aside as ingenious but baseless
speculations. This, of itself, is sufficient to demonstrate the importance
of our present inquiry.
     Not only is the importance of our subject denoted by the prominent
place given to it in the Word of God, and not only is its value established
by the fact that a correct understanding of the person of Antichrist is one
of the chief keys to the right interpretation of the many prophecies which
yet await their fulfillment, but the timeliness of this inquiry is
discovered by noting that the Holy Spirit has connected the appearing of the
Antichrist with the Apostasy: "Let no man deceive you by any means: for that
day shall not come, except there come a falling away (the Apostasy) first,
and that Man of Sin be revealed, the Son of Perdition" (2 Thess. 2:3). These
two things are here joined together, and if it can be shown that the
Apostasy is already far advanced, then we may be certain that the
manifestation of the Man of Sin cannot be far distant.
     There is little need for us to make a lengthy digression here and give
a selection from the abundance of evidence to hand, which shows that the
Apostasy is already far advanced. The great majority of those whom we are
addressing have already had their eyes opened by God to discern the
Christ-dishonoring conditions which exist on almost every side. It will be
enough to barely mention the gathering of the "tares" into bundles, which is
taking place before our eyes; the rapid spread of Spiritism, with its
"seducing spirits and doctrines of demons", and the significant and solemn
fact that thousands of those who are ensnared by it are those who have
departed from the formal profession of the faith (1 Tim. 4:1); the "form of
godliness" which still exists, but which alas! in the vast majority of
instances "denies its power "; the alarming development and growth of Roman
Catholicism in this land, and the lethargic indifference to this by most of
those who bear the name of Christ; the denial of every cardinal doctrine of
the faith once delivered to the saints, which is now heard in countless
pulpits of every denomination; the "scoffing" which is invariably met with
by those who teach the imminent return of the Lord Jesus; and the Lacodicean
spirit which is now the very atmosphere of Christendom, and from which few,
if any, of the Lord's own people are entirely free - these, and a dozen
others which might be mentioned, are the proofs which convince us that the
time must be very near at hand when the Divine Hinderer shall be removed,
and when satan shall bring forth his Son to head the final revolt against
God, ere the Lord Jesus returns to this earth and sets up His kingdom. This
then, shows the need of a prayerful examination of what God has revealed of
those things "which must shortly come to pass". The very fact that the time
when Satan's Masterpiece shall appear is rapidly drawing nearer, supplies
further evidence of the importance and timeliness of our present inquiry.
     The practical value of these preliminary considerations should at once
be apparent. What we have written in connection with this incarnation of
Satan who is shortly to appear, is not the product of a disordered
imagination but the subject of Divine revelation. The warning given that the
appearing of the Antichrist cannot be far distant springs not from the fears
of an alarmist, but is required by the Signs of the Times which, in the
light of Scripture, are fraught with significant meaning to all whose senses
are exercised to discern both good and evil. The many proofs that the
manifestation of the Man of Sin is an event of the near future are so many
calls to God's own children to be ready for the Return of the Saviour, for
before the Son of Perdition can be revealed the Lord Himself must first
descend into the air and catch away from these scenes, unto Himself, His own
blood-bought people. Therefore, it behooves each one of us to make "our
calling and election sure", and to heed that urgent admonition of the
Saviour "Let your loins be girded about, and your lights burning; and ye
yourselves like unto men that wait for their Lord" (Luke 12:35, 36).


                 CHAPTER TWO. THE PAPACY NOT THE ANTICHRIST.


     "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" (John 5:43). These words were
spoken by the Lord Jesus Christ, and the occasion on which they were uttered
and the connection in which they are found, invest them with peculiar
solemnity. The chapter opens by depicting the Saviour healing the impotent
man who lay by the pool of Bethesda. This occurred on the Sabbath day, and
the enemies of Christ made it the occasion for a vicious attack upon Him:
"Therefore did the Jews persecute Jesus, and sought to slay Him, because He
had done these things on the Sabbath day" (v. 16). In vindicating His
performance of this miracle on the Sabbath, the Lord Jesus began by saying,
"My Father worketh hitherto, and I work" (v. 17). But this only served to
intensify their enmity against Him, for we read, "Therefore the Jews sought
the more to kill Him, because He not only had broken the Sabbath, but said
also that God was His Father, making Himself equal with God" (v. 18). In
response, Christ then made a detailed declaration of His divine glories. In
conclusion He appealed to the varied witnesses which bore testimony to His
Deity: - the Father Himself (v. 32); John the Baptist (v. 33); His own works
(v. 36); and the Scriptures (v. 39). Then He turned to those who were
opposing Him and said, "And ye will not come to Me, that ye might have life.
But I know you, that ye have not the love of God in you. 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" (vv. 40, 42, 43). And this was immediately followed by
this searching question - "How can ye believe which receive honor (glory)
one of another, and seek not the honor (glory) that cometh from God only?"
(v. 44).
     Here is the key to the solemn statement which begins this article.
These Jews received glory from one another; they did not seek it from God,
for they had not the love of God in them. Therefore it was that the One who
had come to them in the Father's name, and who "received not glory from men"
(v. 41) was rejected by them. And just as eve's rejection of the word of
God's truth laid her open to accept the serpent's lie, so Israel's rejection
of the true Messiah, has prepared them, morally, to receive the false
Messiah, for he will come in his own name, doing his own pleasure, and will
"receive glory from men". Thus will he thoroughly appeal to the corrupt
heart of the natural man.
     The future appearing of this one who shall "come in his own name" was
announced, then, by the Lord Himself. The Antichrist will be "received", not
only by the Jews, but also by the whole world; received as their
acknowledged Head and Ruler; and all the modern pleas for and movements to
bring about a federation of the churches and a union of Christendom,
together with the present-day efforts to establish a League of Nations - a
great United States of the World - are but preparing the way for just such a
character as is portrayed both in the Old and New Testaments.
     There will be many remarkable correspondences between the true and the
false Christ, but more numerous and more striking will be the contrasts
between the Son of God and the Son of perdition. The Lord Jesus came down
from Heaven, whereas the Antichrist shall ascent from the bottomless Pit
(Rev. 11:7). The Lord Jesus came in His Father's name, emptied Himself of
His glory, lived in absolute dependence upon God, and refused to receive
honor from men; but the Man of Sin will come in his own name, embodying all
the pride of the Devil, opposing and exalting himself not only against the
true God, but against everything that bears His name, and his deepest
craving will be to receive honor and homage from men.
     Now since this parallel, with its pointed contrasts, was drawn by our
Lord Himself in John 5:43, how conclusive is the proof which it affords that
the Antichrist will be a single individual being as surely as Christ was! In
further proof of this 1 John 2:18 may be cited: "Little children, it is the
last hour: and as ye heard that Antichrist cometh, even now hath there

arisen many antichrists; whereby we know that it is the last hour" (R.V.).
Here the Antichrist is plainly distinguished from the many who prepare his
way. The verb "cometh" here is a remarkable one, for it is the very same
that is used of the Lord Jesus Christ in reference to His first and second
Advents. The Antichrist, therefore, is also "the coming one", or "he that
cometh". This defines his relation to the world, - which has long been
expecting some Conquering Hero - as "the Coming One" defines the relation of
the Christ of God to His Churches, whose Divinely-inspired hope is the
return of the Lord from Heaven.
     Nor does this by any means exhaust the proof that the coming Antichrist
will be a single individual being. The expressions used by the apostle Paul
in 2 Thess. 2 - "that Man of Sin", "The Son of Perdition", "he that opposeth
and exalteth himself", "the Wicked One whom the Lord shall consume with the
spirit of His mouth", "he whose coming is after the working of Satan" - all
these point as distinctly to a single individual as did the Messianic
predictions of the Old Testament point to the person of our Lord Jesus
Christ.
     Now, in accordance with these texts, and many others which might be
quoted, we find that all the Christian writers of the first six centuries
(that is all who make reference to the subject) regarded the Antichrist as a
real person, a specific individual. We might fill many pages by giving
extracts from their works, but three must suffice. The first is taken from a
very ancient document, entitled "The Teaching of the Apostles", which
probably dates back to the beginning of the second century: -
     "For in the last days the false prophets and the destroyers shall be
multiplied, and the sheep shall be turned into wolves, and love shall be
turned into hate. For when lawlessness increases, they shall hate and
persecute and deliver up one another; and then shall appear the
world-deceiver as Son of God, who shall do signs and wonders, and the earth
shall be delivered into his hands, and he shall do lawless deeds such as
have never yet been done since the beginning of the world. Then shall the
race of men come into the fire of trial, and many shall be offended and
shall perish, but they who have endured in their faith shall be saved under
the very curse itself".
     Our second quotation is taken from the writings of Cyril, who was
Bishop of Jerusalem in the fourth century:
     "This aforementioned Antichrist comes when the times of the sovereignty
of the Romans shall be fulfilled, and the concluding events of the world
draw nigh. Ten kings of the Romans arise at the same time in different
places, perhaps; but reigning at the same period. But after these, the
antichrist is the eleventh, having, by his magic and evil skill, violently
possessed himself of the Roman power. Three of those who have reigned before
him, he will subdue; the other seven he will hold in subjection to himself.
At first he assumes a character of gentleness (as if a wise and
understanding person), pretending both to moderation and philanthropy;
deceiving, both by lying miracles and prodigies which come from his magical
deceptions, the Jews, as if he were the expected Messiah. Afterwards he will
addict himself to every kind of evil, cruelty, and excess, so as to surpass
all who have been unjust and impious before him; having a bloody and
relentless and pitiless mind, and full of wily devices against all, and
especially against believers. But having dared such things three years and
six months, he will be destroyed by the second glorious coming from heaven
of the truly begotten Son of God, who is our Lord and Saviour, Jesus the
true Messiah; who, having destroyed Antichrist by the Spirit of His mouth,
will deliver him to the fire Gehenna".
     Our last quotation is made from the writings of Gregory of Tours, who
wrote at the end of the sixth century A.D.: -
     "Concerning the end of the world, I believe what I have learnt from
those who have gone before me. Antichrist will assume circumcision,
asserting himself to be the Christ. He will then place a statue to be
worshipped in the Temple at Jerusalem, as we read that the Lord has said,
`Ye shall see the abomination of desolation standing in the holy place'".
     Our purpose in making these quotations is not because we regard the
voice of antiquity as being in any degree authoritative: far from it; the
only authority for us is "What saith the Scriptures?". Nor have we presented
these views as curious relics of antiquity - though it is interesting to
discover the thoughts which occupied some of the leading minds of past ages.
No: our purpose has been simply to show that the early Christian writers
uniformly held that the Antichrist would be a real person, a Jew, one who
should both simulate and oppose the true Christ. Such continued to be the
generally received doctrine until what is known as the Dark Ages were far
advanced.
     It is not until we reach the fourteenth century (so far as the writer
is aware) that we find the first marked deviation from the uniform belief of
the early Christians. It was the Waldenses, - so remarkably sound in the
faith on almost all point of doctrine - who, thoroughly worn out by
centuries of the most relentless and merciless persecutions, published about
the year 1350 a treatise designed to prove that the system of Popery was the
Antichrist. It should however be said in honor of this people, whose memory
is blessed, that in one of their earliest books entitled "The Noble Lesson",
published about 1100 A.D., they taught that the Antichrist was an individual
rather than a system.
     Following the new view espoused by the Waldenses it was not long before
the Hussites, the Wycliffites and the Lollards - other companies of
Christians who were fiercely persecuted by Rome - eagerly caught up the
idea, and proclaimed that the Pope was the Man of Sin and the papacy the
Beast. From them it was handed on to the leaders of the Reformation who soon
made an earnest attempt to systematize this new scheme of eschatology. But
rarely has there been a more forceable example of the tendency of men's
belief to be mouled by the events and signs of their own lifetime. In order
to adapt the prophecies of the Antichrist to the Papal hierarchy, or the
line of the Popes, they had to be so wrested that scarcely anything was left
of their original meaning.
     "The coming Man of Sin had to be changed into a long succession of men.
The time of his continuance, which God had stated with precision and
clearness as forty-two months (Rev. 13:5), or three years and a half, being
far too short for the line of Popes, had to be lengthened by an ingenious,
but most unwarrantable, process of first resolving it into days, and then
turning these days into years.
     "The fact that, in the 13th chapter of the Apocalypse, the first Beast
or secular power, is supreme while the second Beast or ecclesiastical power
is subordinate, had to be ignored; since such an arrangement is opposed to
all the traditions of the Roman system. Also the circumstances that the
second Beast is a prophet and not a priest, had to be kept in the
background; for the Roman church exalts the priest, and has little care for
the prophet. Then, again, the awful words pronouncing sentence of death upon
every one who worshipped the Beast and his image, and receives his mark in
his forehead or in his hand (Rev. 13), seemed - and no wonder - too terrible
to be applied to every Roman Catholic, and, therefore, had to be explained
away or suppressed" (G. H. Pember).
     Nevertheless, by common consent the Reformers applied the prophecies
which treat of the character, career, and doom of the Antichrist, to Popery,
and regarded those of his titles which referred to him as "that Man of Sin,
the Son of Perdition", the "King of Babylon" and "the Beast", as only so
many names for the head of the Roman hierarchy. But this view, which was
upheld by most of the Puritans too, must be brought to the test of the one
infallible standard of Truth which our gracious God has placed in our hands.
We must search the Scriptures to see whether these things be so or not.
     Now we shall hold no brief for the pope, nor have we anything good to
say of that pernicious system of which he is the head. On the contrary, we
have no hesitation in denouncing as rank blasphemy the blatant assumption of
the pope as being the infallible vicar of Christ. Nor do we hesitate to
declare that the Papacy has been marked, all through its long history, by
impious arrogance, awful idolatry, and unspeakable cruelty. But,
nevertheless, there are many scriptures which prevent us from believing that
the Papacy and the Antichrist are identical. The Son of Perdition will
eclipse any monstrosities that have sprung from the waves of the Tiber. The
Bible plainly teaches us to look for a more terrible personage than any
Hildebrand or Leo.
     Undoubtedly there are many points of analogy between Antichrist and the
popes, and without doubt the Papal system has foreshadowed to a remarkable
degree the character and career of the coming Man of Sin. Some of the
parallelisms between them were pointed out by us in the previous chapter,
and to these many more might be added. Not only is it evident that Roman
Catholicism is a most striking type and harbinger of that one yet to come,
but the cause of truth requires us to affirm that the Papacy is an
antichrist, doubtless, the most devilish of them all. Yet, we say again,
that Romanism is not the Antichrist. As it is likely that many of our
readers have been educated in the belief that the pope and the Antichrist
are identical, we shall proceed to produce some of the numerous proofs which
go to show that such is not the case. That the Papacy cannot possibly be the
Antichrist appears from the following considerations: =
     1. The term "Antichrist" whether employed in the singular or the
plural, denotes a person or persons, and never a system. We may speak
correctly of an anti-Christ-ian system, just as we may refer to a Christian
organization; but it is just as inadmissible and erroneous to refer to any
system or organization as "the Antichrist" or "an antichrist", as it would
be to denominate any Christian system or organization "the Christ", or "a
Christ". Just as truly as the Christ is the title of a single person the Son
of God, so the Antichrist will be a single person, the son of Satan.
     2. The Antichrist will be a lineal descendant of Abraham, a Jew. We
shall not stop to submit the proof for this, as that will be given in our
next chapter; suffice it now to say that none but a full-blooded Jew could
ever expect to palm himself off on the Jewish people as their long-expected
Messiah. Here is an argument that has never been met by those who believe
that the pope is the Man of Sin. So far as we are aware no Israelite has
ever occupied the Papal See - certainly none has done so since the seventh
century.
     3. In line with the last argument, we read in Zech. 11:16,17, "For, lo,
I will raise up a Shepherd in the land which shall not visit those that be
cut off, neither shall seek the young ones, nor heal that that is broken,
nor feed that that standeth still: but he shall eat the flesh of the fat,
and tear their claws in pieces. Woe to the Idol Shepherd that leaveth the
flock! The sword (of Divine judgment) shall be upon his arm (his power), and
upon his right eye (intelligence): his arm shall be clean dried up, and his
right eye shall be utterly darkened". "The land" here is, of course,
Palestine, as is ever the case in Scripture with this expression. This could
not possibly apply to the line of the Popes.
     4. In 2 Thess. 2:4 we learn that the Man of Sin shall sit "in the
Temple of God", and St. Peter's at Rome cannot possibly be called that. The
"Temple" in which the Antichrist shall sit will be the rebuilt temple of the
Jews, and that will be located not in Italy but in Jerusalem. In later
chapters it will be shown that he Mosque of Omar shall yet be replaced by a
Jewish Temple before our Lord returns to earth.
     5. The Antichrist will be received by the Jews. This is clear from the
passage which heads the first paragraph of this chapter. "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"; but the Jews have never yet owned allegiance to any
pope.
     6. The Antichrist will make a Covenant with the Jews. In Dan. 9:27 we
read, "And he shall confirm the covenant with many for a week". The one
referred to here as making this seven-year Covenant is "the Prince that
shall come" of the previous verse, namely, the Antichrist, who will be the
Head of the ten-kingdomed Empire. The nation with whom the Prince will make
this covenant is the people of Daniel, as is clear from the context - see v.
24. But we know of no record upon the scroll of history of any pope having
ever made a seven-year Covenant with the Jews!
     7. In Dan. 11:45 we read, "And he shall plant the tabernacles of his
palace between the seas, in the glorious holy mountain; yet he shall come to
his end, and none shall help him". The person referred to here is, again,
the Antichrist, as will be seen by going back to v. 36 where this section of
the chapter begins. There we are told, "The king shall do according to his
will; and he shall exalt himself, and magnify himself above every god, and
shall speak marvelous things against he God of gods, and shall prosper till
the indignation be accomplished; for that that is determined shall be done".
This is more than sufficient to identify with certainty the one spoken of in
the last verse of Dan. 11. The Antichrist, then, will plant the tabernacles
of his palace "between the seas", that is, between the Mediterranean and the
Red Sea. By no species of ingenuity can this be made to apply to the pope,
for his palace, the Vatican, is located in the capital city of Italy.
     8. The Antichrist cannot be revealed until the mystic Body of Christ
and the Holy Spirit have been removed from the earth. This is made clear by
what we read in 2 Thess. 2. In verse three of that chapter the apostle
refers to the revelation of the Man of Sin. In verse four he describes his
awful impiety. In verse five he reminds the Thessalonians how that he had
taught them these things by word of mouth when he was with them. And then,
in verse six he declares "And now ye know what withholdeth that he might be
revealed in his time". And again he said, "For the mystery of iniquity doth
already work: only He who now letteth (hindereth) will let until He be taken
out of the way". There are two agencies,then, which are hindering, or
preventing the manifestation of the Antichrist, until "his time" shall have
come. The former agency is covered by the pronoun "what", the latter by the
word "He". The former, we are satisfied, is the mystical Body of Christ; the
latter being the Holy Spirit of God. At the Rapture both shall be "taken out
of the way", and then shall the Man of Sin be revealed. If, then, the
Antichrist cannot appear before the Rapture of the saints and the taking
away of the Holy Spirit, then, here is proof positive that the Antichrist
has not yet appeared.
     9. Closely akin to the last argument is the fact that quite a number of
definite scriptures place the appearing of the Antichrist at that season
known as the End-Time. Dan. 7 and 8 make it plain that the Antichrist will
run his career at the very end of this age (we do not say this
"dispensation" for that will end at the Rapture), that is, during the great
Tribulation, the time of "Jacob's trouble". Dan. 7:21-23 declares, "I
beheld, and the same horn made war with the saints, and prevailed against
them; Until the Ancient of days came, and judgment was given to the saints
of the Most High; and the time came that the saints possessed the kingdom".
Dan. 8:19 places his course (see 8:23-25) at "the last end of the
indignation", i.e. of God's wrath against Israel and the Gentiles. Dan. 9
shows that he will make his seven-years' Covenant with the Jews at the
beginning of the last of the seventy "weeks" which is to bring in "the end"
of Israel's sins and "finish the transgression" (9: 24). If the time of the
Antichrist's manifestation is yet future then it necessarily follows that
Rome cannot be the Antichrist.
     10. The Antichrist will deny both the Father and the Son: "He is
Antichrist, that denieth the Father and the Son" (1 John 2:22). This
scripture does not speak of virtual, but of actual and formal denial. But
Rome has always maintained in her councils and creeds, her symbols of faith
and worship, that there are three persons in the Godhead. Numerous and
grievous have been her departures from the teaching of Holy Scripture, yet
since the time of the Council of Trent (1563 A.D.) every Roman Catholic has
had to confess "I believe in God the Father...and in the Lord Jesus
Christ....and in the Holy Ghost, the Lord and Giver of life, which
proceedeth from the Father and the Son".
     As a system Romanism is a go-between. The "priest" stands between the
sinner and God; the `confessional' between him and the throne of grace;
`penance' between him and godly sorrow; the `mass' between him and Christ;
and `purgatory' between him and Heaven. The pope acknowledges both the
Father and the Son: he confesses himself to be both the servant of God and
His worshipper; he blesses the people not in his own name, but in that of
the Holy Trinity.
     11. The Antichrist is described as the one "who opposeth and exalteth
himself above all that is called God, or that is worshipped; so that he as
God sitteth in the Temple of God, showing himself that he is God" (2 Thess.
2:4). This is what the popes have never done. Not even Leo ventured to deify
himself or supersede God. The popes have made many false and impious claims
for themselves; nevertheless, their decrees have been sent forth as from the
"vice-gerent" of God, the "vicar" of Christ - thus acknowledging a Divine
power above himself.
     12. In Rev. 13:2,4 we read, "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...and they worshipped the dragon which gave power unto the beast".
By comparing these verses with Rev. 12:9 we learn that the Dragon is none
other than Satan himself. Now by almost common consent this first beast of
Rev. 13 is the Antichrist. If, then, Romanism be the Antichrist, where, we
may ask, shall we turn to find anything answering to what we read of here in
Rev. 13:4 - "And they worshipped the dragon, which gave power unto the
beast".
     13. This same 13th chapter of Revelation informs us that the Antichrist
(the first Beast) shall be aided by a second Beast who is denominated "the
False Prophet" (Rev. 19:20). The False Prophet, we are told "exerciseth all
the power of the First Beast before him, and causeth the earth and them
which dwell therein to worship the First Beast" (Rev. 13:12). If the First
Beast be the Papacy, then who is the False Prophet who "causeth the earth
and them which dwell therein to worship" her?
     14. Again; we are told that this False Prophet shall say 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" (Rev. 13:14). Further, we are told, "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" (Rev 13:15). Where do we find anything
in Popery which in anywise resembles this?
     15. In Dan. 9:27 we are told that the Antichrist "shall cause the
sacrifice and the oblation to cease". And again in 8:11 we read, "Yea, he
magnified himself even against the Prince of the host, and by him the daily
sacrifice was taken away". If Romanism is the Antichrist how can these
scriptures be made to square with the oft repeated "Sacrifice of the Mass"?
     16. The dominion of the Antichrist shall be world-wide. The coming Man
of Sin will assert a supremacy which shall be unchallenged and universal.
"And all the world wondered after the Beast" (Rev. 13:3). "And power was
given him over all kindreds, and tongues, and nations" (13:7). It hardly
needs to be pointed out that half of Christendom, to say nothing of
Heathendom, is outside the pale of Rome, and is antagonistic to the claims
of the Papacy. Again; in 13:17 we read "No man might buy or sell, save he
that had the mark, or the name of the Beast, or the number of his name": and
when, we ask, has any pope exercised such commercial supremacy that none
could buy or sell without his permission?
     17. The duration of Antichrist's career, after he comes out in his true
character, will be limited to forty-two months. There are no less than six
scriptures which, with a variety of expression, affirm this time
restriction. In Dan. 7:25 we learn that this one who shall "think to change
times and laws", will have these "given into his hand until a time, and
times, and the dividing of time": that is, for three years and a half - cf.
Rev. 12:14 with 12:6. And again in Rev. 13:5 we are told, "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" (Rev. 13:5). Now it is
utterly impossible to make this harmonize with the protracted history of
Romanism by any honest method of computation.
     18. In Rev. 13:7,8 we read, "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. And all that dwell upon the face of 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". Here we are expressly told
that the only ones who will not "worship the Beast", i.e. the Antichrist,
are they whose names are written in the Lamb's book of life. If then the
pope is the Antichrist, all who do not worship him must have their names
written in the Lamb's book of life - an absurdity on the face of it, for
this world be tantamount to saying that all the infidels, atheists, and
unbelievers of the last thousand years who were outside of the pale of Roman
Catholicism are saved.
     19. In 2 Thess. 2:11,12 we are told, "For this cause God shall end them
strong delusion, that they should believe a lie: that they all might be
damned who believed not the truth, but had pleasure in unrighteousness". The
context here shows that "believing a lie" means accepting the claims of the
Antichrist. Those who believe his claims will "receive him (John 5:43), and
not only so, they will "worship" him (Rev. 13:8); and 2 Thess. 2:12 declares
that all who do this will be damned". If, then,the pope is the Antichrist,
then it necessarily follows that all who have believed his lying claims,
that all who have received him s the vicar of Christ, that all who have
worshipped him, will be eternally lost. But the writer would not for a
moment make any such sweeping assertion. He, together with thousands of
others, believes firmly that during the centuries there have been many Roman
Catholics who, despite much ignorance and superstition, have been among that
number that have exercised faith in the blood of Christ, and that lived and
died resting on the finished work of Christ as the alone ground of their
acceptance before God, and who because of this shall be forever with the
Lord.
     20. That the Antichrist and the Papacy are totally distinct is
unequivocally established by the teaching of Rev. 17. Here we learn that
there shall be ten kings who will reign "with the Beast" (v. 12), and act in
concert with him (vv. 13,16). Then we are told "these shall hate the Whore
(the papacy), and shall make her desolate and naked, and shall eat her
flesh, and burn her with fire" (v. 16). Instead of the Antichrist and the
Papacy being identical, the former shall destroy the latter; whereas, the
Antichrist shall be destroyed by Christ Himself, see 2 Thess. 2:8.
     Perhaps a word of explanation is called for as to why we have entered
into such lengthy details in presenting some of the many proofs that the
Papacy is not the Antichrist. Our chief reason for doing so was because we
expect that many who will read this paper are among the number who have been
brought up in the belief which was commonly taught by the Reformers and
which has prevailed generally since their day. For those readers who had
already been established on this point, we would ask them to please bear
with us for having sought to help those less fortunate. Our next chapter
will be one of more general interest, for in it we shall discuss the person
of the Antichrist - who he will be, from whence he will spring, and what
marks will serve to identify him.



                 CHAPTER THREE. THE PERSON OF THE ANTICHRIST


     In our last chapter we pointed out how that the Antichrist is not a
system of evil, nor an anit-Christian organization, but instead, a single
individual being, a person yet to appear. In support of this we appealed to
the declaration of our Lord recorded in John 5:43; "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". Here the Saviour both compares and contrasts the Man of Sin
with Himself. The point of comparison is that, like the Saviour, he shall
offer himself to Israel; the contrast is, that unlike Christ who was
rejected by the Jews, the false messiah shall be "received" by them. If,
then, the Antichrist may be compared and contrasted with the Christ of God,
he, too, must be a person, an individual being.
     Again; we called attention to the expression used by the apostle Paul
in 2 Thess. 2: - "That Man of Sin", "the Son of Perdition", he that opposeth
and exalteth himself", "the Wicked One whom the Lord shall consume with the
spirit of His mouth", "he whose coming is after the working of Satan" - all
these point as distinctly to a single individual as did the Messianic
predictions of the Old Testament point to the person of our Lord Jesus
Christ. Assured, then, that "the Antichrist" signifies a specific
individual, our next concern is to turn to the Scriptures and learn what God
has been pleased to reveal concerning this Personification of Evil.

                      I. THE ANTICHRIST WILL BE A JEW.

     The Antichrist will be a Jew, though his connections, his governmental
position, his sphere of dominion, will by no means confine him to the
Israelitish people. It should, however, be pointed out that there is no
express declaration of Scripture which says in so many words that this
daring Rebel will be "a Jew"; nevertheless, the hints given are so plain,
the conclusions which must be drawn from certain statements of Holy Writ are
so obvious, and the requirements of the case are so inevitable, that we are
forced to believe he must be a Jew. To these `hints', `conclusions' and
`requirements' we now turn.
     1. In Ezek. 21:25-27 we read: "and thou, profane wicked prince of
Israel, whose day is come, when iniquity shall have an end, Thus saith the
Lord God; Remove the diadem, and take off the crown: this shall not be the
same: exalt him that is low, and abase him that is high. I will overturn,
overturn, overturn it: and it shall be no more until he comes whose right it
is, and I will give it him". The dispensational place and scope of this
passage, is not hard to determine. The time-mark is given in v. 25: it is
"when iniquity shall have an end". It is the End-Time which is in view,
then, the End of the Age, when "the transgressors are come to the full"
(Dan. 8:23 and cf. 11:36 - "Till the indignation be accomplished"). At that
time Israel shall have a Prince, a Prince who is crowned (v. 26), and a
Prince whose day is said to be come when iniquity shall have an end". Now,
as to who this Prince is, there is surely no room for doubt. The only Prince
whom Israel will have in that day, is the Son of Perdition, here termed
their Prince because he will be masquerading as Messiah the Prince (see Dan.
9:25)! Another unmistakable mark of identification is here given, in that he
is expressly denominated "thou, profane wicked Prince" - assuredly, it is
the Man of Sin who is here in view, that impious one who shall "oppose and
exalt himself above all that is called God". But what should be noted
particularly, is, that this profane and wicked character is here named
"Prince of Israel". He must, therefore, be of the Abrahamic stock, a Jew!
     2. In Ezek. 28:2-10 a remarkable description is given us of the
Antichrist under the figure of "the Prince of Tyrus", just as in vv.12-19 we
have another most striking delineation of Satan under the figure of "the
king of Tyrus". In a later chapter we hope to show that, beyond a doubt, it
is the Antichrist who is in view in the first section of this chapter. There
is only one thing that we would now point out from this passage: in v.10 it
is said of him "Thou shalt die the deaths of the uncircumcised", which is a
very strong hint that he ought not to die the deaths of the "uncircumcised"
because he belonged to the Circumcision! Should it be said that this verse
cannot apply to the Antichrist because he will be destroyed by Christ
Himself at His coming, the objection is very easily disposed of by a
reference to Rev. 13:14, which tells of the Antichrist being wounded to
death by a sword and rising from the dead - which is prior to his ultimate
destruction at the hands of the Saviour.
     3. In Dan. 11:36,37 we are told, "And the king shall do according to
his will; and he shall exalt himself, and magnify himself above every god,
and shall speak marvelous things against the God of gods, and shall prosper
till the indignation be accomplished: for that that is determined shall be
done. Neither shall he regard the God of his fathers". This passage, it is
evident, refers to and describes none other than the coming Antichrist. But
what we wish to call special attention to is the last sentence quoted - "The
God of his fathers". What are we to understand by this expression? Why,
surely, that he is a Jew, an Israelite, and that his fathers after the flesh
were Abraham, Isaac and Jacob - for such is the invariable meaning of "the
fathers" throughout the Old Testament Scriptures.
     4. In Matt. 12:43-45 we have another remarkable scripture which will be
considered briefly, in a later section of this chapter, when we shall
endeavor to show that "The Unclean Spirit" here is none other than the Son
of Perdition, and that the "house' from which he goes out and into which he
returns, is the Nation of Israel. If this can be established, then we have
another proof that he will be a Jew, for this "house", which is Israel, is
here termed by Antichrist "my house". Just as Solomon was of "the House of
David", so Antichrist shall be of the House of Israel.
     5. In John 5:43 we have a further word which helps us to fix the
nationality of this coming One. In speaking of the false messiah, the Lord
Jesus referred to him as follows, "Another shall come in his own name". In
the Greek there are four different words all translated "Another" in our
English versions. One of them is employed but once, and a second but five
times, so these need not detain us now. The remaining two are used
frequently, and with a clear distinction between them. The first "allos"
signifies "another" of the same kind or genus - see Matt. 10:23; 13:24;
26:71, etc. The second, "heteros", means "another" of a totally different
kind, - see Mark 16:12; Luke 14:31; Acts 7:18; Rom. 7:23. Now the striking
thing is that the word used by our Lord in John 5:43 is "allos", another of
the same genus, not "heteros", another of a different order. Christ, the Son
of Abraham, the Son of David, had presented Himself to Israel, and they
rejected Him; but "another" of the same Abrahamic stock should come to them,
and him they would "receive". If the coming Antichrist were to be a Gentile,
the Lord would have employed the word "heteros"; the fact that He used
"allos" shows that he will be a Jew.
     6. The very name "Antichrist" argues strongly his Jewish nationality.
This title "Antichrist" has a double significance. It means that he will be
one who shall be "opposed" to Christ, one who will be His enemy. But it also
purports that he will be a mock Christ, an imitation Christ, a pro-Christ, a
pseudo Christ. It intimates that he will ape Christ. He will pose as the
real Messiah of Israel. In such case he must be a Jew.
     7. This mock Christ will be "received" by Israel. The Jews will be
deceived by Him. They will believe that he is indeed their long-expected
Messiah. They will accept him as such. Proofs of this will be furnished in a
later chapter. But if this pseudo Christ succeeds in palming himself off on
the Jews as their true Messiah he must be a Jew, for it is unthinkable that
they would be deceived by any Gentile.
     Ere passing to the next point, we may add, that it was the common
belief among Christians during the first four centuries A.D., that the
Antichrist would come from the tribe of Dan. Whether this will be the case
or no, we do not know. Gen. 49:17,18 may have ultimate reference to this Son
of Perdition. Certainly Dan is the most mysterious of all the twelve tribes.

                II. THE ANTICHRIST WILL BE THE SON OF SATAN.

     That Satan will have a son ought not to surprise us. The Devil is a
consummate imitator and much of his success in deceiving men is due to his
marvelous skill in counterfeiting the things of God. Below we give a list of
some of his imitations: -
     Do we read of Christ going forth to sow the "good seed" (Matt. 13:24),
then we also read of the enemy going forth to sow his "tares" - an imitation
wheat (Matt. 13:25). Do we read of "the children of God", then we also read
of "the children of the wicked one" (Matt. 13:38). Do we read of God working
in His children "both to will and to do of His good pleasure" (Phil. 2:13),
then we are also told that the Prince of the power of the air is "the spirit
that now woreth in the children of disobedience" (Eph. 2:2). Do we read of
the Gospel of God, then we also read that Satan has a gospel - "Another
gospel, which is not another" (Gal. 1:6,7). Did Christ appoint "apostles",
then Satan has his apostles too (2 Cor. 11:13). Are we told that "the Spirit
searcheth all things, yea, the deep things of God" (1 Cor. 2:10), then Satan
also provides his "deep things" (see Greek of Rev. 2:24). Are we told that
God, by His angel, will "seal" His servants in their foreheads (Rev. &;3),
so also we read that Satan, by his angels, will set a mark in the foreheads
of his devotees (Re. 13:16). Does the Father seek "worshippers" (John 4:23),
so also does Satan (Rev. 13:4). Did Christ quote scripture, so also did
Satan (Matt. 4:6). Is Christ the Light of the world, then Satan also is
transformed as an "angel of light" (2 Cor. 11:14). Is Christ denominated
"the Lion of the tribe of Judah" (Rev. 5:5), then the Devil is also referred
to as "a roaring lion" (1 Peter 5:6). Do we read of Christ and "His angels"
(Matt. 24:31), then we also read of the Devil and "his angels" (Matt.
25:41). Did Christ work miracles, so also will Satan (2 Thess. 2:9). Is
Christ seated upon a "Throne", so also will Satan be (Rev. 2:13, Gk.). Has
Christ a Church, then Satan has his "synagogue" (Rev. 2:9). Has Christ a
"bride", then Satan has his "whore" (Rev. 17:16). Has God His "Vine", so has
Satan (Rev. 14:19). Does God have a city, the new Jerusalem, then Satan has
a city, Babylon (Rev. 17:5; 18:2). Is there a "mystery of godliness" (1 Tim
3:16), so also there is a "mystery of iniquity" (2 Thess. 2:7). Does God
have an only-begotten Son, so we read of "the Son of Perdition" (2 Thess.
2:3). Is Christ called "the Seed of the woman", then the Antichrist will be
"the seed of the serpent" (Gen. 3:15). Is the Son of God also the Son of
Man, then the son of Satan will also be the "Man of Sin" (2 Thess. 2:3).
     Is there a Holy Trinity, then there is also an Evil Trinity (Rev.
20:10). In this Trinity of Evil Satan himself is supreme, just as in the
Blessed Trinity the Father is (governmentally) supreme: note that Satan is
several times referred to as a father (John 8:44, etc.). Unto his son, the
Antichrist, Satan gives his authority and power to represent and act for him
(Rev. 13:4) just as God the Son received "all power in heaven and earth"
from His Father, and uses it for His glory. The Dragon (Satan) and the Beast
(Antichrist) are accompanied by a third, the False Prophet, and just as the
third person in the Holy Trinity, the Spirit, bears witness to the person
and work of Christ and glorifies Him, so shall the third person in the Evil
Trinity bear witness to the person and work of the Antichrist and glorify
him (see Rev. 13:11-14).
     Now the Antichrist will be a man, and yet more than man, just as Christ
was Man and yet more than man. The Antichrist will be the `Superman' of whom
the world, even now, is talking, and for whom it is looking. The Wicked One
who is to be revealed shortly, will be a supernatural character, he will be
the Son of Satan. His twofold nature is plainly declared in 2 Thess. 2:3 -
"That man of Sin, the Son of Perdition". In proof of these assertions we ask
for a careful attention to what follows.
     1. "And I will put enmity between thee and the woman, and between thy
Seed and her Seed; it shall bruise thy head, and thou shalt bruise his heel"
(Gen. 3:15). It is to be noted that there is here a double "enmity" spoken
of: God says, "I will put enmity between thee and the woman", that is,
between Satan and Israel, for Israel was the woman that bore Christ (Rev.
12); "And between thy seed and her seed". Observe particularly that two
"seeds" are here spoken of; "Thy seed" (the antecedent is plainly the
Serpent) and "her seed", the woman's Seed. The woman's Seed was Christ, the
Serpent's seed will be the Antichrist. The Antichrist then, will be more
than a man, he will be the actual and literal Seed of that old Serpent, the
Devil; as Christ was, according to the flesh, the actual and literal Seed of
the woman. "Thy seed", Satan's seed, refers to a s specific individual, just
as "her seed" refers to a specific Individual.
     2. "In that day the Lord with His sore and great and strong sword shall
punish Leviathan the piercing Serpent, even Leviathan that crooked Serpent;
and he shall slay the Dragon that is in the sea (Isa. 27:1). To appreciate
the force of this we need to attend to the context, which is unfortunately
broken by the chapter division. In the closing verses of Isa. 26 we hear God
saying, "Come, My people, enter thou into thy chambers, and shut thy doors
about thee: hide thyself as it were for a little moment, until the
indignation be over past" (26:20). These words are addressed to the elect
remnant of Israel. Their ultimate application will be to those on earth at
the end of this Age, for it is the time of God's "indignation" (cf. Dan.
8:19 and 11:36). It is the time when "the Lord cometh out of His place to
punish the inhabitants of the earth, for their iniquity: the earth also
shall disclose her blood, and shall no more cover her slain" (26:21) -
notice "iniquity", singular number, not "iniquities". It is their
worshipping of Satan's Man which is specifically referred to. Then,
immediately following we read, "In that day the Lord...shall punish
Leviathan the piercing Serpent". The connection, then, makes it plain that
it is just before the Millennium when God shall punish the Crooked Serpent,
the Antichrist. Now the very fact that the Wicked One is here denominated
"the piercing and crooked Serpent" hints strongly that he will be the son of
"that old Serpent, the Devil".
     3. In the first two sections of Ezek. 28 two remarkable characters are
brought before us. The second who is described in vv. 12-19 has received
considerable attention from Bible students of the last two generations, and
since the late Mr. G. H. Pember pointed out that what is there said of "the
king of Tyrus" could be true of no earthly king or mere human being, and
must outline a character that none but Satan himself (before his fall) could
fill[3] this view has been adopted by most of the leading Bible teachers.
But little attention has been paid to the character described in the first
ten verses of this chapter.
     Now just as what is said in Ezek. 28 of "the king of Tyrus" can only
apply fully to Satan himself, so, what is said of "the prince of Tyrus"
manifestly has reference to the Antichrist. The parallelisms between what is
said here and what we find in other scriptures which describe the Son of
Perdition are so numerous and so evident, that we are obliged to conclude
that it is the same person which is here contemplated. We cannot now attempt
anything like a complete exposition of the whole passage (though we hope to
give one later) but will just call attention to some of the outstanding
marks of identification:
     First, the Lord God says to this personage, "Because thine heart is
lifted up, and thou hast said I am a god, I sit in the seat of God" - cf. 2
Thess. 2:4. Second, "Behold thou art wiser than Daniel" - cf. Dan 8:23, and
7:8, "Behold, in this horn were eyes like the eyes of men, and a mouth
speaking great things", which intimates that the Antichrist will be
possessed of extraordinary intelligence. Third, it is said of this
character, "With thy wisdom and with thine understanding thou hast gotten
thee riches, and hast gotten gold and silver into thy treasures" 9v. 4- cf.
Psa. 52:7; Dan. 11:38).
     Sufficient has been said, we trust, to show that under the figure of
this "prince of Tyrus" we may discern clearly the unmistakable features of
the coming Antichrist. But the particular point we would make here, is this,
that as Satan is termed "the king of Tyre", in the second section of this
chapter the Antichrist is referred to as "the prince of Tyre". Antichrist,
then, is related to Satan as "prince" is to "king", that is, as son is to
the father.
     4. In Matt. 12:43 the Antichrist is called "The Unclean Spirit", not
merely an unclean spirit, but "the Unclean Spirit". We cannot now stop and
submit the evidence that it is the Antichrist who is here in view, for this
is another passage which we will consider carefully in a later chapter. But
in the writer's mind there is no doubt whatever that none other than the
Beast is here in view. If this be the case, then we have further evidence
that the coming One will be no mere man indwelt by Satan, but a fallen
angel, an evil spirit, the incarnation of the Devil.
     5. "Ye are of your father the Devil, and the lusts of your father ye
will do. He was a murderer from the beginning, and abode not in the truth,
because there is no truth in him. When he speaketh a lie, he speaketh of
this own; for he is a liar, and the father of it" (John 8:44). Here is still
another proof that the Antichrist will be superhuman, the offspring of
Satan. In the Greek there is the definite article before the word "lie" -
the lie, "the Lie". There is another passage in the New Testament where "the
Lie" is mentioned, namely in 2 Thess. 2:11, where again the definite article
is found in the Greek, and there the reference is unmistakable.
     A threefold reason may be suggested as to why the Antichrist should be
termed "the Lie". First, because his fraudulent claim to be the real Christ
will be the greatest falsehood palmed off upon humanity. Second, because he
is the direct antithesis of the real Christ, who is "the Truth" (John 14:6).
Third, because he is the son of Satan who is the arch liar. But to return to
John 8:44; "When he (the Devil) speaketh (concerning) the Lie, he speaketh
of his own". His "own" what? His "own" son - the remainder of the verse
makes this very plain - "for he (the Devil) is a liar and the father of it",
i.e. of "the Lie". The Lie then, is Satan's Son"!
     6. "That day shall not come, except there come a falling away (the
Apostasy) first, and that Man of Sin be revealed, the Son of Perdition" (2
Thess. 2:3). Nothing could be plainer than this. Here the Antichrist is
expressly declared to be superhuman - "the Son of Perdition". Just as the
Christ if the Son of God, so Antichrist will be the son of Satan. Just as
the Christ dwelt all the fulness of the Godhead bodily, and just as Christ
could say "He that hath seen Me, hath seen the Father", so the Antichrist
will be the full and final embodiment of the Devil. He will not only be the
incarnation of the Devil, but the consummation of his wickedness and power.
     7. In Rev. 13:1 (R. V.) we read, "And he (the Dragon - see context)
stood upon the sand of the sea" - symbolic of taking possession of the
Nations: "And I saw a Beast coming up out of the sea, having ten diadems,
and upon his heads names of blasphemy". It is deeply significant to mark how
these things are here linked together as cause and effect. The coming forth
of the Beast (the Antichrist) is immediately connected with the Dragon! But
this is not all. Notice the description that is here given of him: he has
ten horns (fulness of power) and seven heads (complete wisdom)" and this is
exactly how Satan himself is described in Rev. 12:3 - "And behold, a great
red Dragon, having seven heads and ten horns, and upon his heads names of
blasphemy"! Does not a linking of these scriptures prove beyond all doubt
that the Antichrist will be an exact replica of Satan himself!
     But one other thing, even more startling, remains to be considered, and
that is,

               III. THE ANTICHRIST WILL BE JUDAS REINCARNATED.

     1. In Psalm 55 much is said of the Antichrist in his relation to
Israel. Among other things we read there, "The words of his mouth were
smoother than butter, but war was in his heart: his words were softer than
oil, yet were they drawn swords" (v. 21). The occasion for this sad plaint
is given in the previous verse - "He had put forth his hands against such as
be at peace with him: he hath broken his covenant". The reference is to
Antichrist breaking his seven-year Covenant with the Jews (see Dan. 9:27;
11:21-24). Now if the entire Psalm be read through with these things in
mind, it will be seen that it sets forth the sorrows of Israel and the
sighings of the godly remnant during the End-Time. But the remarkable thing
is that when we come to vv. 11-14 we find that which has a double
application and fulfillment - "wickedness is in the midst thereof: deceit
and guile depart not from her streets. For it was not an enemy that
reproached me; then I could have borne it: neither was it he that hated me
that did magnify himself against me; then I would have hid myself from him:
But it was thou, a man mine equal, my guide, and mine acquaintance. We took
sweet counsel together, and walked unto the house of God in company". These
verses describe not only the base treachery of Judas toward Christ, but they
also announce how he shall yet, when reincarnated in the Antichrist, betray
and desert Israel. The relation of Antichrist to Israel will be precisely
the same as that of Judas to Christ of old. He will pose as the friend of
the Jews, but later he will come out in his true character. In the
Tribulation period, the Nation of Israel shall taste the bitterness of
betrayal and desertion by one who masqueraded as a "familiar friend". Hence,
we have here the first hint that the Antichrist will be Judas reincarnated.
     2. "And your covenant with Death shall be disannulled, and your
agreement with Hell shall not stand; when the overflowing scourge shall pass
through, then ye shall be trodden down by it" (Isa. 28:18). The "Covenant"
referred to is that seven-year one which is mentioned in Dan. 9:27. But here
the one with whom this Covenant is made is termed "Death and Hell". This is
a title of the Antichrist, as "the Resurrection and the Life" is of the true
Christ. Nor is this verse in Isa. 28 the only one where the Son of Perdition
is so denominated. In Rev. 6 a four-fold picture of him is given - the
antithesis of the four-fold portrayal of the Lord Jesus in the Gospels. Here
he is seen as the rider on differently colored horses, which bring before us
four stages in his awful career, and when we come to the last of them the
Holy Spirit exposes his true identity by telling us, "and his name that sat
on him was Death and Hell followed with him" (Rev. 6:8). Now "Hell" or
"hades" is the place which receives the souls of the dead, and the fact that
this awful name is here applied to Antichrist intimates that he has come
from there.
     3. Above, we referred to Matt. 12:41-43 to prove that Antichrist will
be a super-human being, a fallen and unclean spirit; we turn to it again in
order to show that this coming incarnation of Satan has previously been upon
earth. The history of this "Unclean Spirit" is divided into three stages.
First, as having dwelt in "a man"; second, as having gone out of a man, and
walking through dry places, seeking rest and finding none - this has
reference to his present condition during the interval between his two
appearances on earth. Third, he says, "I will return to my house". This
Unclean Spirit, then, who has already been here, who is now away in a place
where rest is not to be found, is to come back again!
     4. In John 17:12 we have a word which, more plainly still, shows that
the Antichrist will be Judas reincarnated, for here he is termed by Christ
"The Son of Perdition". But first, let us consider the teaching of Scripture
concerning Judas Iscariot. Who was he? He was a "man" (Matt. 26:24). But was
he more than a man? Let Scripture make answer. In John 6:70 we read, "Have
not I chosen you twelve, and one of you is a Devil?" It is hardly necessary
to say that in the Greek there are two different words for "Devil" and
"demon". There are many demons, but only one Devil. Further, in no other
passage is the word "devil" applied to any one but to Satan himself. Judas
then was the Devil incarnate, just as the Lord Jesus was God incarnate.
Christ Himself said so, and we dare not doubt His word.
     As we have seen, in John 17:12 Christ termed Judas "the Son of
Perdition", and 2 Thess. 2:3 we find that the Antichrist is similarly
designated - "That Man of Sin be revealed, the Son of Perdition". These are
the only two places in all the Bible where his name occurs, and the fact
that Judas was termed by Christ not a "son of perdition", but "the Son of
Perdition", and the fact that the Man of Sin is so named prove that they are
one and the same person. What other conclusion can a simple and unprejudiced
reader of the Bible come to?
     5. In Rev. 11:7 we have the first reference to "the Beast" in the
Apocalypse: "The Beast that ascendeth out of the bottomless pit". Here the
Antichrist is seen issuing forth from the Abyss. What is the Abyss? It is
the abode of lost spirits, the place of their incarceration and torment -
see Rev. 20:1-3, and Luke 8:31, "deep" is the "abyss" and cf. Matt. 9:28.
The question naturally arises, How did he get there? and when was he sent
there? We answer, When Judas Iscariot died! The Antichrist will be Judas
Iscariot reincarnated. In proof of this we appeal to Acts 1:25 where we are
told, "that he may take part of this ministry and apostleship from which
Judas by transgression fell, that he might go to his own place". Of no one
else in all the Bible is it said that at death he went "to his own place".
Put these two scriptures together: Judas went "to his own place", the Beast
ascends out of the Abyss.
     6. In Rev. 17:8 we read, "The Beast that thou sawest was, and is not;
and shall ascend out of the Bottomless Pit, and go into perdition". This
verse is generally understood to refer to the revived Roman Empire,and while
allowing that such an application is warrantable, yet we are persuaded it is
a mistake to limit it to this. In the Apocalypse, the Roman Empire and its
final and satanic Head are very closely connected, so much so, that at times
it is difficult to distinguish between them. But in Rev. 17 they are
distinguishable.
     In v. 8 we are told that the Beast "shall ascend out of the Bottomless
Pit", and that he shall go into perdition". In v. 11 we are told, "And the
Beast that was, and is not, even he is the eighth, and is of the seventh,
and goeth into perdition". Now nearly all expositors are agreed that the
Beast of v. 11 - the "eighth" (head, and form of government of the Roman
Empire) - is the Antichrist himself; then why not admit the same of v.8? In
both, the designation is the same - "the Beast"; and in both, we are told he
"goeth into perdition".
     We take it, then, that what is predicted of "the Beast" in 17:8 is true
of both the Roman Empire and its last head, the Antichrist: of the former,
in the sense that it is infernal in its character. Viewing it now as a
declaration of the Antichrist, what does it tell us about him? Four things.
First, he "was". Second, he "is not". Third, he shall "ascend out of the
Bottomless Pit". Fourth, he shall "go into perdition". The various
time-marks here concern the Beast in his relation to the earth. First, he
"was", i.e. on the earth. Second, he "is not", i.e. now on the earth (cf.
Gen. 5:24, "Enoch was not for God took him"; that is, "was not" any longer
on earth). Third, he shall "ascend out of the Bottomless Bit", where he is
now, which agrees with 11:7. Fourth, he shall "go into perdition". We learn
then from this scripture that at the time the Apocalypse was written the
Beast "was not" then on the earth, but that he had been on it formerly.
Further, we learn that in John's day the Beast was then in the Bottomless
Pit but should yet ascend out of it. Here then is further evidence that the
Antichrist who is yet to appear has been on earth before.
     7. "And the Beast was taken, and with him the False Prophet that
wrought miracles before him, with which he deceived them that had received
the mark of the Beast, and them that worshipped his image. These both were
cast alive into the lake of fire burning with brimstone". (Rev. 19:20). This
gives the last word concerning the Antichrist. It makes known the terrible
fate which awaits him. He, together with his ally, will be cast alive into
the Lake of Fire. This is very striking, and confirms what has been said
above, namely, that the Antichrist will be one who has already appeared on
earth, and has been in "the Abyss" during the interval which precedes his
return to the earth. And how remarkable Rev. 19:20 corroborates this. The
Antichrist will not be cast, eventually into the Abyss, as Satan will be at
the end of the Millennium (Rev. 20:1-3), but into the Lake of Fire which is
the final abode of the damned. Why is it that he shall not be cast into the
Abyss at the return of Christ? It must be because he has already been there.
Hence, the judgment meted out to him is final and irrevocable, as will be
that of the Devil a thousand years later, see Rev. 20:10.
     Our next chapter will be devoted to an examination and consideration of
the many Names and Titles which are given to the Antichrist in the Word of
God, and we would urge the student to diligently search the Scriptures for
himself to see how many of these he can find - there are over twenty.



              CHAPTER FOUR. NAMES AND TITLES OF THE ANTICHRIST.


     There is a distinct science of nomenclature, a system of names, in the
Word of God. Probably every name in Scripture has either a historic, a
symbolic, or a spiritual significance. The names are inseparably bound up
with the narrative, and it frequently happens that the meaning of a proper
noun is a key to an important passage. Names are not employed by the Holy
Spirit in a loose and careless manner - of course not! - but with definite
design. A variety of names for the same individual are not given in order to
prevent monotonous repetition, but because the significance of each separate
appellation is best fitted to express what is recorded in any given
instance. "Devil" and "Satan" are not synonyms, nor are they used at
haphazard, but with Divine discrimination. Upon the meaning of names found
in Holy Writ rests a whole scheme of interpretation; even the order in which
names occur is not fortuitous but designed, and constitutes a part of each
lesson taught, or each truth presented.
     There is here a wide field opened for study, a field which few have
made serious effort to explore. It is strange that it has been so neglected,
for again and again the Holy Spirit calls attention to the importane and
meaning of names. In the first book of the Bible we find that children and
places were given meaningful names, which called to remembrance incidents,
experiences, characteristics of interest and importance. Examples are given
where names changed to harmonize with a change in the person, place,
experience, or situation where it occurred. Abram and Sarai will at once
occur to mind. For a place, take Luz, which was changed to Bethel! - "House
of God" - because by reason of a vision he received there it became that to
Jacob. Jacob's name is changed to Israel; and in the New Testament an
example is furnished in Simeon being re-named Peter. In Heb. 7:1,2 the Holy
Spirit calls attention to the significance of the names Melchizedik and
Salem (Jerusalem). These are sufficient to show the importance of this line
of study.
     Names are used in Scripture with marvelous discrimination, and it was
this fact which first demonstrated to the writer, the verbal inspiration of
Scripture. The precision with which names are used in the Bible is
especially noticeable in connection with the Divine titles. The names Elohim
and Jehovah are found on the pages of the Old Testament several thousand
times, but they are never used loosely or interchangeably. Over three
hundred names and titles are given to the Lord Jesus Christ, and each has
its own distinctive significance and to substitute any other for the one
used would destroy the beauty and perfections of every passage where they
are found.
     Names are employed to express character; titles are used to denote
relationships. It is only as we make a careful study of the various and
numerous names and titles of the Lord Jesus Christ, that we are in a
position to appreciate His infinite excellencies and the manifold
relationships which He sustains. From an opposite standpoint the same is
equally true of the Antichrist. As we pay careful attention to the different
names and titles which are given to him, we then discover what a marvelously
complete delineation the Holy Spirit has furnished us with of the person,
the character, and career of this monster of wickedness. It is unfortunate
that the great variety of names bestowed upon him has led some brethren to
the conclusion that they must belong to separate persons, and has caused
them to apportion these out to different individuals; only confusion can
result from this. There is almost as much ground to make the Devil and Satan
different persons, as there is to regard (as some do) the Beast and the
Antichrist as separate entities. That the Devil and Satan are names
belonging to the same person, and that the Beast and the Antichrist is the
selfsame individual, is proven by the fact that identically the same
characteristics under each is found belonging to the one as to the other.
Instead of apportioning these names to different persons, we must see that
they denominate the same individual, only in different relationships, or as
giving us various phases of his character.
     An old writer has said the name Devil is most suggestive of his
character. If "d" is taken away, evil is left. If "e" is taken away vile is
left. If "v" is taken away ill is left. And if "i" is taken away and the
next letter be aspirated, it tells of hell. It is equally true of the
Antichrist: his names reveal his character, expose his vileness, and
forecast his career and doom.
     The names and titles given to the Antichrist are far more numerous than
is commonly supposed. We propose to give as complete a list as possible, and
offer a few comments on their significations. We shall not expatiate on them
at equal length, for that is not necessary; instead, we shall say the most
on those cognomens which are of the greater importance, or, which because of
their ambiguity call for a more detailed elucidation.

                              1. THE ANTICHRIST

     "Who is a liar but he that denieth that Jesus is the Christ? He is
Antichrist, that denieth the Father and the Son" (1 John 2:22). This name
introduces to us one of the most solemn and foreboding subjects in the Word
of God. It brings before us one of the persons in the Trinity of Evil. At
every point he is the antithesis of Christ. The word "Antichrist" has a
double significance. Its primary meaning is one who is opposed to Christ;
but its secondary meaning is one who is instead of Christ. Let not this be
thought strange, for it accords with the two stages in his career. At first
he will pose as the true Christ, masquerading in the livery of religion.
But, later, he will throw off his disguise, stand forth in his true
character, and set himself up as one who is against God and His Christ.
     Not only does anti-christ denote the antagonist of Christ, but it tells
of one who is instead of Christ. The word signifies another Christ, a
pro-Christ, an alter christus, a pretender to the name of Christ. He will
seem to be and will set himself up as the true Christ. He will be the
Devil's counterfeit. Just as the Devil is an Anti-theos - not only the
adversary of God, but the usurper of the place and prerogatives of God,
demanding worship; so the Son of Perdition will be anti-christ - not only
the antagonist and opponent of Christ, but His reval: assuming the very
position and prerogatives of Christ; passing himself off as the rightful
claimant to all the rights and honors of the Son of God.

                  2. THE MAN OF SIN, THE SON OF PERDITION.

     "Let no man deceive you by any means: for that day shall not come,
except there come a falling away first, and that Man of Sin be revealed, the
Son of Perdition" (2 Thess. 2:3). This double appellation is probably the
most awful, the most important, and the most revealing title given to the
Antichrist in all the Bible. It diagnoses his personality and exposes his
awful character. It tells us he will be possessed of a twofold nature: he
will be a man, and yet more than a man. He will be Satan's parody of the
God-Man. He will be an incarnation of the Devil. The world today is talking
of and looking for the Super-man. This is exactly what the Antichrist will
be. He will be the Serpent's masterpiece.
     "That Man of Sin". What a frightful name! The sin of man will culminate
in the Man of Sin. The Christ of God was sinless; the Christ of Satan will
not only be sinful, but the Man of Sin. "Man of Sin" intimates that he will
be the living and active embodiment of every form and character of evil.
"Man of Sin" signifies that he will be sin itself personified. "Man of Sin"
denotes there will be no lengths of wickedness to which he will not go, no
forms of evil to which he will be a stranger, no depths of corruption that
he will not bottom.
     "The Son of Perdition". And again we are forced to exclaim, what a
frightful name! Not only a human degenerate, but the offspring of the
Dragon. Not only the worst of human kind, but the incarnation of the Devil.
Not only the most depraved of all sinners, but an emanation from the Pit
itself. "Son of Perdition" denotes that he will be the culmination and
consummation of satanic craft and power. All the evil, malignity, cunning,
and power of the Serpent will be embodied in this terrible monster.

                             3. THE LAWLESS ONE.


     "And then shall be revealed the Lawless One, whom the Lord Jesus shall
slay with the breath of His mouth, and bring to nought by the manifestation
of His coming" (2 Thess. 2:8 R. V.). This is another name of the Antichrist
which makes manifest his awful character. Each of his names exhibits him as
the antithesis of the true Christ. The Lord Jesus was the Righteous One; the
Man of Sin will be the Lawless One. The Lord Jesus was "made under the law"
(Gal. 4:4); the Antichrist will oppose all law, being a law unto himself.
When the Saviour entered this world, He came saying, "Lo I come to do Thy
will, O God" (Heb. 10:9); but of the Antichrist it is written "And the king
shall do according to his will" (Dan. 11:36). The Antichrist will set
himself up in direct opposition to all authority, both Divine and human.

                                4. THE BEAST.

     "And when they shall have finished their testimony the Beast that
ascendeth out of the bottomless pit shall make war against them, and shall
overcome them, and kill them" (Rev. 11:7). This is another name which
reveals the terrible nature and character of the Antichrist and which places
him in sharp antithesis from the true Christ. "The Beast" is the title by
which he is most frequently designated in the Revelation: there are at least
thirty references to him under this name in the last book of the Bible. The
Greek word signifies a wild beast. This name "the Beast" contrasts the
Antichrist from the true Christ as "the Lamb"; and it is a significant fact
that by far the great majority of passages where the Lord Jesus is so
designated are also found here in the Apocalypse. The "Lamb" is the Saviour
of sinners; the "Beast" is the persecutor and slayer of the saints. The
"Lamb" calls attention to the gentleness of Christ; the "Beast" tells of the
ferocity of the Antichrist. The "Lamb" reveals Christ as the "harmless" One
(Heb. 7:26); the "Beast" manifests the Antichrist as the cruel and heartless
one. Under the Law lambs were ceremonially clean and used in sacrifice, but
beasts were unclean and unfit for sacrifices.
     It is a point of interest to note that there is one other very striking
contrast between the persons in the Holy Trinity, and the persons in the
trinity of evil. At our Lord's baptism the Holy Spirit descended upon Him in
the form of a dove, and the first mention of the Holy Spirit in Scripture
represents Him as "brooding" like a dove over the waters which covered the
pre-Adamic earth (Gen. 1:2). How remarkable are those symbols - a "Lamb" and
a "Dove"! A Dove, not a hawk or an eagle. The gentle, harmless, cooing
"dove". Over against this the Devil is termed "the Dragon". What a contrast
- the Dove and the Lamb, the Dragon and the Beast!

                      5. THE BLOODY AND DECEITFUL MAN.

     "Thou shalt destroy them that speak leasing: the Lord will abhor the
Bloody and Deceitful Man" (Psa. 5:6). The Psalm from which this verse is
quoted contains a prayer of the godly Jewish remnant, offered during the
Tribulation period. In proof of this assertion observe that in v. 2 God is
owned and addressed as "King". In v. 7 intimation is given that the Temple
has been rebuild in Jerusalem, for turning away from it when it has been
defiled by "the Abomination of Desolation", the remnant say, "But as for me
I will come into Thy house in the multitude of Thy mercy: and in Thy fear
will I worship toward Thy Holy Temple". While in v. 10 we find them praying
for the destruction of their enemies, which is parallel with Rev. 6:10. It
is during that time the faithful remnant will exclaim, "Thou shalt destroy
them that speak leasing: the Lord will abhor the Bloody and Deceitful Man".
     The Bloody and Deceitful Man views the Antichrist in relation to the
Jews. In the earlier stages of his public career he poses as their friend
and benefactor. He recognizes their rights as a separate State and appears
anxious to protect their autonomy. He makes a formal covenant with them
(Dan. 9:27) and their peace and security seem assured. But a few years later
he comes out in his true character. His fair speeches and professions of
friendship are seen to be false. He breaks his covenant (Psa. 55:20) and
turns upon the Jews in fury. Their benefactor is now their worst enemy. The
protector of their interests now aims to cut them off from being a nation in
the earth (Psa. 83:4). Thus is he rightfully denominated by them "the Bloody
and Deceitful Man".

                             6. THE WICKED ONE.

     "The Wicked (One) in his pride doth persecute the poor: the Wicked
(One), through the pride of his countenance, will not seek after God" (Psa.
10:2,4). This entire Psalm is about the Wicked One. The opening verse gives
the key to its dispensational scope. It contains the cry of the Jewish
remnant during the Tribulation period, here denominated "Times of Trouble"
(cf. Jer. 30:7). So desperate is the situation of the true Israel, it seems
as though Jehovah must have deserted them - "Why standeth Thou afar off, O
Lord? Why hidest Thou Thyself in times of trouble? (v. 1). Then follows a
remarkably full description of their arch-enemy, the Wicked One. His pride
(v. 2), his depravity: "He abhorreth the Lord" (v. 3 margin); his blasphemy:
"All his thoughts are, There is no God" (v. 4 margin); his grievous ways,
(v. 5); his consuming egotism, (v. 6); his deceitfulness, (v. 7); his
treachery, (v. 8); his cruelty, (vv. 9,10); his complacent pride, (v. 11),
is each described. Then the Remnant cry, "Arise, O Lord; O God, lift up
Thine hand: forget not the humble. Break Thou the arm of the Wicked and Evil
One" (vv. 12 and 15). The whole Psalm should be carefully studied.

                          7. THE MAN OF THE EARTH.

     "To judge the fatherless and the oppressed, that the Man of the Earth
may no more oppress" (Psa. 10:18). The "Wicked One" describes his character;
the "Man of the Earth" defines his position. The one speaks of his awful
depths of depravity; the other of his vast dominions. The sphere of his
operations will be no mere local one, He will become World-emperor. He will
be a king of kings and lord of lords, (Rev. 13:7). When the true Christ
appeared on earth Satan offered Him "all the kingdoms of the world and the
glory of them" if He would fall down and worship him. When the false Christ
appears, this offer will be repeated, the conditions will be met, and the
tempting gift will be bestowed (Rev. 13:2). In consequence of this he shall
be "the Man of the Earth"; just as later, Christ shall be "King over all the
earth" (Zech. 14:7).

                             8. THE MIGHTY MAN.

     "Why boasteth thou thyself in mischief, O Mighty Man" (Psa. 52:1). This
is another Psalm which is devoted to a description of this fearful
character. Here again we have mention of his boastfulness (v. 1), his
deceitfulness (v. 2), his depravity (v. 3), his egotism (v. 4), his riches
(v. 7). His doom is also announced (v. 5). This title, the Mighty Man,
refers to his immense wealth and possessions, and the power which they
confer upon their possessor. It also points a striking contrast: Christ was
the Lowly Man, not having where to lay His head; the Antichrist will be the
Mighty Man, of whom it is said, "Lo, this is the man that made not God his
strength; but trusted in the abundance of his riches, and strengthened
himself in his substance" (:sa. 52:7).

                                9. THE ENEMY.

     "Because of the voice of the Enemy, because of the oppression of the
Wicked: for they cast iniquity upon me, and in wrath they hate me" (Psa.
55:3). This is another title used of the Antichrist in connection with
Israel, a title which recurs several times both in the Psalms and the
Prophets. It points a designed contrast from that Friend that "sticketh
closer than a brother". This Enemy of Israel oppresses them sorely. His
duplicity and treachery are here referred to. Concerning him Israel shall
exclaim, "The words of his mouth were smoother than butter, but war was in
his heart: his words were softer than oil, yet were they drawn swords" (Psa.
52:21). Let the student be on the lookout for passages in the Old Testament
which make mention of the Enemy.

                             10. THE ADVERSARY.

     "They said in their hearts, Let us destroy them together: they have
burned up all the synagogues of God in the land. We see not our signs: there
is no more any profit: neither is there any among us that knoweth how long.
O God, how long shall the Adversary reproach? Shall the Enemy blaspheme Thy
name forever?" (Psa. 74:8-10). This title occurs in several important
passages. In Isa. 59:19 we read, "So shall they fear the name of the Lord
from the west, and His glory from the rising of the sun. When the Adversary
shall come in like a flood, the Spirit of the Lord shall lift up a standard
against him". Lam. 4:11,12 is another scripture which obviously speaks of
the End-time. "The Lord hath accomplished His fury; He hath poured out His
fierce anger, and hath kindled a fire in Zion, and it hath devoured the
foundations thereof. The kings of the earth, and all the inhabitants of the
world, would not have believed that the Adversary and the Enemy should have
entered into the gates of Jerusalem". In Amos 3:11 we read, "Therefore thus
saith the Lord God; an Adversary there shall be even round about the land;
and he shall bring down thy strength from thee, and thy palaces shall be
spoiled". This is a title which intimates his satanic origin, for the Greek
word for Devil means adversary.

                      11. THE HEAD OVER MANY COUNTRIES.

     "He shall judge among the heathen, he shall fill the places with the
dead bodies; he shall wound the Head over many countries" (Psa. 110:6). The
context here shows that it must be the Antichrist which is in view. The
Psalm opens by the Father inviting the Son to sit at His right hand until
His enemies shall be made His footstool. Then follows the affirmation that
Jehovah will display His strength out of Jerusalem, and make His people
Israel willing in the day of His power. Then, following Jehovah's oath that
Christ is a Priest forever after the order of Melchizedek (which
contemplates the exercise of His millennial and royal priesthood), we read,
"The Lord at thy right hand shall strike through kings in the day of His
wrath. He shall judge among the heathen, He shall fill the places with the
dead bodies; He shall wound the Head over many countries". The "Day of His
wrath" is the closing portion of the Tribulation period, and in the Day of
His wrath. He wounds this Head over many countries. The Head over many
countries refers to the Man of Sin as the Caesar of the last world-empire,
prior to the establishment of the Messianic Kingdom.

                            12. THE VIOLENT MAN.

     "Deliver me, O Lord, from the Evil Man: preserve me from the Violent
Man" (Ps. 140:1). This is another Psalm which expresses the plaintive
supplications of the godly remnant in the "time of Jacob's trouble". Three
times over the Antichrist is denominated the Violent Man. In v. 1 the
remnant pray to be delivered from him. In v. 4 the petition is repeated. In
v. 11 his doom is foretold. Cry is made for God to take vengeance upon this
bloody persecutor: "Let the burning coals fall upon them: let them be cast
into the fire; into deep pits, that they rise not up again. Let not an evil
speaker be established in the earth: evil shall hunt the Violent Man to
overthrow him" (Psa. 140:10,11). The Violent Man is a name which fully
accords with his Beast-like character. It tells of his ferocity and
rapacity.

                              13. THE ASSYRIAN.

     "O Assyrian, the rod of Mine anger, and the staff in their hand in Mine
indignation...Wherefore it shall come to pass, that when the Lord hath
performed His whole work upon mount Zion and on Jerusalem, I will punish the
fruit of the stout heart of the King of Assyria, and the glory of his high
looks" (Isa. 10:5,12). We cannot here attempt an exposition of the important
passage in which these verses occur - that, in subsequent chapters, we shall
treat in detail of the Antichrist in the Psalms, and the Antichrist in the
Prophets - suffice it now to point out that it treats of the End-time (see
vv. 12,20), and that the leading characteristics of the Man of Sin can be
clearly discerned in what is here said of the Assyrian. Almost all
pre-millennial students of prophecy are agreed that "the King of Isa. 30:33
is the Antichrist, and yet in the two verses which precede, this "King" is
identified with "the Assyrian".

                          14. THE KING OF BABYLON.

     "Thou shalt take up this proverb against the King of Babylon, and say,
How hath the oppressor ceased! the golden city ceased!" (Isa. 14:4). We do
not wish to anticipate what we shall discuss at length in our future
studies, enough now to state it is our firm conviction that Scripture
plainly teaches that there will be another Babylon which will eclipse the
importance and glories of the one of the past, and that Babylon will be one
of the headquarters of the Antichrist. He will have three: Jerusalem will be
his religious headquarters, Rome his political, and Babylon his commercial.
For those who desire to anticipate our future expositions, we recommend them
to make a minute study of Isa. 10,11,13,14; Jer. 49:51; Zech. 5, and Rev.
18.

                           15. SON OF THE MORNING.

     "How art thou fallen from heaven O Lucifer, son of the Morning! How art
thou cut down to the ground, which didst weaken the nations" (Isa. 14:12).
"Lucifer is a Latin word which signifies the "morning star". "All the
ancient versions and all the Rabbins make the word a noun denoting the
bright one, or, more specifically, bright star, or according to the ancients
more specifically still, the Morning Star or harbinger of daylight" (Dr. J.
A. Alexander). This term "Lucifer" has been commonly regarded as one of the
names of Satan, and what is here said of the Morning Star is viewed as
describing his apostasy. Against this interpretation we have nothing to say,
except to remark that we are satisfied it does not exhaust this remarkable
scripture. A detailed exposition must be reserved for a later chapter.
Sufficient now to point out that however Isa. 14 may look back to the
distant past when, through pride, Satan fell from his original estate, it
most evidently looks forward to a coming day and gives another picture of
the Antichrist. In this same passage "Lucifer" is termed "the Man that did
make the earth to tremble" (v. 16), and in his blasphemous boast "I will be
like the Most High" (v. 14), we have no difficulty in identifying him with
the Man of Sin of 2 Thess. 2:3,4. The force of this particular title
"Morning Star" is seen by comparing it with Rev. 22:16, where we learn that
this is one of the titles of the God-man. The "Morning Star" speaks of
Christ coming to usher in the great Day of rest for the earth. In
blasphemous travesty of this Satan will send forth the mock messiah to usher
in a false millennium.

                              16. THE SPOILER.

     "Let mine outcasts dwell with thee, Moab; be thou a covert to them from
the face of the Spoiler: for the Extortioner is at an end, the Spoiler
ceaseth, the oppressors are consumed out of the land. And in mercy shall the
throne be established: and He shall sit upon it in truth in the tabernacle
of David, judging, and seeking judgment, and hasting righteousness" (Isa.
16:4,5). It will be observed that the verse in which the Antichrist is
spoken of as the Spoiler comes immediately before the one where we read of
the throne being established, a reference, of course, to the setting up of
the Messianic Kingdom. These two things synchronize: the destruction of
Antichrist, and the beginning of the real Messiah's reign; hence we read
here "the Spoiler ceaseth". A further reference to the Man of Sin under this
title of the Spoiler is found in Jer. 6:26: "O daughter of My people, gird
thee with sackcloth, and wallow thyself in ashes: make thee mournings, as
for an only son, most bitter lamentation: for the Spoiler shall suddenly
come upon thee". This is another title which views the Antichrist in
connection with Israel. After the return of many of the Jews to Palestine,
and after their rights have been owned by the Powers, and their security and
success seem assured; their enemy, filled with satanic malice, will seek
their extermination. "The Spoiler" contrasts him with the Lord Jesus who is
the great Restorer (see Psa. 69:4).

                                17. THE NAIL.

     "In that day, saith the Lord of hosts, shall the Nail that is fastened
in the sure place be removed, and be cut down, and fall; and the burden that
was upon it shall be cut off: for the Lord hath spoken it" (Isa. 22:25). The
last ten verses of this chapter should be read carefully. They furnish a
striking foreshadowment of the End-time. Shebna was holding some office over
(note "government" in v. 21) Israel. Apparently he was a usurper. God
announced that he should be set aside in shame, and the man of His choice -
Eliakim - should take his place. These historical figures merge into
prophetic characters. In v. 22 we read that God says, "And the key of the
house of David will lay upon His shoulder, so He shall open, and none shall
shut; and He shall shut, and none shall open". As we know from Rev. 3:7 this
refers to none other than the Lord Jesus, and of Him it is here said, "And I
will fasten Him as a Nail in a sure place; and He shall be for a glorious
throne to His father's house" (v. 23). Then, in the closing verse of the
chapter we read, "In that day, saith the Lord of hosts, shall the Nail that
is fastened in a sure place be removed, and be cut down, and fall". Just as
Eliakim foreshadowed Christ, so Shebna pointed forward to the Antichrist;
and just as in v.23 we have a prophecy announcing the establishment of
Messiah's Kingdom, so in v. 25 we have foretold the overthrow of the false
messiah's kingdom.

                    18. THE BRANCH OF THE TERRIBLE ONES.

     "Thou shalt bring down the noise of strangers, as the heat in a dry
place; even the heat with the shadow of a cloud; the Branch of the terrible
ones shall be brought low" (Isa. 25:5). The first five verses of this
chapter contemplate the Enemy's stronghold - Babylon - and the remainder of
the chapter pictures the blessedness of the millennial era. In the fifth
verse the Antichrist's overthrow is announced: "The Branch of the terrible
ones shall be brought low". With this should be compared Isa. 14:19, where
of Lucifer it is said, "Thou art cast out of thy grave like an abominable
Branch". This points another contrast. The "Branch" is one of the Messianic
names: "Behold, I will bring forth My Servant, the Branch" (Zech. 3:8);
"Behold the man whose name is the Branch" (Zech. 6:12). By placing together
Isa. 4:2 and Isa. 14:19 the antithesis will be more evident. Of Christ it is
said, "The Branch of the Lord shall be beautiful and glorious". Antichrist
is called "an abominable Branch": Christ is "the Branch of the Lord";
Antichrist is "the Branch of the terrible ones".

                19. THE PROFANE AND WICKED PRINCE OF ISRAEL.

     "And thou, profane wicked Prince of Israel, whose day is come, when
iniquity shall have an end, thus saith the Lord God; remove the diadem, and
take off the crown; this shall not be the same; exalt him that is low, and
abase him that is high. I will overturn, overturn, overturn it: and it shall
be no more, until He come whose right it is; and I will give it Him" (Ezek.
21:25-27). The Profane and Wicked Prince of Israel here can be none other
than the Antichrist, for we are expressly told that his day shall be when
iniquity shall have an end". The reference is, of course, to Israel's
"iniquity", and their iniquity shall end at the appearing of the Messiah
(see Dan. 9:24) when "He shall be a priest upon His throne" (Zech. 6:13).
"Here in Ezekiel we see how the Son of Perdition shall ape the Christ of
God, for he, too, will be a priest-king: "Remove the diadem" refers to the
insignia of his priesthood (in every other place in the O. T. where this
occurs the Hebrew word here translated "diadem" it is rendered "mitre" -
worn only by the high priest of Israel); "take off the crown" is the symbol
of his kingship.

                            20. THE LITTLE HORN.

     "I considered the horns, and, behold, there came up among them another
Little Horn, before whom there were three of the first horns plucked up by
the roots: and, behold, in this Horn were eyes like the eyes of man, and a
mouth speaking great things" (Dan. 7:8). For a full description of the
Antichrist under this title see Dan. 7:8-11, 21-26; 8:9-12, 23-25. We must
reserve our comments on these verses till a later chapter. "Little Horn"
refers to the lowly political origin of the Antichrist, and describes him as
he is before he attains governmental supremacy.

                       21. THE PRINCE THAT SHALL COME.

     "And after three score and two weeks shall Messiah be cut off, but not
for Himself: and the people of the Prince that shall come shall destroy the
city and the sanctuary" (Dan. 9:26). This title connects the Antichrist with
the Roman Empire in its final form, and presents him as the last of the
Ceasars.

                            22. THE VILE PERSON.

     "And in his estate shall stand up a Vile Person, to whom they shall not
give the honor of the kingdom: but he shall come in peaceably, and obtain
the kingdom by flatteries" (Dan. 11:21). This contrasts the Antichrist from
"the Holy One of Israel". His identity is established by noting what is
predicted of him.

                            23. THE WILFUL KING.

     "And the King shall do according to his will; and he shall exalt
himself, and magnify himself above every god, and shall speak marvelous
things against the God of gods, and shall prosper till the indignation be
accomplished: for that that is determined shall be done" (Dan. 11:36). The
Antichrist will not only be the High Priest of the world's religion, but he
will be King supreme at the head of its government.

                           24. THE IDOL SHEPHERD.

     "For, lo, I will raise up a Shepherd in the land, which shall not visit
those that be cut off, neither shall seek the young ones, nor heal that that
is broken, nor feed that that standeth still: but he shall eat the flesh of
the fat, and tear their claws in pieces. Woe to the Idol Shepherd that
leaveth the flock! The sword shall be upon his arm, and upon his right eye:
his arm shall be clean dried up, and his right eye shall be utterly
darkened" (Zech. 11:16,17). This is in evident contrast from the Good
Shepherd who gave His life for His sheep. The Idol Shepherd of deluded
Israel will prove himself the monster Desolator, who shall bring upon that
people the severest tribulations ever experiences by that race.

                    25. THE ANGEL OF THE BOTTOMLESS PIT.

     "And they had a king over them, which is the Angel of the bottomless
pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue
hath his name Apollyon" (Rev. 9:11). "Abaddon" and "Apollyon" mean
Destroyer. It is the "Spoiler" of Isa. 16:4 rendered "Destroyer" in Jer.
4:7. That his name is here given in the Hebrew and the Greek shows that he
will be connected with both the Jews and the Gentiles.
     Other names of the Antichrist which the student may look up are, "The
Rod of God's anger" (Isa. 10:12); "The Unclean Spirit" (Matt. 12:43); "The
Lie" (2 Thess. 2:11); "A Star" (Rev. 8:10 and 9:1); and "The Vine of the
Earth" (Rev. 14:18).
     In our next chapter we shall deal with the genius of the Antichrist,
and point out the many striking comparisons and contrasts between him and
the Christ of God. Let the student see how many points of resemblance and
opposition he can find.



          CHAPTER FIVE. THE GENIUS AND CHARACTER OF THE ANTICHRIST.


     For six thousand years Satan has had full opportunity afforded him to
study fallen human nature to discover its weakest points and to learn how
best to make men do his bidding. The Devil knows full well how to dazzle men
by the attraction of power, and how to make them quail before its terrors.
He knows how to gratify the craving for knowledge and how to satisfy the
taste for refinement and culture, he can delight the ear with melodious
music and the eye with entrancing beauty. If he could transport the Saviour
from the wilderness to a mountain, in a moment of time, and show Him all the
kingdoms of the world and their glory, he is no novice in the art of
presenting alluring objects before his victims today. He knows how to
stimulate energy and direct inquiry, and how to appease the craving for the
occult. He knows how to exalt men to dizzy heights of worldly greatness and
fame, and how to control that greatness when attained, so that it may be
employed against God and his people.
     It is true that up to now Satan's power has been restrained, and his
activities have been checked and often counteracted by the Spirit of God.
The brightest fires of the Devil's kindling can burn but dimly whilever God
sheds around them the power of heavenly light. They require the full
darkness of night in order to shine in the full strength of their deceiving
brightness; and that time is coming. The Word of God reveals the fact that a
day is not far distant when Divine restraint will be removed; the light of
God will be withdrawn; and then shall "darkness cover the earth and gross
darkness the people" (Isa. 60:2). Not only will that which has hindered the
full development of the Mystery of Iniquity be removed, but God will "send
them strong delusion that they should believe the Lie" (2 Thess. 2:13), and
Satan will take advantage of this; he will then make full use of all the
knowledge which he has acquired during the last six thousand years.
     Satan will become incarnate and appear on earth in human form. As we
have shown in previous chapters, the Antichrist will not only be the Man of
Sin, but also "the Son of Perdition", the Seed of the Serpent. The
Antichrist will be the Devil's masterpiece. In him shall dwell all the
fulness of the Devil bodily. He will be the culmination and consummation of
Satan's workings. The world is now talking of and looking for the Superman;
and the Devil is soon to supply him. The Antichrist will be no ordinary
person, but one possessed of extraordinary talents. He will be endowed with
superhuman powers. With the one exception of the God-man he will be the most
remarkable personage who has ever appeared upon the stage of human history.
But to particularize:

                    1. He will be an intellectual genius.

     He will be possessed of extraordinary intelligence. He will be the
Devil's imitation of that blessed One "in whom are hid all the treasures of
wisdom and knowledge" (Col. 2:3). This Son of Perdition will surpass Solomon
in wisdom. In Dan. 7:20 he is represented as "A horn that had eyes". It is a
double symbol. The "horn" prefigures strength; "eyes" speak of intelligence.
Again, in Dan. 8:23 he is referred to as "A King of fierce countenance". who
shall "understand dark sentences". That which baffles others shall be simple
to him. The Hebrew word here translated "dark sentences" is the same as the
one rendered "hard questions" in 1 Kings 10:1, where we read of the Queen of
Sheba coming to Solomon with her "hard questions" in order to test his
wisdom. It is also the word that is used in Samson's riddle in Judges 14. It
indicates that the Antichrist will be master of all the secrets of occult
science. Ezek. 28:3 declares of him "Beholding, thou art wiser than Daniel;
there is no secret that they can hide from thee". This will be one of his
most alluring attractions. His master mind will captivate the educated
world. His marvelous store of knowledge, his acquaintance with the secrets
of nature, his superhuman powers of perception, will stamp him as an
intellectual genius of the first magnitude.

                     2. He will be an oratorical genius.

     In Dan. 7:20 we are told that he has "a mouth that spake very great
things". As a wizard of words he will surpass Demosthenes. Here also will
the Devil imitate that One "who spake as never man spake". The people were
"astonished" at Christ's doctrine (Matt. 7:28), and said "Whence hath this
man this wisdom?" (Matt. 13:54). So will it be with this daring
counterfeiter: he will have a mouth speaking very great things. He will have
a perfect command and flow of language. His oratory will not only gain
attention but command respect. Rev. 13:2 declares that his mouth is "as the
mouth of a lion" which is a symbolic expression telling of the majesty and
awe producing effects of his voice. The voice of the lion excels that of any
other beast. So the Antichrist will out rival orators ancient and modern.

                      3. He will be a political genius.

     He will emerge from obscurity, but by dint of his diplomatic skill he
will win the admiration and compel the cooperation of the political world.
In the early stages of his career he appears as "a little horn" (or power),
but it is not long before he climbs the ladder of fame, and by means of
brilliant statesmanship, ascends its topmost rung. Like the majority of
politicians, he will not scruple to employ questionable methods; in fact it
will be by diplomatic chicanery and intrigue that he will win his early
successes. Dan. 11:21 tells us that at first they will not give to him the
honor of the kingdom, but "he shall come in peaceably, and obtain the
kingdom by flatteries". Once he gains the ascendancy none will dare to
challenge his authority. Kings will be his pawns and princes his playthings.

                     4. He will be a commercial genius.

     "And through his policy also he shall cause craft to prosper in his
hand" (Dan. 8:25). Under his regime everything will be nationalized, and
none will be able to buy or sell without his permission (Rev. 13:17). All
commerce will be under his personal control, and this will be used for his
own aggrandizement. The wealth of the world will be at his disposal. There
are several scriptures which call attention to this. For example in Psa.
52:7 we read, "Lo, this is the man that made not God his strength; but
trusted in the abundance of his riches; and strengthened himself in his
substance". Again, in Dan. 11:38 we are told, "But in his estate shall he
honor the god of forces (Satan): and a god whom his fathers knew not shall
be honor with gold, and silver, and with precious stones, and pleasant
things". Even plainer is Dan. 11:43, "But he shall have power over the
treasures of gold and silver, and over all the precious things of Egypt". In
the last verse of Dan. 11 mention is made of his "palace". He will be
wealthier than Croesus. Ezak. 28:4,5 speaks of him thus, "With thy wisdom
and with thine understanding thou hast gotten thee riches, and hast gotten
gold and silver into thy treasures: By thy great wisdom and by thy traffic
hast thou increased thy riches, and thine heart is lifted up because of thy
riches". Thus will he be able to wield the sceptre of financial power and
outdo Solomon in all his glory.

                      5. He will be a military genius.

     He will be endowed with the most extraordinary powers, so that "he
shall destroy wonderfully, and shall prosper, and practice, and shall
destroy the mighty and the holy people" (Dan. 8:24). Before his exploits the
fame of Alexander and Napoleon will be forgotten. None will be able to stand
before him. He will go "forth conquering and to conquer" (Rev. 6:2). He will
sweep everything before him so that the world will exclaim, "Who is like
unto the Beast? who is able to make war with him?" (Rev. 13:4). His military
exploits will not be confined to a corner, but carried out on a vast scale.
He is spoken of as the man who will "shake kingdoms" and "make the earth to
tremble" (Isa. 14:16).

                    6. He will be a governmental genius.

     He will weld together opposing forces. He will unify conflicting
agencies. Under the compelling power of his skill the world Powers will be
united. The dream of a League of Nations will then be realized. The Orient
and the Occident shall no longer be divided. A marvelous symbolic picture of
this is given us in Rev. 13:1,2: "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. 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". Here we find the forces of the
Roman, the Grecian, the Medo-Persian, and the Babylonian empires coalesced.
He will be the personal embodiment of the world's political authority in its
final form. So completely will the world be swayed by the hypnotic spell
cast over it by the Beast that the ten kings of the Roman empire in its
ultimate form shall "give their kingdoms unto him" (Rev. 17:17). He will be
the last great Caesar.

                      7. He will be a religious genius.

     He will proclaim himself God, demanding that Divine honors should be
rendered to him and sitting in the Temple shall show himself forth that he
is God (2 Thess. 2:4). Such wonders will he perform, such prodigious marvels
will he work, the very elect would be deceived by him did not God directly
protect them. The Man of Sin will combine in himself all the varied genius
of the human race, and what is more, he will be invested with all the wisdom
and power of Satan. He will be a master of science, acquainted with all of
nature's forces, compelling her to give up for him her long held secrets.
"In this master-piece of Satan", says one, "will be concentrated
intellectual greatness, sovereign power and human glory, combined with every
species of iniquity, pride, tyranny, wilfulness, deceit, and blasphemy, such
as Antiochus Epiphanes, Mohammed, the whole line of popes, atheists, and
deists of every age of the world have failed to unite in any individual
person".
     "All the world wondered after the Beast" (Rev. 13:3). His final triumph
shall be that, wounded by a sword, he shall live again (Rev. 13:3). He shall
raise himself from the dead, and so wonder-struck will men be at this
stupendous marvel they will readily pay him Divine homage, yea, so great
will be his dazzling power over men, they will worship his very image (Rev.
13:14,15).
     Having contemplated something of the genius of Satan's prodigy, let us
now consider his character. In doing so we shall view him in the light of
the Character of the Lord Jesus. Christ is the Divine plumb-line and
standard of measurement by which all character must be tested.
     In our last chapter we pointed out how that the distinguishing title of
the coming Super-man - the Antichrist - has a double significance, inasmuch
as it points to him as the imitator of Christ and the opponent of Christ.
Hence, in studying his character, we find a series of comparisons and a
series of contrasts drawn between the false christ and the true Christ; and
these we now propose to set before the reader.
     Comparisons between Christ and the Antichrist.
     Satan is the master-counterfeiter, and in nothing will this appear more
conspicuously than in his next great move. He is now preparing the stage for
his climactic production, which will issue in a blasphemous imitation of the
Divine incarnation. When the Son of Perdition appears he will pose as the
Christ of God, and so perfect will be his disguise, the very elect would be
deceived, were it not that God will grant them special illumination. It is
this disguise, this simulation of the true Christ which we shall now
examine, pointing out the various parallelisms which Scripture furnishes:
     1. Christ was the subject of Old Testament prophecy: so also is the
Antichrist; many are the predictions which describe this coming one, see
especially Dan. 11:21-45.
     2. The Lord Jesus was typified by many Old Testament characters such as
Abel, Joseph, Moses, David, etc. So also will the Antichrist be: such
characters as Cain, Pharaoh, Absolom, Saul, etc., foreshadow the Man of Sin.
We shall devote a separate chapter to this most fascinating and totally
neglected branch of our subject.
     3. Christ was revealed only at God's appointed time: such will also be
the case with the Antichrist. Of the one we read, "But when the fulness of
time was come, God sent forth His Son" (Gal. 4:4); of the other it is said,
"And now we know what withholdeth that he might be revealed in his time" (2
Thess. 2:6).
     4. Christ was a Man, a real Man, "the Man Christ Jesus" (1 Tim. 2:5);
so also will the Antichrist be - "that Man of Sin" (2 Thess. 2:3).
     5. But Christ was more than a man; He was the God-Man; so also will the
Antichrist be more than a man: the Super-man.
     6. Christ was, according to the flesh, a Jew (Rom. 1:3); so also will
the Antichrist be - for proofs see chapter three, section one.
     7. Christ will make a covenant with Israel (Heb. 8:8); so also will the
Antichrist (Dan. 9:27).
     8. Christ is our "Great High Priest"; so Antichrist will yet be
Israel's great high priest (Ezek. 21:26).
     9. Christ was and will be the King of the Jews (Matt. 2:1); so also
will the Antichrist be (Dan. 11:36).
     10. Christ will be the King of kings (Rev. 17:14); so also will the
Antichrist be (Rev. 17:12,13).
     11. Christ wrought miracles: of Him it is said "approved of God among
you by miracles and wonders and signs" (Acts 2:22); so also will the
Antichrist, concerning whom it is written, "whose coming is after the
working of Satan with all power and signs and lying wonders" (2 Thess. 2:9).
     12. Christ's public ministry was limited to three years and a half; so
also will the Antichrist's final ministry be (Rev. 13:5).
     13. Christ is shown to us riding a "white horse" (Rev. 19:11); so also
is the Antichrist (Rev. 6:2).
     14. Christ will return to the earth as Prince of Peace (Isa. 9:6,7); so
also will the Antichrist introduce an era of peace (Dan. 11:21); it is to
this that 1 Thess. 5:3 directly refers.
     15. Christ is entitled "the Morning Star" (Rev. 22:16); so also is the
Antichrist (Isa. 14:12).
     16. Christ is referred to as Him "which was, and is, and is to come"
(Rev. 4:8); the Antichrist is referred to as him that "was, and is not; and
shall ascend out of the bottomless pit" (Rev. 17:8).
     17. Christ died and rose again; so also will the Antichrist (Rev.
13:3).
     18. Christ will be the object of universal worship (Phil. 2:10); so
also will the Antichrist (Rev. 13:4).
     19. The followers of the Lamb will be sealed in their foreheads (Rev.
7:3; 14:1); so also will the followers of the Beast (Rev. 13:16,17).
     20. Christ has been followed by the Holy Spirit who causes men to
worship Him; so the Antichrist will be followed by the Anti-spirit - the
False Prophet - who will cause men to worship the Beast (Rev. 13:12).
     There is no need for us to make any comments on these striking
correspondences: they speak for themselves. They show the incredible lengths
to which God will permit Satan to go in mimicking the Lord Jesus. We turn
now to consider:
     Contrasts between Christ and the Antichrist.
     I. In their respective Designations.
     1. One is called the Christ (Matt. 16:16); the other the Antichrist (1
John 4:3).
     2. One is called the Man of Sorrows (Isa. 53:3); the other the Man of
Sin (2 Thess. 2:3).
     3. One is called the Son of God (John 1:34); the other the Son of
Perdition (2 Thess. 2:3).
     4. One is called the Seed of woman (Gen. 3:15); the other the seed of
the Serpent (Gen. 3:15).
     5. One is called the Lamb (Isa. 53:7); the other the Beast (Rev. 11:7).
     6. One is called the Holy One (Mark 1:24); the other the Wicked One (2
Thess. 2:8).
     7. One is called the Truth (John 14:6); the other the Lie (John 8:44).
     8. One is called the Prince of Peace (Isa. 9:6); the other the wicked,
profane Prince (Ezek. 21:25).
     9. One is called the glorious Branch (Isa. 4:2); the other the
abominable Branch (Isa. 14:19).
     10. One is called the Mighty Angel (Rev. 10:1); the other is called the
Angel of the Bottomless Pit (Rev. 9:11).
     11. One is called the Good Shepherd (John 10:11); the other is called
the Idol Shepherd (Zech. 11:17).
     12. One has for the number of His name (the gematria of "Jesus") 888;
the other has for the number of his name 666 (Rev. 13:18).
     II. In their respective Careers.
     1. Christ came down from heaven (John 3:13); Antichrist comes up out of
the bottomless pit (Rev. 11:7).
     2. Christ came in Another's Name (John 5:43); Antichrist will come in
his own name (John 5:43).
     3. Christ came to do the Father's will (John 6:38); Antichrist will do
his own will (Dan. 11:36).
     4. Christ was energized by the Holy Spirit (Luke 4:14); Antichrist will
be energized by Satan (Rev. 13:4).
     5. Christ submitted Himself to God (John 5:30); Antichrist defies God
(2 Thess. 2:4).
     6. Christ humbled Himself (Phil. 2:8); Antichrist exalts himself (Dan.
11:37).
     7. Christ honored the God of His fathers (Luke 4:16); Antichrist
refuses to (Dan 11:37).
     8. Christ cleansed the temple (John 2:14,16); the Antichrist defiles
the temple (Matt. 24:15).
     9. Christ ministered to the needy (Isa. 53:7); Antichrist robs the poor
(Psa. 10:8,9).
     10. Christ was rejected of men (Isa. 53:7); Antichrist will be accepted
by men (Rev. 13:4).
     11. Christ leadeth the flock (John 10:3); Antichrist leaveth the flock
(Zech. 11:17).
     12. Christ was slain for the people (John 11:51); Antichrist slays the
people (Isa. 14:20).
     13. Christ glorified God on earth (John 17:4), Antichrist blasphemes
the name of God in heaven (Rev. 13:6).
     14. Christ was received up into heaven (Luke 24:51); Antichrist goes
down into the Lake of Fire (Rev. 19:20).



                 CHAPTER SIX. THE CAREER OF THE ANTICHRIST.


     We now come to the most interesting and yet the most difficult part of
our subject. When will the Antichrist be manifested? where will he appear?
what will he do? are questions which readily occur to all who have given any
thought to the matter. It is not our purpose to seek to satisfy the idly
curious, still less is it to gratify those who love the sensational. We are
well aware that our present theme is one that appeals strongly to the
curiously inclined, and were it not for the importance of our inquiry we
would leave it alone. But without due regard to the person and place of the
coming Superman, it is impossible to understand the eschatology of either
the Old or New Testaments.
     The chief difficulty is to arrange in chronological sequence the many
passages which treat of the Antichrist. It is by no means easy to discover
the precise order in which the prophecies which deal with the Man of Sin
will receive their fulfillment. There is great need for much prayerful study
along this line. We can only write according to the light we now have, and
our readers must examine for themselves what we say in the light of the
Scriptures. It ill becomes any one to be dogmatic where the Word itself does
not plainly state the exact time when certain prophecies are to be
fulfilled.
     In this chapter we are placed somewhat at a disadvantage, because we
shall be obliged to give brief expositions of many scriptures where it will
be impossible for us to pause and furnish proofs or reasons for each
interpretation. For example, it is our firm conviction that the Assyrian of
Isa. 10, the king of Babylon of Isa. 14, the Little Horn of Dan. 7, the
Little Horn of Dan. 8, and the first Beast of Rev. 13, each and all view the
Antichrist himself in different relationships. There are some Bible students
who may take issue with us on these points, and complain because that in
this chapter we make assertions without endeavoring to prove them. We regret
this, but would ask all to bear with us patiently. In the later chapters of
this book we shall devote separate studies to the Antichrist in the Psalms,
in the Prophets, in the Gospels and Epistles, and in the Apocalypse; when we
shall endeavor to examine each passage separately and attempt to give
scriptural proofs for every interpretation adopted.
     While it is admittedly difficult, and perhaps impossible, to fit each
prophecy concerning the Antichrist into its proper chronological place, we
are able to determine the relative position of most of them. The career of
the Antichrist is divided into two distinct parts, and there is a clearly
defined dividing line between them. In previous chapters we have pointed out
how that the name "Antichrist" has a double meaning, signifying one who
imitates Christ, and one who is opposed to Christ. This double meaning to
his name corresponds exactly with the two chief parts in his career. In the
first, he poses as the true Christ, claiming to be indeed the Messiah of
Israel. This claim will be backed up with the most imposing credentials, and
all excepting God's elect will be deceived. He will sit in the Temple (a
rebuilt temple in Jerusalem) showing himself forth to be God, and Divine
honors will be paid him. But at a later stage he will throw off his mask,
and appear in his true character as the opponent of Christ and the defier of
God. Then, instead of befriending the Jews, he will turn against them and
seek to exterminate them from the earth. Thus, with many of the scriptures
which describe the person and career of the Antichrist it is a comparatively
easy matter to decide whether they belong to the first or to the second
stage of his history. But beyond this it is difficult, with some scriptures
at least to go.
     We shall now consider, first the time of Antichrist's appearing. It is
hardly necessary for us to enter into a lengthy argument to show that the
Antichrist (as such) has not already appeared. Many antichrists have already
come and gone, and some are in the world even now; the same is equally true
of the many false prophets foretold in Scripture; but all of these are but
the forecasts and foreshadowings of the Antichrist and the False Prophet,
who are yet to be revealed, and who will receive their final overthrow by
the Lord Jesus at His return to the earth. Before the Antichrist can appear
the Holy Spirit must be "taken out of the way" (2 Thess. 2:7); the old Roman
Empire must be revived and assume its final form - divided under ten kings"
- before the "Little Horn" comes into prominence (Dan. 7:24 - he rises
"after them"): Israel must be restored to their land and the Temple be
rebuilt, etc., etc.
     At the present time the ultimate development of "the Mystery of
Iniquity" is being hindered. God's people are the salt of the earth, and
their presence here stays the corruption of the "carcass" (Matt. 24:28 - The
"Carcass" is the antithesis of the "Body" of Christ). The saints are the
light of the world, and while they remain in it is impossible for darkness
to cover the earth and gross darkness the people (Isa. 60:2). The Spirit of
God is here, indwelling believers, and His holy presence checks the final
outworking of Satan's plans. But when all believers of this dispensation
have been "caught up to meet the Lord in the air" (1 Thess. 4:16), and the
Holy Spirit has departed from the earth, all restraint will be removed, and
Satan will be allowed to bring forth his false christ, who will be "revealed
in his time" (2 Thess. 2:6), and it would seem that even now signs are not
wanting to show that God has already given permission to Satan to prepare
the stage of action for the ghastly consummation of his evil efforts. There
can be no doubt but that the Devil has desired to reveal the Son of
Perdition long before this, so that by means of him he may reduce the whole
world to submission. But the restraining hand of God, now so soon to be
removed, has held him back.
     The time, then, when the Antichrist will be revealed is after this
present Dispensation of Grace has run its course; after the Mystical Body of
Christ has been completed; after the whole company of God's people have been
caught up to meet the Lord in the air; after the Holy Spirit has departed
from the world. How soon after we cannot say for certain. The majority of
prophetic students seems to think that the last great Caesar will come into
prominence almost immediately after the rapture of the saints. Personally,
we believe there will be an interval, long or short, between the two. As
there was a period of thirty years after the birth of the Lord Jesus - a
period of silence - before His public ministry commenced, so there may be a
similar interval between the Rapture and the Revelation of Antichrist.
     The Antichrist will enter the arena of public affairs before the
beginning of Daniel's seventieth week, for at the beginning of it he makes a
seven-years covenant with the Jews, then in their land. But at that point he
will be the Dictator of the world's policies, and as he begins in
comparative obscurity (at least from a governmental standpoint), some time -
probably years - must be allowed for his gradual rise to political
supremacy. His meteoric course will not be terminated until the Lord Himself
descends to earth to usher in the Millennium. Just as the reign of Saul
preceded that of David, so shall that of Antichrist antedate that of the
true Christ.
     We turn now to consider the place of Antichrist's appearing. So far as
the writer is aware there are only two scriptures which give direct
information upon this point, and they are each found in the prophecy of
Daniel. We refer to the passages which speak of "the Little Horn". In Dan.
7:7,8 we read, "After this I saw in the night visions, and, behold, a fourth
beast, dreadful and terrible, and strong exceedingly; and it had great iron
teeth: it devoured and break in pieces, and stamped the residue with the
feet of it: and it was diverse from all the beasts that were before it; and
it had ten horns. I considered the horns, and, behold, there came up among
them another little horn". This fourth Beast is the last world-empire, prior
to the setting up of the Messianic kingdom. This empire will, at first, be
ruled over by ten kings - the "ten horns" of v.7 and defined as ten kings in
v. 24. After them arises another, the "Little Horn", which signifies another
"king', see v. 24. He is termed "little" because at that stage his kingdom
is but small compared with that of the others, and the power he then wields
is insignificant when contrasted from the ten kings. But not for long will
he remain weak and insignificant. Soon the ten kings will themselves own
allegiance to this eleventh - see Rev. 17: 12,13. We reserve for a later
chapter the proofs that this "Little Horn' is the Antichrist, asking our
readers to study carefully the description furnished of him in Dan. 7:8,
20-27; 8:9-12, 23-25.
     Taking it for granted (at the moment) that the Little Horn of Dan. 7 is
the Antichrist let us see how what is there said of him helps us to
determine the quarter from which he will arise. In Dan. 7:7 the "fourth
Beast" is described, and in 7:23 we are told, "the fourth beast shall be the
fourth kingdom upon earth, which shall be diverse from all kingdoms, and
shall devour the whole earth, and shall tread it down, and break it in
pieces". This Kingdom will be divided into ten parts, over which will be the
ten kings (7:24). This kingdom will be, we believe, the old Roman Empire
revived in its final form, and divided into two great halves - the Eastern
and the Western. This fourth kingdom will include within itself all the
territory and will perpetuate all the dominant characteristics of the other
three which have preceded it, i.e. the Babylonian, the Medo-Persian, and
Grecian. Turning now to Dan. 7:8 we are told, "I considered the horns, and,
behold, there came up among them another little horn". The Antichrist, then,
will have his rise within the limits of the old Roman Empire. This narrows
considerably our circle of inquiry. The next question is, Can we determine
from which part of the empire he will arise - the Eastern or the Western?
Dan. 8 furnishes light upon this point.
     In Dan. 8:8,9 we read, "Therefore the he-goat waxed very great: and
when he was strong, the great horn was broken; and for it came up four
notable ones toward the four winds of heaven. And out of one of them came
forth a little horn, which waxed exceeding great, toward the south, and
toward the east, and toward the pleasant land". Now v. 21 of this same
chapter tells us, "The rough goat is the king (kingdom) of Grecia", and v.
22 informs us "and the great horn that is between his eyes is the first
king. Now that being broken, whereas four stood up for it, four kingdoms (or
kings) shall stand up out of the nation". This, of course, refers to the act
of Alexander the Great who divided his kingdom into four parts - Greece,
Egypt, Syria, and the rest of the domains of Turkey - under his four great
generals: Ptolemy, Cassander, Lysimachus, and Seleucus. This, again, very
appreciably narrows our circle of inquiry. Dan. 7 tells us the Little Horn
is to arise in a part of the territory covered by the old Roman Empire,
which Empire gradually included within its domains that the the preceding
empires. Now here in Dan. 8 we learn that the Little Horn will spring from
that part of the revived Roman Empire which was included in the Grecian
Empire. But this is not all that Dan. 8 tells us. The Grecian Empire is here
viewed as disintegrated into four parts or kingdoms, from which of these
parts, then, may we expect him to issue - Macedonia, Egypt, Syria, or
Thrace? This question, we believe, receives answer in Dan. 8:( where we are
told, that the Little Horn "waxed exceeding great toward the south, and
toward the east, and toward the pleasant land". Practically all students are
agreed that "the south" here refers to Egypt, the "east" to Persia and
Greece and "the pleasant land' to Palestine, hence it would seem that the
country from which Antichrist will first be manifested is Syria. It will be
noted that nothing is said in Dan. 8:9 about the Little Horn "waxing great"
toward the north, and we believe the reason for this is because that is the
quarter from whence he shall arise. This is confirmed by the fact that "the
king of Assyria" in Isa. 10:12 is clearly none other than the Antichrist. We
may say this was the current view of Christian writers on prophecy through
the first ten centuries A.D. The late Mr. W. B. Newton in his splendid "Aids
to the Study of Prophetic Inquiry" has succinctly summarized the various
arguments of the ancients in the following language: -
     "In the first place, as Nimrod - the founder of Babel, that is, the
Tower of Babylon - a savage tyrant and cruel oppressor of men, was the first
person who declared open war against God; so it is meet that there should
arise from the selfsame Babylon, the last and most atrocious persecutor of
the saints - the Antichrist. Moreover, seeing that Nebuchadnezzar and
Antiochus Epiphanes - two monsters who bore down upon the people of God with
an overwhelming power of destruction, and who were the antichrists of the
old Testament and remarkable types of the Antichrist which is to come;
seeing, I say, that these monarchs reigned in Babylon, it is fitting that
the true Antichrist of the New Testament should arise from the same Babylon.
     "Besides, no place can be pointed out more meet for the nativity of
Antichrist than Babylon, for it is the City of the Devil - always
diametrically opposed to Jerusalem, which is deemed the City of God; the
former city, that is, Babylon, being the mother and disseminator of every
kind of confusion, idolatry, impiety - a vast sink of every foul pollution,
crime, and iniquity - the first city in the world which cut itself off from
the worship of the true God - which reared the city of universal vice, -
which perpetually (according to the record of Holy Writ) carries on the
mystery of iniquity, and bears imprinted on her brow the inscription of
blasphemy against the name of God. The consummation, therefore, of impiety,
which is to have its recapitulation in Antichrist, could not break forth
from a more fitting place than Babylon".
     Having dwelt at some length on the time and the place of the
Antichrist's appearing, we shall attempt to give now a brief outline of the
leading events in his career. We have seen that the scriptures which help us
to determine the direction from which he will arise, speak of him under the
title of the Little Horn. Now the first thing this title denotes is that he
is a king, king of Assyria. Some, no doubt, will wonder how a Jew will
succeed in obtaining the throne of Syria. Several answers might be
suggested, such, for example, as heading a successful rebellion - the
spectacle of an obscure plebeian speedily rising to the rank of national
Dictator, has been forcibly exhibited before our own eyes in Russia. But on
this point we are not left to speculation. Dan. 11:21 tells us that the
"Vile Person" will come in peaceably, and obtain the kingdom by flatteries.
With this agrees Rev. 6:2, where the Antichrist is seen riding a white
war-horse, and with bow in hand, but with no arrow fitted to it. The symbol
suggests bloodless victories.
     As soon as this Jew acquires the crown of Syria he will speedily
enlarge his dominions. As Rev. 6:2 tells us, he will go forth "conquering
and to conquer", and as we are told further in Hab. 2:5, "He is a proud man,
neither keepeth at home, who enlarged his desire as hell, and is as death,
and cannot be satisfied, but gathereth unto him all nations, and heapeth
unto him all people". The first thing which is predicted of him (as "the
Little Horn") is that "he shall subdue three kings" (Dan. 7:24). As to what
kings these may be, appears to be intimated in Dan. 8:9 where we are told,
"And out of one of them came forth a little horn, which waxed exceeding
great toward the south, and toward the east, and toward the pleasant land".
He waxes great first toward the south, that is, most probably, by a
victorious expedition into Egypt. Next, he is seen moving toward the east,
reducing, to what extent we are not told, the dominions of Persia and
Greece; finally he turns his face toward the pleasant land, which is
Palestine. Without being dogmatic, we would suggest that the three kings he
subdues are those of Egypt, Persia, and Greece.
     Having subdued the three kings by his military prowess a "league" is
made with him (see Dan. 11:23). Probably it is the remaining seven kings of
the revived Roman Empire, plus the three vassals of the Antichrist who take
the place of the kings he had deposed, that enter into this League with the
Little horn, or king of Assyria; but he shall work deceitfully, and shall
become strong with a small people (Dan. 11:23). So strong does he become
that in a short time he rises to political supremacy, and the whole of the
ten kings shall "give their kingdom unto the Beast". (Rev. 17:17), and he
will then be recognized as the imperial Emperor. Thus as King of kings he
will dictate the policies of Europe and Asia.
     "The Little Horn will revive in himself all the personified glory of
Babylon, Medo-Persia, Greece and Rome. And let not this be regarded as an
event incredible. We are to remember that Antichrist will be Satan's
masterpiece; furnished with every auxiliary of influence and wealth, for
wresting the sceptre from the hands of Him who won it by His humiliation of
the Cross. Thus it is said he will `resist the God of gods'. The accumulated
and restored honors of each royal successor are thus to crown the brow of
this last and greatest of Gentile monarchs. And so shall he stand in his
unrivalled magnificence till the Stone shall smite him and his power, and
grind all to powder" (Mrs. G. Needham).
     After the Antichrist has acquired the political sovereignty of the
prophetic earth he will then enter upon his religious role, claiming to be
the Christ of God and demanding Divine honors. At first sight it appears
strange, if not incongruous, that a military despot should be found filling
the character of a religious impostor. But history shows that there is a
point at which one character readily merges into the other. Political
ambition, intoxicated by success, finds it an easy step from
self-glorification to self-deification, and the popular infatuation as
easily passes from the abject adulation of the tyrant to the adoration of
the god. Or again; a religious impostor, encouraged by the ascendancy he has
acquired over the minds of men, grasps the sceptre of secular power and
becomes the most arbitrary of despots. Rev. 13:4 makes it plain that the
military prowess of the Antichrist first induces men to render him Divine
homage: "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?" But no ordinary honors will suffice him. His
religious ambitions are as insatiable as his political, for he will "oppose
and exalt himself above all that is called God, or that is worshipped; so
that he as God sitteth in the temple of God, showing himself that he is God"
(2 Thess. 2:4). This claim to be God Himself, incarnate, will be backed up
by imposing credentials, for his coming will be, "after the working of
Satan, with all power and signs and lying wonders" (2 Thess. 2:9). These
miracles will be no mere pretenses, but prodigies of power.
     The Jews, previously returned to Palestine, and with temple in
Jerusalem rebuilt, will receive this Son of Perdition as their long-promised
Messiah" (John 5:43). In imitation of the true Christ who will, at His
return to the earth, "make a new covenant with the House of Israel and with
the House of Judah" (Heb. 8:8, compare Jer. 31 and Ezek. 36), the Antichrist
will make a covenant with the Jews (see Dan. 9:27 and 11:22). Under a seven
years' treaty, and in the guise of friendship, he will gain ascendancy in
Jerusalem, only later to throw off the mask and break the covenant.
     About seven months after the Antichrist, the "Prince" (i.e. of the
Roman Empire) of Dan 9:27 has made the Covenant with the Jews he will begin
to "practice" in Jerusalem (Dan. 8:24). This we believe is the explanation
of the two thousand three hundred days of Dan. 8:14 which has puzzled so
many of the commentators. This two thousand three hundred days is the whole
period during which the false messiah will practice in Jerusalem and have
power over the "sanctuary": two thousand three hundred days is seven years
less seven months and ten days.
     There, in Jerusalem, he will pose as the Christ of God, the Prince of
Peace. The world will suppose that the long looked- for Millennium has
arrived. There will be every indication that the eagerly desired Golden Age
has, at last, dawned. The great Powers of Europe and Asia will have been
united under the ten-kingdomed Empire. It will be expected that the League
of Nations guarantees the peace of the earth. For a season quietness and
amity will prevail. None will dare to oppose the mighty Emperor. But not for
long will the hideous war-spectre hide himself. Soon will the "white horse"
of Rev. 6 be found to change his hue. A "red horse" will go forth, and then
"peace shall be taken from the earth" (Rev. 6). At the very time the world
is congratulating itself that all is well, and the slogan of the hour is
"Peace and Safety", then "sudden destruction cometh upon them" (1 Thess.
5:3).
     In the midst of the seven years the Antichrist will throw off his mask,

break his covenant with Israel, and stand forth as the most daring idolater
who has ever trodden this earth. After he has "practiced" in Jerusalem for
two years and five months, he will take away the daily sacrifice (Dan. 8:11;
9:27) from the Temple, and in its place rear an image to himself in the holy
place, which is the "abomination of desolation" referred to by Christ (see
Matt. 24:15).
     This brings us to the great dividing line in his career, to which
reference was made near the beginning of this chapter. It is a point not
only of interest but of considerable importance to ascertain what it is that
causes this startling change of front, from posing as the true Christ to
that of the open defier of God. There are several scriptures which throw
light on this point. Satan will cause the Man of Sin to crown his daring
imitation of the Christ of God by being slain and rising again from the
dead.
     Both the Old and the New Testaments refer to the death of the
Antichrist, and attribute it to the sword. In Rev. 13:14 we read that the
false Prophet shall say to them that dwell on the earth that they should
make an image to the Beast, which had the wound by the sword and did live.
In harmony with this we read in Zech. 11:17, "Woe to the Idol Shepherd that
leaveth the flock! The sword shall be upon his arm, and upon his right eye".
It is to be noted that before we read that "the sword shall be" upon him, we
are told that he "leaveth the flock", and the previous verse tells us that
he was raised up "in the land", which can only mean that he was ruling in
Palestine. Hence it is clear that he leaves the Land before he receives his
death wound by the sword. In perfect accord with this is what we read in
Isa. 37:6,7 (in a later chapter we shall treat at length of the future
Babylon, restored; the connection of Antichrist with it, and the typical and
prophetical significance of Isa. 37 and 38); "Behold, I will send a blast
upon him, and he shall hear a rumour, and return to his own land; and I will
cause him to fall by the sword in his own land".
     Leaving Palestine, the Antichrist will "return to his own land", that
is, the land of his nativity - Assyria - which confirms what we have said
previously about Assyria being the country where Antichrist will first be
manifested. There, in his own land, he will fall by the sword. Most probably
he will be slain there by his political enemies, envious of his power and
chafing under his haughty autocracy. In death he will be hated and
dishonored, and burial will be refused him. It is to this that Isa. 14
(speaking of the King of Babylon, see v.4) refers: "But thou art cast out of
thy grave like an abominable branch, and as the raiment of those that are
slain, thrust through with a sword, that go down to the stones of the pit.
As a carcass trodden under feed, thou shalt not be joined with them in
burial, because thou hast destroyed thy land, and slain thy people" (vv.
19,20). But his enemies will suddenly be filled with consternation and then
admiration for to their amazement this one slain by the sword shall rise
from the dead, and his deadly wound will be healed - note how this is
implied in Isa. 14, for v. 25 shows him once more in the land of the living,
only to meet his final doom at the hands of the Lord Himself. It is to this
amazing resurrection of the Antichrist that Rev. 13:3,4 refers: "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. And they worshipped the
Dragon which gave power unto the Beast: saying, Who is like unto the Beast?
who is able to make war with him?" Details of his resurrection are supplied
in Rev. 9, from which we gather that just as Christ was raised from the dead
by God the Father, so the Antichrist will be raised from the dead by his
father the Devil, see v. 1 where the fallen "Star", which refers to Satan,
is given the "key to the bottomless pit", and when this is happened there
comes out of it the mysterious "locusts" whose king is the Destroyer (v.
11), the Antichrist.
     A further reference to the resurrection of the Antichrist, his coming
forth from the Bottomless Pit, is found in Rev. 17:8: "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". It is to be noted
that the earth-dwellers wonder when they behold the Beast that was (alive),
and is not (now alive), and yet is (raised again). The world will then be
presented with the spectacle of a man raised from the dead. All know him,
for his career and amazing progress were eagerly watched; his wonderful
achievements and military campaigns were the subject of daily interest; his
transcendent genius elicited their admiration. They had witnessed his death.
They stood awe-struck, no doubt, at the downfall of this King of kings. And
now he is made alive; his wound of death is healed; and the whole world
wonders, and worships him.
     It is about this time, apparently, that the "False Prophet" (Rev.
13:11-16), the third person in the Trinity of Evil will appear on the scene.
From a number of scriptures it is evident that the Antichrist will not spend
all his time in Palestine during the last three and a half years of his
career. It seems that shortly after the middle of the "week" the Beast will
turn his face again toward Babylon, leaving the False Prophet to act as his
vicegerent, compelling all in Jerusalem to worship the image of the Beast
under pain of death (Rev. 13:15). It is to be noted that Hab. 2:5 tells us
that the Antichrist is "a proud man, neither keepeth at home, who enlarged
his desire as hell, and is as death, and cannot be satisfied, but gathereth
unto him all nations, and heapeth unto him all people".
     The reason for the Antichrist's return to Babylon is not far to seek.
Having thrown off his mask of religious pretension, he now stands forth as
the Defier of God. His first move now will be to blot out from the earth
everything that bears His name. To accomplish this the Jewish race must be
utterly exterminated, and to this end he will put forth all his power to
banish Israel from the earth. He will make war with the saints (the Jewish
saints) and prevail against them (Dan. 7:21; 8:24): this is the going forth
of the "red horse" of Rev. 6:4.
     Those of the godly remnant who are left will "flee to the mountains"
(Matt. 24:16), and there they will be hunted like partridges. It is then
they will cry, "Keep not Thou silence, O God: hold not Thy peace, and be not
still, O God. For, lo, Thine enemies make a tumult: and they that hate Thee
have lifted up the head. They have taken crafty counsel against Thy people,
and consulted against Thy hidden ones. They have said, Come, and let us cut
them off from being a nation; that the name of Israel may be no more in
remembrance" (Psa. 83:1-4). Then, because many of the Jews will be found in
that day dwelling in Babylon (see Jer. 50:8; 51:6, 45; Rev. 18:4) the
Antichrist will go thither to wreak his vengeance upon them. But not for
long will he be suffered to continue his blasphemous and bloody course. Soon
will heaven respond to the cries of the faithful remnant of Israel, and
terrible shall be the punishment meted out on their last enemy. This,
however, must be left for consideration in our next chapter, when we shall
treat of the last days and doom of the Antichrist.



                 CHAPTER SEVEN. THE DOOM OF THE ANTICHRIST.


     If there is a measure of difficulty attending the placing and
elucidation of some of the prophecies which depict the various phases and
stages of the Antichrist's career, the cloud lifts as the end is neared. And
this is in full accord with many other things which pertain to the closing
days of the Age. The nearer we come to the blessed event of our Lord's
return to this earth, the more light has God seemed to cast on those things
which immediately precede the Second Advent. It is as though, at first, God
furnishes only a bare outline, but ultimately He fills in the details for
us. It is thus with the end of the Antichrist. The Holy Spirit has been
pleased to supply us with a most comprehensive and vivid description of the
closing scenes in the career of the Son of Perdition. It is with mingled
feelings that we turn and ponder what has thus been recorded for our
learning.
     The awful course which is followed by the Man of Sin cannot but shock
us. The frightful hypocrisy, the shocking duplicity and treachery, the
terrible cruelty, and the amazing impiety of this Monster of wickedness,
make us marvel at the forbearance of God, who endures "with much
long-suffering the vessels of wrath fitted to destruction". But when we come
to the final scenes, and behold the Antichrist openly challenging heaven,
publicly defying God, and making a deliberate and determined effort to
prevent the Lord Jesus returning to this earth, we are well nigh rendered
speechless by the unthinkable lengths to which sin will go. On the other
hand, as we learn that all of this is the ending of that long dismal night
which precedes the Day of Christ, the Millennium, we see that it is but the
dark background to bring into more vivid relief the glories of the God-Man.
The destruction of the Antichrist will be followed at once by the setting up
of the Messianic Kingdom which shall bring peace and blessing to all the
earth. And the contemplation of this cannot but fill us with joy and
thanksgiving.
     "The end of the Man of Sin marks an era of sublimest interest to the
believing children of God. It shall be the day of our triumphant
manifestation, and the Jubilee of all creation. The day, Oh, Hallelujah!
when Satan's crown of pride shall be smitten, and his glory trailed in the
dust; when his long-continued and persistent temptations shall have an end;
and his power receive the wounding from which it shall never recover itself.
That blessed, blessed day when He whose right it is, shall reign, and the
kingdom of Israel be no more overturned and dishonored. The sweet, sweet
day, when the mockings, the scourgings, the bonds, the imprisonments, the
afflictions, and the torments of the great multitude of whom the world was
not worthy, shall cease to annoy forever, and the whole earth be at rest,
and break forth into gladness" (Mrs. E. Needham).
     But before that blessed Day arrives, the last hour of the night of
Christ's absence has to run its course, and as the darkest hour precedes the
dawn, so the last hour of this "night" shall be the most foreboding of all.
The period which immediately precedes the return of Christ to the earth will
witness the most awful events ever chronicled. It was of this period that
Daniel spoke when he said, "There shall be a time of trouble, such as never
was since there was a nation even to that same time" (12:1). It was to this
same time that Christ referred when He declared, "For in those days shall be
affliction, such as was not from the beginning of the creation which God
created unto this time, neither shall be. And except that the Lord had
shortened those days, no flesh should be saved: but for the elect's sake,
whom He hath chosen, He hath shortened the days" (Mark 13:19,20). This is
"the hour of temptation which shall come upon all the world" (Rev. 3:10). It
will be a time of unparalleled wickedness, and a time of unprecedented
suffering. It is the time when God shall avenge the murder of His Son, when
He shall take to task a world that has so long despised His Word, and
trampled His commandments under foot. The very Antichrist will be one of the
instruments of His vengeance - "the rod of His anger" (Isa. 10:5).
     It is because men received not the love of God's truth. He shall send
them strong delusion that they should believe the Devil's lie. It is because
men had "pleasure in "unrighteousness" they shall be deceived by the Lawless
One. It is because Israel refused that blessed One who came in His Father's
name that they shall receive the one who comes in his own name. This is why
the Antichrist will, for a season, be suffered to prosper, and apparently to
defy God with impugnity. But when God has used him to perform His own
pleasure, then shall He empty upon his kingdom and upon his subjects the
vials of His wrath. Just as God has set the bounds of the sea, saying thus
far shalt thou go and no further, so has He fixed the limits to which He
will allow the Antichrist to go. And when that limit is reached the Son of
Perdition will find himself as helpless to pass beyond what God has decreed
as a worm would be beneath the foot of an elephant. This will be made
evident as we proceed.
     At the close of our last chapter we followed the career of the
Antichrist to the point where he turns upon the Jewish people and seeks to
cut them off from being a nation. Fearful will be his assaults upon them,
and bitter will be their wailings. It is at that time the Remnant will cry,
"O God; why hast Thou cast us off forever? why doth Thine anger smoke
against the sheep of Thy pasture? Remember Thy congregation, which Thou hast
purchased of old; the rod of Thine inheritance, which Thou hast redeemed;
this mount Zion, wherein Thou hast dwelt. Lift up thy feet unto the
perpetual desolations; even all that the Enemy hath done wickedly in the
sanctuary. Thine enemies roar in the midst of Thy congregations; they set up
their ensigns for signs. A man was famous according as he had lifted up axes
upon the thick trees. But now they break down the carved work thereof at
once with axes and hammers. They have cast fire into Thy sanctuary, they
have defiled by casting down the dwelling-place of Thy name to the ground.
They said in their hearts, Let us destroy them together; they have burned up
all the synagogues of God in the land. We see not our signs: there is no
more any profit neither is there any among us which knoweth how long. O God,
how long shall the Adversary reproach? Shall the Enemy blaspheme Thy name
forever? Why withdrawest Thou Thy hand, even Thy right hand? Pluck it out of
Thy bosom" (Psa. 74:1-11).
     It is at this time that the prophecy of Amos 8 will receive its final
fulfillment: "The Lord hath sworn by the excellency of Jacob, Surely I will
never forget any of their works. Shall not the land tremble for this, and
every one mourn that dwelleth therein? and it shall rise wholly as a flood;
and it shall be cast out and drowned, as by the flood of Egypt. And it shall
come to pass in that day, saith the Lord God, that I will cause the sun to
go down at noon, and I will darken the earth in the clear day: And I will
turn your feasts into mourning, and all your songs into lamentation; and I
will bring up sackcloth upon all loins, and baldness upon every head; and I
will make it as the mourning of an only son, and the end thereof as a bitter
day. Behold, the days come, saith the Lord God, that I will send a famine in
the land, not a famine of bread, nor a thirst for water, but the hearing the
words of the Lord: And they shall wander from sea to sea, and from the north
even to the east, they shall run to and fro to seek the word of the Lord,
and shall not find it. In that day shall the fair virgins and the young men
faint for thirst" (Amos 8:7-13). How remarkably does Psa. 74 interpret this
prophecy of Amos! The reason why the godly Remnant shall run to and fro to
seek the word of the Lord and shall not find it, and the meaning of the
famine of hearing the words of the Lord is that all the synagogues in the
land shall have been burned up.
     But not for long will this frightful persecution continue: "Therefore
thus saith the Lord God of hosts, O My people that dwellest in Zion, be not
afraid of the Assyrain: he shall smite thee with a rod, and shall lift up
his staff against thee, after the manner of Egypt. For yet a very little
while, and the indignation shall cease, and Mine anger in their destruction"
(Isa. 10:24,25). Once the Antichrist turns upon Israel his days are
numbered, for to touch that nation is to touch the apple of God's eye (Zech.
2:8). God shall up a scourge for him" (Isa. 10:26). What this scourge is we
learn from Dan. 11;40: "And at the time of the end shall the king of the
south push at him; and the king of the north (the Antichrist) shall come
against him (i.e. the king of the south) like a whirlwind with chariots, and
with horsemen, and with many ships; and he shall enter into the countries,
and shall overflow, and pass over" (Dan. 11:40).
     The king of the south who pushes it - assails - the Antichrist is the
king of Egypt. The Antichrist, here termed the king of the north, i.e.
Assyrai, shall leave Babylon, and marshalling his imperial forces, which he
has ready for immediate action, shall lead them against him (the king of
Egypt) like a whirlwind. The rapidity of his movements and the immensity of
his armies, is intimated by the words, "He shall enter into the countries,
and shall overflow and pass over". His progress will be as the rushing of an
overwhelming torrent from the mountains, that spreads over the land, and
carries everything before it. "He shall enter also into the glorious land,
and many countries shall be overthrown" (Dan. 11:41). His route from Babylon
to Egypt will take him through Palestine, the land which is soon to be the
glory of all lands; and, although we are not told here what he will do there
at that time, his hand will, no doubt, be heavy upon it, as also upon the
many other countries which he will overthrow. But these shall escape out of
his hand, even Edom, and Moab, and the chief of the children of Ammon" (Dan.
11:41). These three peoples will escape his fury. The reason for their
escape seems to be a double one. In Ps. 83, which describes an event at a
little earlier period, we are told, "they have taken crafty counsel against
Thy people, and consulted against Thy hidden ones. They has said, Come, and
let us cut them off from being a nation; that the name of Israel may be no
more in remembrance. For they have consulted together with one consent, they
are confederate against Thee: the tabernacles of Edom and the Ishmaelites;
of Moab, and the Hagarenes; Gebal, and Ammon, and Amalck; the Philistines
with the inhabitants of Tyre; Assur (the Assyrian) also is joined with them"
(Psa. 83:3-8). Thus we see that these three peoples acted in concert with
the Antichrist when a determined effort was made to utterly exterminate the
Jewish people. The Antichrist, therefore, spares these submissive allies of
his when he goes forth to overthrow the other countries.
     So much for the human side as to why "these shall escape out of his
hand, even Edom, and Moab, and the chief of the children of Ammon". But
there is a Divine side, too. These peoples are spared at that time in order
that they may be dealt with later by God Himself. Thus did Jehovah declare
of old through Balaam the heathen prophet: "There shall come a Star out of
Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners
of Moab, and destroy all the children of Sheth. And Edom shall be a
possession, Seir also shall be a possession for his enemies" (Num.
24:17,18). This will be right at the beginning of the Millennium. Israel,
too, shall be used by God in this work of judgment upon their ancient
enemies: "But they shall fly upon the shoulders of the Philistines toward
the west; they shall spoil them of the east together: they shall lay their
hand upon Edom and Moab; and the children of Ammon shall obey them" (Isa.
11:14).
     "He shall stretch forth his hand also upon the countries: and the land
of Egypt shall not escape. But he shall have power over the treasures of
gold and of silver, and over all the precious things of Egypt: and the
Libyans and the Ethiopians shall be at his steps" (Dan. 11:42,43). The
victorious King will then take possession of those countries which were
overthrown by him during his march from Babylon to Egypt. Having now reached
this land which dared to push at him - the land never completely subjugated
by the previous kings of the north referred to in the earlier part of Dan.
11 - its king and subjects must now bow before his iron sceptre. He becomes
master of its treasures of gold, silver, and precious things. The Libyans
and Ethiopians, who were the allies of Egypt, will be compelled to follow in
this train. Thus will he crush this Egyptian rebellion, and demonstrate once
more his military prowess. Yet not for long will he be permitted to defy
Heaven with impugnity.
     "But tidings out of the east and out of the north shall trouble him:
therefore he shall go forth with great fury to destroy, and utterly to make
away many" (Dan. 11:44). What these troublous tidings are we learn from Jer.
51. A serious attack will be made upon his Babylonian headquarters, and
during his absence from there, the kings of Ararat, Minni, and Ashchenaz -
no doubt emboldened by the insubordination of Egypt - will besiege and
capture one end of the Capital. The time is nigh at hand when God shall
utterly destroy that City of the Devil, and a preliminary warning of this is
now given: "And I will render unto Babylon and to all the inhabitants of
Chaldea all their evil that they have done in Zion in your sight, saith the
Lord. Behold, I am against thee, O destroying mountain, saith the Lord,
which destroyeth all the earth: and I will stretch out Mine hand upon thee,
and roll thee down from the rocks, and will make thee a burnt mountain. And
they shall not take of thee a stone for a corner, nor a stone for
foundations; but thou shalt be desolate forever, saith the Lord" (Jer.
51:24-26).
     As a beginning to this end, the Lord says, "Set ye up a standard in the
land, blow the trumpet among the nations, prepare the nations against her,
call together against her the kingdoms of Ararat, Minni, and Ashchenaz (all
situated in the vicinity of Armenia); appoint a captain against her; cause
the horses to come up as the rough caterpillers. Prepare against her the
nations with the kings of the Medes, the captains thereof, and all the
rulers thereof, and all the land of his dominion. And the land shall tremble
and sorrow: for every purpose of the Lord shall be performed against
Babylon, to make the land of Babylon a desolation without an inhabitant. The
mighty man of Babylon hath forborne to fight, they have remained in their
holds: their might hath failed; they became as women: they have burned their
dwelling places; her bars are broken" (Jer. 27:30).
     It is this ominous news - the tidings which trouble him of Dan. 11:44 -
which reaches the ears of Babylon's King, then absent in Egypt. The alarming
tidings that part of the city has already been destroyed arouses him to
fierce anger, for we are told, "therefore he shall go forth with great fury
to destroy, and utterly to make away many" (Dan. 11:44). As he nears the
capital, "one post shall run to meet another, and one messenger to meet
another, to show the King of Babylon that his city is taken at one end, and
that the passages are stopped, and the reeds they have burned with fire, and
the men of war are affrighted" (Jer. 51:31,32). The end is not far distant:
"For thus saith the Lord of hosts, the God of Israel; the daughter of
Babylon is like a threshing floor, it is time to thresh her: yet a little
while, and the time of her harvest shall come" (Jer. 51:33). God now calls
on the Jews who are found dwelling within that city to leave at once, lest
they be caught in the storm of His fierce anger: "My people, go ye out of
the midst of her, and deliver you every man his soul from the fierce anger
of the Lord" (Jer. 51:45). A graphic description of Babylon's destruction is
found at the end of Jer. 51 and also in Rev. 18.
     The fury of the Antichrist at the destruction of Babylon will know no
bounds. Enraged at his loss, and incensed against God, he will now turn his
face toward Palestine, and at the head of his vast forces will bear down
upon the glorious land. Even so, it is God who is directing him and his
blinded dupes - directing him to finish the work of judgment upon Israel,
and directing him to his awful doom. Habakkuk gives a fearful description of
the spirit in which the King of Babylon and his hosts shall fall upon the
dwellers of Palestine: - "For, lo, I raise up the Chaldeans, that bitter and
hasty nation, which shall march through the breadth of the land, to possess
the dwelling places that are not theirs. They are terrible and dreadful:
their judgment and their dignity shall proceed of themselves. Their horses
also are swifter than the leopards, and are more fierce than the evening
wolves: and their horsemen shall spread themselves, and their horsemen shall
come from far; they shall fly as the eagle that hasteth to eat. (How this
verse anticipates the cruel aerial war-weapons!). They shall come all for
violence: their faces shall sup up as the east wind, and they shall gather
the captivity as the sand. And they shall heap dust, and take it. Then shall
his mind change, and he shall pass over, and offend, imputing this his power
unto his god" (Note how this last verse serves to identify the "Chaldean"
with the "King" of Dan. 11:38,39). So terrible will be this onslaught that
we are told, "And it shall come to pass, that in all the land, saith the
Lord, two parts therein shall be cut off and die; but the third shall be
left therein" (Zech. 13:8).
     His course is vividly sketched by Isaiah in the tenth chapter of his
prophecy: "He is come to Aiath, he is passed to Migron; at Mickmash he hath
laid up his carriages: They are gone over the passage: they have taken up
their lodging at Geba; Ramah is afraid; Galim: cause it to be heard unto
Laish, O poor Anathoth. Madmena is removed; the inhabitants of Gebim gather
themselves to flee. As yet shall he remain at Nob that day" (Isa. 10:
28-32). Nob is his camping-ground for that day, and it is there he will
"plant the tabernacles of his palace between the seas in the goodly holy
mountain" (Dan. 11:45). Nob must be some elevation commanding a distant view
of Jerusalem from the west. As he stands on the hill that night and looks at
the Holy City, he "shall shake his hand against the mount of the daughter of
Zion, the hill of Jerusalem" (Isa. 10:32).
     We now come to the closing scene. The following morning the Man of Sin
leads his forces to the famous Armageddon, there awaiting his final
re-inforcements before attacking Jerusalem. It is of this that Joel speaks:
"Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men,
let all the men of war draw near; let them come up: Beat your plowshares
into swords, and your pruning hooks into spears: let the weak say, I am
strong. Assemble yourselves, and come all ye heathen, and gather yourselves
together round about: thither cause Thy mighty ones to come down, O Lord.
Let the heathen be wakened, and come up to the valley of Jehoshaphat; for
there will I sit to judge all the heathen round about. Put ye in the sickle,
for the harvest is ripe: come, get you down; for the press is full, the fats
overflow; for their wickedness is great. Multitudes, multitudes in the
valley of decision: for the day of the Lord is near in the valley of
decision" (Joel 3:9-14).
     It is to this that Micah refers: "Now also many nations are gathered
against thee, that say, Let her be defiled, and let our eye look upon Zion.
But they know not the thoughts of the Lord, neither understand they His
counsel: for He shall gather them as the sheaves into the floor" (4:10,11).
But it is not in the valley that the battle is fought, but around Jerusalem,
where the Beast and his armies deliver the final blow of God's judgment on
that city ere the Deliverer appears. It is then that God will say, "O
Assyrian, the rod of Mine anger, and the staff in their hands is Mine
indignation. I will send him against an hypocritical nation, and against the
people of My wrath will I give him a charge, to take the spoil, and to take
the prey, and to tread them down like the mire of the streets. Howbeit he
meaneth not so, neither doth his heart think so; but it is in his heart to
destroy and cut off nations not a few. For he saith, Are not my princes
altogether kings? Is not Calno as Carchemish? Is not Hamath as Arpad? Is not
Samaria as Damascus? As my hand hath found the kingdoms of the idols, and
whose graven images did excel them of Jerusalem and of Samaria; Shall I not,
as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
Wherefore it shall come to pass, that when the Lord hath performed His whole
work upon mount Zion and on Jerusalem, I will punish the fruit of the stout
heart of the King of Assyria, and the glory of his high looks" (Isa. 5-12).
The Antichrist is but the Lord's instrument after all. Just as Moses picked
up and held in his hand the rod which became a serpent, so shall this
offspring of the Serpent be wielded by the hand of God to accomplish His
predetermined counsels.
     Once again, though, the Beast appears to be successful. Jerusalem falls
before his onslaught as Jehovah had foretold that it should - "For I will
gather all nations against Jerusalem to battle; and the city shall be taken,
and the houses rifled, and the women ravished; and half of the city shall go
forth into captivity, and the residue of the people shall not be cut off
from the city" (Zech. 14:2). Intoxicated by their success, it is then that
the heathen shall rage and the people imagine a vain thing: "The kings of
the earth set themselves, and the rulers take counsel together, against the
Lord, and against His anointed, saying, Let us brake their bands asunder,
and cast away their cords from us" (Psa. 2:2,3).
     And then comes the grand finale. The heaven will open and from it will
descend the King of kings and Lord of lords, seated on a white horse, with
His eyes "as a flame of fire" (Rev. 19:11,12). Attending Him will be the
armies of heaven, also seated on white horses (Rev. 19:14). Far from being
appalled at this awe-inspiring spectacle, the Beast and the kings of the
earth and their armies shall gather together to "make war against Him that
sat on the horse, and against His armies" (Rev. 19:19). "Then shall the Lord
go forth, and fight against those nations, as when He fought in the day of
battle" (Zech. 14:3). At last the Christ of God and the christ of Satan will
confront each other. But the instant the conflict begins, it is ended. The
Foe will be paralyzed, and all resistance cease.
     Scripture has solemnly recorded the end of various august evil
personages. Some were overwhelmed by waters; some devoured by flames; some
engulfed in the jaws of the earth; some stricken by a loathsome disease;
some ignominiously slaughtered; some hanged; some eaten up of dogs; some
consumed by worms. But to no sinful dweller on earth, save the Man of Sin,
"the Wicked One", has been appointed the terrible distinction of being
consumed by the brightness of the personal appearing of the Lord Jesus
Himself. Such shall be his unprecedented doom, an end that shall fittingly
climax his ignoble origin, his amazing career, and his unparalleled
wickedness.
     "Hitherto proud boastings have issued from the lips of Satan's king;
but now he falls helplessly to the ground blasted by the lightening which
streams from the King of kings; and together with the False Prophet and in
the full sight of his countless armies, he is seized by the angels of the
Lord, to be hurled alive into the lake which burneth with fire and
brimstone" (G. H. Pember).
     The overthrow of the Antichrist is described as follows: - "But with
righteousness shall He judge the poor, and reprove with equity for the meek
of the earth: and He shall smite the earth with the rod of His mouth and
with the breath of His lips shall He slay the Wicked" (Isa. 11:14).
     "And through his policy also he shall cause craft to prosper in his
hand; and he shall magnify himself in his heart, and by peace shall destroy
many; he shall also stand up against the Prince of princes; but he shall be
broken without hand" - an expression which always refers to that which is
supernatural (Dan. 8:25).
     "And he shall plant the tabernacles of his palace between the seas in
the glorious holy mountain; yet shall he come to his end, and none shall
help him" (Dan. 11:45).
     "And then shall that Wicked (One) be revealed, whom the Lord shall
consume with the spirit of His mouth, and shall destroy with the brightness
of His coming" (2 Thess. 2:8).
     "And the Beast was taken, and with him the False Prophet that wrought
miracles before him, with which he deceived them that had received the mark
of the Beast, and them that worshipped his image. These both were cast alive
into a lake of fire burning with brimstone" (Rev. 19:20).
     "For Tophet is ordained of old; yea, for the King it is prepared; he
hath made it deep and large: the pile: the pile thereof is fire and much
wood; the breath of the Lord, like a stream of brimstone, doth kindle it"
(Isa. 30:33).
     "And the Devil that deceived them was cast into the lake of fire and
brimstone, where the Beast and the False Prophet are, and (they) shall be
tormented day and night for ever and ever" (Rev. 20:10).
     Frightful, too, shall be the doom meted out to the followers of the
Antichrist. Zech. 14 tells us, "And this shall be the plague wherewith the
Lord will smite all the people that have fought against Jerusalem; Their
flesh shall consume away while they stand upon their feet, and their eyes
shall consume away in their holes, and their tongues shall consume away in
their mouth. And it shall come to pass in that day, that a great tumult from
the Lord shall be among them; and they shall lay hold every one on the hands
of his neighbour, and his hand shall rise up against the hand of his
neighbour" (vv. 12,13). So, also Rev. 19:21 declares, "And the remnant were
slain with the sword of Him that sat upon the horse, which sword proceeded
out of His mouth; and all the fowls were filled with their flesh".



                  CHAPTER EIGHT. ANTICHRIST IN THE PSALMS.


     The references to the Man of Sin in the book of Psalms are, for the
most part, more or less incidental ones. With rare exceptions he comes into
view only as he is related to Israel, or as he affects their fortunes. One
cannot appreciate the force of what is there said of him except as that is
examined in the light of its prophetic setting. The time when the Antichrist
will be in full power is during the Tribulation period, and it is not until
we discover, by careful searching, which of the Psalms describe the Time of
Jacob's trouble, that we know where to look for their last great Troubler.
     Politically and ecclesiastically the Antichrist may be viewed in a
threefold connection, first, as he is related to the Gentile; second, as he
is related to the apostate Jewish nation; third, as he is related to the
godly Jewish Remnant, who separate themselves from their unbelieving
brethren. More details are furnished us in the Psalms upon this third
relationship than upon the other two, though we have occasional allusions to
Antichrist's connections with the Gentiles and the Jewish nation as a whole.
     The second Psalm gives us a brief but vivid picture of that which will
wind up the Tribulation period, and while the Antichrist is not directly
named, yet the light which other scriptures throw upon it reveals the
dreadful personality who heads the rebellion there described. This second
Psalm is prophetic in its character and has, like most (if not all)
prophecy, a double fulfillment.
     "Why do the heathens rage, and the people imagine a vain thing? The
kings of the earth set themselves, and the rulers take counsel together,
against the Lord, and against His anointed, saying, Let us break their bands
asunder, and cast away their cords from us" (Psa. 2:1-3). A part of this
passage is found quoted in Acts 4, but it is striking to note where the
quotation ceases. Peter and John had been arraigned before the religious
authorities of Israel, because that in the name of Jesus Christ they had
healed an impotent man. The apostles boldly and faithfully vindicated
themselves, and after being admonished and threatened were allowed to depart
to their own company. Then it was that they "lifted up their voice to God
with one accord, and said, Lord, Thou art God, which hast made heaven, and
earth, and the sea, and all that in them is: Who by the mouth of Thy servant
David hath said, Why did the heathen rage, and the people imagine vain
things? The kings of the earth stood up, and the rulers were gathered
together against the Lord, and against His Christ" (Acts 4:24-26). Notice
they quoted only the first two verses of Psalm 2, and this they did not say
was now "fulfilled". What they did say was, "For of a truth against Thy holy
child Jesus, whom Thou hast anointed, both Herod, and Pontius Pilate, with
the Gentiles, and the people of Israel, were gathered together, for to do
whatsoever Thy hand and Thy counsel determined before to be done" (v. 28).
In the apprehension of Christ and in His trials before the Jewish and
Gentilish authorities, this prophecy through David had received a partial
fulfillment, but its final one is yet future. The time when Psalm 2 is to
receive its complete accomplishment is intimated in the middle section - it
is just prior to the time when Christ returns to the earth as "King", and
receives the heathen for His inheritance and the uttermost parts of the
earth for His possession; in other words, it is just before the dawn of the
Millennium, namely, the end of the Tribulation period.
     As we re-read this second Psalm in the light of Rev. 16:14 and 19:19 we
find that it depicts the final act in the blatant and defiant career of the
last great Caesar. it is an act of insane desperation. The Son of Perdition
will gather his forces and make a concerted effort to prevent the Christ of
God entering into His earthly inheritance. This we believe is evident from
the terms of the Psalm itself.
     The Psalm opens with an interrogation: "Why do the heathen (the
Gentiles) rage (better, "tumultuously assemble"), and the people (Israel)
imagine (meditate) a vain thing?" The fact that this is put in the form of a
question is to arrest more quickly the reader's attention, and to emphasize
the unthinkable impiety of what follows. "The kings of the earth set
themselves, and the rulers take counsel together, against the Lord, and
against His Anointed". Notice that this rebellion is staged not only against
the Lord but also against His "Anointed", that is, His Christ. The madness
of this effort (headed by Antichrist) is intimated in v. 4: "He that sitteth
in the heavens shall laugh: the Lord shall have them in derision". The
futility of this movement is seen in v. 6: "Yet have I set My King upon My
holy hill of Zion". The "yet" here has the force of "notwithstanding": it
shows the aim and the object which the insurrectionists had in view, namely,
an attempt to prevent Christ returning to earth to set up His millennial
kingdom. The response of heaven is noted in v. 5: "Then shall He speak unto
them in His wrath, and vex them in His sore displeasure". This is enlarged
upon in Rev. 19:20,21. Psalm 2, then, brings us to the end of the
Antichrist's history and treats only of the closing events in his awful
career. In the other Psalms where he is in view earlier incidents are noted
and his dealings with the Jews are described.
     The next Psalm in which the Antichrist appears is the fifth. This Psalm
sets forth the petitions which the faithful Remnant of Israel will make to
God during the Tribulation period. It would carry us beyond our present
bounds to attempt anything like a complete exposition of this Psalm in the
light of its prophetic application. We shall do little more than generalize.
     The Tribulation period is the time when Satan is given the freest rein,
when lawlessness abounds, and when to the unbelieving heart it would seem
that God had vacated His throne. But the eye of faith recognizes the fact
that Jehovah is still ruling amid the armies of the heavens and among the
inhabitants of the earth. Hence the force of the Divine title in v. 2 - the
remnant address Jehovah as "My King and my God". The most awful wickedness
and rebellion is going on around them, but they are fully assured that God
is quite able to cope with the situation. "The Wicked shall not stand in Thy
sight: Thou hatest all workers of iniquity. Thou shalt destroy them that
speak leasing: the Lord will abhor the bloody and deceitful man" (vv. 5,6).
     The "Bloody and Deceitful Man" is plainly the Man of Sin. He is
denominated "bloody" by virtue of his military ferocity; he is called
"deceitful" because of his political duplicity. One after another of his
opponents will fall before him: through a sea of blood will he advance to
his imperial throne. Utterly unreliable will be his word, worthless his
promises. A manifest incarnation of that one who is the father of the Lie
will he be. Most completely will he deceive the Jews. A first, posing as
their friend; later, standing as their arch-enemy. All doubt as to the
identity of this Bloody and Deceitful Man" is removed by what is said of his
mouth".
     From Psalm 5 we turn to Psalm 7 where we find the godly Jewish Remnant
crying unto the Lord against their persecutors, chief of which is the
Antichrist. This is clear from the first two verses, where the change from
the plural to the singular number is very significant - "O Lord my God, in
Thee do I put my trust: save me from all them that persecute me, and deliver
me: Lest he tear my soul like a lion, rending it in pieces, while there is
none to deliver". The Remnant plead their innocency before God and call down
upon themselves the Enemy's curse if they have acted unjustly - "O Lord my
God, If I have done this; if there be iniquity in my hands; if I have
requited him that did evil unto me, or spoiled mine adversary unto
emptiness; Let the Enemy pursue my soul, and overtake it" (vv. 4-6, Jewish
translation). This at once serves to identify the individual of v. 2 who
would tear their souls like a lion" (not like a bear) - showing his kinship
with that awful one who "goeth about as a roaring lion, seeking whom he may
devour". Observe, too, the word he "was at peace", but now "without cause is
mine enemy". Clearly it is the Antichrist that is here in view, and, as
manifested in the second half of Daniel's seventieth week, when he shall
have thrown off his mask and stood forth revealed in all his dreadfulness.
The twelfth verse goes on to say, "If he turn not, he will whet his sword;
he hath bent his bow and made it ready". It is this which causes the Remnant
to cry, "O Lord my God, in Thee do I put my trust: save me from all them
that persecute me, and deliver me" (v. 1). The fourteenth verse unmistakably
identifies this end-time Enemy of Israel, and again stamps him as a worthy
son of the father of the Lie - "Behold, he travaileth with iniquity, and
hath conceived mischief, and brought forth falsehood". In the sixteenth
verse the Remnant express their assurance of the certain fate of their Foe:
"His mischief shall return upon his own head, and his violent dealing shall
come down upon his own pate".
     The eighth Psalm is closely connected with the seventh. In the last
verse of the seventh we hear the Remnant saying, "I will praise the Lord
according to His righteousness: and will sing praise to the name of the Lord
most high". This anticipates the time when they shall be delivered from
their awful Enemy, and when the glorious Millennium shall have dawned - "The
Lord most high" is His distinctive millennial title. Psalm 8 follows this
with a lovely millennial picture, when Jehovah will be worshipped because
His name is then "excellent in all the earth". Then shall the Remnant say,
"Out of the mouth of babes and sucklings hast Thou ordained strength because
of Thine enemies, that Thou mightiest still the Enemy and the Avenger" (v.
2). The Enemy and the Avenger, more literally "the Foe and the Revenger",
are two of the many names of the Antichrist.
     Much in the ninth Psalm also anticipates millennial conditions and
celebrates the overthrow of the Man of Sin. Sings the Remnant, "For Thou
hast maintained my right and my cause; Thou satest in the throne judging
right. Thou has rebuked the heathen, Thou hast destroyed the Wicked" (vv.
4,5). That the Wicked, or Lawless One, is the Antichrist, is clear from the
next verse: "The destructions of the Enemy are come to a perpetual end: and
their cities hast Thou destroyed". We hope to show in a later chapter that
"their cities" which God will destroy are the cities of Antichrist and the
False Prophet, namely, Babylon and Rome. Again; in vv. 15,16 of this Psalm
we read, "The heathen are sunk down in the pit that they made: in the net
which they hid is their own foot taken. The Lord is known by the judgment
which He executeth: the Wicked is snared in the work of his own hands!" This
refers to the destruction of the Antichrist and his forces at Armageddon.
     In the tenth Psalm we have the fullest description of the Antichrist
found in any of the Psalms. This Psalm is divided into four sections: first,
the Cry of the Remnant (v. 1); second, the Character of the Antichrist (vv.
2-11); third, the Cry of the Remnant renewed (vv. 12-15); fourth, the
Confidence of the Remnant (vv. 16-18). In its opening verse we discover its
dispensational key - the "Times of Trouble" (cf. Jer. 30:7) being the great
Tribulation. Observe now what is here said of the Wicked One. In v. 2 we
read, "The Wicked in his pride doth persecute (R. V. "hotly pursue") the
poor". The "poor" (referred to in this Psalm seven times - vv.
2,8,9,9,10,14, and "humble" in v. 17 should be "poor" - emphasizing the
completeness of their poverty) are the faithful Remnant who have refused to
receive the mark of the Beast, and as the result are suffered to neither buy
nor sell (see Rev. 13:17). In vv. 3,4 we are told, "For the Wicked (One)
boasteth of his heart's desire, and curseth, yea, abhorreth the Lord (see
Hebrew). The Wicked, through the pride of his countenance, will not seek
after God: all his thoughts are - no God". This tells of his frightful
impiety and reveals his satanic origin. In v. 6 his consuming egotism is
depicted: "He hath said in his heart, I shall not be moved: for I shall
never be in adversity". Then follows a description of his awful wickedness:
"His mouth is full of cursing and deceit and fraud: under his tongue is
mischief and vanity. He sitteth in the lurking places of the villages: in
the secret places doth he murder the innocent: his eyes are privily set
against the poor". Notice in this last verse the mention of "the secret
places". It was to them our Lord referred in His Olivet Discourse, when He
said, "Wherefore if they shall say unto you, Behold, he is in the desert; go
not forth: Behold, he is in the secret chambers; believe it not". This whole
Psalm will well repay the most minute study.
     In the opening verse of the fourteenth Psalm we have what we doubt not
is another reference to the Antichrist, here called "The Fool". He is the
arch-fool, who, in his blatant defiance, says in his heart - "no God". The
mark of identification is found in the marginal reading of Psalm 10:4: "All
his thoughts are - "no God". Does not this title point out another contrast
between Christ and the Antichrist: One is "the wonderful Counseller", the
other is "the Fool"!
     In the seventeenth Psalm, which contains the confession of the Remnant,
(pleading their innocency before God), reference is again made to the
antichrist. "By the word of God's lips" will the believing Jews be "kept
from the paths of the Destroyer". This is another of his titles which points
a contrast: Christ is the Saviour; Antichrist the Destroyer. That it is the
Antichrist who is here in view is clear from what follows in vv. 12 and 13,
where we read, "Like as a lion that is greedy of his prey, and as it were a
young lion lurking in secret places. Arise, O Lord, disappoint him, cast him
down: deliver my soul from the Wicked, by Thy sword". The "Wicked" is here
in the singular number. Note again the reference to the "secret places",
about which we shall have something to say, in our exposition of Matt. 24,
vv. 25, and 26 when we treat of the Antichrist in the Gospels.
     We pass over several Psalms which contain incidental allusions to the
Wicked One and turn now to the thirty-sixth. The wording of the first verse
is somewhat ambiguous, and we believe its force comes out better by
rendering it, with the Sept., Syriac and Vulgate, "the transgression of the
Wicked saith within his heart, that there is no fear of God before his
eyes". He defies Jehovah and fears not Elohim. "For he flattereth himself in
his own eyes, until his iniquity be found to be hateful" (v. 2). Haughty
conceit fills him, but in the end he shall reap as he has sown. "The words
of his mouth are iniquity and deceit; he hath left off to be wise, and to do
good" (v. 3). This refers to his treacherous dealings with the Jews, and
takes note of the two great stages in his career; first, when he poses as
Israel's friend, later when he comes out in his true character as their
enemy.j Verse 4 describes his moral character: "he deviseth mischief upon
his bed; he setteth himself in a way that is not good; he abhorreth not
evil".
     The thirty-seventh Psalm, which in its ultimate application has to do
with the godly Remnant in the Tribulation period, contains a number of

references to the Antichrist. In the seventh verse the Remnant is exhorted
to "rest in the Lord and wait patiently for Him" (i.e. for His personal
appearing) and to "fret not because of him who prospereth in his way,
because of the Man who bringeth wicked devices to pass" - a manifest
allusion to the Man of Sin. In the tenth verse they are assured, "for yet a
little while, and the Wicked shall not be: yea, thou shalt diligently
consider his place, and it shall not be". In vv. 12 and 13 we read, "the
Wicked plotteth against the just, and gnasheth upon him with his teeth. The
Lord shall laugh at Him: for He seeth that his day is coming". This brings
out the satanic malice of Antichrist against the people of God, and also
marks the Lord's contempt for him as He beholds the swiftly approaching doom
of this one who has so daringly defied Him. The end of the Wicked is noticed
in v. 35. "I have seen the Wicked in great power, and spreading himself like
a green bay tree. Yet he passed away, and, lo, he was not: yea, I sought
him, but he could not be found". The whole of this wondrous Psalm calls for
close study. It throws a flood of light on the experiences of the Remnant
amid the awful trials of the end of the age.
     "I said, I will take heed to my ways, that I sin not with my tongue: I
will keep my mouth with a bridle, while the Wicked is before me" (Psa.
39:1). This sets forth the resolutions of the Remnant in view of the
troublesome presence of the Wicked One; while in v. 8 they are seen praying
that they may not be made the reproach of the Foolish One - "Deliver me from
all my transgressions: make me not the reproach of the Foolish".
     The forty-third Psalm opens with the plaintive supplications of the
Remnant in view of the contempt and opposition of the Jewish nation as a
whole, at the head of which will be the false Messiah: "Judge me, O God, and
plead my cause against an ungodly nation: O deliver me from the deceitful
and unjust Man. For Thou art the God of my strength: why dost Thou cast me
off? Why go I mourning because of the oppression of the Enemy?" The allusion
to the deceit and injustice of the man of Sin views, of course, his breaking
of the covenant.
     In the forty-fourth Psalm we are given to hear more of the bitter
lamentations of the Remnant, betrayed as they have been by the one who posed
as their benefactor, and scorned as they are by their fellow Jews: "Thou
makest us a byword among the heathen, a shaking of the head among the people
(Israel). My confusion is continually before me, and the shame of my face
covered me, For the voices of him that reproacheth and blasphemeth; by
reason of the Enemy and Avenger".
     The fiftieth Psalm is one of deep interest in this connection. It
announces the response of Jehovah to the cries of His faithful people. It
declares that "God shall come, and shall not keep silence: a fire shall
devour before Him, and it shall be tempestuous round about Him" (v. 3). It
promises that He will gather His saints together unto Him (v. 5). It
contains an exposulation with Israel as a whole (see vv. 7-14). And then,
after bidding His people call upon Him "in the Day of Trouble" and assuring
them He will deliver them, God addresses their Enemy as follows: - "But unto
the Wicked God saith, What hast thou to do to declare My statutes, or that
thou shouldest take My covenant in thy mouth? Seeing thou hatest
instruction, and casteth My words behind thee. When thou sawest a thief,
then thou consentedst with him, and hast been partaker with adulterers. Thou
givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and
speakest against thy brother; thou slanderest thine own mother's son" (vv.
16-22). First, God rebukes the Antichrist for his hypocrisy, referring to
the time when, at the beginning of his career, he had (like Satan in
tempting the Saviour) come declaring God's statutes and taking the Divine
Covenant in his mouth (v. 16). Second, He charges him with his treachery
when, at the midst of the seventieth week, he had cast God's words behind
him (v. 17). Third, He exposes his depravity and shows that he is altogether
destitute of any moral sensibility (vv. 18-20). Fourth, He reminds him of
how he had congratulated himself that he should continue on his vile course
with impugnity and escape the due reward of his wickedness (v. 21). Finally,
He announces the certainty of retribution and the fearful doom which awaits
him (v. 22).
     The fifty-second continues and amplifies what has just been before us
from the closing verses of the fiftieth Psalm. Here again the Antichrist is
indicted by God - no doubt through the Remnant. "Why boastest thou thyself
in mischief, O mighty man? The goodness of God endureth continually. Thy
tongue deviseth mischiefs; like a sharp razor, working deceitfully. Thou
lovest evil more than good; and lying rather than to speak righteousness.
Selah. Thou lovest all devouring words, O thou deceitful tongue. God shall
likewise destroy thee forever, and pluck thee out of thy dwelling place, and
root thee out of the land of the living. Selah. The righteous also shall
see, and fear, and shall laugh at him: Lo, this is the man that made not God
his strength; but trusted in the abundance of his riches, and strengthened
himself in his wickedness" (vv. 1-7). The pride, the enmity, the treachery,
the moral corruption, and the vaunting of the incarnate Son of Perdition are
all noticed and charged against him. The certainty of his doom, and his
degradation before those he had persecuted, is graphically depicted.
     The prophetic application of the fifty-fifth Psalm first found its
tragic realization in the treachery of Judas against the Lord Jesus, but its
final accomplishment yet awaits a coming day. In it we may see a pathetic
description of the heart-pangs of the Remnant, mourning over the duplicity
of the mock Messiah. Driven out of Jerusalem, they bewail the awful
wickedness now holding high carnival in the holy city: "Wickedness is in the
midst thereof: deceit and guile depart not from her streets. For it was not
an enemy that reproached me; then I could have borne it: neither was it he
that hated me that did magnify himself against me; then I would have hid
myself from him: But it was thou, a man mine equal (i.e. a Jew), my guide,
and mine acquaintance" (vv. 11-13). Thus will the Jews in a coming day be
called upon to endure the bitter experience of betrayal and desertion by one
whom they regarded as their friend. Concerning their Enemy the Remnant
exclaim, "He hath put forth his hand against such as be at peace with him:
he hath broken his covenant. The words of his mouth were smoother than
butter, but war was in his heart: his words were softer than oil, yet were
they drawn swords" (vv. 20,21). The reference is to the seven-year Treaty
which the final Caesar makes with Palestine, and which after three and one
half years is treated as a scrap of paper. But such treachery will not go
unpunished. In the end Antichrist and his abettors will be summarily dealt
with by the Judge of all the earth: "But Thou, O God, shalt bring them down
into the pit of destruction: bloody and deceitful men shall not live out
half their days" (v. 23).
     Psalm seventy-one contains another of the Remnant's prayers during the
End-time. "Deliver me, O my God, out of the hand of the Wicked, out of the
hand of the unrighteous and cruel Man" (v. 4). The reference is, again, to
the Man of Sin who has acted unjustly, and whose fiendish delight it will be
to persecute the people of God.
     In Psalm seventy-two we find expressed the confidence of the Remnant.
They are there seen anticipating that joyful time when God's King shall
reign in righteousness. With glad assurance they exclaim: "He shall judge
Thy people with righteousness, and Thy poor with judgments. The mountains
shall bring peace to the people, and the little hills Thy righteousness. He
shall judge the poor of the people, He shall save the children of the needy,
and shall break in pieces the Oppressor" (vv. 2-4). Mighty as their Enemy
appeared in the eyes of men, and invincible as he was in his own estimation,
when God's appointed time comes he shall be broken in pieces as easily as
the chaff is removed by the on-blowing wind.
     The seventy-fourth Psalm makes reference to the violence of the
Antichrist against the believing Remnant: "They said in their hearts, Let us
destroy them together: they have burned up all the synagogues of God in the
land. We see not our signs: there is no more any profit: neither is there
any among us that knoweth how long. O God, how long shall the Adversary
reproach? Shall the Enemy blaspheme Thy name forever?" (vv. 8-10). This
contemplates the time when the Man of Sin and his lieutenants will make a
desperate effort to cut off Israel from the earth and abolish everything
which bears the name of God. Note it does not say "all the synagogues" will
be burned up, but the "synagogues of God", that is, where the true and
living God is owned and worshipped.
     The eighty-third Psalm carries us to a point a little nearer the end.
Not only will the synagogues of God be all destroyed, but an attempt will be
made to exterminate those who still worship God in secret. Listen to the
tragic pleadings of this Satan-hunted company, "Keep not Thou silence, O
God: hold not Thy peace, and be not still, O God. For, lo, Thine enemies
make a tumult: and they that hate Thee have lifted up the head. They have
taken crafty counsel against Thy people, and consulted against Thy hidden
ones. They have said, Come, and let us cut them off from being a nation;
that the name of Israel may be no more in remembrance" (vv. 1-4). As to who
is responsible for this the verses following show. In v. 5 we read, "For
they have consulted together with one consent: they are confederate against
Thee". Then will be realized man's dream of a League of Nations. It is
remarkable that just ten nations are here named - see vv.6-8. "Assur" in v.
8 is "the Assyrain" - the Antichrist in his king-of-Babylon character. This
verse is one of the few passages in the Psalms which shows the Antichrist in
connection with the Gentiles. Psalm 110:6 also contains a reference to him
as related to the Gentiles - "He hath stricken the Head over many countries"
(R. V.).
     The one hundred and fortieth appears to be the last of the Psalms that
takes note of the Antichrist. There we hear once more the piteous cries of
the Remnant to God: "Deliver me, O Lord, from the Evil Man: preserve me from
the Violent Man: Keep me, O Lord, from the hands of the Wicked; preserve me
from the Violent Man; who hath purposed to overthrow my goings...Grant not,
O Lord, the desires of the Wicked: further not his wicked device" (vv.
1,4,8).
     Thus we have glanced at no less than twenty Psalms in which allusion is
made to the Antichrist. This by no means exhausts the list; but sufficient
has been noted to show what a prominent place is there given to this
dreadful monster. Let it not be supposed that we are denying the present
value and application of the Psalms to ourselves. Nothing is more foreign to
our desire. We not only firmly believe that all Scripture is given by
inspiration of God and is "profitable for doctrine", but we readily and
gladly unite with the saints of all ages in turning to this precious portion
of God's Word to provide us with language suited to express to God the
varying emotions of our hearts. But while allowing fully the experimental
and doctrinal value of the Psalter for us today, it needs to be pointed out
that many of the Psalms have a prophetic significance, and will be used by
another company of believers after the Church which is the body of Christ
has been removed from these scenes of sin and suffering. We would urge those
of our readers who are interested in dispensational truth to re-study these
lyrics of David with a view of discovering how much they reveal of things to
come.


                CHAPTER NINE. THE ANTICHRIST IN THE PROPHETS.


     The references to the Antichrist in the Prophets are numerous; nor is
this to be wondered at. It is there, more than anywhere else in Scripture,
that we learn of the future of both Israel and the Gentiles. It is there we
have the fullest information concerning End-time conditions, and the
completest description of the varied parts which the leading characters
shall play in those days. It would carry us beyond the scope designed for
these articles were to examine every passage in the Prophets which makes
mention of the Man of Sin and the numerous roles he will fill. Yet we do not
desire to pass by any of the more important allusions to him. We shall,
therefore, make a selection, and yet such a selection that we trust a
complete outline at least will be supplied. Certain scriptures, notably
those which view the Antichrist in connection with Babylon, will be waived
now, because they will receive separate consideration in a later chapter.
     One other introductory remark needs to be made. We are conscious that
this chapter will probably be somewhat unsatisfactory to a few of our
readers, inasmuch as we shall be obliged to take a good deal for granted. It
is manifest that we cannot here attempt to give a complete analysis of the
passages where the different allusions to the Antichrist occur, nor should
this be necessary. We are writing to Bible students, therefore we shall ask
them to turn to the different places from which we quote and examine the
contexts so as to satisfy themselves that they treat of End-time conditions.
While in most instances the context will show that we are not reading into
the Scriptures what is not there, yet in a few cases they may fail us. This
is sometimes true with passages which contain prophecies concerning Christ.
It is often the case in the prophets that the Holy Spirit is treating of
something near at hand and then, without any warning, projects the view into
the distant future. But just as the New Testament enables us to determine
which Old Testament passages speak of Christ, so other scriptures help us to
identify the person of the Antichrist in verses where there is but an
indefinite and passing allusion to him.


                          1. ANTICHRIST IN ISAIAH.

     A brief notice is taken of the Man of Sin in chapter 16. The opening
verses make it clear that conditions in the Tribulation period are being
described. They intimate how that the persecuted Jews flee to the land of
Moab for refuge - "Hide the outcasts; betray not him that wandereth", makes
this clear. These outcasts are definitely identified in v. 4, where Jehovah
terms them "Mine outcasts". The same verse goes on to tell why they were
outcasts, outcasts from Palestine: "Let Mine outcasts dwell with thee, Moab;
be thou a covert to them from the face of the Spoiler: for the Extortioner
is at an end, the Spoiler ceaseth, the oppressors are consumed out of the
land". Here the destruction of the Antichrist is noted. A further proof that
these verses describe what immediately precedes the Millennium is found in
the next verse, which conducts us to the beginning of the Millennium itself:
"And in mercy shall the throne be established: and He shall sit upon it in
truth in the tabernacle of David, judging, and seeking judgment, and hasting
righteousness". Thus, in the light of other scriptures, there is little room
for doubt that the Spoiler and the Extortioner refer to none other than the
Son of Perdition.
     In 22:25 we have another incidental reference to the Antichrist. For
our comments on this verse we refer the reader to chapter 4, section 17.
     "In that day the Lord with His sore and great and strong sword shall
punish, Leviathan the piercing Serpent, even Leviathan that crooked Serpent;
and He shall slay the Dragon that is in the sea" (Isa. 27:1). This chapter
is by no means easy to analyze: its structure seems complex. That its
contents point to a yet future date is intimated by its opening words -
compare other verses in Isaiah where "in that day" occur. As one reads the
chapter through it will be found that there is a peculiar alternation
between references to the Tribulation period and conditions in the
Millennium. The closing verse clearly refers to the end of the Tribulation
period. So, also, does the first verse with which we are now chiefly
concerned.
     Leviathan, the piercing Serpent, is, we believe, one of the names of
the Antichrist, compare chapter 3, section II, 2. A comparison with a
passage in Job confirms this conclusion. It is generally agreed that
"leviathan" in Job 41 refers to the crocodile, yet the commentators do not
appear to have seen in it anything more than a description of that creature.
But surely a whole chapter of Scripture would scarcely be devoted to
describing a reptile! Personally, we are satisfied that under the figure of
that treacherous and cruel monster we have a remarkable silhouette of the
Prince of darkness. Note the following striking points:
     In verses 1 and 2 (of Job 41) the strength of Leviathan is referred to.
In v. 3 the question is asked "will he speak soft words unto thee?": this is
meaningless if only a crocodile is in view; but it is very pertinent if we
have here a symbolic description of Antichrist. In v. 4 the question is put,
"Will he make a covenant with Thee?": this, too, is pointless if nothing but
a reptile is the subject of the passage; but if it looks to some Monster
more dreadful, it serves to identify. "None is so fierce that dare stir him
up" (v. 10): how closely this corresponds with Rev. 13:4 - "Who is able to
make war with the Beast?" "His teeth are terrible round about" (v. 14): how
aptly this pictures the fierceness and cruelty of the Antichrist! "His heart
is as firm as a stone; yea, as hard as a piece of the nether millstone" (v.
24): how accurately this portrays the moral depravity of the Antichrist!
"When he raiseth up himself the mighty are afraid...the arrow cannot make
him flee" (vv.25,26,28): how these words suggest the invincibility of
Antichrist so far as human power is concerned. "Upon earth there is not his
like, who is made without fear. He beholdeth all high things: he is a king
over all the children of pride" (vv.33,34). Surely these last verses remove
all doubt as to who is really before us here! The whole of Job 41 should be
studied carefully, for we are assured that it contains a remarkable but
veiled amplification of Isa. 27:1.
     In Isa. 33 there is another reference to the Antichrist. This chapter,
like so many in Isaiah, passes from a notice of Tribulation conditions to
the Millennial state and back again. The opening verse reads, "Woe to thee
that spoileth, and thou wast not spoiled; and dealest treacherously, and
they dealt not treacherously with thee! When thou shalt cease to spoil, thou
shalt be spoiled; and when thou shalt make an end to deal treacherously,
they shall deal treacherously with thee". This is evidently a judgment
pronounced upon the head of the false messiah. Two things serve to identify
him: he is the great Spoiler, and the one who shall deal treacherously with
Israel. It is in view of the perfidy and rapacity of their Enemy that the
godly remnant cry, "O Lord, be gracious unto us; we have waited for Thee: be
Thou their arm every morning, our salvation also in the time of trouble" (v.
2). A further word concerning the Antichrist is found in v. 8: "The highways
lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath
despised the cities, he regardeth no man". The last three statements in this
verse make it certain who is there in view. It is the Antichrist displayed
in his true colors; the one who breaks his covenant with Israel, sacks their
cities, and defies all human government to resist him.
     A brief notice must be taken of 57:9 ere we turn from Isaiah. In this
chapter we find God arraigning Israel for their horrid idolatries and
wickedness. The opening verse again makes it clear that it is the
Tribulation period which is in view: "The righteous perisheth, and no man
layeth it to heart", etc. Following this we have the various indictments
which God makes against the unfaithful Jews - "But draw near hither, ye sons
of the sorceress, the seed of the adulterer and the whore" (v. 3, etc.). The
remainder of the chapter continues in the same strain. Among the many
charges which God brings against Israel is this: "And thou wentest to the
King with ointment, and didst increase thy perfumes, and didst send thy
messengers far off, and didst debase thyself even unto hell" (v. 9). It is
evident that as this chapter is describing the sins of Israel committed in
the End-time that "the King" here must be the false messiah. Incidentally
this verse furnishes one of the many proofs that the Antichrist will be king
over the Jews.

                         2. ANTICHRIST IN JEREMIAH.

     In the 4th chapter of this prophet there is a vivid description of the
fearful afflictions which shall come upon the inhabitants of Palestine.
Doubtless, what is there said received a tragic fulfillment in the past. But
like most, if not all prophecy, this one will receive a later and final
accomplishment. There are several statements found in it which indicate that
it treats of the End-time. The plainest of these is found in the closing
verse, where we read, "For I have heard a voice as of a woman in travail,
and the anguish as of her which bringeth forth her first child, the voice of
the daughter of Zion". It is the "birth-pangs" of Matt. 24:8 (see Greek)
which is in view. The sore trials which Israel shall then undergo are
tragically depicted: "Blow ye the trumpet in the land: cry, gather together,
and say, Assemble yourselves, and let us go into the defenced cities. Set up
the standard toward Zion: retire, stay not: for I will bring evil from the
north, and a great destruction. The Lion is come up from his thicket, and
the Destroyer of the Gentiles is on his way; he is gone forth from his place
to make thy land desolate; and thy cities shall be laid waste, without an
inhabitant" (vv. 5-7). The Destroyer of the Gentiles now turns to vent his
fiendish malignity upon the holy land. Destruction is in his heart. Terrible
shall be his onslaught: "Behold, he shall come up as clouds, and his
chariots shall be as a whirlwind: his horses are swifter than eagles. Woe
unto us! for we are spoiled" (v. 13). Fearful will be the devastations his
fury shall accomplish: The whole city shall flee for the noise of the
horsemen and bowmen: They shall go into thickets, and climb up upon the
rocks: every city shall be forsaken, and not a man dwell therein" (v. 29).
     In 6:26,27 there is a remarkable statement made concerning the
Antichrist: "O daughter of My people, gird thee with sackcloth, and wallow
thyself in ashes: make thee mourning, as for an only son, most bitter
lamentation: for the Spoiler (Destroyer, as in 4:7) shall suddenly come upon
us". This Spoiler is the Destroyer of the Gentiles. But it is what follows
in the next verse which is so striking: "I have set thee for a tower and a
fortress among My people, that thou mayest know and try their way". Here we
learn that, after all, the Antichrist is but a tool in the hands of Jehovah.
It is He who sets him in the midst of Israel to "try" them. A parallel
statement is found in Isa. 10:5,6, where the Lord says of the Assyrian "I
will send him against a hypocritical nation". It reminds us very much of
what we read concerning Pharaoh in Rom. 9:17. He was "raised up" by God to
accomplish His purpose. Even so shall it be with this one whom Pharaoh
foreshadowed. He shall be an instrument in God's hand to chastise recreant
Israel.
     Chap. 15 contains brief allusions to the Antichrist. In v.8 we have a
statement similar to what was before us in the last passage. Speaking to
Israel God says, "I have brought upon them against the mother of the young
men a Spoiler at noonday: I have caused him to fall upon it suddenly, and
terrors upon the city". It is the Lord, then, (behind Satan) who brings this
Spoiler against them. After His purpose has been accomplished, after the
Antichrist has done what (unknown to himself) God had appointed, we read how
that the Lord assures His people, "I will deliver thee out of the hand of
the Wicked, and I will redeem thee out of the hand of the Terrible" (v. 21).
Thus will God demonstrate His supremacy over the Son of Perdition.
     25:38 takes us back a little and notices the awful desolation which the
Antichrist brings upon the land of Israel: "He hath forsaken his covert, as
the lion: for their land is desolate because of the fierceness of the
Oppressor, and because of his fierce anger".


                          3. ANTICHRIST IN EZEKIEL.

     We shall notice here but two passages in this prophet. First, in
21:25-27 - "and thou, profane wicked Prince of Israel, whose day is come,
when iniquity shall have an end, Thus saith the Lord God; Remove the diadem,
and take off the crown: this shall not be the same: exalt him that is low,
and abase him that is high. I will overturn, overturn, overturn it; and it
shall be no more, until He come whose right it is; and I will give it Him".
     So far as we are aware, all pre-millennial students regard this passage
as a description of the Antichrist. It pictures him as Satan's parody of the
Son of Man seated upon "the throne of His glory". It sets him forth as the
priest-king. Just as in the Millennium the Lord Jesus will "be a Priest upon
His throne" (Zech. 6:13), so will the Antichrist combine in his person the
headships of both the civil and religious realms. He will be what the popes
have long aspired to be - head of the World-State, and head of the
World-Church.
     "And thou, O deadly wounded Wicked One, the Prince of Israel, whose day
is come, in the time of the iniquity of the end; thus saith the Lord: remove
the mitre, and take off the crown" (R. V.). This is clearly Israel's last
king, ere the King of kings and Lord of lords returns to the earth. He is
here termed "the Prince of Israel" as the true Christ is denominated
"Messiah the Prince" in Dan. 9:25. The description "O deadly wounded Wicked
One" looks forward to Rev. 13:12, where we read, "The first Beast whose
deadly wound was healed"! "Remove the mitre and take off the crown" point to
his assumption of both priestly and kingly honors. The Heb. word for "mitre"
here is in every other passage used of the head-dress of Israel's high
priest! Finally, the statement that his "day is come...in the time of
iniquity of the end" establishes, beyond a doubt, the identity of this
person.
     In the opening verses of Ezek. 28 we have a striking view of the Man of
Sin under the title of "the Prince of Tyre", just as what is said of "the
King of Tyre" in the second half of the chapter is an esoteric allusion to
Satan. First, we are told his "heart is lifted up" (v. 2), which is
precisely what is said to his father, the Devil, in v. 17. Second, he makes
the boast "I am God" and "I sit in the seat of God" (v. 2), which is
parallel with 2 Thess. 2:4. Third, it is here said of him, "Behold, thou art
wiser than Daniel; there is no secret that they can hide from thee" (v. 3),
which intimates he will be endowed with superhuman wisdom by that one of
whom this same chapter declares, "Thou sealest up the sum, full of wisdom"
(v. 12). Fourth, it is said of him, "By thy wisdom and by thine
understanding thou hast gotten thee riches, and hast gotten gold and silver
into thy treasures" (v. 4). Thus will he be able to dazzle the worshippers
of Mammon by his Croseus-like wealth, and out-do Solomon in the glory of his
kingdom. Finally, his death by the sword is here noted, see vv. 7,8.


                          4. ANTICHRIST IN DANIEL.

     It is here that we find the fullest description of the Man of Sin.
First, he is looked at under the figure of "the little horn". As there has
been some dispute whether this expression really applies to him, we propose
to examine the more carefully what is here said of "the little horn".
Personally, we have long been convinced that this expression refers to none
other than the Antichrist. There are a number of plain marks which make it
comparatively easy to recognize his person, whenever Scripture brings him
before us. For example: his insolent and blasphemous pride; his exalting
himself against and above God; his impious and cruel warfare against the
people of God; his sudden, terrible, and supernatural end. Let us compare
these features with what is said of "the little horn" in Dan. 7 and 8.
     We turn first to Dan. 7. In vv.7 and 8 we read, "After this I saw in
the night visions, and behold a fourth beast, dreadful and terrible, and
strong exceedingly; and it had great iron teeth: it devoured and brake in
pieces, and stamped the residue with the feet of it: and it was diverse from
all the beasts which were before it; and it had ten horns. I considered the
horns, and, behold, there came up among them another little horn, before
whom there were three of the first horns plucked up by the roots: and,
behold, in this horn were eyes like the eyes of man, and a mouth speaking
great things". This refers to the rise of "the little horn" within the
bounds of the Roman Empire, for that is what is represented by the "fourth
beast". The first thing said of the little horn is that he has eyes like the
eyes of man, which speak of intelligence, and a mouth speaking great things
- the Heb. word signifies "very great", and the reference is, no doubt, to
his lofty pretensions and his daring blasphemies.
     In 7:21 it is further said of him that he "made war with the saints,
and prevailed against them". This contemplates his persecution of the godly
Jews, and agrees perfectly with Rev. 13:7; "And it was given unto him to
make war with the saints, and to overcome them". In v. 25 we are told, "He
shall speak great words against the Most High". Surely this serves to
identify this "little horn" as the first beast of Rev. 13: "And there was
given unto him a mouth speaking great things and blasphemies" (v. 5). If
further proof be needed, it is supplied by the remainder of verse 25: "And
shall wear out the saints of the Most High...and they shall be given into
his hand until a time and times and the dividing of time". A "time" equals a
year (see Dan. 4:23 and Rev. 12:14, and cf. 12:6), so that a "time and times
and the dividing of time" would be three and one-half years during which the
saints are given into his hand. This corresponds exactly with Rev. 13:5,
where of the first Beast, the Antichrist, it is said, "And power was given
unto him to continue forty and two months" - in a later chapter we shall
give a number of proofs to show that the first Beast of Rev. 13 is the
Antichrist.
     In Dan. 8 the Little Horn is before us again, and that it is the same
dread personage as in chapter 7 appears from what is predicted of him.
First, he is referred to as "a king of fierce countance" (8:23), which
agrees with "whose look was more stout than his fellows" (7:20). Second, it
is said of him that he "waxed exceeding great (first) towards the south, and
(second) towards the east, and (third) toward the pleasant land" (8:9),
which agrees with "there came up among them another little horn, before whom
there were three of the first horns plucked up" (7:8). Third, it is said
that he "shall destroy the mighty and the holy people" (8:24), which agrees
with "and the same horn made war with the saints and prevailed against them"
(7:21). There should, then, be no doubt whatever that the "little horn" of
Dan. 7 and the "little horn" of Dan. 8 refer to one and the same person.
Their moral features coincide: both, from an insignificant beginning, become
great in the end: both persecute the people of God: both are stricken down
by direct interposition of God. We may add that Messrs. B. W. Newton, James
Inglis, G. H. Pember, Sir Robert Anderson, Drs. Tregilles, J. H. Brookes,
Haldeman, and a host of other devout scholars and students, take the same
view, namely, that the "little horn" of Dan. 7 and 8 and the Man of Sin is
one and the same person.
     Let us now consider briefly what is revealed concerning the Antichrist
under this title of his, the "little horn". We confine ourself to Dan.
8:23-25.
     First, he is "a king of fierce countenance". This we believe is a
literal description of his facial expression, though we are satisfied that
it also has a moral significance. In Deut. 28:50 we read of "a nation of
fierce countenance, which shall not regard the person of the old nor show
favor to the young". In the light of this scripture it seems clear that when
the Antichrist is denominated the "King of fierce countenance" the reference
is not only to his actual features, but that it also intimates he will be
empowered to face the most perplexing and frightful dangers and the most
appalling scenes of horror without flinching or blanching. It is significant
that the reference in Deut. 28:50 is to the Romans, while what is said of
the Antichrist in Dan. 8:23 relates, specially, to his connections with
Greece. The two dominant characteristics of these Powers will be combined in
the Man of Sin. There will be concentrated in him the irresistible will of
the Romans and the brilliant intellect of the Greeks.
     Second, we are told that he shall be able to "understand dark
sentences". The Heb. noun for "dark sentences" is used of Samson's riddle
(Judges 14:12, of the Queen of Sheba's hard questions (1 Kings 10:1), and of
the dark sayings of the wise (Prov. 1:6), which are too profound to be
understood by the simple. This characteristic of the King of fierce
countance, that he shall be able to "understand dark sentences", suggests an
attempted rivalry of Christ as the Revealer of secret things. This is one of
the fascinations by which the Antichrist will dazzle humanity. He will
present himself as one in whom are hidden treasures of wisdom and knowledge.
He will bewitch the world by his solutions of the enigmas of life, and most
probably by his revelation of occult powers implanted in men hitherto
unsuspected by most, and of forces and secrets of nature previously
undiscovered.
     Third, it is said "And his power shall be mighty, but not by his own
power" (8:24). This is explained in Rev. 13:2, where we are told, "And the
Dragon gave him his power, and his throne, and great authority". Just as we
read of the Lord Jesus, "The Father that dwelleth in Me, He doeth the works"
(John 14:10), so shall the Son of Perdition perform his prodigies by power
from his father, the Devil. This is exactly what 2 Thess. 2:9 declares,
"Whose coming is after the working of Satan with all power and signs and
lying wonders". Thus will men be deceived by the miracles he performs.
     Fourth, he will "destroy wonderfully, and shall prosper, and practice,
and shall destroy the mighty and the holy people" (8:24). This has received
enlargement in the previous chapter, where we have given several
illustrations from the Psalms of the Antichrist persecuting Israel.
     Fifth, "And through his policy also he shall cause craft to prosper in
his hand" (8:25). The Heb. word for "policy" denotes wisdom and
understanding. It was the word used by David to Solomon, when he said, "Only
the Lord give thee wisdom" (1 Chron. 22:12), as it is also employed by Huram
when writing to Solomon: "Blessed be the Lord God of Israel, that made
heaven and earth, who hath given to David the king a wise son, endued with
prudence" (2 Chron. 2:12). The Heb. word for "craft" - "He shall cause craft
to prosper" - is the one employed by Isaac when speaking to Esau concerning
Jacob: "Thy brother came with subtilty" (Gen. 27:35). It has in view the
chicanery and treacherous methods the Antichrist will employ. "By peace
shall destroy many" (v. 25) refers to the fact that he will pose as the
Prince of peace, and after gaining men's confidence - particularly that of
the Jews - will take advantage of this to spring his bloody schemes upon
them.
     Sixth, it is said "He shall also stand up against the Prince of
princes" (8:25). This unmistakably identifies him with the Beast of Rev.
19:19, where we are told, "And I saw the Beast, and the kings of the earth,
and their armies, gathered together to make war against Him that sat on the
horse, and against His army".
     Seventh, "But he shall be broken without hand" (8:25). This expression
means that he shall come to his doom without human intervention or
instrumentality - see Dan. 2:45; 2 Cor. 5:1, etc. That the King of fierce
countenance shall be broken without hand refers to his destruction by the
Lord Himself - "And He shall smite the earth with the rod of His mouth, and
with the breath of His lips shall He slay the Wicked" (Is. 11:4).
     We turn now to Dan. 9:26,27. This forms a part of the celebrated
prophecy of the seventy "weeks" or hebdomads. We cannot now attempt an
exposition of the whole prophecy: sufficient to point out its principal
divisions and examine that part of it which bears on our present theme.
     The prophecy begins with v. 24 and concerns the seventy hebdomads, a
word signifying "sevens". Each "hebdomad" equals seven years, so that a
period of 490 years in all is here comprehended. These seventy "sevens" are
divided into three portions: First, seven "sevens" which concerned the
re-building of Jerusalem, following the Babylonian captivity. Second,
sixty-two "sevens" unto "Messiah the Prince", that is, unto the time when He
formally presented Himself to Israel as their King: this receiving its
fulfillment in the so-called "Triumphal Entrance into Jerusalem". Third, the
last "seven" which is severed from the others. It should be carefully noted
that we are expressly told that "after threescore and two weeks (which added
to the preceding seven would make sixty-nine in all up to this point) shall
Messiah be cut off". The reference is to the Cross when Christ was cut off
from Israel and from the land of the living. This occurred after the
sixty-ninth week before the seventieth began.
     The sixty-ninth terminated with the formal presentation of Christ to
Israel as their "Prince". This is described by Matthew (the distinctively
Jewish Gospel) in chapter 21. The rejection of their Prince caused the break
between Christ and Israel. It is very striking to note that (following the
rejection) Matthew records three distinct proofs or evidences of this break.
The first is found in Matt. 21:19 in the cursing of the "fig tree", which
signified the rejection of the Nation. The second was His sorrowful
announcement from the brow of Olivet that the time of Israel's visitation
was past and her overthrow now certain (Matt. 23:37 and cf. Luke 19:41-44).
This was the abandonment of the City. The third was His solemn pronouncement
concerning the Temple: "Behold your House is left unto you desolate. For I
say unto you, Ye shall not see Me henceforth, till ye shall say, Blessed is
He that cometh in the name of the Lord" (Matt. 23:38, 39). This was the
giving up of the Sanctuary.
     The entire Christian dispensation (which began with the crucifixion of
Christ) is passed by unnoticed in this prophecy of the seventy weeks". It
comes in, parenthetically, between the sixty-ninth and the seventieth. What
follows in Dan. 9:26,27 concerns what will happen after the Christian
dispensation is ended when God again takes up Israel and accomplishes His
purpose concerning them. This purpose will be accomplished by means of sore
judgment which will be God's answer to Israel's rejection of His Son. But
let us examine more closely the form this judgment will take.
     The judgment of God upon the people who were primarily responsible for
the cutting off of their Messiah was to issue in the destruction of their
city and sanctuary (9:26). This destruction was to be brought about by the
people of a Prince who should subsequently appear, and be himself destroyed.
The Prince here is the Antichrist, but the Antichrist connected with and at
the head of the Roman Empire in its final form.[4] Now we know that it in A.
D. 70, but that "the Prince" here does not refer to the one who then headed
the Roman armies is clear from the fact that Dan. 9:27 informs us this
Prince is to play his part in the yet future seventieth week - further proof
is furnished in that v. 26 carries us to the end (i.e. of Israel's
desolations) which is to be marked by a "flood", and Isa. 28:14,15 intimates
that this is to be after Israel's covenant with Antichrist: "Wherefore hear
the word of the Lord, ye scornful men, that rule this people which was in
Jerusalem. Because ye have said, We have made a covenant with Death, and
with Hell are we at agreement; when the overflowing scourge shall pass
through it, it shall not come unto us: for we have made lies our refuge, and
under falsehood have we hid ourselves". To this God replies, "Your covenant
with Death shall be disannulled, and your agreement with Hell shall not
stand; when the overflowing scourge shall pass through, then ye shall be
trodden down by it" (v. 18). The "overflowing scourge" is, literally, "the
scourge coming in like a flood".
     A few words remain to be said on 9:27: "And he shall confirm the
covenant with many for one week: and in the midst of the week he shall cause
the sacrifice and the oblation to cease, and for the overspreading of
abominations he shall make it desolate, even until the consummation, and
that determined shall be poured upon the desolate". The subject of this
verse is the Antichrist, "the Prince that shall come" of the previous verse.
By the time he appears on the scene large numbers of Jews will have been
carried back to their land (cf. Isa. 18). With them the Prince makes a
covenant, as of old Jehovah made one with Abraham, and as Christ will yet do
with Israel, see Jer. 31. This will be regarded by God with indignation, as
a covenant with Death, and an agreement with Sheol. But while this covenant
is accepted by the majority of the Jews, God will again reserve to Himself a
remnant who will refuse to bow the knee to Baal: hence the qualification,
"He shall confirm the covenant with many," not all.
     "In the midst of the week he shall cause the sacrifice and the oblation
to cease". The returned Jews will rebuild their temple and there offer
sacrifices. But these, so far from being acceptable to God, will be an
offense. There seems a clear reference to this in the opening verses of Isa.
66, which describe conditions just before the Lord's appearing (see v. 15).
And here the Lord says, "He that killeth an ox is as if he slew a man; he
that sacrificeth a lamb, as if he cut off a dog's neck", etc. (v. 3). But
three and a half years before the end, the Prince will issue a decree
demanding that the sacrifices must cease, and the worship of Jehovah be
transferred to himself, for it is at this point he shall "exalt himself
above all that is called God, or that is worshipped" (2 Thess. 2:4). The
fact that we are here told that he causes the sacrifices and the oblation to
cease, at once identifies this Prince of the Romans as the Antichrist - cf.
8:11. The remaining portion of 9:27 will be considered when we come to Matt.
24:15.
     We turn now to Dan. 11, which is undoubtedly the most difficult chapter
in the book. It contains a prophecy which is remarkable for its fulness of
details. Much of it has already received a most striking fulfillment, but
like other prophecies, we are fully satisfied that this one yet awaits its
final accomplishment. That Dan. 11 treats of the Antichrist all
pre-millennial students are agreed, but as to how much of it refers to him
there is considerable difference of opinion. A small minority, from whom we
must dissent, confine the first thirty-five verses to the past. Others make
the division in the middle of the chapter and regard all from v. 21 onwards
as a description of the Man of Sin, and with them the writer is in hearty
accord. A few consider the entire chapter, after v. 2, as containing a
prediction of the Antichrist under the title of "The King of the North", and
while we are not prepared to unreservedly endorse this, yet it is fully
allowed that there is not a little to be said in its favor.
     We shall here confine ourself to the second half of Dan. 11. Our
present limits of space, however, will permit of nothing more than brief
notes upon it. Commencing at v. 31 we read, "And in his estate shall stand
up a vile person, to whom they shall not give the honor of the kingdom: but
he shall come in peaceably, and obtain the kingdom by flatteries". The
history of this "vile person" is here divided into three parts: first, the
means by which he obtains the kingdom: vv. 21,22; second, the interval which
elapses between the time when he makes a covenant with Israel, the taking
away of the daily sacrifice and the setting up of the abomination of
desolation: vv. 23-31; third, the brief season when he comes out in his true
colors and enters upon his career of open defiance of God, reaching on to
his destruction: vv. 32-45. Thus from v. 21 to the end of the chapter we
have a continuous history of the Antichrist.
     "In his estate shall stand up a vile person...he shall come in
peaceably, and obtain the kingdom by flatteries". This epithet "the vile
person" is a manifest antitheses from "the Holy One of God". This
twenty-first verse takes notice of the Man of Sin posing as the Prince of
peace. He shall achieve what his antitype, Absalom, tried but failed to do -
"Obtain the kingdom by flatteries".
     "And with the arms of a flood shall they be overflown from before him,
and shall be broken; yea, also the Prince of the Covenant" (v. 22). This
Vile Person is denominated "the Prince of the Covenant", which, at once,
identifies him with the Prince of 9:26,27. Then we are told in v.23 "And
after the league made with him he shall work deceitfully: for he shall come
up, and shall become strong with a small people". This "league" or
"covenant" is doubtless the seven-years-treaty confirmed with Israel, which
is made at an early point in the Antichrist's career, and which corresponds
with the fact that at the first he appears as a "little horn", the "small
people" being the Syrians - cf. our remarks on Dan. 8:8,9 in chapter six.
     Vv. 25 and 26 describe his victory over the king of Egypt. Then, in v.
28 we read, "Then shall he return into his land with great riches". His land
is Assyria. The mention of great riches corresponds with what we are told of
the Antichrist in Psa. 52:7; Ezek. 28:4, etc.
     "And arms shall stand on his part, and they shall pollute the sanctuary
of strength and shall take away the daily sacrifice, and they shall place
the abomination that maketh desolate". This is clear evidence that these
verses are treating of that which takes place during the seventieth week.
The mention of polluting the Sanctuary is an unmistakable reference to "the
abomination of desolation", i.e. the setting up of an idol to the Antichrist
in the Temple. Note the repeated use of the plural pronoun in this verse;
the "they" refer to the Antichrist and the False Prophet, cf. Rev. 13. It is
significant that in the next verse (v. 32) there is an allusion made to the
faithful remnant - "The people that do know their God."
     "And the king shall do according to his will; and he shall exalt
himself, and magnify himself above every god, and shall speak marvelous
things against the God of gods, and shall prosper till the indignation be
accomplished: for that that is determined shall be done" (v. 36). That "the
King" here is the "Vile Person" is not only indicated by the absence of any
break in the prophecy, as also by the connecting "and" with which the verse
opens, but is definitely established by the fact that in v. 27 (note
context) the Vile Person is expressly termed a "king"! The contents of this
thirty-sixth verse clearly connects "the king" with the Man of Sin of 2
Thess. 2:3,4, and also as definitely identifies him with the "little horn" -
cf. 7:23 and 8: 25. The remaining verses of Dan. 11 have been before us in
previous chapters and need not detain us now.


                    5. ANTICHRIST IN THE MINOR PROPHETS.

     Here a wide field of study is opened, but we must content ourself with
but a few selections and brief comments on them. Hosea makes several
references to the Man of Sin. In 8:10 he is termed "the King of princes', as
such he is Satan's imitation of the King of kings. In 10:15 he is named "the
King of Israel", which shows his connection with the Jews. In 12:7 he is
called a "Merchant" or Trafficker, and of him it is said, "The balances of
deceit are in his hands: he loveth to oppress", with this should be compared
Rev. 6:5. These words denote his twofold character in connection with the
Jews: first he makes them believe he is the true Christ; second, he
ultimately stands forth as their great Enemy.
     Joel alludes to him as the head of the "northern army", i.e. the
Assyrian. And here God declares that He will "drive him into a land barren
and desolate, with his face toward the east sea; and his stink shall come
up, and his ill savor shall come up, because he has magnified to do great
things" (2:20).
     Amos speaks of him as "an Adversary" which shall be "even round about
the land; and he shall bring down thy strength from thee, and thy palaces
shall be spoiled" (3:11). That this is referring to the End-time is clear
from the verses that follow, where we read, "That in the day that I shall
visit the transgressions of Israel upon him", etc. (v. 14).
     Micah terms him "the Assyrian", and of him it is said, when he "shall
come into our land, and when he shall tread in our palaces, then shall we
raise against him seven shepherds, and eight principal men...thus shall he
deliver us from the Assyrian" (5:5,6).
     Nahum has this to say of him: "There is one come out of thee, that
imagineth evil against the Lord, a wicked counseller. Thus saith the Lord;
Though they be quiet, and likewise many, yet thus shall they be cut down,
when he shall pass through. Though I have afflicted thee, I will afflict
thee no more...for the Wicked shall no more pass through thee" (1:11,12,15).
These verses contain another of the many antitheses between Christ and the
Antichrist. The One is the Wonderful Counseller" (Isa. 9:6); the other, the
"Wicked Counseller".
     Habakkuk describes him as one whose "soul is lifted up" and "is not
upright in him", and as one who "transgresseth by wine", as "a proud man,
neither keepeth at home, who enlargeth his desire as hell, and is as death,
and cannot be satisfied, but gathereth unto him all nations, and heapeth
unto him all people" (2:4,5).
     Zechariah denominates him "the Idol Shepherd that leaveth the flock",
and then pronounces judgment upon him - "The sword shall be upon his arm,
and upon his right eye" (11:17).



            CHAPTER TEN. ANTICHRIST IN THE GOSPELS AND EPISTLES.


     The Old and New Testaments have many things in common - far more than
some teachers of "dispensational" truth seem to be aware of - but there are
also some noticeable contrasts between them. Speaking generally, the one is
principally prophetic; the other mainly didactic. There is far more said in
the former about the future of Israel than there is in the latter. Much more
space in the Old Testament than in the New is devoted to describing the
conditions which shall obtain in the Tribulation period. And far more was
revealed through the prophets about the Antichrist than was made known
through the apostles. It is in full keeping with this that we find there is
one book in the New Testament which is a noticeable exception, and that is
the one which is peculiarly prophetic in its character and contents, namely,
the Revelation. There, perhaps, more is told us concerning the person and
career of the Man of Sin than in all the rest of the New Testament put
together.
     The passages which refer directly to the Antichrist in the four Gospels
are few in number; but in addition to these there are several indirect
references to him, and these call for a more careful examination because of
their apparent obscurity. The writer believes there may be other passages in
the Gospels treating of the Man of Sin in his varied relations, and which
contain an esoteric view of him, but which the Holy Spirit has not yet been
pleased to reveal unto students of prophecy. Let not the reader then regard
this chapter as in any-wise a complete or exhaustive treatment of the
subject, rather let its brief hints bestir him to make prayerful and patient
examination for himself.
     The Antichrist receives an even more scant notice in the Epistles than
he does in the four Gospels. So far as we have been able to discover he is
alluded to only in 2 Thess. 2 and in John's Epistles. The reason for this is
not difficult to discover. The Epistles concern those who are members of the
Body of Christ, and by the time the Antichrist appears upon the stage of
human history, they shall be far above these scenes - with their blessed
Lord in the Father's House. Nevertheless, "all Scripture" is profitable for
our instruction and necessary for our enlightenment. God has been pleased to
reveal much concerning those things which must shortly come to pass, and it
may be that they who now ignore or neglect the study of the prophetical
portions of Scripture will be overtaken by surprise when, in a coming day,
they shall behold with wonder the fulfillment of prophecy; and possibly this
surprise (due to culpable ignorance) is included in what the apostle refers
to when he speaks of not being "ashamed before Him at His coming" (1 John
2:28). Certainly it is our duty as well as privilege to examine diligently
all that God has been pleased to make known in His Word.
     1. Passing by the typical teaching of Matt. 2, which will come before
us in a later chapter, we turn first to Matt. 12 which is one of the most
important chapters in that book, supplying as it does one of the principal
keys to its dispensational interpretation. In it is recorded the first great
break between the Jews and Christ, which eventually terminated in their
crucifying Him. In v. 14 we read, "Then the Pharisees went out, and held a
council against Him, how they might destroy Him". This is the first time we
read of anything like this in Matthew's Gospel. Following this we read,
"Then was brought unto Him one possessed with a demon, blind, and dumb; and
He healed him, insomuch that the blind and dumb both spake and saw" (v. 22).
Up to that time this was by far the most remarkable miracle our Lord had
performed. Its effect upon those who witnessed it was general and deep -
"And all the people were amazed, and said, Is not this the Son of David?"
(v. 23). It must be the long-promised Messiah who now stood in their midst.
But the Pharisees were blinded by their hatred of Him, and committed the sin
for which there is no forgiveness: "This fellow doth not cast out demons,
but by Beelzebub the prince of the demons" (v. 24). Then, following His
reply to their awful blasphemy and terming them "a generation of vipers" (v.
34), our Lord uttered a prophetic parable which bears directly on our
present theme:
     "When the unclean spirit is gone out of a man, he walketh through dry
places, seeking rest, and findeth none. Then he saith, I will return into my
house from whence I came out; and when he is come, he findeth it empty,
swept, and garnished. Then goeth he, and taketh with himself seven other
spirits more wicked than himself, and they enter in and dwell there: and the
last state of that man is worse than the first. Even so shall it be also
unto this wicked generation" (vv. 43-45). The first thing to note concerning
this mysterious and remarkable passage is its setting. This, as we have
sought to indicate above, has to do with Christ's solemn pronouncement on
those who had determined to destroy Him, and who were guilty of the
unpardonable sin. In it He declares the judgment which God shall yet send
upon apostate Israel.
     Our next concern is to ascertain the meaning of this parabolic
utterance. The central figure is "The unclean spirit". This unclean spirit
is viewed here in three connections: first, as indwelling a man; second, as
going out of the man; third, as returning to the man and indwelling him
again. In v. 44 the man is termed by the unclean spirit "my house". This man
unquestionably represents Israel, for at the close of the parable Christ
says, "Even so shall it be also unto this wicked generation". Who, then, is
referred to by "the unclean spirit"? We believe that it is the Son of
Perdition. The following reasons lead us to this conclusion: First, mark
attentively the use of the definite article: it is not simply an unclean
spirit, but the unclean spirit. Second, note his threefold relation to
Israel. At the time the Saviour uttered these words the Son of Perdition was
then present in Israel's midst. But a little later he was no longer so. When
he hanged himself he passed out of these scenes into the next world; as Acts
1:25 compared with Rev. 11:7 tells us, into the Pit. His present state in
the Abyss is graphically and solemnly depicted - "He walketh through dry
places, seeking rest, and findeth none" (v. 43). Then, he says, "I will
return into my house from whence I came out". This, we are satisfied, refers
to the reincarnation of the Son of Perdition, when he appears on earth for
the last time as the Man of Sin. Then, in a special sense, will Israel be
his "house". A third reason why we believe "The Unclean Spirit" is the Son
of Perdition is furnished by Zech. 13:2 - And it shall come to pass in that
day, saith the Lord of hosts, that I will cut off the names of the idols out
of the land, and they shall no more be remembered: and also I will cause the
prophets and the unclean spirit to pass out of the land". Clearly this verse
speaks of the End-time. What follows is very striking. Vv. 3 and 4 concern
the prophets who shall prophesy falsely. But in v. 5 there is a noticeable
change from the plural to the singular number: "But he shall say, I am no
prophet", etc. The only antecedent to this pronoun is "The Unclean Spirit"
of v. 2, which here in v. 5 is shown to be no mere abstraction but a
definite person. And then in v. 6 the question is asked, "What are these
wounds in thine hands?" We believe this intimates that God will even permit
the Man of Sin to imitate the Saviour to the extent that he will appear with
wounds in his hands: thus will he be the better able to pose as the true
Christ.
     When the Son of Perdition returns to Israel, he finds his house "empty,
swept, and garnished". This depicts the moral and spiritual state of the
Jews at the time the Antichrist is manifested. Though clean from the
horrible idolatries which defiled them of old, and though adorned with all
that temporal prosperity will bring them, Israel, nevertheless, will be
devoid of the Shekinah-glory, and have no Holy Spirit indwelling them. Next,
we are told, "Then goeth he, and taketh with himself seven other spirits
more wicked than himself, and they enter in and dwell there". We believe
that this has a double meaning. One plus seven equals eight and in Scripture
eight signifies a new beginning. This is in keeping with the re-incarnation
of the Son of Perdition. But we think there is also a reference here to
Satan's blasphemous imitation of what we are told in Rev. 5:6, where we read
of the Lamb having seven eyes, which are the seven spirits of God". Just as
the Christ of God will come back to earth endued with the Spirit of God in
the sevenfold plentitude of His power, so will the Antichrist present
himself to Israel in the sevenfold fulness of satanic power and uncleanness.
Then, indeed, shall Israel's last state be worse than their first - i.e.
when they rejected Christ in the days of Judas.
     2. We turn now to Matt. 24, which contains a lengthy forecast
concerning the end of this Age. Here we find our Lord describing the
conditions which shall obtain during the Tribulation period. Christ
announces with considerable detail those things which are to precede His own
return to the earth. The whole chapter sets forth the Master's answers to
three questions asked by His disciples, namely, as to when the Temple was to
be destroyed, what was to be the sign of His coming, and of the end of the
Age (see v.3). A similar, but by no means identical prophecy, is to be found
in Luke 21. The main difference between them being that Luke 21 treats of
conditions which obtained prior to the destruction of Jerusalem in A. D. 70
- it is not until v. 25 that the Tribulation period is reached; whereas the
whole of Matt. 24 is yet future.
     It is striking to note that our Lord begins His prophecy by saying;
"Take heed that no man deceive you, for many shall come in My name, saying I
am Christ; and shall deceive many" (vv.4,5). The significance of this
appears by comparing v. 11, "And many false prophets shall arise, and shall
deceive many". These false christs and false prophets are to head up in the
Antichrist and the False Prophet, who will be the arch-deceivers. When we
reach v. 15 a clear allusion is made to the Man of Sin: "When ye therefore
shall see the abomination of desolation, spoken of by Daniel the prophet,
stand in the holy place, whoso readeth, let him understand". This reference
of Christ to "the abomination of desolation" which is to "stand in the holy
place", looks back to Dan. 12:11: "And from the time that the daily
sacrifice shall be taken away, and the abomination that maketh desolate set
up, there shall be a thousand two hundred and ninety days". This, in turn,
carries us back to Dan. 9:27: "And in the midst of the week he shall cause
the sacrifice and the oblation to cease, and for the overspreading of
abominations he shall make it desolate". With these verses should be
compared Rev. 13:11-15, where we are told that the False Prophet who shall
perform great wonders, will command men that "they should make an image to
the beast". The False Prophet will have "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 beast should be killed". By linking these
scriptures together the following facts are brought out:
     First, an "image" is going to be made to the Antichrist (Rev. 13:15).
Second, this "image" will "stand in the holy place" (Matt. 24:15), that is,
in the re-built Temple at Jerusalem. Third, this "image" will possess

supernatural power, for it shall be able to "speak" (Rev. 13:15). Fourth,
this "image" unto the beast shall be an object of worship, and those who
refuse to worship it shall be killed (Rev. 13:14,15). Fifth, this "image" is
termed "abomination of desolation". The term "abomination" is an Old
Testament expression connected with idolatry, and signifies some special
idol or false god (see Deut. 7:26; 1 Kings 11:5-7). Sixth, this
"abomination" or idol-god will be set up during the middle of Daniel's
seventieth week, or three and one half years from the end of Antichrist's
career. This is clear from Dan. 12:11 and 9:27. The taking away of "the
daily sacrifice" occurs when the Antichrist throws off his mask and stands
forth as the Defier of heaven. In the re-built Temple of the Jews sacrifices
shall once more be offered by them to God. These their King suffers, while
he is posing as the Christ. But when he drops his religious pretensions and
defies heaven as well as earth, the "sacrifices" will be taken away, and in
their place worship to an image of himself will be substituted. Seventh, the
setting up of this "image" to the Antichrist will, most probably, be
attended with supernatural phenomenon. We gather this from Dan. 9:27, where
we read, "And he shall cause the sacrifice and the oblation to cease, and
for the overspreading of abominations he shall make it desolate". Now the
word here translated "overspreading" is never so rendered elsewhere. Seventy
times is this word translated "wing" or "wings". It is the word used of the
wings of the cherubim in Ex. 25:20 and Ezek. 10:5, etc. And in Psa. 18:10 we
read of Jehovah that "He rode upon a cherub, and did fly: yea, He did fly
upon the wings of the wind".
     One profound Hebrew scholar has rendered the last clause of Dan. 9:27
as follows, "And upon the wing of abominations he shall come desolating".
Remembering that "abomination" has reference to an idol or false god, the
force would then be "upon the wing of a false god shall he come desolating".
Now in view of Psa. 18:10 it is highly probable that Dan. 9:27 refers to a
satanic imitation of the Chariot of the Cherubim. This is strengthened by 1
Cor. 10:20 - "The things which the Gentiles sacrifice, they sacrifice to
demons, and not to God" - which shows the demoniacal nature of the "idols"
or "abominations" worshipped. If this view be correct, then the Antichrist
will be supernaturally borne aloft (in invisible demons), and apparently
descending from on high (in blasphemous mimicry of Mal. 3:1) will finally
persuade the world to worship him as God. The apostate Jews will, no doubt,
believe that their eyes at last behold the long-awaited sign from heaven,
and the return of the Glory to the Temple. For it is thither the false
christ will be borne, and there his image set up. We believe that the words
of 2 Thess. 2:4, "He as God sitteth in the temple of God, showing himself
that HE IS GOD" may, most likely, have reference to this same event.
     Coming back now to the words of Christ, Matt. 24:15 will, we trust, be
much more intelligible. What our Lord there said was designed specially for
the godly Jewish remnant who will be in Palestine during the Tribulation
period. When the "abomination of desolation" is set up in the holy place,
whoso readeth should "understand". How wondrously this agrees with other
scriptures, and what a value it places upon the written Word! No
supernatural revelation will be granted - these all ceased when the Cannon
of Scripture closed. Then, as now, "understanding" is made dependent upon
the reading of what God has revealed.
     What, then, is it that those godly Jews should "understand"? Why, that
a crisis has been reached. That the Antichrist now stands fully revealed for
the impious impostor that he is. And now that his career is clearly
manifested, let them beware. Let them turn to Rev. 13:14,15, and they will
discover that death awaits them should they tarry any longer in Jerusalem.
Therefore, says Christ, "Let them which be in Judea flee into the mountains:
let him that is on the housetop not come down to take anything out of his
house...for then shall be great tribulation, such as was not since the
beginning of the world to this time, no, nor ever shall be" (Matt.
24:16-21). How marvelously one scripture throws light on another! How
clearly does Rev. 13:14,15 explain the need for this hurried flight of the
faithful remnant!
     There is one other reference to the Antichrist in this 24th chapter of
Matthew, namely, in vv. 23-26: "Then if any man shall say unto you, Lo, here
is Christ, or there; believe it not. For there shall arise false christs,
and false prophets, and shall show great signs and wonders; insomuch that,
if it were possible, they shall deceive the very elect. Behold, I have told
you before. Wherefore if they shall say unto you, Behold, he is in the
desert; go not forth: behold, he is in the secret chamber; believe it not".
The reference to the "great signs and wonders" is explained, at least in
part, in Rev. 13. We have already seen that the False Prophet will have
power to give "life" or "breath" unto the image of the Beast, so that the
image shall speak (v. 15). In addition, it is recorded how that "He doeth
great wonders, so that he maketh fire come down from heaven on the earth in
the sight of men, and deceiveth them that dwell on the earth by those
miracles which he had power to do in the sight of the beast" (vv. 13,14).
     We had hoped to be able to say something further on the "secret
chambers" of Matt. 24:26, but in the absence of any clear light from other
scriptures, we refrain from speculations of our own. It seems plain,
however, that the reference is to the occult powers and activities of the
Wicked One, who ever loveth darkness rather than light.
     3. Our next passage will be the first eight verses of Luke 18, where in
a parable the Lord gives us another view of the Antichrist: "And He spake a
parable unto them, that men ought always to pray, and not to faint; Saying,
There was in a city a judge, which feared not God, neither regarded man: And
there was a widow in that city; and she came unto him, saying, Avenge me of
mine adversary. And he would not for awhile: but afterward he said within
himself, Though I fear not God, nor regard man; yet because this woman
troubleth me, I will avenge her, lest by her continual coming she weary me.
And the Lord said, Hear what the unjust judge saith. And shall not God
avenge His own elect, which cry day and night unto Him, though He bear long
with them? I tell you that He will avenge them speedily. Nevertheless when
the Son of Man cometh, shall He find faith on the earth?"
     Like many of Christ's parables, this one is plainly prophetic in its
character. It looks forward to a coming day: it treats of conditions which
are to obtain during the Tribulation period. This is easily seen from the
context. Luke 18 opens with the word "and", and the last eighteen verses of
the previous chapter, with which the 18th is thus connected, treat of those
things which are to immediately precede the establishing of the Messiah's
Kingdom - note particularly v. 26. So, too, the closing words of the parable
now before us read, "When the Son of Man cometh shall He find faith on the
earth?"
     Having thus pointed out the time when this prophetic parable is to
receive its fulfillment, our next concern is to ascertain the significance
of its terms. The parable revolves around a "widow" and an "unjust judge".
Once we discover who are represented by these, everything will be simple.
Our task ought not to be difficult seeing that we have already learned the
time when these characters are to appear.
     The "widow" in Scripture is ever the figure of desolation, loneliness,
weakness. Dispensationally, Israel is the widow, spiritually dead as she now
is to her Divine Husband. Here in the parable of Luke 18 it is the new
Israel, the "Israel of God", the faithful remnant, which is in view. To
quote one scripture is sufficient to establish this: "Fear not; for thou
shalt not be ashamed: neither be thou confounded; for thou shalt not be put
to shame: for thou shalt forget the shame of thy youth, and shalt not
remember the reproach of thy widowhood any more. For thy Maker is thine
Husband; the Lord of Hosts is His name; and thy Redeemer the Holy One of
Israel; the God of the whole earth shall He be called. For the Lord hath
called thee as a widow forsaken and grieved in spirit, and a wife of youth,
when thou wast refused, saith thy God. For a small moment have I forsaken
thee; but with great mercy will I gather thee" (Isa. 54:4-7). These are the
words which Christ will speak to the remnant right at the beginning of the
Millennium, after they have made Isa. 53 their own repentant confession.
     In the chapter on the Antichrist in the Psalms attention was repeatedly
directed to passages which treat of the condition of the godly Jewish
remnant during the Tribulation period. We saw that their lot is to be a
bitter one. Severe will be their testings; terrible their sufferings. Not
the least painful of their experiences will be the fierce opposition of
their unbelieving brethren. Just as the worst enemies of the Saviour were
found among His brethren according to the flesh, and just as the most
relentless persecutors of the saints during this dispensation have been
those who professed to be the followers of Christ, so the most merciless
foes of the Jewish remnant will be the unbelieving portion of their own
nation. These, too, are noticed in our parable:" they are the "adversary"
against which the "widow" appeals to the "Judge" - "Avenge me of mine
adversary" is her plea.
     In the light of what has been said above it is easy to discover who is
represented by the one to whom the "widow" appeals - appeals no doubt some
little time before the end of the Tribulation period is reached. Clearly it
is the Antichrist himself, and what is here said of him establishes this
beyond a reasonable doubt. First, he is termed "a Judge", so that he is
viewed as being in the position of authority: we may add, it is the same
word as rendered "Judge" in James 5:9 which speaks of the Lord Jesus.
Second, he is represented as being located in a certain "city": whether this
is Jerusalem or Babylon, we cannot say; but we rather think it is the
latter. In the third place, it is said of this Judge that he "feared not
God, neither regarded man". We need not tarry to point out how fully this
accords with what is elsewhere said of the Man of Sin. Godlessness and
lawlessness are the two most prominent elements in his character. In the
fourth place, the Lord specifically terms him "the unjust Judge" (v. 6). The
word signifies "unrighteousness". This word points an antithesis between him
and the true Christ who shall reign in righteousness. In the fifth place,
his callousness is noted in the words, "and he would not for awhile" (v. 4).
The Greek verb of v. 3 signifies that the widow came to this "Judge" again
and again. But in his hard-heartedness he repeatedly turned a deaf ear to
her entreaties. Such will be the brutal indifference of the Antichrist to
the sufferings of the faithful Jews. In the sixth place, his untruthfulness
and treachery are clearly implied. In v. 5 this unjust Judge is represented
as saying, "Because this widow troubleth me, I will avenge her", etc.; but
that he fails to keep his word is clear from what we read in the seventh
verse - "Shall not God avenge His own elect?" etc. The Antichrist does not
avenge him, but God will. Finally, his doom is hinted at in the words last
quoted. When God "avenges" the elect remnant the Antichrist will be
destroyed together with those of his followers who had persecuted them.
     There is only one difficulty in the way of the above interpretation and
that is the appeal of the Jewish remnant to the Antichrist. Can it be
possible that they should seek help from him! But is there any real
difficulty in this? Let us consult our own experience for answer. How often,
in the hour of trial, do we turn to the arm of flesh for relief! Even the
Apostle Paul appealed to Caesar! But lest this be thought an invention of
ours to meet a pertinent objections against the interpretation advanced
above, note carefully the wording of the seventh verse: "And shall not God
avenge His own elect, which cry day and night unto Him, though He bear long
with them?" Do not the words "bear long with them" intimate that though they
had cried unto God day and night, yet they had also sought help from some
one else. Even clearer is the testimony of Isa. 10:20 - "And it shall come
to pass in that day that the remnant of Israel and such as are escaped of
the house of Jacob, shall no more again stay upon him that smote them; but
shall upon the Lord"!
     4. 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" (John 5:43). This scripture
has already been before us (see chapter three I:5) so it need not detain us
long. It speaks of the Antichrist in connection with unbelieving Israel. It
draws a double contrast between the Son of god and the Son of Perdition. The
Christ of God, in lowly condescension, came not in His own name, but in that
of His Father - in perfect subjection; but the christ of Satan, in lofty
arrogance, shall come in his own name. This will at once appeal to the
corrupt hearts of fallen men. The very meekness of the Lord Jesus was an
offense to the Jews; but the pride and egotism of the Man of Sin will make
him acceptable to them. By the apostate Nation Christ was not received. As
we read in this same Gospel, "He came unto His own, and His own received Him
not" (1:11). But the Antichrist shall be welcomed by them - "him ye will
receive", says the Lord. They will receive him as their long-expected
Messiah. They will receive him as their king. They will receive him as the
promised Deliverer. His yoke will be accepted. Divine honors will be paid
him. But bitterly will they rue it; and terrible will be God's judgment upon
them.
     5. "Ye are of your father the Devil, and the lusts of your father ye
will do. He was a murderer from the beginning, and abode not in the truth,
because there is no truth in him. When he speaketh the Lie, he speaketh of
his own (son): for he is a liar, and the father of it" (John 8:44). The
Greek word for "lie" is "pseudos". It occurs in the New Testament just nine
times - the number of judgment. I always has reference to that which is
opposed to the truth. It is a fit appellation for the Antichrist, who is the
son of him who is the Arch-liar, the Devil. The Christ of God is "The
Truth"; the christ of Satan, "The Lie". That this is one of the many names
of the Man of Sin is clear from 2 Thess. 2. There we are told that his
coming is "after the working of Satan will all power and signs and lying
wonders and with all deceivableness of unrighteousness in them that perish;
because they received not the love of the truth, that they might be saved".
Then we are told, "And for this cause God shall send them strong delusion
that they should believe the Lie (cf. chapter three, 11:5).
     Upon John 8:44 we cannot do better than quote from Sir Robert Anderson:
"To speak a lie is not English. In our language the proper expression is "to
tell a lie". But no one would so render the Greek words here. It is not the
false in the abstract which is in view, but a concrete instance of it. And
thus the connection is clear between Satan the liar and Satan the murderer.
He is not the instigator of all murders, but of the murder, there and then
in question, the murder of the Christ; he is not the father of lies, but the
father of the Lie. In 2 Thess. 2:11 it is again the Lie of John 8:44. God
does not incite men to tell lies or to believe lies. But of those who reject
the truth, it is written, "He shall send them strong delusion that they
should believe the Lie. Because they have rejected the Christ of God, a
judicial blindness shall fall upon them that they should accept the Christ
of humanity, who will be Satan incarnate" (The Silence of God).
     6. "While I was with them in the world, I kept them in Thy name: those
that Thou gavest Me I have kept, and none of them is lost, but the Son of
Perdition; that the Scripture might be fulfilled" (John 17:5). That our Lord
was referring to the Antichrist is unequivocally established by @ Thess.
2:3, where the Man of Sin is denominated "the Son of Perdition". That Judas,
here termed the Son of Perdition, was more than a man is clear from John
6:70 where we read, "Have not I chosen you twelve, and one of you is a
Devil?" In no other passage is the word "Diabolos" applied to anyone but
Satan himself. Just as the Lord Jesus was God incarnate, so will Judas be
the Devil incarnate; and, as we have shown in chapter three (third main
section) Judas will be re-incarnated in the Antichrist.
     Perhaps one other should be said on John 17:12 before we pass from it.
Some have thought that this verse weakens the doctrine of the absolute
security of the saints, but in act it does nothing of the kind. Notice
Christ did not say, "Those that Thou gavest Me I have kept, and none of them
is lost except the Son of Perdition", instead, He said, "None of them is
lost but the Son of Perdition". The word "but" is used adversatively, not
exceptively; that is to say, Judas is here opposed to those that were given
to Christ (for other scriptures with a similar construction see Matt. 12:4,
Acts 27:22, Rev. 21:27). This interpretation is unequivocally established by
John 18:9 - "Of them which Thou gavest Me have I lost none".
     7. 2 Thess. 2 contains the chief passage in the Epistles concerning the
Antichrist. Here he is denominated "that Man of Sin, the Son of Perdition"
(v. 3). It is solemnly true that all men are sinners (Rom. 3:23), but the
Antichrist will be more than a sinner, he will be the Man of Sin. As such he
will be the direct opposite of Christ, who was the Holy One of God. Sin in
all its terrible satanic treachery, daring blasphemy, and tremendous appeal
to the corrupt hearts of men, will be consummated in this frightful monster.
For fuller notes on the force of these titles we again refer the reader to
chapter three.
     Concerning the Man of Sin it is said, "Who opposeth and exalteth
himself above all that is called God, or that is worshipped; so that he as
God sitteth in the temple of God, showing himself that he is God" (v. 4).
Here he reaches the climax of his frightful blasphemy. He will assume Divine
honors, and under pain of death (Rev. 13:15) will demand the worship of all.
In vindication of his impious claims he will compel men to regard his
mandates as transcending all laws and customs, whether of human or Divine
origin (Dan. 7:25). For a season the Almighty will suffer his satanic
impiety, the Hinderer having been taken out of the way (v. 7). No lightning
flash will strike down his blasted form to the dust. The earth will not open
her mouth to swallow him up alive. The Angel of the Lord, who smote Herod
with death for a much milder blasphemy, will restrain His hand from the hilt
of the sword. For a season Heaven will remain silent while this haughty
rebel is doing according to his will. But at the appointed hour "the Lord
shall consume (him) with the spirit of His mouth, and shall destroy with the
brightness of His coming" (v. 8).
     "Even him whose coming is after the working of Satan with all power and
signs and lying wonders" (v. 9). The Antichrist will be the culmination and
consummation of Satan's craft and genius. He will be endowed with superhuman
energy so that he shall perform miracles which will be no mere pretenses,
but prodigies of power. By means of these miracles and signs he will deceive
the entire world. No doubt he will mock the miracles of Christ, as of old
Jannes and Jambres duplicated the miracles of Moses. His marvelous deeds
will reach their climax in his own resurrection from the dead.
     8. "Who is a liar but he that denieth that Jesus is the Christ? He is
antichrist, that denieth the Father and the Son" (1 John 2:22). For our
comments on the significance of this name "the Antichrist" we refer our
readers to the fourth chapter. There it will be seen that we understand this
official title to have a double significance, corresponding to the two main
divisions in his career. First, he will pose as the true Christ; later he
will stand forth as the avowed opponent of Christ. The above verse presents
him as the Arch-apostate. He will, eventually, repudiate the distinguishing
truth of Judaism, namely that "Jesus is the Christ"; as he will also set
himself against that which is vital in Christianity - the revelation of "the
Father and the Son".
     9. A brief word upon 1 John 4:3 and we must conclude. "And every spirit
that confesseth not that Jesus Christ is come in the flesh is not of God:
and this is that spirit of Antichrist, whereof ye have heard that it should
come; and even now already is it in the world". It is to the last clause we
would here direct attention. The spirit of Antichrist, that which is
preparing the way for his appearing, is even now already "in the world".
This statement is parallel with 2 Thess. 2:7, "For the mystery of iniquity
doth already work: only He who now letteth (hindereth) will let, until He be
taken out of the way". The Mystery of Iniquity, which concerns the
incarnation of Satan, is the direct antithesis of "the Mystery of Godliness"
(1 Tim. 3:16) which has to do with the Divine incarnation. Just as there was
a long preparation by God preceding the advent of His Son, so the Devil is
now paving the way for the advent of the Son of Perdition. The Mystery of
Iniquity "doth already work"; so in 1 John 4:3 of the spirit of Antichrist
we read, "Even now already is it in the world"! How far advanced the
preparations of Satan now are for the bringing forth of his Masterpiece is
becoming increasingly evident to those who are granted wisdom to discern the
signs of the times.



                CHAPTER ELEVEN. ANTICHRIST IN THE APOCALYPSE.


     The scope of the Apocalypse is indicated by its place in the Sacred
Canon. Coming as it does right at the close of the Scriptures, we should
naturally expect to find it outlining the last chapters of the world's
history. Such is indeed the case. The Revelation is mainly devoted to a
description of the judgments which God will yet send upon the earth. It
furnishes by far the most complete description of the conditions which are
to obtain during the Tribulation period. It treats at greatest length with
the character and career of the Antichrist, who will be the "Rod" in the
hands of an angry God to chastise recreant Israel and apostate Christendom.
All of this is, of course, preparatory to the establishment of Messiah's
kingdom, which will exist during the last of earth's dispensations.
     It is impossible to understand the Apocalypse without a thorough
acquaintance with the books that precede it. The more familiar we are with
the first sixty-five books of the Bible, the better prepared are we for the
study of its sixty-sixth. There is little that is really new in the
Revelation. Its varied contents are largely an amplification of what is to
be found in the preceding scriptures. Each of its figures and symbols are
explained if not on its own pages, then somewhere within the compass of the
written Word. For Scripture is ever self-interpreting. Most of our
difficulties with the Revelation grow out of our ignorance and lack of
acquaintance with the earlier books. Daniel and Zechariah especially should
be examined minutely, for they shed much light upon the various and
prophecies of the Patmos seer.
     The Apocalypse not only reveals much concerning the person and work of
the Man of Sin, but it describes his doom, as it also announces the complete
overthrow of the Trinity of Evil. This, no doubt, accounts for much of the
prejudice which obtains against the study and reading of this book. It is
indeed remarkable that this is the only book in the Bible connected with
which there is a distinct promise given to those who read and hear read its
prophecy (1:3). And yet how very rarely it is read from the pulpits of those
churches which are reputed as orthodox! Surely the great Enemy is
responsible for this. It seems that Satan fears and hates above every book
in the Bible this one which tells of his being ultimately cast into the Lake
of Fire. But "we are not ignorant of his devices" (2 Cor. 2:11). Then let
him not keep us from the prayerful and careful perusal of this prophecy
which tells of those things "which must shortly come to pass".
     1. We turn first to the sixth chapter of the Revelation, where a
fourfold view is presented of the Son of Perdition. Just as at the beginning
of the New Testament the Holy Spirit has given us a fourfold delineation of
Christ in the Gospels, so at the commencement of His description of the
judgments of God on the earth He has furnished us with a fourfold picture of
Christ's great opponent. We believe that the contents of the first four of
the "seals" describe four aspects of the Antichrist's character, and also
outline four stages in his career. First, he is seen aping the Christ of God
as the Righteous One. The "white horse" on which he is seated, speaking of
righteousness. Just as we are told in 2 Cor. 11:14 that "Satan himself is
transformed into an angel of light", and "therefore it is no great thing if
his ministers also be transformed as the ministers of righteousness", so the
Antichrist will pose as the friend of law and order. Second, he is seen
mimicking the Christ of God as the mighty Warrior. Just as the Lord Jesus at
His return will make a footstool of His enemies, and trample in fury all who
defy Him (Isa. 63:3), so the Man of Sin shall slay all who dare to oppose
him. Third, he is seen imitating Christ as the Bread of Life, for the third
seal views him as the Food-controller. Fourth, he is seen with his mask off,
depicted as one whose name is Death and Hades, that is, as the Destroyer of
men's bodies and souls.
     Let us see how the identity of this Rider of the various colored horses
is established. In 6:2 we are told, "And I saw, and behold a white horse:
and he that sat on him had a bow; and a crown was given unto him: and he
went forth conquering, and to conquer". Notice first, that he is here viewed
as seated upon a "white horse". This is in imitation of the Christ of God,
who, at the time of His second advent to the earth, will also appear seated
upon "a white horse" (Rev. 19:11). Second, it is said that "a crown was
given unto him". This at once serves to connect him with the first Beast -
the Antichrist - of Rev. 13, for of him it is written, "And they worshipped
the Dragon which gave power unto the Beast" (v. 4). Again; in 6:4 we are
told, "And there went out another horse that was red: and power was given to
him that sat thereon to take peace from the earth, and that they should kill
one another: and there was given unto him a great sword". Notice first, the
last clause - "There was given unto him a great sword". This stamps him
plainly as the pseudo christ, for of the true Christ it is written, "Out of
His mouth goeth a sharp sword" (19:15). Second, it is said "power was given
to him to take peace from the earth." So, too, of the first Beast of Rev. 13
we read, "And power was given him over all kindreds, and tongues, and all
nations" (v. 7). In the third seal he is viewed as the Food-controller,
weighing out the necessities of life at famine prices. This, no doubt,
corresponds with what we read of in 13:17. Finally, in the fourth seal he is
named "Death and Hell". This double title removes all doubt as to who is in
view. When God remonstrates with Israel for having made the seven-years
treaty, He does so in the following language: "And your covenant with Death
shall be disannulled, and your agreement with Hell shall not stand" (Isa.
28:18). Thus the Riders of the four horses of Rev. 6 are not four different
persons, but one person presented in a fourfold way, as the Lord Jesus is in
the four Gospels.
     Before we pass from Rev. 6 a few words should be added by way of
amplification of our remarks above, namely, that in the first part of Rev. 6
we have outlined four stages in the Antichrist's career. The preparation of
the Man Christ Jesus for His public ministry - the long years spent quietly
at Nazareth - are passed over by the four Evangelists. So here in Rev. 6 the
early days of the Man of Sin - in his "little horn" character - are not
noticed. Under the first seal he is viewed as seated on a white horse,
having a bow. The color of the horse and the fact that no arrow is seen
attached to the bow, suggests bloodless victories, for he goes forth
"conquering and to conquer". This first seal at once conducts us to the time
when the Prince of Darkness poses as the Christ of God and presents himself
to the Jews for their acceptance. He does not come out in his true satanic
character, rather does he simulate the Prince of Peace. The first seal is
parallel with Dan. 11:21,23, where we learn that he will gain the kingdom by
flatteries and political diplomacy. But not for long will he fill this
pacific role. War is in his heart (Psa. 55:21), and nothing short of
universal dominion will satisfy his proud ambitions. As God has plainly
warned, at the very time when men shall be saying, Peace and safety, "then
sudden destruction cometh upon them, as travail upon a woman with child; and
they shall not escape" (1 Thess. 5:3).
     It is to this the second seal brings us. Here the Antichrist is seen no
longer upon a white horse, but upon a red horse. And in perfect accord with
this, it is added, "And power was given to him that sat thereon to take
peace from the earth...and there was given to him a great sword" (v. 4).
Little wonder that he is called "the Destroyer of the Gentiles" (Jer. 4:7).
At the time of his overthrow it will be exclaimed, "Is this the man that
made the earth to tremble, that did shake kingdoms; that made the world as a
wilderness, and destroyed the cities thereof?" (Isa. 14:17,18). Jer. 25:29
throws light upon this "great sword" which is given to him - "For, lo, I
begin to bring evil on the city which is called by my name, and should ye be
utterly unpunished? Ye shall not be unpunished: for I will call for a sword
upon all the inhabitants of the earth, saith the Lord of hosts" (read verses
15 to 33).
     In the third seal he is portrayed as the Harbinger of famine
conditions. This is intimated by the change of the color of the horse: for
"black" in connection with famine see Jer. 14:1,2 and Lam. 5:10. The
symbolic significance of the "black" horse is intensified by the figure of
the "pair of balances in his hand" (compare Hosea 12:7, Amos 8:4-6). What
follows describes the wheat being doled out at famine prices. But it is
added, "See thou hurt not the oil and the wine". This intimates that the
famine is by no means universal: yea, it suggests that side by side with
abject suffering there is abundance and luxury. We therefore regard this
third seal as denoting the Antichrist's persecution of the godly Jews which,
from other scriptures we learn, will be the fiercest during the last three
and one half years of his career. Rev. 13:17 makes it known that they who
will not be suffered to buy or sell are the ones who refuse to receive his
mark. These, of course, are the faithful remnant of the Jews. But they who
do render allegiance to the Beast will not want - "oil and wine" shall be
their portion.
     The fourth seal, plainly conducts us to the end of Antichrist's course.
The fact that he is named Death and that we are told Hades (that which
receives the soul) followed with him, makes known the awful doom which shall
overtake this Son of Perdition and all his blinded followers - see Rev.
19:20,21.
     2. The next allusion to the Antichrist is found in Rev. 9:11 where he
is given a threefold appellation, namely, King over the locusts, The Angel
of the Abyss, and the Destroyer. A few remarks upon the context are required
if we are to expound, even briefly, the significance of these three titles.
The majority of pre-millennial commentators are agreed upon the identity of
the personage named in Rev. 9:11, though there is considerable difference of
opinion among them concerning the meaning of the context. We can here only
offer a few remarks on the preceding verses according to our present light
and submit the reasons for our conclusions.
     The immediate context takes us back to the opening verse of Rev. 9
where a "star" is seen falling from heaven unto the earth, unto whom is
given the key to the Bottomless Pit. This we believe refers to Lucifer, or
"Day-star" (see Isa. 14:12 margin). The reference, we think, is not to his
original fall, but to what is described in Rev. 12:9. The fact that the key
of the Abyss is given to him is in keeping with the fact that during the
Tribulation period God allows him free rein and suffers him to do his worst.
The R. V. correctly renders verses one and two as follows - "And there was
given to him the key of the Pit of the Abyss. And he opened the Pit of the
Abyss", etc., or, as it may literally be rendered, "the well of the
Bottomless Pit". This expression occurs nowhere else in Scripture. The "well
of the Bottomless Pit" is to be distinguished from the Bottomless Pit
itself, mentioned in 9:11; 11:7; 17:8, 20:3. What the distinction is we
shall presently suggest.
     Out of the well of the Bottomless Pit issued a smoke, so great that the
sun and the air were darkened (v. 2), and out of the smoke came "locusts
upon the earth". We regard these locusts as identical with the creatures
referred to in the prophecy of Joel (2:1-11). By noticing what is said of
them in Joel 2 and Rev. 9 it is at once apparent that they are no ordinary
locusts. Joel says of them, "A great people and a strong; there hath not
been ever the like, neither shall be any more after it" (2:2). It is said,
"When they fall upon the sword they shall not be wounded" (2:8). The fact
that they issue from the Pit also denotes that they are supernatural beings.
In the description furnished in Rev. 9 they seem to be a kind of infernal
cherubim, for "the horse" (v. 7), the "man" (v. 7), the "lion" (v. 8), and
"the scorpion" (v. 19) are combined in them. Their number is given as two
hundred thousand thousand. Who, then, are these infernal beings? No
commentator that we are acquainted with has attempted an answer. It is
therefore with diffidence that we suggest, without being dogmatic, that they
are, most likely, fallen angels now imprisoned in Tartarus. We give three
reason which, in our judgment, point to this conclusion.
     First, we know from 2 Pet. 2:4 that the angels which sinned were "cast
down to Tartarus", and in Rev. 9:2,3 we are told there "arose a smoke out of
the Pit...and there came out of the smoke locusts upon the earth". Now, as
pointed out, these infernal locusts issue from the well of the Pit", an
expression occurring nowhere else in Scripture, and only the locusts are
said to come from there. So also the term Tartarus is found nowhere but in 2
Pet. 2:4. It seems likely, then, that the well of the Pit may be only
another name for Tartarus (with which only fallen angels are connected),
just as the Lake of Fire is only another name for Gehenna. Who else could
these locusts be but the fallen angels? To say we do not know may savor of
humility, but shall the writer be deemed presumptuous because he has sought
to furnish an answer by comparing scripture with scripture?
     In the second place, it is surely significant that the "king" of these
"locusts" is termed in Rev. 9:11 "the angel of the Bottomless Pit"! A title
which is nowhere else given to him. Just as Christ, the Angel of the
Covenant (Mal. 3:1 - cf Isa. 63:9, etc.) is, again and again, termed an
angel in the Apocalypse (see 8:3, 10:1, etc.), so the Antichrist is here
denominated "the Angel of the Bottomless Pit". And just as we learn from
Matt. 25:31 that "the Son of Man shall come in His glory, and all the holy
angels with Him" (cf Matt, 24:31), so when the Son of Perdition is
manifested, all the unholy angels will be with him!
     In the third place, let the language of 2 Pet. 2:4 be carefully
examined: "For if God spared not the angels that sinned, but cast them down
to Tartarus, and delivered them into chains of darkness, to be reserved unto
judgment". It is to the last clause we wish to direct attention. Let it be
compared with the 9th verse of the same chapter - "The Lord knoweth how to
deliver the godly out of temptations, and to reserve the unjust unto the day
of judgment to be punished". Wicked human beings are said to be reserved
"unto the Day of Judgment to be punished". But this is not what is said of
the angels that sinned, though, of course, eternal punishment awaits them as
we learn from Matt. 25:41. 2 Pet. 2:4 simply says they are "reserved unto
judgment", and we believe this means that God is holding them in Tartarus
until His time comes for Him to use them as one of His instruments of
judgment upon an ungodly world. The time when God will thus use them is
stated in Jude 6 - it will be in "the judgment of the great day" (compare
Rev. 6:17 for "the great day"). Confirmatory of this, observe that in Joel
2:11 the Lord calls the supernatural locusts "His army", then employed to
inflict sore punishments on apostate Israel.[5] If our interpretation of 2
Pet. 2:4 be correct, namely, that it makes no reference to the future
punishment of the fallen angels, this explains why the Lord in Matt. 25:41
when referring to future punishment was careful to mention them
specifically.
     Returning now to Rev. 9:11 the Antichrist is here termed the "King
over" the locusts. Let the reader pay careful attention to what is predicted
of these infernal beings in Joel 2 and here in Rev. 9, and let him remember
they number no less than two hundred millions, and then see if it does not
throw new light on Rev. 13:4, where concerning the Antichrist the question
is asked, "Who is able to make war with him?"!! How utterly futile to engage
in conflict one who commands an army of two hundred millions, none of whom
are subject to death! In the second place, he is here termed "the Angel of
the Bottomless Pit", a title peculiarly appropriate as the leader of the
fallen angels; and, as well, a title which denotes the superhuman nature of
the Son of Perdition. In the third place, we are here told that his name "in
the Hebrew tongue is Abaddon, but in the Greek tongue hath his name
Apollyon". This title serves to establish beyond a shadow of doubt the
identity of this "King" of the infernal locusts, this Angel of the
Bottomless Pit. The Hebrew and the Greek names signify the same thing in
English - the Destroyer. It is the Destroyer of the Gentiles of Jer. 4:7,
translated "Spoiler" in Isa. 16:4 and Jer. 6:24. Suitable name is this for
the one who is the great opponent of the Saviour. "Destroyer" is close akin
to "Death" in Rev. 6:8. The reason why his name is given here in both Hebrew
and Greek is because he will be connected with and be the destroyer of both
Jews and Gentiles! But why give the Hebrew name first? Because the order in
judgment, as in grace, is "the Jew first" - see Rom. 2:9 and 1:16 for each,
respectively.
     3. "And when they shall have finished their testimony, the Beast that
ascendeth out of the Bottomless Pit shall make war against them, and shall
overcome them, and kill them" (Rev. 11:7). This is the first time in the
Revelation that the Antichrist is seen in his character of "the Beast". The
last scripture which we have examined serves at once to identify him. He is
termed "the Angel of the Bottomless Pit", because in a peculiar sense the
Abyss is his home. There he has been during all the centuries of this
Christian era. In Acts 1:23 (cf chapter 3, Section 3) the Pit is called "his
own place". Here the Beast is shown ascending out of the Bottomless Pit.
What, then, is the Abyss? It appears to be the special abode of infernal
creatures. As we have seen, out of its well issue the fallen angels. From it
comes the Beast. And in it Satan himself is incarcerated for the thousand
years (Rev. 20:3). The Abyss is quite distinct from Hades in which the souls
of lost human beings are now being tormented; as it must also be
distinguished from Gehenna or the Lake of Fire in which all the lost shall
suffer for ever and ever.
     4. We come now to Rev. 13. A lengthy paper might readily be devoted to
its exposition, but as we have had occasion to refer to its contents so
frequently in earlier chapters, we shall here be as brief as possible. The
contents of this chapter center around two "Beasts". As to which of them
represent the Antichrist there is a difference of opinion. The majority of
those who have written upon the subject regard the first Beast as the Man of
Sin, and with them we are in hearty accord. We shall devote our next chapter
to a setting forth of some of the many proofs that the first Beast is the
Antichrist. Here we shall take the point for granted.
     "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" (v.1). There is here, as
frequently in Scripture, a double reference. Two objects quite distinct
though intimately connected are in view. We believe that this Beast which
arises from the sea points to the Roman Empire revived and in its final
form, that is, resuscitated and confederated under the form often kingdoms.
In Dan. 7:3 we read, "And four great beasts came up from the sea, diverse
one from another". These four great beasts are interpreted in the verses
which follow as four kingdoms. In v. 7 we are told this fourth Beast (the
Roman Empire) "had ten horns". So the Beast of Rev. 13:1 also has ten horns.
Each of the successive Beasts or kingdoms of Dan. 7 retained the territory
of the previous one, though enlarging on it. In the symbolic description
there furnished the first Beast is likened unto "a lion" (v. 4); the second
to "a bear" (v. 5); the third to "a leopard" (v. 6). So also in Rev. 13 the
Beast there is "like unto a leopard", has feet like "a bear", and has the
mouth of "a lion" (v. 2). Thus we learn that the Roman Empire in its final
form will include within its borders the territory controlled by the earlier
Empires and will also perpetuate the dominant characteristics of the ancient
Babylonians, Medo-Persians, and Grecians.
     But it is very clear from what follows in Rev. 13 that there is
something more than the Empire here in view. In vv. 3-8 it is a person that
is before us. We are satisfied that this same person is also described,
symbolically, in the opening verses. As is frequently the case in the
prophetic scriptures, the king and his kingdom are here inseparably united.
Rev. 13:1,2 portrays both the Empire and its last Emperor. One of the proofs
for this is found in Dan. 9:26,27, where (as we have shown in Chapter 9) the
Antichrist is denominated "the prince" of that people who destroyed
Jerusalem in A. D. 70. We shall therefore interpret here according to this
principle.
     "And I saw...a Beast rise up out of the sea". In Scripture, the
troubled "sea" is frequently a figure of restless humanity away from God.
The Antichrist will come upon the scene at a time of unprecedented social
disturbance and governmental upheaval. He will appear at a crisis in the
history of the world. From other prophetic scriptures we gather that,
following the removal of the Church from this earth, and some time before
Daniel's seventieth week begins, there will be a complete overthrow of law
and order, both civil and political. All Divine restraint being removed,
lawlessness will prevail. We have no doubt that Satan will designedly bring
this about. It will create a situation beyond the diplomatic skill of
earth's statesmen. This will provide the desired opportunity for the coming
Superman, who will be a diplomatic genius. Just as many leaders today are
satisfied that a League of Nations would be the best device for preserving
peace, so in the day to come the Man of Sin will satisfy the world that this
is the only solution to the baffling problems then confronting the Powers of
earth. Thus will the Antichrist resurrect the old Roman Empire at a time of
universal confusion and tumult. He will himself be the acknowledged head or
Emperor, the last of the Caesars. Hence the double significance of this
figure - "a Beast rising out of the sea". Out of a state of anarchy will
come forth this might Despot, who will speedily arrogate to himself all
authority, both Divine and human; and in the end it will be seen that he
embodies a lawlessness even worse and more fatal than that out of which he
sprang. A Beast indeed will he soon appear to be. Pregnant with meaning is
this title. Having rejected God's "Lamb"; a Beast shall be the world's
ruler. This will be God's reply to the satanic teaching of Evolution now so
popular almost everywhere. The leaders of modern thought insist on the
beastial origin of man, and so a Beast shall yet lead the majority of his
generation to Perdition!
     "Having seven heads and ten horns". It is most significant that
identically the same features are attributed to the Dragon in 12:3. He, too,
is there said to have "seven heads and ten horns". This clearly implies his
satanic origin: he will be a human replica of the Devil himself. As wrote
the late G. H. Pember (from whom we have borrowed a number of valuable
points), the Beast will be "the effulgence of the Antigod's glory, and the
very image of his substance". We take it that the "seven heads" are symbolic
of full intelligence, and the "ten horns" speak of imperial dominion.
     "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" (v. 2). Like
the Beast rising up out of the sea of the previous verse, we believe the
terms of this second verse have a double significance. First, as intimated
above, they denote that the Empire will include the territory and preserve
the dominant features of the earlier Empires. Second, they supply a
figurative description of the Emperor himself. The Antichrist will combine
in his personality the characteristics of the leopard (beauty and subtlety),
of the bear (strength and cruelty), and of the lion (boldness and ferocity).
     "And the Dragon gave him his power, and his seat, and great authority"
(v. 2). This is the Devil's travesty of what God the Father will yet do to
His Son: - "I saw in the night visions, and, behold, one like the Son of Man
came with the clouds of heaven, and came to the Ancient of Days, and they
brought Him near before Him. And there was given Him dominion, and glory,
and a kingdom, that all people, nations, and languages, should serve Him"
(Dan. 7:13,14).
     "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" (v. 3). It is
clear from a number of scriptures that during the early part of the second
half of Daniel's seventieth week the Antichrist will be slain by the sword -
cf Isa. 14:18,19; 37:7; Ezek. 21:25 R. V.; Zech. 11:17: see our comments on
these in the closing portion of Chapter 6. It is equally clear that this
wound of death will be healed (Rev. 13:4) and that the Beast shall again
live (Rev. 13:14).[6] Satan will be permitted to bring his son from the
dead. This is no wild speculation of ours but a view which has been
propounded by quite a number of devout students. In his "Coming Prince", Sir
Robert Anderson said, "The language of Rev. 13:3,12 suggests that there will
be some impious travesty of the resurrection of our Lord". It is useless to
reason about it: we simply believe the record of Scripture upon it. The
raising of the Beast from the dead will remove whatever doubt men may have
entertained concerning his supernatural character. "All the world wondered
after him" is the statement which immediately follows the reference to the
healing of his wound of death.
     "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?" (v. 4). This cry of the world, "Who is like unto the
Beast?" is a travesty of the song of Moses. When celebrating Jehovah's
overthrow of their enemies at the Red Sea, Israel sang, "Who is like unto
Thee, O Lord, among the Gods! Who is like Thee, glorious in holiness,
fearful in praises, doing wonders!" (Ex. 15:11). The additional exclamation,
"Who is able to make war with him?" is evoked by the vast army of infernal
creatures at his command, and by his own triumph over death in battle.
     "And there was given unto him a mouth speaking great things and
blasphemies" (v. 5). This is the one great distinguishing mark of the
Antichrist - cf. Psa. 52:1-4; Isa. 14:13,14; Dan. 7:11,20; 11:36; 2 Thess.
2:4, etc. But not for long will he be suffered to continue his God-defying
course. Another forty-two months and his career shall be ended. This number
- here designedly used by the Holy Spirit, rather than three and one half
years or twelve hundred and sixty days - is a very significant one. Its
factors are 6 and 7, which stand for man and completeness. It is man in his
fallen condition, here the Man of Sin, fully manifested. Forty-two stands
for intensified apostasy. Thus Num. 33 gives the various stopping places of
unbelieving Israel in the wilderness as forty-two in number. Judges 12:6
tells us that the number of the apostate Ephraimites which fell before the
Gileadites were 42 thousand. See also 2 Kings 2:4 and 10:14.
     "And it was given unto him to make war with the saints, and to overcome
them: and there was given to him authority over every tribe and people and
tongue and nation. And all they that dwell on the earth shall worship him,
every one whose name hath not been written from the foundation of the world
in the book of life of the Lamb that hath been slain" (vv. 7,8, R. V.). The
"saints" here mentioned are the godly Jewish remnant who will refuse to
worship the Beast. Those "overcome" are they who disobeyed the command of
Christ recorded in Matt. 24:16; those who obey will be preserved by God -
see Rev. 12:6. Note how election is seen here: only they whose names were
written from the foundation of the world in the book of life will be
preserved from the unpardonable sin of worshipping the Antichrist - cf Matt.
24:22,24.
     "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" (v. 11). This brings before us
the second Beast, called in 19:20 the False Prophet. He is the third person
of the Trinity of Evil. As there is to be an Antichrist who will both
counterfeit and oppose the Christ of God, so there will be an Anti-spirit
who will simulate and oppose the Spirit of God. Just as the great work of
the Holy Spirit is to glorify Christ, so the one aim of the Anti-spirit will
be to magnify the false christ (see 13:12). Just as the coming of the Holy
Spirit at Pentecost was visibly attended by "cloven tongues like as of fire"
(Acts 2:3), so we read of the Anti-spirit that "he doeth great wonders, so
that he maketh fire come down from heaven on the earth in the sight of men"
(v. 13). And just as it is the Holy Spirit who now quickens dead sinners
into newness of life, so of the Anti-spirit we are told, "He had power to
give life unto the image of the Beast" (v. 15).
     5. "And the third angel followed them, saying with a loud voice, If any
man worship the Beast and his image, and receive his mark in his forehead,
or in his hand, the same shall drink of the wine of the wrath of God, which
is poured out without mixture into the cup of His indignation, and he shall
be tormented with fire and brimstone in the presence of the holy angels, and
in the presence of the Lamb" (Rev. 14:9,10). This looks back to what we read
of in the closing verses of the preceding chapter. "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: 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"
(13:16,17). This "mark" will be the official sign of allegiance to the
Emperor stamped either upon the hand or forehead of his loyal subjects. It
will be the satanic travesty of the "seal" which the angel will stamp on the
foreheads of God's servants (7:13). This "mark" on the persons of the
subjects of the Beast will be, we believe, the name of the Devil, (cf. Rev.
13:4), as the seal on the foreheads of God's servants is defined in 14:1 as
"having their Father's name written on their foreheads". Here in Rev.
14:9-11 we have one of the most solemn warnings in all the Bible. An angel
from heaven will announce the terrible punishment which shall be visited
upon those who honor the Beast. It is set over against the threats of the
Beast and the False Prophet, who will terrify men by the sentence of
physical death for all who defy them. But here God, by His angel, declares
that all who heed the Beast and his coadjutor will share their awful doom.
This no doubt will strengthen the faith and patience of the saints, and
enable them to endure unto the end.
     6. "And another angel came out from the altar, which had power over
fire; and cried with a loud cry, to him that had the sharp sickle, saying,
Thrust in thy sharp sickle, and gather the clusters of the vine of the
earth; for her grapes are fully ripe. And the angel thrust in his sickle
into the earth, and gathered the vine of the earth, and cast it into the
great winepress of the wrath of God" (14:19,20). The "Vine of the earth"
refers, we believe, to the Man of Sin at the head of apostate Israel. This
appellation points one more contrast. In John 15, we find the Lord Jesus
saying, "I am the true Vine, ye are the branches". The true Vine, then,
consists of the Christ of God and His people in fellowship with Him. Over
against this is "the vine of the earth", which is the Antichrist and those
allied to him, particularly, renegade Israel. In Deut. 32 there is a
reference to the "Vine of the earth" - "For their rock is not as our Rock,
even our enemies themselves being judges. For their Vine is of the vine of
Sodom, and their clusters are bitter" (v. 31,32). That this is speaking of
apostate Israel is clear from v. 28 - "For they are a nation void of
counsel, neither is there any understanding in them". That the passage is
speaking of apostate Israel in the days of the Antichrist appears from v. 35
- "To me belongeth vengeance, and recompense; their foot shall slide in due
time: for the day of their calamity is at hand, and the things which shall
come upon them make haste" (v. 35).
     7. In Rev. 15:2 there is a brief allusion to the Beast, in connection
with the godly Remnant: "And I saw as it were a sea of glass mingled with
fire: and them that had gotten the victory over the Beast, and over his
image, and over his mask, and over the number of his name, stand on the sea
of glass having the harps of God", etc. The reference is to those who had
been slain by the Antichrist because they had refused to render him any
honor or worship. The same company is seen again in 20:4.
     8. Rev. 16 describes the "vial" judgments which are executed just
before the end of the Tribulation. The Beast is noticed several times in the
chapter. In v.2 we read, "And the first went, and poured out his vial upon
the earth; and there fell a noisome and grievous sore upon the men which had
the mark of the Beast, and upon them which worshipped his image" (v. 2).
This is a foretaste of the grievous torments awaiting the worshippers of the
Beast. Again in v.10 we read, "And the fifth angel poured out his vial upon
the seat of the Beast; and his kingdom was full of darkness and they gnawed
their tongues for pain". Here the Beast himself receives intimation of the
doom awaiting him. In vv. 13 and 14 we are told, "And I saw three unclean
spirits like frogs come out of the mouth of the Dragon, and out of the mouth
of the Beast, and out of the mouth of the False Prophet. For they are the
sprites of demons, working miracles, which go forth unto the kings of the
earth and of the whole world, to gather them to the battle of that great day
of God Almighty". Here we behold, in symbolic guise, each of the persons in
the Evil Trinity. The figure of the "frog" is very suggestive. Frogs are
creatures which love the darkness rather than the light: they wallow in the
mire and filth: their croaking is heard in the dusk of twilight and by
night. Thus they are an apt symbol of the persons in the Trinity of Evil.
Their very form suggests inflation by pride. The reference here in Rev.
16:13,14 indicates the superhuman character of the False Prophet as well as
of the Beast and the Dragon.
     9. Rev. 17 calls for a lengthy exposition, so we must defer to a later
chapter the consideration of its details. The central figures in it are "the
great whore" and the Beast. While freely granting that, historically, the
great whore has received its fulfillment in the Roman Catholic system, and
while allowing that it will yet represent the whole of apostate Christendom,
nevertheless, we believe that the ultimate reference is to apostate Israel.
Here in Rev. 17 the "woman" is first seen sitting upon the scarlet colored
Beast - the Antichrist in his imperial glory (v.3); but later we see him
suffering his ten kings to destroy her (v. 16). This accords perfectly with
the dual relation of Antichrist to Israel: first posing as their Benefactor
(here seen in v. 3 supporting her), later standing forth as her great Enemy.
The eighth verse (see our comments on it in Chapter 3, Section III,6) is one
of the scriptures which show that Antichrist is a re-incarnation of Judas.
     10. Rev. 19:19,20 describes the end of Antichrist's career. We need not
enlarge now upon these verses for we have already commented on them in
Chapter 7. The final reference to the Antichrist is in Rev. 20:10 where we
read of the Devil being cast into the Lake of Fire where the Beast and the
False Prophet are, to be, with them, tormented for ever and ever.



              CHAPTER TWELVE. THE ANTICHRIST IN REVELATION 13.


     In the thirteenth chapter of Revelation two Beasts are there described.
The first is the final Head of the last great Empire before the
establishment of the millennial kingdom of our Lord. The second Beast is
denominated, in other passages, "the False Prophet". There is a difference
of opinion as to which of these Beasts represents the Antichrist. In the
Appendix to our book "The Redeemer's Return", where this subject is
discussed and from which we shall here freely transcribe, we have stated
that opinion is about equally divided. But during the last five years we
have made a much wider investigation, and as the result we have found that
the great majority of those who have written on the subject regard the first
Beast as the Antichrist, and that only a comparative few - nearly all of
whom belong to a particular school - favor the alternative view. However,
the writings of the few have had a wide circulation and have exerted a
considerable influence on students of prophecy, and therefore these papers
on the Antichrist would lack completeness, and probably some of our readers
would be disappointed, if we said nothing on the subject. It is in no spirit
of controversy that we now present our own reasons for believing it is the
first Beast of Rev. 13 who is the Antichrist.
     The book of Revelation makes known the fact that there is a Trinity of
Evil. Each of these three evil persons comes into view in Rev. 13. First,
there is "the Beast" (v. 2). Second, there is "the Dragon" (v. 2). Third,
there is "another Beast" (v. 11). The fact that of this third Beast it is
said "He spake as a dragon" (v. 11) at once intimates his satanic nature and
character, for the speech corresponds to the heart. The demoniacal nature of
each of these evil persons comes out clearly in Rev. 16:13,14, where we
read, "And I saw three unclean spirits like frogs come out of the mouth of
the Dragon, and out of the mouth of the Beast, and out of the mouth of the
False Prophet. For they are the spirits of demons, working miracles".
Finally, in Rev. 19:19,20 we are told, "And the Beast was taken, and with
him the False Prophet...these both were cast alive into the lake of fire
burning with brimstone", and then in 20:10 we read, "And the Devil that
deceived them was cast into the lake of fire and brimstone, where the Beast
and the False Prophet are, and shall be tormented day and night for ever and
ever".
     The above scriptures clearly establish the fact that there is a Trinity
of Evil. Now it surely needs no argument to prove that these three evil
persons are opposed to and are the antithesis of the three Persons in the
Godhead. The Devil stands opposed to God the Father - "Ye are of your
father, the Devil", John 8:40, etc. The Antichrist stands opposed to God the
Son - his very name shows this. The remaining evil person stands opposed to
God the Spirit. If this be the case, then our present task is greatly
simplified: it is merely a matter of noting what is separately predicted of
the two Beasts in Rev. 13 so as to ascertain which of them stands opposed to
Christ and which to the Holy Spirit.
     Now there are only two arguments of any plausibility which have been
advanced to support the view that it is the second Beast of Rev. 13 which is
the Antichrist, but so far as we are aware no one has endeavored to show
that the first Beast represents the third Person in the Trinity of Evil! Yet
he must be so if the second is the Antichrist! This is unmistakably clear
from Rev. 16:13,14 and 19:19,20. The first argument used is drawn from the
language of 13:11, where of the second Beast it is said, "He had two horns
like a lamb, and he spake as a dragon". This, we are told, indicates that it
is the Antichrist who is here in view, aping the Lamb of God. Personally, we
are amazed that such an assertion should have been made in soberness. It is
difficult to imagine anything more wide of the mark, seeing that not only is
it not said this beast with the two horns was "like the lamb" but in this
same book "the Lamb" is pictured with "seven horns" (see. 5:6). But if this
second Beast, the False Prophet, be the opponent of God the Spirit, then the
two horns have a pertinent significance, for two is the number of witness,
and just as Christ declared the Spirit of God should "testify (lit., bear
witness) of Me" (John 15:26), so the third person in the Trinity of Evil
bears witness to the first Beast - see 13:12,14,16. In the second place, it
is said that the first Beast of Rev. 13 is presented as the political Head,
while it is the second who is viewed as the religious Head. But if this is
not a bad mistake, it certainly needs to be modified. It is the first Beast,
not the second, who is worshipped (v. 12)! Having thus noticed briefly the
two leading objections which have been brought against the position we are
about to define and defend, we shall now present some of the many arguments
on the other side.
     In the first place, to regard the Antichrist as limited to the
religious realm and divorced from the political, seems to us, to leave out
entirely an essential and fundamental element of his character and career.
The Antichrist will claim to be the true Christ, the Christ of God. Hence,
it would seem that he will present himself to the Jews as their
long-expected Messiah - the One foretold by the Old Testament prophets - and
that before apostate Christendom, given over by God to believe the Lie, he
will pose as the returned Christ. Therefore, must we not predict, as an
inevitable corollary, that the pseudo christ, will usher in a false
millennium, and rule over a mock messianic kingdom? That this conclusion is
fully borne out by Scripture we shall show in a moment.
     Why was it (from the human side) that, when out Lord tabernacled among
men, the Jews rejected Him as their Messiah? Was it not because He failed to
fulfill their expectations that he would take the government upon His
shoulder and wield the royal sceptre as soon as He presented Himself to
them? Was it not because they looked for Him to restore the Kingdom to
Israel there and then? Is it not therefore reasonable to suppose that when
the Antichrist presents himself to them, that he will wield great temporal
power, and rule over a vast earthly empire? It would certainly seem so.
Happily we are not left to logical deductions and conclusions. We have a
"thus saith the Lord" to rest upon. In Dan. 11:36 - a scripture upon which
all are agreed concerning its application - the Antichrist is expressly
termed "The King" (which) shall do according to his will". Here then is
unequivocal proof that Antichrist will exercise political or governmental
power. He will be a king - "the king" - and if a king he must be at the head
of a kingdom.
     In the second place, if the Antichrist is to be a perfect counterfeit
of the true Christ, if he is to ape the millennial Christ as set forth in
Old Testament prophecy - for, of course, he will not mimic the "suffering"
Christ of the first advent - then it necessarily follows that he will fill
the role of king, yea, that he will reign as a King of kings, as Satan's
parody of the Son of man seated upon "the throne of His glory". That the
Antichrist will also be at the head of the religious world, that he will
demand and receive Divine honors, is equally true. Just as in the Millennium
the Lord Jesus will "be a Priest upon His Throne" (Zech. 6:13), so the
Antichrist will combine in his person the headships of both the political
and the religious realms - see our notes on Ezek. 21:25,26 in Chapter 9. And
just as the Son of Man will be the Head of the fifth world-empire (Dan.
2:44) so, the Man of Sin will be the head of the revived fourth world-empire
(Dan. 2:40).
     In the third place, to make the Antichrist and "the False Prophet" one
and the same person is to involve us in a difficulty for which there seems
to be no solution. In Rev. 19:20 we read, "And the Beast was taken, and with
him the False Prophet that wrought miracles before him....These both were
cast alive into a lake of fire burning with brimstone". Now, if the False
Prophet be the Antichrist, then who is "the Beast" that is cast with him
into the Lake of Fire? The Beast here cannot be the Roman Empire (the people
in it), for no member of the human race (as such) is cast into the Lake of
Fire until after the Millennium (see Rev. 20). That "the Beast" is a
separate entity, another individual than the False Prophet is also clear
from Rev. 20:10 - "And the Devil that deceived them was cast into the lake
of fire and brimstone, where the Beast and the False Prophet are". In this
last quoted scripture, each of the three persons in the Trinity of Evil is
specifically mentioned, and if "the Beast" is not the Antichrist, the Son of
Perdition, the second person in the Trinity of Evil, who is he?
     In the fourth place, what is predicted of the first Beast in Rev. 13
comports much better with what is elsewhere revealed concerning the
Antichrist, than what is here said of the second Beast. In proof of our
assertion we submit the following:
     Points of resemblance between the first Beast of Rev. 13 and the Man of
Sin of 2 Thess. 2: -
     1. The first Beast receives his power, seat, and great authority from
the Dragon, Rev. 13:2. Cf. 2 Thess. 2:9 - "Him, whose coming is after the
working of Satan with all power and signs and lying wonders".
     2. :All the world" wonders after the first Beast, Rev. 13:2. Cf. 2
Thess. 2:11,12 - "And for this cause God shall send them strong delusion,
that they should believe the Lie; that they all might be damned", etc.
     3. The first Beast is "worshipped", Rev. 13:4. Cf. 2 Thess. 2:4 - "He
as God sitteth in the temple of God".
     4. The first Beast has a mouth "speaking great things", Rev. 13:5. Cf.
2 Thess. 2:4 - "Who...exalteth himself above all that is called God". Note
also that in Rev. 13:5 it is said of the first Beast, he "has a mouth
speaking great things and blasphemies". Is not this one of the chief
characteristic marks of the Antichrist?
     5. The first Beast makes war on the saints, Rev. 13:7. Cf 2 Thess. 2:4
- "Who opposeth...all that is called God", that is, he will seek to
exterminate and obliterate everything on earth which bears God's name.
     From these points of analogy it is evident that the first Beast of Rev.
13 and the Man of Sin of 2 Thess. 2 are one and the same person.
     In the fifth place, that the second Beast is not the Man of Sin appears
from the fact that the second Beast causeth the earth to worship the first
Beast (Rev. 13:12), whereas the Man of Sin exalteth himself (2 Thess. 2:4),
and compare Dan. 11:36: "And he exalteth himself". As already intimated,
there are several things which show plainly that the second Beast is the
third person in the Trinity of Evil, that is, the one who is the satanic
parody of the Holy Spirit. The point now before us supplies further
confirmation. There is nothing in Rev. 13, nor elsewhere, to show that this
second Beast is worshipped, rather does he direct worship away from himself,
to the first Beast. Therefore, he cannot be the pseudo christ, for the Lord
Jesus did, again and again, receive worship (see particularly Matthew's
Gospel), and will be worshipped on His return. But this second Beast, who
directs worship away from himself, accurately imitates the Holy Spirit in
this respect, for nowhere in the New Testament is the third Person of the
Holy Trinity presented as a distinct Object of worship; instead, He is to
"glorify" Christ (John 16:14) by drawing out our hearts unto that blessed
One who loved us and gave Himself for us.
     Again; it has been generally recognized by prophetic students that our
Lord referred to the Antichrist when He said, "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" (John 5:43). If the one here mentioned as coming "in his own
name" is the Antichrist, then it is certain that the second Beast of Rev. 13
cannot be the Antichrist, for he does not come "in his own name". On the
contrary, the second Beast comes in the name of the first Beast as is clear
from Rev. 13:12-15. Just as the Holy Spirit - the third Person in the Holy
Trinity speaks "not of Himself" (John 16:13), but is here to glorify Christ,
so the second Beast - the third person in the Evil Trinity seeks to glorify
the first Beast, the Antichrist.
     If it should be objected that the second Beast is represented as
working miracles (Rev. 13:13,14) and, that as the Man of Sin is also said to
come "after the working of Satan with all power and signs and lying wonders"
(2 Thess. 2:9), therefore, the second Beast must be the Antichrist, the
answer is, This by no means follows. The power to work miracles is common to
each person in the Trinity of evil. Just as God the Father, God the Son, and
God the Holy Spirit, each perform miracles, so does the Dragon, the Beast,
and the False Prophet (see Rev. 16:13,14 for proof). Three things are said
in connection with the second Beast which correspond closely with the work
of the Holy Spirit. First, "he maketh fire come down from heaven" (Rev.
13:13), cf Acts 2:1-4. Second, "he had power to give life unto the image of
the Beast" (Rev. 13:15), cf John 3:6 - "born of the Spirit". Third, "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" (Rev. 13:16), cf Eph.
4:30 - "Grieve not the Holy Spirit of God, whereby ye are sealed unto the
day of redemption".
     Finally; the second Beast is clearly subordinate to the first Beast.
But would the Jews receive as their Messiah and King one who was himself the
vassal of a Roman? Was not this the very reason why the Jews of old rejected
the Lord Jesus, i.e., because He was subject to Caesar, and because He
refused to deliver the Jews from the Romans!
     In the sixth place, as we have seen, in Dan. 11:36 the Antichrist is
termed "the King", and if a king he must posses a kingdom, and can there be
any doubt as to the identity of this kingdom? Will not Antichrist's kingdom
be the very one which Satan offered in vain to Christ? namely, "all the
kingdoms of the world, and the glory of them" (Matt. 4:8). That the kingdom
of the Antichrist will be much wider than Palestine appears from Dan.
11:40-42 - "And at the time of the end shall the king of the South push at
him (the Antichrist): and the king of the North (the Antichrist, as King of
Babylon) shall come against him (the King of the South) like a whirlwind,
with chariots, and with horsemen, and with many ships: and he (the
Antichrist) shall enter into the countries, and shall overflow and pass
over. He (the Antichrist) shall be overthrown: but these shall escape out of
his (the Antichrist's) hand, even Edom and Moab, and the chief of the
children of Ammon. He (the Antichrist) shall stretch forth his hand upon the
countries: and the land of Egypt shall not escape". From this scripture it
is also clear that the Antichrist will be at the head of a great army and
therefore must be a political ruler as well as a religious chief.
     In the seventh place, it is generally agreed among those students of
prophecy who belong to the Futurist school, that the rider upon the four
horses in Rev. 6 is the Antichrist. If this be the case, then we have
further proof that the Antichrist and the Head of the revived Roman Empire
is one and the same person. This may be seen by comparing three scriptures.
In Rev. 6:8, of the rider on "the pale horse", we read, "His name that sat
on him was Death and Hell followed with him". In Isa. 28:18, those who will
be in Jerusalem during the Tribulation period are addressed by Jehovah as
follows: "And your covenant with Death shall be disannulled, and your
agreement with Hell shall not stand". What "covenant" can this be, except
the one mentioned in Dan. 9:27, where we read of the Roman Prince (the Head
of the revived Roman Empire) confirming the covenant with the many for seven
years? Now reverse the order of these three passages, and what do we learn?
In Dan. 9:27 we learn that the Head of the Roman Empire makes a covenant
with the Jews. In Isa. 28:18 this covenant is said to have been made with
Death and Hell". While in Rev. 6:8 the rider on the pale horse (whom it is
generally admitted is the Antichrist) is named "Death and Hell". Hence, from
whatever angle we approach the subject it is seen that the Antichrist is the
Head of the fourth world-kingdom.



                 CHAPTER THIRTEEN. TYPES OF THE ANTICHRIST.


     "In the volume of the book it is written of Me" (Heb. 10:7), said the
Lord Jesus. Christ is the key to the Scriptures - "Search the
Scriptures...they are they which testify of Me", are His words; and the
Scriptures to which He had reference were not the four Gospels, for they
were not then written, but the writings of Moses and the prophets. The Old
Testament Scriptures, then, are something more than a compilation of
historical narratives, something more than the record of a system of social
and religious legislation, or a code of ethics. The Old Testament Scriptures
are, fundamentally, a stage on which is shown forth, in vivid symbolry,
stupendous events then future. The events recorded in the Old Testament were
actual occurrences, yet were they also typical prefigurations. Throughout
the Old Testament dispensations God caused to be shadowed forth things which
must yet come to pass. This is in full accord with a basic law in the
economy of God. Nothing is brought to maturity at once. As it is in the
natural world, so it is in the spiritual: there is first the blade, then the
ear, and then the full corn in the ear. So there is first the shadow, and
then the substance; the type, and then the antitype.
     "Whatsoever things were written aforetime were written for our
learning" (Rom. 15:4). Israel's tabernacle was "a figure for the time then
present" (Heb. 9:8,9), as well as the example and "shadow of heavenly
things" (Heb. 8:5). Concerning the history of Abraham, his wives and his
children, the apostle was inspired to write "which things are an allegory"
(Gal. 4:24). These and other passages which might be quoted witness plainly
to the typical meaning of portions of the Old Testament. But there are some
brethren who will own the typical significance of these things, who refuse
to acknowledge that anything else in the Old Testament has a typical meaning
save those which are expressly interpreted or mentioned in the New. But
surely this is a mistake. Ought we not to regard those Old Testament types
which are expounded in the New Testament as samples of others which are not
explained? Are there no more prophecies in the Old Testament than those
which in the New Testament are expressly said to be "fulfilled"? Assuredly
there are. Then why not admit the same in connection with the types? Nothing
is said in the New Testament that the history of Joseph has a profound and
wonderful typical significance, yet who with anointed eyes can fail to see
in the experiences of Jacob's favorite son a remarkable foreshadowing of the
person and work of Christ!
     There will probably be few who read this chapter that will dispute what
we have said above. No doubt the majority of our readers have already been
instructed in much of the typology of the Old Testament. Many of God's
servants have written at length upon the Passover, the brazen serpent, the
Tabernacle, etc., as well as upon the many ways in which such men as Abel,
Noah, Isaac, Moses, David, etc. prefigured the Saviour. But strange to say,
very little seems to have been written upon those who adumbrated the
Antichrist. So far as we are aware practically nothing has been given out
concerning the many Bible characters of ill fame, who foreshadowed that
coming one, that occupies such a prominent place in the prophetic
scriptures. A wide field is here opened for study, and we take pleasure in
now submitting to the careful perusal of the reader the results of our own
imperfect researches, hoping that it may lead others to make a more complete
examination of the subject for themselves.
     It was well said by one of the Continental Puritans that "When we read
the Scriptures, we are to judge beforehand, that then only do we understand
them, when we discover in them a wisdom unsearchable and worthy of God"
(Witsius).Such is the inexhaustible fulness of the written Word of God that
not only are its words significant of things, but even the things, which are
first signified by the words, also represent other things, which they were
appointed to prefigure long before they happened. Besides the plain and
literal sense of Scripture, there is also a mystical sense, hidden beneath
the surface and which can only be discovered as we, in dependence on the
Holy Spirit, diligently compare scripture with scripture. In pursuing the
latter we need not only to proceed with due caution, but in "fear and
trembling", lest we devise mysteries of of our own imagination, and thus
pervert to one use what belongs to another. The principle which will
safeguard us is to thoroughly acquaint ourselves with the antitypes. Let
nothing be regarded as a type unless we are sure there is an exact
correspondence with the antitype. This will preserve us from erroneously
supposing that any person who is clearly a type of either Christ or the
Antichrist is so in every detail of his life. Thus Moses was plainly a type
of Christ as our Mediator, and in many other respects too, but in his
failures and in other details of his personal history he was not a type of
Christ. So, too, with those who foreshadowed the Antichrist: not everything
recorded of them prefigured the character or deeds of the Man of Sin. Should
it still be inquired, How are we to ascertain in which respects the actions
of Old Testament characters were, and were not, typical? the answer, as
given above, is, By comparing the antitype. This will save us from the wild
allegorizing of Origen and others of the "Fathers". We shall now look at ten
Bible characters, each of which strikingly typified the Antichrist.
     1. Cain. It is indeed solemn to discover that the very first man born
into this world prefigured the Man of Sin. He did so in a least seven
respects. First, we may observe that in 1 John 3:12 we are told "Cain was of
that Wicked One, i.e. the Devil. Of none other is this particular expression
used. The Antichrist will also, in a special sense, be "of that Wicked one",
for the Devil is said to be his father (John 8:44). Second, Cain was a
religious hypocrite. This is seen in the fact that at first he posed as a
worshipper of God, but the emptiness of his pretensions were quickly
evidenced; for, when the Lord refused his offering, Cain was "very wroth"
(Gen. 4:5). As such he clearly prefigured that one who will first claim to
be the Christ, only to stand forth later as His denier (1 John 2:22). Third,
by his primogeniture Cain occupied the position of ruler. Said the Lord to
him, "Unto to thee shall be his desire, and thou shalt rule over him", that
is, over Abel (Gen. 4:7). Such, too, will be the position filled by the
Antichrist - he shall be a Ruler over men. Fourth, in murdering his brother
Abel, Cain foreshadowed the wicked martyrdom of the Tribulation saints by
the Son of Perdition. Fifth, Cain was a liar. After the murder of Abel, when
the Lord asked Cain, "Where is Abel thy brother?", he answered, "I know not"
(Gen. 4:9). In like manner deceit and falsehood will characterize him who is
appropriately named "the Lie" (2 Thess. 2:11). Sixth, God's judgment
descended upon Cain. So far as we know from the Scripture record, no human
eye witnessed the dastardly murder of Abel, and doubtless Cain deemed
himself secure from any penal consequences. But if so, he reckoned without
God. The Lord announced to him, "Thy brother's blood crieth unto Me from the
ground", and then He declared, "And now art thou cursed from the earth"
(Gen. 4:10). So, too, in his reckless conceit , the Antichrist will imagine
that he can defy God and slay His people with impugnity. But his blasphemous
delusions will be quickly dispelled. Seventh, Cain was made to exclaim, "My
punishment is greater than I can bear" (Gen. 4:13). Such indeed will be the
awful portion meted out to the Antichrist - he shall be "cast alive into the
lake of fire burning with brimstone" (Rev. 19:20).
     2. Lamech. And Lamech said unto his wives: Adah and Zillah, hear my
voice; "Ye wives of Lamech, hearken unto my speech: For I have slain a man
for wounding me, and a young man for bruising me. If Cain shall be avenged
sevenfold, Truly Lamech seventy and seven fold" (Gen. 4:23,24, R. V.). The
record of this man's life is exceedingly brief, but from the little that is
recorded about him we may discover at least seven parallelisms between him
and the Antichrist. First, the meaning of his name. Lamech signifies
"powerful". This was an appropriate name for one who foreshadowed the Man of
Sin who, as the Head of the United States of the World, will be powerful
governmentally. He will also be mighty in his person, for we are told that
the Dragon shall give power unto him (Rev. 13:4). Second, in the fact that
Lamech was a descendant of Cain (Gen. 4:17-19), not Seth, we see that he
sprang from the evil line. Third, he was the seventh from fallen Adam, as
though to intimate that the cycle of depravity was completed in him. So the
Antichrist will be not only the culmination of satanic craft and power, but
as well, the climax of human wickedness - the Man of Sin. Fourth, the first
thing predicted of Lamech is his "lawlessness". "Lamech took unto him two
wives" (Gen. 4:19). As such he violated the marriage law and disobeyed the
command of God (Gen. 2:24). Clearly, then, he foreshadowed the "Lawless One"
(2 Thess. 2:8, R.V.). Fifth, like Cain before him, Lamech was a murderer.
His confession is, "I have slain a man for wounding me, and a young man for
bruising me" (Gen. 4:23). In this, too, he foreshadowed the Man of blood and
of violence. Sixth, he was filled with pride. This comes out in two details.
First, he says to his wives, "Hear my voice; Ye wives of Lamech, hearken
unto my speech" (Gen. 4:23). Second, in his arrogant self-importance - "If
Cain shall be avenged sevenfold, truly LAMECH seventy and seven fold" (Gen.
4:24). This appears to mean that Lamech had slain a man for wounding him,
and mad with passion, he jeered ironically at God's dealings with Cain.
Seventh, in the fact that the very next thing recorded after the brief
notice of Lamech is the birth of Seth (the one from whom, according to the
flesh, Christ descended) who set aside the line of Cain - for on his birth
Eve exclaimed, "God hath appointed me another seed instead of Abel whom Cain
slew" (Gen. 4:25) - thus we have a beautiful foreshadowing of the millennial
reign of the Lord Jesus following the overthrow of the Antichrist.
     3. Nimrod. This personal type of the Antichrist is deeply interesting
and remarkable full in its details. His exploits are recorded in Gen. 10 and
11, and it is most significant that his person and history are there
introduced at the point immediately preceding God's call of Abraham from
among the Gentiles and His bringing him into the promised land. Thus will
history repeat itself. Just before God again gathers Abraham's descendants
from out of the lands of the Gentiles (many, perhaps the majority of whom,
will be found dwelling in Chalden, in Assyria, the "north country" see Isa.
11:11; Jer. 3:18, etc.) there will arise one who will fill out the picture
here typically outlined by Nimrod.
     Let us examine the details of this type. First, the meaning of his name
is most suggestive. Nimrod signifies "The Rebel". A fit designation was this
for a man that foreshadowed the Lawless One, who shall oppose and exalt
himself above all that is called God (2 Thess. 2:4), and who shall "stand up
against the Prince of princes" (Dan. 8:25). Second, we are told that he was
a son of Cush - "And Cush begat Nimrod" (Gen. 10:8), and Cush was a son of
Ham, who was curst by Noah. Nimrod, then, was not a descendant of Shem, from
whom Christ sprang, nor of Japheth; but he came from Ham. It is remarkable
that these men who typified the Antichrist came from the evil line. Third,
we are told that Nimrod "began to be a mighty one in the earth" (Gen. 10:8).
Four times over is this term "mighty" connected with this one who prefigured
him "whose coming is after the working of Satan, with all power and signs
and lying wonders" (2 Thess. 2:9). But observe that it is first said, "He
began to be mighty", which seems to suggest the idea that he struggled for
the pre-eminence and obtained it by mere force of will. How this corresponds
with the fact that the Man of Sin first appears as "the little horn" and by
force of conquest attains to the position of King of kings needs only to be
pointed out. It is also significant that the Hebrew word for "mighty" in
Gen. 10:9 is "gibbor" which is translated several times "Chief" and
"Chieftain". Fourth, it is also added, "Nimrod the mighty hunter before the
Lord" which means that he pushed his designs in brazen defiance of his
Maker. The words "mighty hunter before the Lord" are found twice in Gen.
10:9. This repetition in so short a narrative is highly significant. If we
compare the expression with a similar one in Gen. 6:11, - "The earth also
(in the days of Noah) was corrupt before God" - the impression conveyed is
that this "Rebel" pursued his impious designs in open defiance of the
Almighty. The contents of Gen. 11 abundantly confirm this interpretation. In
like manner, of the Antichrist it is written, "And the King shall do
according to his will, and he shall exalt himself and magnify himself above
every god (ruler), and shall speak marvelous things against the God of gods"
(Dan. 11:36). Fifth, Nimrod was a "Man of Blood". In 1 Chron. 1:10 - "And
Cush begat Nimrod; he began to be mighty upon the earth". The Chaldea
paraphrase of this verse says, "Cush begat Nimrod who began to prevail in
wickedness for he slew innocent blood and rebelled against Jehovah". This,
coupled with the expression "a mighty Hunter before the Lord", suggests that
he relentlessly sought out and slew God's people. As such, he accurately
portrayed the bloody and deceitful Man (Psa. 5:6), the violent Man (Psa.
140:1). Sixth, Nimrod was a King - "the beginning of his kingdom was Babel"
(Gen. 10:10. Thus he was King of Babylon, which is also one of the many
titles of the Antichrist (Isa. 14:4). In the verses which follow in Gen. 10
we read, "He went out into Assyria and builded Ninevah, and the city
Rehoboth, and Calah", etc. (Gen. 10:11). From these statements it is evident
that Nimrod's ambition was to establish a world empire. Seventh, mark his
inordinate desire for fame. His consuming desire was to make for himself a
name. Here again the antitype marvellously corresponds with the type, for
the Man of Sin is expressly denominated "King over all the children of
pride" (John 41:34).
     What is recorded in Gen. 10 about Nimrod supplies the key to the first
half of Gen. 11 which tells of the building of the Tower of Babel. Gen.
10:10 informs us that the beginning of Nimrod's kingdom was Babel. In the
language of that day Babel meant "the gate of God", but afterwards, because
of the judgment which the Lord there inflicted, it came to mean "Confusion".
That at the time Nimrod founded Babel this word signified "the gate (the
figure of official position) of God", intimates that he not only organized
an imperial government over which he presided as king, but that he also
instituted a new and idolatrous system of worship. If the type be perfect,
and we are fully assured it is so, then, as the Lawless One will yet do,
Nimrod demanded and received Divine honors. In all probability, it was at
this point that idolatry was introduced.
     Nimrod is not directly mentioned in Gen. 11, but from the statements
made about him in chap. 10 there cannot be any doubt that he was the "Chief"
and "King" who organized and headed the movement and rebellion there
described: "And they said, Go to, let us build us a city and a tower, whose
top may reach unto heaven; and let us make us a name, lest we be scattered
abroad upon the face of the whole earth" (11:4). Here we behold a most
blatant defiance of God, a deliberate refusal to obey His commands given
through Noah - "Be fruitful, and multiply, and replenish the earth" (9:1).
But they said, "Let us make us a name lest we be scattered upon the face of
the whole earth". As we have seen, Nimrod's ambition was to establish a
world-empire. To accomplish this two things, at least, were necessary.
First, a center, a great headquarters; and second, a motive for the
inspiration and encouragement of his followers. The former was furnished in
the city of Babylon: the latter was to be supplied in the "let us make us a
name". It was inordinate desire for fame. The idea of the Tower (considered
in the light of its setting) seems that of strength, a stronghold, rather
than eminence.
     To sum up. In Nimrod and his schemes we behold Satan's initial attempt
to raise up an universal ruler of men. In his inordinate desire for fame, in
the mighty power that he wielded, in his ruthless and brutal methods, in his
blatant defiance of the Creator, in his founding of the kingdom of Babel, in
his assuming to himself Divine honors, in the fact that the Holy Spirit has
placed the record of these things just before the inspired account of God's
bringing Abraham into Canaan - pointing forward to the re-gathering of
Israel in Palestine, immediately after the overthrows of the Lawless One -
and finally, in the Divine destruction of his kingdom - described in the
words, "Let Us go down and there confound their language" (Gen. 11:7), which
so marvellously pictures the descent of Christ from heaven to vanquish His
impious rival - we cannot fail to see that we have a wonderfully complete
typical picture of the person, the work, and the destruction of the
Antichrist.
     4. Chedorlaomer. The history of this man is recorded in Gen. 14 which
is a chapter of deep interest to the student of typology. The chapter opens
with the words "And it came to pass in the days" of." This is an expression
which occurs six times (in the Hebrew) and always marks a time of trouble
ending in blessing - cf Ruth 1:11; Isa. 7:1; Jer. 1:3; Ester 1:1; 2 Sam.
21:1" (Companion Bible). Such is plainly the case here. The first half of
Gen. 14 depicts Tribulation conditions, and this is followed by a scene
foreshadowing millennial glory. The time when Chedorlaomer lived is the
first point in the type. His history is recorded just before the first
mention of Melchizedek, the priest-king, who came forth and blessed Abraham
- an unmistakable foreshadowment of Christ in millennial glory, blessing
Israel. Second, the name of this man is highly significant. Gesenius, in his
lexicon, says of the word `a handful of sheaves'...perhaps its true
etymology should be sought in the ancient Persian". The latter is doubtless
correct, for "Elam", of which Chedorbaomer was king (Gen. 14:1), is the
ancient name for Persia. Col. Rawlinson searched for his name on the tablets
of ancient Assyria, and there he found that his official title was, "Ravager
of the west"! Thus was he a true type of the coming one who shall wade
through a sea of blood to his coveted position as Emperor of the world.
Third, it is indeed remarkable to find that just as Rev. 13:1 shows us that
the empire of which the Antichrist will be the Head (see our notes on this
verse in Chapter 11) includes within it the territory and perpetuates the
characteristics of the earlier empires (Babylon, Persia, Greece, and Rome),
so dominions: "And it came to pass in the days of Amraphel king of Shinar,
Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of
nations". Now "Shinar" is one of the names of Babylon (see Dan. 1:2); "Elam"
is the ancient name of Persia' "Ellasar" is translated "Hellas" in the
Sept., which is the ancient name of Greece; while "Tidal king of the
nations" evidently stands for Rome, the last of the world empires. Fourth,
but what is even more striking, is the fact that in Gen. 14:5 Chedorlamoer
is seen at the head of the kings mentioned in v. 1. They act as his vassals,
and thus bow to the superiority of this one who was evidently a King of
kings. Fifth, Chedorlaomer was a warrior of renown. He was the Attila, the
Napoleon of his day. He defeated in battle the kings of Sodom and Gomorrah
and brought them into subjection and servitude (see 14:2-4). Later, they
rebelled, and gathering his forces together he went forth, vanquished, and
slew them (14:9,10). Thus did he foreshadow the Destroyer of the Gentiles
(Jer. 4:7). Sixth, in Gen. 14:12 we read, "And they took Lot, Abraham's
brother's son, who dwelt in Sodom, and his goods, and departed". This
prefigured the persecution of Israel by Antichrist and his subordinates in a
coming day. Finally, we learn how that Abraham and his servants pursued
Chedorlaomer and his forces, and that "Chedorlaomer and the kings that were
with him" were slain "in the kings dale" (14:17), which strikingly
adumbrated the future overthrow of Antichrist and the kings who shall be
with him, in the dale of Megiddo (see Rev. 19:19).
     5. Pharaoh. We have in mind the Pharaoh of the book of Exodus. His
history and character are described at much greater length than the other
personal types of the Antichrist which have been before us, and therefore
more parallelisms are to be found here. We shall aim to be suggestive rather
than exhaustive. First, Pharaoh was king of Egypt which, in Scripture, is
the lasting symbol of the world. In like manner, the one whom he so
strikingly prefigured will be Head of the world-kingdom. Second, the Pharaoh
of Exodus came from Assyria (Isa. 52:4); so also will the Antichrist first
rise in that land. Third, Ex. 1 presents him to our view as the merciless
persecutor of the Hebrews, embittering their lives by hard bondage. Fourth,
he is next seen as the one who sought to cut off Israel from being a nation,
giving orders that all the male children should be slain in infancy. Fifth,
he was the blatant defier of God. When Moses and Aaron appeared before him
and said, "Thus saith the Lord God of Israel, Let My people go, that they
may hold a feast unto Me in the wilderness", his arrogant reply was, "Who is
the Lord, that I should obey His voice to let Israel go?" (Ex. 5:1,2).
Sixth, God's two witnesses performed miracles before Pharaoh (Ex. 7:10); so,
too, will God's two witnesses in the Tribulation period work miracles before
the Beast (Rev. 11:6,7). Seventh, Pharaoh had magical resources at his
disposal (Ex. 7:11), as the Antichrist will have at his (2 Thess. 2:9).
Eighth, Pharaoh made fair promises to the Hebrews, only to break them (Ex.
8:8,15). In this, too, he foreshadowed the Antichrist in his perfidy and
treachery toward Israel. Ninth, he met with a drastic end at the hands of
God (Psa. 136:15). Tenth, he was overthrown at the time that Israel started
out for the promised land: so Antichrist will be cast into the Lake of Fire
just before Israel enters into everlasting possession of their promised
inheritance. In all of these ten respects (and in others which the student
may search out for himself) Pharaoh was a striking and accurate type of the
Antichrist.
     6. Abimelech. First, Abimelech signifies "father of the king". Gideon,
deliverer of Israel, was his father. But his mother was a concubine, and
this name was given to him, no doubt, for the purpose of hiding the shame of
his birth. Looking from the type to the antitype - "Father of the King" -
all attention to the satanic origin of the Antichrist. Second, Abimelech
slew seventy of his own brethren (Judges 9:5), and was therefore a bloody
persecutor of Israel. Third, Judges 9:6,22 tell us that he was "king over
Israel". Fourth, it is significant to note that he occupied the throne at
the time of Israel's apostasy (see Judges 8:33,34). Fifth, it is also most
suggestive that we are told he commenced his career at the stone (Judges
9:6), or pillar, which Joshua erected in Ebal (facing Gerizim), the mount
where all the curses of a broken law were announced - Deut. 11:29;
27:4,12,13; Josh. 8:30. Sixth, he was a mighty warrior, a violent man (see
Judges 9:40-50, and cf Psa. 140:1 for the Antichrist as such). Seventh, he
was slain by the sword (Judges 9:54 and see Zech. 11:7; Rev. 13:3 for the
antitype).
     7. Saul. In at least ten respects Saul foreshadowed the Antichrist.
Almost the first thing told us about Saul is that he was "from his shoulders
and upward higher than any of the people" (1 Sam. 9:2, which is repeated in
10:23). As such he fitly prefigured the coming Super-man, who in
intelligence, governmental power, and satanic might, will so tower above all
his contemporaries that men shall exclaim, "Who is like unto the Beast?"
(Rev. 13:4). Second, Saul was king of Israel (1 Sam. 10:24), so also will
the Antichrist be. Third, Saul was a priest-king, blatantly performing the
office of the Levite (see 1 Sam. 13:9, and cf Ezek. 21:25,26 R. V.). Fourth,
the time of his reign was immediately before that of David, as that of the
Antichrist will immediately precede that of David's Son and Lord. Fifth, he
was a mighty warrior (see 1 Sam. 11:11; 13:1-4; 15:4; 7:8). Sixth, he was a
rebel against God (1 Sam. 15:11). Seventh, he hated David (1 Sam. 18:7,8,11;
26:2, etc.). Eighth, he slew the servants of God (1 Sam. 22:17,18). Ninth,
he had intercourse with the powers of evil (1 Sam. 29). Tenth, he died by
the sword (1 Sam. 31:4).
     8. Goliath. First, his name means "Soothsayer" which at once connects
him with the powers of evil. Second, he was a giant, and thus, like Saul,
prefigured the Super-man. Third, he was the enemy of Israel. Fourth, his
consuming egotism was displayed in his blatant challenge, "I defy the armies
of Israel" (1 Sam. 17:10). Fifth, the mysterious number 666 (the number of
the Antichrist) is connected with Goliath. Note the three sixes. (a) He was
six cubits high (1 Sam. 17:4). (b) Six pieces of armour are enumerated -
helmet, coat of mail, greaves, target, staff, and shield (1 Sam. 17:5-7).
(c) His spear's head weighed six hundred shekels of iron (1 Sam. 17:7).
Sixth, he was slain by the sword (see 1 Sam. 17:51). Seventh, he was slain
by David - type of Christ. In each of these respects he foreshadowed the
Antichrist.
     9. Absalom. First, the meaning of his name is very significant.
"Absalom" means "father of peace". A careful reading of his history reveals
the fact that, again and again, he posed as a man of peace, while war was in
his heart. So the Antichrist will pose as the promised Prince of peace, and
for a time it will appear that he has actually ushered in the Millennium.
But ere long his violent and bloody character will be revealed. Second,
Absalom was the son of David, and therefore a Jew. Third, but Absalom was a
son of David by Maacah, the daughter of the Gentile king of Jeshur (2 Sam.
3:3). So, too, will the Antichrist be a veritable king among men. Fifth,
Absalom was a man of blood (2 Sam. 13,etc.). Sixth, Absalom sought to obtain
the kingdom by flatteries (2 Sam. 15:2-6); cf Dan. 11:21,23. Seventh, he
cloaked his rebellion by a pretense of religion (read 2 Sam. 15:7,8).
Eighth, he was the immediate cause of the faithful followers of David being
driven from Jerusalem into the wilderness (2 Sam. 15:14-16). Ninth, he
reared up a pillar unto himself (2 Sam. 18:18), which clearly foreshadowed
the image which the Antichrist will cause to be set up unto himself. Tenth,
he met with a violent end (2 Sam. 18:14).
     There are quite a number of others who foreshadowed the Antichrist in
one or more of the outstanding features of his character and career. For
instance, there is Balak who, accompanied by Baalam the prophet sought to
curse and destroy Israel - a striking foreshadowing of the Beast with his
ally the False Prophet. There is Adoni-zedek, mentioned in Joshua 10, and
who headed a federation of ten kings; it is remarkable that his name
signifies "lord of righteousness" which is what the Antichrist will claim to
be as he comes forth on the white horse (Rev. 6). Then there is Adoni-kam,
with whom is associated the mystical number 666 - see Ezra 2:13; and how
profoundly significant that his name signifies "the Lord hath risen". We
believe that this mystic number in connection with the Antichrist will apply
to him only after his resurrection - and six the number of man! Sennacherib
(2 Kings 18) prefigured the Antichrist in a number of ways: as the king of
Assyria, the blatant defier of God, smitten by the sword, etc. Haman, four
times denominated "the Jews' enemy" (Esther 3:10, etc.), and termed "the
adversary" (Esther 7:6), was another typical character. Nebuchadnezzar, king
of kings, who demanded universal worship, who set up an image to himself,
and decreed that all should worship it under pain of death, etc., manifestly
pointed forward to the Man of Sin, and so we might continue. Almost every
prominent feature of the Antichrist's person and career was foreshadowed by
some Old Testament character. The subject is intensely interesting, and we
trust that many of our readers will be encouraged to pursue it further for
themselves. In closing this chapter we shall look at one New Testament type
of the Antichrist.
     10. Herod. At the beginning of the New Testament there meets us a
typical foreshadowing of the Antichrist. We refer to what is recorded in
Matt. 2. The description there furnished of Herod obviously contains a
prophetic adumbration of his great prototype. Notice, first, that three
times over he is denominated "the king" (vv. 1,3,9), as such he prefigured
the last great king, before the appearing of the King of kings. Second,
observe his hypocrisy. When the "wise men", who had followed the star which
heralded the Saviour's birth, were summoned into Herod's presence, we are
told that he said unto them, "Go and search diligently for the young child;
and when ye have found Him, bring me word again, that I may come and worship
Him also" (v. 8). That nothing could have been further from his mind is
plain from his subsequent acts. But, nevertheless, he first posed as a
devout worshipper. Such is the role that the Antichrist will first fill in
Palestine. Third, next he threw off his religious mask and displayed his
wicked heart: "Then Herod, when he saw that he was mocked of the wise men,
was exceeding wroth, and sent forth, and slew all the children that were in
Bethlehem", etc. (v. 16). Similarly will the Antichrist act in Jerusalem.l
Three and one half years before his end comes he will discard his religious
pretensions and stand forth in his true character. Fourth, in this edict of
slaying the young children in Bethlehem and the coasts thereof, he was
aiming, of course, at Christ Himself. Thus did he accurately foreshadow that
one who will yet fulfill the terms of Gen. 3:15, where we read of a double
"enmity" - between Satan and the woman (Israel), and between her Seed
(Christ) and the Serpent's "seed" (the Antichrist". In the fifth place, we
may also discover in Herod's destruction of the children, a forecast of the
fiendish assaults which the Antichrist will make upon the Jews, when he
seeks to cut them off from being a nation. In the sixth place, we may note
how the consequence of Herod's cruelty will reappear in the future - "In
Ramah was there a voice heard, lamentation, and weeping, and great mourning,
Rachel weeping for her children, and would not be comforted, because they
are not" (Matt. 2:18). This is a quotation from Jer. 31:15. But like most,
if not all, prophecies, this will receive another and final fulfillment at
the close of the Tribulation period. Our authority for this is found in the
words which immediately follow in Jer. 31: "Thus saith the Lord, Refrain thy
voice from weeping, and thine eyes from tears: for thy work shall be
rewarded, saith the Lord; and they shall come again from the land of the
Enemy. And there is hope in thine end, saith the Lord, that thy children
shall come again to their own border". Thus it is clear that "bitter weeping
and lamentation" will again be heard in Ramah just before Christ returns and
restores Israel. Seventh, the accuracy of the typical picture supplied by
Matt. 2 may be discovered in the failure of Herod to destroy the
Christ-child. Just as God foiled Herod, so will He yet bring to nought the
wicked designs of the Antichrist; and just as we read of Christ coming and
dwelling at Nazareth after the death of Herod, so Christ shall again dwell
in that land after the death of the false King. Surely, this remarkable
typical picture of the Antichrist should cause us to search more diligently
for other esoteric allusions to him in the New Testament.


                CHAPTER FOURTEEN. BABYLON AND THE ANTICHRIST.


     We arrive now at a branch of our subject upon which the Lord's people
are in evident need of instruction: they have less light here than on most
prophetic themes. And perhaps we should not be surprised at this. The very
name Babylon means confusion, and widely prevails the confusion concerning
it. Yet here and there God has raised up individuals who have borne faithful
testimony to the teaching of His Word concerning the past and future of
Babylon, and to their witness the writer acknowledges his indebtedness. In
view of the ignorance which generally obtains we shall proceed the more
cautiously. We here propose to examine carefully the principal scriptures in
the Old Testament bearing upon our present theme.
     "Babylon was a mighty city of old; its beginnings were in Shinar in the
days shortly after the flood; it played an important part in the history of
Israel and of Judea; it was the head of the kingdoms of the earth in the
days of Nebuchadnezzar; after its capture by the Medes and Persians it fell
from its high estate, but for some centuries after Christ it was still a
city of importance, and the head of a district. In the New Testament it is
first mentioned by Peter (1 Pet. 5:13), and here in the book that tells of
the events that occur in the Day of the Lord we read of it as a city again
dominating the world, and that at a time when Israelites are again prominent
in the story of the earth. Here, too, Babylon reappears in its ancient dual
aspect, political and social, the first city of earth and also the leader of
the worship and religion of the world powers. The site of old Babylon is
known at the present day; it covers a wide extent of ground, and parts of it
are inhabited, as for instance Hillah, where there are some five or six
thousand people. When the long-talked-of Euphrates Valley Railway becomes a
reality, Babylon will be one of the most important places on the line" (Col.
VanSomeron - "The Great Unfolding"). This quotation supplies a brief but
fairly comprehensive outline of our subject.
     The earliest mention of Babel in scripture is in connection with the
name of him who first after the deluge attained to greatness in the earth -
greatness apart from God. Nimrod was the grandson of Ham, who called down
upon him the curse of his father, Hoah. "The sons of Ham were Cush...and
Cush begat Nimrod: he began to be a mighty one in the earth. He was a mighty
hunter before the Lord, and the beginning of his kingdom was Babel, in the
land of Shinar" (Gen. 10:7-10). Let the reader turn back to the previous
chapter for our comments on Nimrod as a type of the Antichrist. "Thus
mightiness in the earth and commencement of kingly rule are first mentioned
in connection with one, the seat of whose power was Babylon and the land of
Shinar. Nimrod - Nebuchadnezzar - Antichrist, are, as we shall see, the
three great names connected with that region and with that city" (B.W.
Newton: "Babylon; Its Revival and Final Destruction" - 1859).
     The first mention of anything in scripture always calls for the most
particular attention, inasmuch as the initial occurrence of any term or
expression in the Word of God invariably defines its meaning and forecasts
its subsequent significance and scope. The passage just quoted from Gen. 10
is inseparably connected with and is in fact the key to what is found in
Gen. 11. There we learn that the land of Shinar is mentioned as the place
where men first united in confederate action against God. God had commanded
that men should spread abroad - Gen. 9:1. But they, in blatant defiance,
preferred to centralize. They determined to make for themselves a name,
saying, "Go to, Let us build us a city and a tower, whose top may reach unto
heaven; and let us make us a name, lest we be scattered abroad upon the face
of the whole earth" (Gen. 11:4). And this, we are told, was "In the land of
Shinar" (11:2). But the Lord interfered, came down, confounded their speech,
and scattered them - "And they left off to build the city. Therefore is the
name of it called Babel; because the Lord did there confound the language of
all the earth", etc. (Gen. 11:8,9). Thus we see that at the beginning, the
land of Shinar and the city of Babylon were the scene of confederate evil,
and of judgment from the hand of God.
     Shinar, then, was the land around Babel. Now, though the building of
the city of Babylon was checked during the days of Nimrod, yet his kingdom
was not overthrown. In Gen. 14:1 we read of "Amraphal king of Shinar". It
would appear from several scriptures that "the land of Chaldea" - the
capital of which was the city of Babylon - is but another name for "the land
of Shinar". In Dan. 5:30 Belshazzar is termed "the king of the Chaldeans",
while in 7:1 he is called "the king of Babylon" - cf Isa. 47:1; Jer. 50:8;
51:54; Ezek. 12:13. In addition to these passages, Dan. 1:2,3 seems to
positively establish this conclusion, for there we are expressly told that
the Babylon of Nebuchadnezzar's day was situated in "the land of Shinar"!
This serves to confirm the fact that Chaldea or Babylonia was the most
ancient of the early empires. It was from "Ur' of Chaldea (Gen. 11;28) that
Abram was called; and it was "the Chaldeans' who plundered Job (Job 1:17);
and in Josh. 7:21 we read of the "goodly Babylonish garment" which tempted
Achan, among the spoils of Jericho. In striking accord with this is the
statement found in Jer. 5:16, where the Holy Spirit terms the Babylonians as
"ancient" as well as a "mighty" nation. After the days of Joshua, Babylon
was not directly referred to again till the days of Esar-Haddan, of whom it
is said, "And the king of Assyria brought men from Babylon, and from
Cutthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them
in the cities of Samaria instead of the children of Israel: and they
possessed Samaria, and dwelt in the cities thereof" (2 Kings 17:24, and cf
Ezra 4:2). Closely connected with the land of Shinar is Assyria. For a time
the supremacy alternated between Assyria and Babylonia, until in the days of
Nabapolasser, the father of Nebuchadnezzar, Ninevah was conquered and
Assyria became subject to Babylon.
     But though Shinar and its capital are referred to in Gen. 10 and 11,
and though there are occasional allusions to them in the centuries that
followed, it was not until Israel's apostasy had been fully manifested that
we find Babylon coming into the place of prominence and dominion. "Until
Jerusalem had been sufficiently tried, to see whether she would prove
herself worthy of being God's city, Babylon was kept in abeyance. The
founder of Babylon's greatness was that great king who was raised up to
scourge Jerusalem, and who commenced the "Times of the Gentiles", by
receiving from God that endowment of power which was taken from Israel, and
remains vested in the Gentiles, till Jerusalem shall be forgiven and cease
to be trodden down. It was Nebuchadnezzar who `walked in the palace of the
kingdom of Babylon. The king spoke and said, Is not this great Babylon which
I have built for the house of the kingdom by the might of my power and for
the honor of my majesty?' (Dan. 4). The greatness of Babylon dates only from
Nebuchadnezzar" (B.W.N.).
     The fifth chapter of Daniel tells how Belshazzar, the successor of
Nebuchadnezzar, was slain by Darius, who took over the kingdom. Neither the
city nor the kingdom was then destroyed, and so far from it being made
desolate and without inhabitant, it remained for long centuries a city
without inhabitant, it remained for long centuries a city of note. Two
hundred years after its capture by Darius, Alexander the Great, after his
conquest over the Persians, selected Babylon as the intended capital of his
vast dominion, and, in fact, died there. In the first century of the
Christian era Babylon still stood, for Peter refers to a church there! (See
1 Pet. 5:13). Several of the church "Fathers" refer to Babylon, and at the
beginning of the sixth century A.D. the famous Babylonian Talmud was issued
by the Academies of Babylonia. Mr. Newton tells us that "Ivan Hankel in A.D.
917 speaks of Babylon as a small village. Even in the tenth century,
therefore, it had not wholly disappeared". Slow and almost undiscernible was
its decline and decay. Even in this day there is still a small town, Hillah,
standing on the original site of ancient Babylon. What, then, of the future?
     That there will yet be another Babylon, a Babylon eclipsing the power
and glory of that of Nebuchadnezzar's day, has long been the firm conviction
of the writer. Nor are we by any means alone in this conviction. A long list
of honored names might be given of those who have arrived, independently, at
the conclusion that the Scriptures plainly teach that Babylon is going to be
rebuilt. But there is no need to buttress our conviction by an appeal to
human authority. Better than the faith of the reader rest on the Word of
God, than in the wisdom of the best of men. Before we set forth some of the
many scripture proofs on which our conviction rests, let us ask, Would it
not be passing strange if Babylon had no place in the End-time? Scripture
tells us that Jerusalem, which has been so long trodden down by the
Gentiles, is to be restored by human agency, and have a re-built temple
(Matt. 24:15). Egypt and Assyria have yet an honored future before them, as
is clear from Isa. 19:23,24. Moab, Edom, and Seir are to figure in the
coming day, as is intimated in Num. 24:17,18. Greece awaits her final
judgment from God (Zech. 9:13). And so we might go on. Why, then, should
Babylon be exempted from the general renovation of the East?
     But we are not left to logical deductions, the Word of God expressly
affirms that Babylon will play a prominent part at the Time of the End. The
empire over which the Antichrist will reign is described in the identical
symbols which were applied to the four world-kingdoms of Dan. 7. In Dan. 7:3
Daniel beheld "four great beasts" come up from the sea, and in Dan. 7:17 we
are told "these great beasts, which are four, are four kings (or kingdoms)
which shall arise out of the earth". These four beasts or kingdoms were the
Babylonian, the Medo-Persian, the Grecian, and the Roman. Dan. 7:4 says "The
first was like a lion". 7:5 says "The second was like a bear". 7:6 says the
third was "like a leopard". 7:7 says the fourth was "dreadful and terrible".
Now, in Rev. 13:1,2, where we have a symbolical description of the empire
which the Antichrist shall head, we are told that John saw "a Beast rise up
out of the sea", and then it is added, "the Beast...was like unto a leopard,
and his feet were as the feet of a bear, and his mouth as the mouth of a
lion". Of the fourth beast of Dan. 7 we read, "It had ten horns" (7:7); so
in Rev. 13:1 the Beast there has "ten horns". Who, then, can doubt that Rev.
13:1,2 is given for the express purpose of teaching us that the four great
world-kingdoms of the past - not merely the fourth but all of the four - are
to be revived and restored at the Time of the End? But as this point is
disputed by some, we tarry to advance further proof.
     It is to be noted that the Beast (kingdom) of Rev. 13:1 is said to have
"seven heads". This has puzzled many of the commentators, but once it is
seen that the Beast of Rev. 13:1,2 is a symbolic description, first of a
composite kingdom, made up of and perpetuating the features of the four
world-empires of old; and second, a symbolic description of the one who
shall head it, all difficulty disappears. That we have here in Rev. 13:1,2 a
composite kingdom is clear from the "seven heads". Now note that in Dan. 7
the first, second and fourth kingdoms are not said to have more than one
head, but the third has four heads" (Dan. 7:6). Thus the beasts of Dan. 7
have, three of them one head each, and the third four heads, or seven in
all; which tallies perfectly with Rev. 13:1. But even this does not exhaust
the proofs that the four kingdoms of Dan. 7 are to be restored, and play
their final parts immediately before the Millennium.
     If the reader will turn to Dan. 2, which is parallel with Dan. 7 - the
"image in its four parts (the head, the breast and arms, the belly and
thighs, the legs and feet) corresponding with the four beasts - it will be
found that when we come to v. 45, which speaks of Christ (under the figure
of "the Stone cut out of the mount without hands") returning to earth to
destroy the forces of evil, and then set up His kingdom, we discover that
the Stone "brake in pieces the iron (Rome), the brass (Greece), the clay
(apostate Israel), the silver (Medo-Persia), and the gold (Babylon). What we
desire the reader to note particularly is that the Stone strikes not only
the iron, but the brass, clay, silver, and gold; in fact, v. 35 tells us,
expressly, they shall be "broken to pieces together"! If, then, they are
destroyed together, they must all be on the scene at the time of Christ's
return to earth to inaugurate His millennial reign, and if so, each of them
must have been revived and restored!! As our present inquiry concerns not
the renovation of Persia, Greece and Rome, but only that of Babylon, we
shall confine ourselves to the scriptures which speak of the last mentioned.
     1. Isa. 13 and 14 contain a remarkable bearing directly on the theme
before us. It is termed in the opening verse. "The burden of Babylon". It
tells of the terrible judgment which God shall send on this city. It speaks
of the total and final destruction of it. It declares that "Babylon, the
glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when
God overthrew Sodom and Gomorrah". It shall never be inhabited, neither
shall it be dwelt in from generation to generation (vv. 19, 20). Now the one
point pertinent to our present inquiry is, Whether Isa. 13 describes the
doom which befell the Babylon of Belshazzar's day, or the judgment which
shall overtake the Babylon of the coming day. Upon this point there is, for
those who desire to be subject to God's Word, no room for uncertainty. The
sixth verse expressly declares that this "burden of Babylon" is to receive
its fulfillment in "the Day of the Lord". This, we need hardly add, is the
name for that day which follows the present Day of Salvation (2 Cor. 6:2).
If the reader will consult a concordance he will find that "the Day of the
Lord" never refers to a period now past, but always has reference to one
which is yet future! If any doubt remains as to whether or not Isa. 13 is
speaking of a future day, the contents of v. 10 should forever remove it.
There we are told that "the stars of heaven and the constellation thereof
shall not give their light: the sun shall be darkened in his going forth,
and the moon shall not cause her light to shine". All students of prophecy
will see at a glance that these cosmic phenomena are w hat are to be
witnessed during the Tribulation period - cf. Matt. 24:29. There is not a
hint anywhere either in Scripture or (so far as we are aware) in secular
history, that such disturbances among the heavenly bodies occurred at the
captivity of Babylon by Darius. And it is at that time, in "the Day of the
Lord" when the sun is darkened and the moon shines not, that Babylon is
overthrown (v. 19). This one scripture is quite sufficient to establish the
futurity of Babylon and its coming overthrow.[7]
     2. The 14th of Isaiah reads right on from 13, completing the "burden of
Babylon" there begun. It supplies further proof that there is to be another
Babylon. The chapter opens with a declaration of Israel's coming
restoration. It declares "the Lord will have mercy on Jacob, and will yet
choose Israel, and set them in their own land" (v. 1). It goes on to say,
"It shall come to pass in the day that the Lord shall give thee rest from
thy sorrow, and from thy fear, and from the hard bondage wherein thou wast
made to serve, That thou shalt take up this taunting speech against the king
of Babylon, and say, How hath the oppressor ceased! the golden city ceased!"
(vv. 3,4). Should the quibble be raised that these verses are speaking of
the restoration of Israel to Palestine following the captivity of
Nebuchadnezzar's time, it is easily silenced. The verses that follow those
just quoted make it unmistakably clear that this prophecy yet awaits its
fulfillment. Thus we read in vv. 7,8, "The whole earth is at rest, and is
quiet: they break forth into singing. Yea, the fir trees rejoice at thee,
and the cedars of Lebanon, saying, Since thou art laid down, no feller is
come up against us". The whole earth never has been "at rest" since the days
of Cain (except it were during the brief period when the Word tabernacled
among men). But it will be during the Millennium! Notice, too, that
following the overthrow of "the golden city", Israel exclaims, "Since thou
art laid down, (laid low) no feller (no cutter off) is come up against us"!
This establishes, unequivocally, the time of which this prophecy treats.
Long after the days of Belshazzar, the Romans came up against Israel and cut
them off. But none shall do this again when the last king of Babylon is
destroyed!
     Above, we have quoted to the end of the 8th verse of Isa. 14. In the
9th verse the prophet suddenly turns from Babylon to its last king. Verses 9
to 20 contain a striking portrait of the lofty arrogance and fearful doom of
the Man of Sin. Then, in verse 21, the "burden returns again to the subjects
of the Antichrist: "Prepare slaughter for his children for the iniquity of
their fathers; that they do not rise, nor possess the land, nor fill the
face of the world with cities. For I will rise up against them, saith the
Lord of hosts, and cut off from Babylon the name, and remnant, and son, and
nephew, saith the Lord. I will also make it a possession for the bittern,
and pools of water: and I will sweep it with the besom of destruction, saith
the Lord of hosts" (vv. 21-23). Finally, the prophet concludes with a
parting word concerning the Antichrist: "The Lord of hosts hath sworn,
saying, Surely as I have thought, so shall it come to pass; and as I have
purposed, so shall it stand: That I will break the Assyrian in my land, and
upon my mountains tread him under foot: then shall his yoke depart from off
them,and his burden depart from off their shoulders. This is the purpose
that is purposed upon the whole earth: and this is the hand that is
stretched upon all the nations. For the Lord of hosts hath purposed, and who
shall disannul it? And His hand is stretched out, and who shall turn it
back? (vv. 24-27). Well has it been said, "These are remarkable and
significant words, and certainly we cannot say they have been fulfilled.
Will any one affirm that God's purpose which He hath purposed upon the whole
earth was accomplished when Babylon was overthrown by the Medes and
Persians? Did the hand that was stretched out over all the nations, then
fulfill its ultimate designs? Was the Assyrian then trodden under foot in
THE LAND, AND ON THE MOUNTAINS OF ISRAEL, and, that at a time when the yoke
of bondage is finally broken from off the neck of Israel? If this were so we
should no longer see Jerusalem trodden down now. "The times of the Gentiles'
would have ended. Israel would be gathered, and Jerusalem be "a praise in
the earth". The concluding words of this prophecy, therefore, might alone
convince us that it yet remains to be fulfilled" (B.W.N.).
     3. We appeal next to the 60th chapter of Jeremiah. The opening verses
contain a prophecy which certainly has not received its complete fulfillment
in the past. It declares, "The words that the Lord spake against Babylon and
against the land of the Chaldeans by Jeremiah the prophet. Declare ye among
the nations, and publish, and set up a standard; publish, and conceal not:
say, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her
idols are confounded, her images are broken in pieces. For out of the north
there cometh up a nation against her, which shall make her land desolate,
and none shall dwell therein: they shall remove, they shall depart, both man
and beast. In those days, and in that time, saith the Lord, the children of
Israel shall come, they and the children of Judah together, going and
weeping: they shall go, and seek the Lord their God. They shall ask the way
to Zion with their faces thitherward, saying, Come, and let us join
ourselves to the Lord in a perpetual covenant which shall not be forgotten"
(vv. 1-5). Mark carefully three things in these verses. First, it is
announced that the land of Babylon shall be made so desolate that neither
man nor beast shall dwell therein. Second, the time for this is defined as
being when Israel and Judah together (and since the days of Rehoboam they
have never been united) shall "seek the Lord". Third, it is when Israel and
Judah shall join themselves to the Lord in "a perpetual covenant"! Still
more explicit is the time-mark in v. 20: "In those days, and in that time,
saith the Lord, the iniquity of Israel shall be sought for, and there shall
be none; and the sins of Judah, and they shall not be found".
     4. The whole of Jer. 51 should be carefully studied in this connection.
Much in it we reserve for consideration in the two chapters which will
follow this. Here we simply call attention to vv. 47-49: "Therefore, behold,
the days come, that I will do judgment upon the graven images of Babylon:
and her whole land shall be confounded, and all her slain shall fall in the
midst of her. Then the heaven and the earth, and all that is therein, shall
sing for Babylon: for the Spoiler shall come upon her from the north, saith
the Lord. As Babylon hath caused the slain of Israel to fall, so at Babylon
shall fall the slain of all the earth". Surely little comment is needed
here. When did the slain "of all the earth" (i.e. of all nations) fall in
the midst of Babylon? And when did heaven and earth and all that is therein
rejoice at her overthrow? "When Babylon passed into the hands of the Medes
there was little occasion for such joy. It made little difference to the
earth whether Babylon was reigned over by Chaldeans, or by Persians, or
Greeks, or Romans. There was little cause for thanksgiving in such transfer
of authority from one proud hand to another. But if there be a fall of
Babylon that is to be immediately succeeded by the kingdom of Him, of whom
it is said, "All nations shall call Him blessed"...then there is indeed
sufficient reason why heaven and earth, and all that is therein should sing"
(B.W.N.).
     5. "Be in pain, and labour to bring forth, O daughter of Zion, like a
woman in travail: for now shalt thou go forth out of the city, and thou
shalt dwell in the field, and thou shalt go even to Babylon; there shalt
thou be delivered; there the Lord shall redeem thee from the hand of thine
enemies" (Micah 4:10). In the light of such scriptures as Micah 5:3, Matt.
24:8 ("sorrows" literally means "birth-pangs"), etc., there can be no room
for doubt as to the time to which this prophecy refers. It is at the close
of the Great Tribulation. And at that time a remnant of Israel will be found
in Babylon and they shalt be delivered by the Lord.
     6. Both the prophecies of Isaiah and Jeremiah as will as the Apocalypse
speak of the immediateness of the blow which is to destroy Babylon. "Come
down, and sit in the dust, O virgin daughter of Babylon, sit on the ground:
there is no throne, O daughter of the Chaldeans: for thou shalt no more be
called tender and delicate...therefore hear now this, thou that art given to
pleasures, that dwellest carelessly, that sayest in thine heart I am, and
none else besides me; I shall not sit as a widow, neither shall I know the
loss of children: But these two things shall come to thee in a moment, in
one day, the loss of children, and widowhood: they shall come upon thee in
thy perfection for the multitude of thy sorceries, and for the great
abundance of thine enchantments" (Isa. 47:1,8,9). "Babylon is suddenly
fallen and destroyed:; howl for her" (Jer. 51:8). "Alas, alas, that great
city Babylon, that mighty city! for in one hour is thy judgment come" (Rev.
18:10). There has been nothing in the past history of Babylon which in any
wise corresponds with these prophecies.
     7. Isaiah, Jeremiah, and the Revelation each declare that Babylon shall
be burned with fire. "And Babylon, the glory of kingdoms, the beauty of the
Chaldees' excellency shall be as when God overthrew Sodom and Gomorah" (Isa.
13:19). "The mighty men of Babylon have forborne to fight, they have
remained in their holes: their might hath failed; they become as women: they
have burned her dwelling places; her bars are broken...Thus saith the Lord
or hosts; the broad walls of Babylon shall be utterly broken, and her high
gates shall be burned with fire" (Jer. 51:30,58). "And cried when they saw
the smoke of her burning, saying, What city is like unto this great city!"
(Rev. 18:18). We know of nothing in either Scripture or secular history
which shows that Babylon was burned in the past.
     "But it will be said, perhaps, How can this be? Has not Babylon already
been smitten? Has it not already been swept with the besom of destruction?
Our answer is - Not at the time and with the concomitant circumstances
specified in the passage just quoted. It is true indeed that the Euphratean
countries have been smitten - sorely smitten under the hand of God. God is
wont in His goodness to give premonitory blows. He is accustomed to warn
before He finally destroys. Egypt, Jerusalem, and many other places, have
all experienced premonitory desolations, and so has Babylon. Its present
ruin (which came on it slowly, and if I may so speak, gently), is a memorial
of what God's righteous vengeance can do, and a warning of what it will more
terribly do, if human pride in contempt of all His admonitions, shall again
attempt to rear its goodly palaces when He has written desolation. But if it
be the habit of God thus graciously to warn, it is equally the habit of man
to say, "The bricks are fallen down, but we will build with hewn stone; the
sycamores are cut down, but we will change them into cedars'. Unbidden, the
hand of man revived what God had smitten (that is what happened in Chicago
and San Francisco! A.W.P.). Without therefore undervaluing the lesson given
by past visitations of God's judgments - without hiding, but rather seeking
to proclaim the reality and extent of the ruin, His holy hand has wrought,
we have also to testify, that the hand of man uncommissioned from above
will, sooner or later, reconstruct the fabric of its greatness - its last
evil greatness, on the very plains which teem with the memorials of a ruin
entailed by former and yet unrepented of transgressions. Egypt, Damascus,
Palestine, and in a measure, Jerusalem, are already being revived. And if
these and neighboring countries which have been visited by inflictions
similar to those which have fallen on Babylon, are yet to revive and
flourish with an evil prosperity at the time of the end, why should Babylon
be made an exception?" (B.W.N.).
     That the Antichrist will be intimately connected with the land of
Chaldae is clear from a number of scriptures, notably, those which speak of
him as "the Assyrian" and "the king of Babylon". But as this is a disputed
point we are obliged to pause and make proof of it. Let us turn, then, first
to Isa. 10 and 11 which form one continuous prophecy. We can not now attempt
even an outline of this long and interesting prediction, but must merely
single out one or two statements from it which bear on the point now before
us.
     In the fifth verse of Isa. 10, the Lord addresses the Antichrist as
follows: "O Assyrian, the rod of mine anger, and the staff in their hand is
mine indignation". This intimates, as pointed out in a previous chapter,
that the Son of Perdition is but a tool in the hands of the Almighty, His
instrument for threshing Israel. His consuming egotism and haughtiness come
out plainly in the verses that follow (7-11). But when God has accomplished
His purpose by him, He "will punish the fruit of the stout heart of the king
of Assyria, and the glory of his high looks" (v. 12). How this serves to
identify him with the "little horn" of Dan. 7:20, the Man of Sin of 2 Thess.
2:4! - cf further his proud boastings recorded in Isa. 10:13,14. In v. 23 is
another statement which helps us to fix with certainty the period of which
the prophet is speaking, and the central actors there in view: "For a
consummation, and that determined, shall the Lord, the Lord of hosts, make
in the midst of all the earth" (R.V.). The words "consummation" and "that
determined" occur again in Dan. 9:27 - "He (Antichrist) shall make it (the
temple) desolate, even until the consummation, and that determined shall be
poured upon the Desolator". The "King of Assyria" and "the Desolator" are
thus shown to be the same. In Isa. 10, vv. 24 and 25 we read, "Therefore
thus saith the Lord God of hosts, O My people that dwellest in Zion, be not
afraid of the Assyrian: he shall smite thee with a rod, and shall lift up
his staff against thee, after the manner of Egypt. For et a very little
while, and the indignation shall cease, and Mine anger in their
destruction". Clearly this is parallel with Dan. 11:36: "And the King shall
do according to his will; and he shall exalt himself, and magnify himself
above every god, and shall speak marvellous things against the God of gods,
and shall prosper till the indignation be accomplished". In the 11th chapter
of Isaiah there is a statement even clearer, a proof conclusive and
decisive: "And He shall smite the earth with the rod of His mouth and with
the breath of His lips shall He slay the wicked" (11:4). These very words
are applied to the Man of Sin in 2 Thess. 2:8.
     In Isa. 14 we have a scripture which very clearly connects the
Antichrist with Babylon. The opening verses (which really form a
parenthesis) tell of the coming restoration of Israel to Jehovah's favor,
and then in v.4 they are bidden to take up "a taunting speech (marginal
rendering) against the King of Babylon". The taunting speech begins thus:
"How hath the Oppressor ceased! the golden city ceased! the Lord hath broken
the staff of the Wicked" (vv. 4,5). As to who is in view here there is
surely no room for doubt. He is Israel's Oppressor in the End-time; he is
the Wicked One. In the verses which follow there are many marks by which he
may be positively identified. In v. 6 this "King of Babylon" is said to be
"He who smote the people (i.e. Israel) in wrath with a continual stroke". In
v. 12 he is called "Lucifer (Day-star), Son of the morning", a title which
marks him out as none other than the Son of Perdition. Whatever backward
reference to the fall of Satan there may be in this verse and the ones that
follow, it is clear that they describe the blasphemous arrogance of the
Antichrist. In v. 13 we read, "For thou hast said in thine heart, I will
ascend into heaven, I will exalt my throne above the stars of God: I will
sit also upon the mount of the congregation, in the sides of the north".
Then, in vv.15 and 16 we are told, "Yet thou shalt be brought down to hell,
to the sides of the Pit. They that see thee shall narrowly look upon thee,
and consider thee, saying, Is this the man that made the earth to tremble,
that did shake kingdoms? Clearly it is the Man of Sin that is here in view.
     In Isa. 30 we have another scripture which links Antichrist with
Babylonia. Beginning at v.27 we read: "Behold, the name of the Lord cometh
from afar, burning with His anger, and the burning thereof is heavy: his
lips are full of indignation, and his tongue as a devouring fire: And his
breath, as an over-flowing stream, shall reach to the midst of the neck, to
sift the nations with the sieve of vanity: and there shall be a bridle in
the jaws of the people, causing them to err. Ye shall have a song, as in the
night when a holy solemnity is kept; and gladness of heart, as when one
goeth with a pipe to come into the mountain of the Lord, to the mighty One
of Israel". Clearly it is the very end of the Tribulation period which is
here in view. The reference is to the return of the Lord to earth in great
power and glory, when He shall overthrow those who are gathered together
against Him, and put an end to the awful career of the Antichrist.
Continuing, we find this passage in Isa. 30 closes as follows: "For through
the voice of the Lord shall the Assyrian be beaten down, which, smote with a
rod. And in every place where the grounded staff shall pass, which the Lord
shall lay upon him, it shall be with tabrets and harps: and in battles of
shaking will he fight with it. For Tophet is ordained of old; yea, for the
King it is prepared; He hath made it deep and large: the pile thereof is
fire and much wood; the breath of the Lord, like a stream of brimstone, doth
kindle it" - cf "the breath of the Lord" here with Isa. 11:4. For further
references to Antichrist and Assyria see Isa. 7:17-20; 8:7, etc.
     The next two chapters will be devoted to a consideration of Babylon in
the New Testament, when Rev. 17 and 18 will come before us. May the Lord in
His grace give us the wisdom we so sorely need, and preserve the writer and
reader from all error.



                  CHAPTER FIFTEEN. ANTICHRIST AND BABYLON.


     In the last chapter we confined ourself to the Old Testament, in this
and the one that follows we shall treat mainly of Babylon in Rev. 17 and 18,
though, of necessity, we shall examine these in the light of Old Testament
passages. In the previous chapter, we briefly reviewed the Old Testament
evidence which proves there is to be a re-built Babylon, over which the
Antichrist shall reign during the Time of the End. Now as both the Old and
New Testaments have one and the same Divine Author, it cannot be that the
latter should conflict with the former. "If the Old and New Testaments treat
of the circumstances which are immediately to precede the Advent of the Lord
in glory, the substantive facts of that period must be alike referred to in
both. If the Old Testament declares that Babylon and `the land of Shinar' is
to be the focus of influential wickedness at the time of the end, it it
impossible that the Revelation, when professedly treating of the same
period, should be silent respecting such wickedness, or respecting the place
of its concentration. If the Old Testament speaks of an individual of
surpassing power who will connect himself with this wickedness, and be the
king of Babylon, and glorify himself as God, it is not to be supposed that
the Revelation should treat of the same period and be silent respecting such
an event. If, therefore, in the Old Testament, the sphere be fixed - the
locality named - the individual defined - it is impossible that the
Revelation, when detailing the events of the same period, should alter the
localities, or change the individuals. There cannot be two sovereign
individuals, nor two sovereign cities in the same sphere at the same time.
If the mention of the "Land of Shinar', and of Assyria", and of "the king of
Babylon", be intended in the Old Testament to render our thoughts fixed and
definite, why should similar terms, applied in the Revelation to a period
avowedly the same, be less definite?" (B.W.Newton).
     Of Rev. 17 and 18 it has been well said, "There is, perhaps, no section
of the Apocalypse more fraught with difficulty than the predictions
concerning Babylon. Enigmatical and inconsistent with each other as, at
first sight, they seem to be, we need to give careful attention to every
particular, and much patient investigation of other scriptures, if we would
penetrate their meaning and possess ourselves of their secret" (Mr. G.H.
Pember, M.A.). In prosecuting our present study we cannot do better than
borrow again from the language of Mr. Pember, "Nor is the present
necessarily brief and imperfect essay written in any spirit of dogmatic
certainty that it solves the mystery; but only as the conclusion, so far as
light has been already vouchsafed, to one who, having received mercy of the
Lord, has been led to much consideration of this and kindred subjects".
     An exposition of the Revelation or any part thereof should be the last
place for dogmatism. Both at the beginning and close of the book the Holy
Spirit expressly states that the Apocalypse is a "prophecy" (1:3; 22:19),
and prophecy is, admittedly, the most difficult branch of Scripture study.
It is true that during the last century God has been pleased to give His
people not a little light upon the predictive portions of His Word, nor is
the Apocalypse to be excepted. Yet, the more any one reads the literature on
the subject, the more should he become convinced that dogmatism here is
altogether unseemly. During the last fifteen years the writer has made it a
point to read the Revelation through carefully at least three times a year,
and during this period he has also gone through over thirty commentaries on
the last book of the Bible. A perusal of the varied and conflicting
interpretations advanced have taught him two things. First, the wisdom of
being cautious in adopting any of the prevailing views; second, the need of
patient and direct waiting on God for further light. To these may be added a
third, namely, the possibility, yea, the probability, that many of the
prophecies of the Revelation are to receive a double, and in some cases, a
treble, fulfillment.
     "All Scripture is given by inspiration of God, and is profitable". This
applies equally to the Prophets as to the Epistles, and it was just as true
five hundred years ago as it is today. That being so, the right
understanding of the final fulfillment of the prophecies in the Revelation
cannot be the only value that book possesses. There must also be that in it
which had a pertinent and timely message for the people of God of this
dispensation in each generation. There must be that in which strengthened
the faith of those saints who read it during the "Dark Ages", and that which
enabled them to detect and keep clear from the which opposed to God and His
Christ. In other words, its prophecies must have received a gradual and
partial fulfillment all through the centuries of the Christian era, though
their final fulfillment be yet future. Such is the case with Rev. 17 and 18.
Ever since John received the Revelation there has always existed a system
which, in its moral features, has corresponded to the Babylon of the 17th
chapter. There exists such a system today; there will exist such a system
after the Church is raptured to heaven. And there will also come into
existence another and final system which will exhaust the scope of this
prophecy.
     The position which the Apocalypse occupies in the Sacred Canon is
surely indicative of the character of its contents. The fact that it is
placed at the close, at once suggests that it treats of that which concerns
the end of things. Moreover, it is taken for granted that the student of
this sixty-sixth book of the Bible is already acquainted with the previous
sixty-five books. Scripture is self-interpreting, and we may rest assured
that whatever appears vague or difficult in the last book of Scripture is
due to our ignorance of the meaning of the books preceding, and particularly
of the Prophets. In the Apocalypse the various streams of prediction, which
may be traced through the Old Testament Scriptures, are seen emptying
themselves in the sea of historical accomplishment. Or, to change the
figure, here we are given to behold the last act of the great Dispensational
Drama, the earlier acts of which were depleted in the writings of the seers
of Israel. And yet, as previously intimated, these final scenes have already
had a preliminary rehearsal during the course of the Christian centuries.
     It will thus be seen that we are far from sharing the views of those
who limit the prophecies of the Revelation to a single fulfillment. We
believe there is much of truth in both the Historical and Futurist
interpretations. We are in entire accord with the following words from the
pen of our esteemed brother, Mr. F.C. Jennings: "How many of the
controversies that have ruled, alas, amongst the Lord's people, have been
due to a narrow way of limiting the thoughts of God, and seeking to confine
or bend them by our own apprehension of them. How often two, or more,

apparently opposing systems of interpretation may really both be correct;
the breadth, the length, and height, and depth, of the mind of God,
including and going beyond both of them". Let us now come more directly to
our present theme.
     The first time that Babylon is mentioned in the Apocalypse is in 14:8:
"And there followed another angel, saying, Babylon is fallen, is fallen,
that great city, because she made all nations drink of the wine of the wrath
of her fornication". Now what is there here to discountenance the natural
conclusion that "Babylon" means Babylon? Two or three generations ago,
students of prophecy received incalculable help from the simple discovery
that when the Holy Spirit spoke of Judea and Jerusalem in the Old Testament
Scriptures He meant Judea and Jerusalem, and not England and London; and
that when He mentioned Zion He did not refer to the Church. But strange to
say, few, if any of these brethren, have applied the same rule to the
Apocalypse. Here they are guilty of doing the very thing for which they
condemned their forebears in connection with the Old Testament - they have
"spiritualised". They have concluded, or rather, they have accepted the
conclusions of the Reformers, that Babylon meant Papal Rome, ultimately
being refined to signify apostate Christendom. But what is there in Rev.
14:8 which gives any hint that "Babylon" there refers to the Papal system?
No; we believe that this scripture means what it says, and that we need not
the annals of secular history to help us to understand it. What then? If to
regard "Jerusalem" as meaning Jerusalem be a test of intelligence in Old
Testament prophecy, shall we be counted a heretic if we understand "Babylon"
to mean Babylon, and not Rome or apostate Christendom?
     The next reference to Babylon is in Rev. 16:18,19: "And there were
voices, and thunders, and lightenings; and there was a great earthquake,
such as was not since men were upon the earth, so mighty and earthquake, and
so great. And the great city was divided into three parts, and the cities of
the nations fell: and great Babylon came in remembrance before God, to give
unto her the cup of the wine of the fierceness of His wrath". The remarks
just made above apply with equal force to this passage too. Surely it is a
literal city which is in view, and which is divided into three parts by a
literal earthquake. If it does not mean this then the simple reader might as
well turn from the Apocalypse in dismay. More than a hint of the literalness
of this great city Babylon is found in the context, were we read of the
river Euphrates (v. 12). This is sufficient for the writer: whether or not
it is for the reader, we must leave with him.
     We come now to Rev. 17, and as soon as we read its contents we are at
once struck with the noticeable difference there is between it and the other
passages which have just been before us. Here the language is no longer to
be understood literally, but symbolically; here the terms are not plain and
simple, but occult and mysterious. But God, in His grace, has provided help
right to hand. He tells us that here is "mystery" (v. 5). And what is more,
He explains most (if not all) of the symbols for us - see vv. 9,12,15,18.
With these helps furnished it ought not to be difficult to grasp the general
outline.
     The central figures in Rev. 17 are "the great whore", the
"scarlet-colored Beast", and the "ten horns". The Beast is evidently the
first Beast of Rev. 13. The "ten horns" are stated to be "ten kings" (v.
12). Who, then, is figured by "the great Whore"? There are a number of
statements made concerning "the great Whore" - "the woman" - "the mother of
harlots" - which are of great help toward supplying an answer to this
question. First, it is said that she "sitteth upon many waters" (v. 1), and
in v. 15 these are said to signify "peoples, and multitudes, and nations,
and tongues". Second, it is said, "The kings of the earth have committed
fornication" with her (v. 2). Third, she is supported by "a scarlet-colored
Beast" (v. 3), and from what is said of this Beast in v. 8 it is clear that
he is the Antichrist, here viewed at the head of the last world-empire.
Fourth, the woman "was arrayed in purple and scarlet color and decked with
gold and precious stones" (v. 4). Fifth, "Upon her forehead was a name
written - Mystery: Babylon the great", etc. (v. 5). Sixth, the woman was
"drunken with the blood of the saints and with the blood of the martyrs" (v.
6). Seventh, in the last verse it is said, "And the woman which thou sawest
is that great city, which reigneth over the kings of the earth". These seven
points give an analysed summary of what is here told us about this "woman".
     Now the interpretation which has been most widely accepted is, that the
"Whore" of Rev. 17 pictures the Roman Catholic system. Appeal is made to the
fact that though she poses as a virgin, yet has she been guilty of the most
awful spiritual fornication. Unlike the blessed One who, in His
condescension and humiliation, had "not where to lay His head", Romanism has
coveted silver and gold, and has displayed herself in meretricious luxury.
She has had illicit intercourse with the blood of saints. Other parallelisms
between the woman of Rev. 17 and the Roman Catholic system may be pointed
out. What, then, shall we say to these things?
     The points of correspondence between Rev. 17 and the history of
Romanism are too many and too marked to be set down as mere co-incidences.
Undoubtedly the Papacy has supplied a fulfillment of the symbolic prophecy
found in Rev. 17. And therein has lain its practical value for God's people
all through the dark ages. It presented to them a warning too plain to be
disregarded. It was the means of keeping the garments of the Waldenses (and
many others) unspotted by her filth. It confirmed the faith of Luther and
his contemporaries, that they were acting according to the revealed will of
God, when they separated themselves from that which was so manifestly
opposed to His truth. But, nevertheless, there are other features in this
prophecy which do not apply to Romanism, and which compel us to look
elsewhere for the complete and final fulfillment. We single out but two of
these.
     In Rev. 17:5 Babylon is termed "the Mother of harlots and abominations
of the earth". Is this an accurate description of Romanism? Were there no
"harlot" systems before her? Is the Papacy the mother of the "abominations
of the earth"? Let scripture be allowed to interpret scripture. In 1 Kings
11:50-7 we read of "Ashtoreth the goddess of the Zidonians, and after Milcom
the abomination of the Ammonites...then did Solomon build an high place for
Chemosh, the abomination of Moab, in the hill that was before Jerusalem, and
for Molech, the abomination of the children of Ammon"! The Papacy had not
come into existence when John wrote the Revelation, so that she cannot be
held responsible for all the "abominations" which preceded her. Again; in
Rev. 17:2 we read of "the great Whore" that "the kings of the earth have
committed fornication" with her. Is that applicable in its fulness to Rome?
Have the kings of Asia and the kings of Africa committed fornication with
the Papacy? It is true that the Italian pontiffs have ruled over a wide
territory, yet it is also true that there are many lands which have remained
untouched by their religious influence.
     It is evident from these two points alone that we have to go back to
something which long antedates the rise of the Papacy, and to something
which has exerted a far wider influence than has any of the popes. What,
then, is this something? and where shall we look for it? The answer is not
hard to find: the word "Babylon" supplies us with the needed key. Babylon
takes us back not merely to the days of Nebuchadnezzar, but to the time of
Nimrod. It was in the days of the son of Cush that "Babylon" began. And from
the Plain of Shinar has flown that dark stream whose tributaries have
reached to every part of the earth. It was then, and there, that idolatry
began. In his work on "The Two Babylons"[8] Dr. Hislop has proven
conclusively that all the idolatrous systems of the nations had their origin
in what was founded by that mighty Rebel, the beginning of whose kingdom was
Babel (Gen. 10:10). But into this we cannot now enter at length. We refer
the reader back to our comments on Nimrod in chapter 13. Babylon was founded
in rebellion against God. The very name Nimrod gave to his city, proves him
to have been an idolator - the first mentioned in Scripture - for Bab-El
signified "the gate of God"; thus he, like his anti-type, determined to
exalt himself above all that is called God (2 Thess. 2:4). This, then, was
the source and origin of all idolatry. Pagan Rome, afterwards Papal Rome,
was only one of the polluted streams from this corrupt source - one of the
filthy "daughters" of this unclean Mother of Harlots. But to return to Rev.
17.
     In v. 5 we read, "And upon her forehead was a name written - mystery:
Babylon the great, the Mother of harlots and abominations of the earth". We
believe that the English translators have misled many by printing (on their
own authority) the word "mystery" in large capital letters, thus making it
appear that this was a part of "the woman's name. This we are assured is a
mistake. That the "mystery" is connected with the "Woman" herself and not
with her "name" is clear from v. 7, where the angel says unto John, "I will
tell thee the mystery of the Woman, and of the Beast which carrieth her".
     The word "mystery" is used in the New Testament in two ways. First, as
a secret, unfathomable by man but explained by God: see Matt. 13:11; Rom.
16:25, 26; Eph. 3:3,6 etc. Second, the word "mystery" signifies a sign or
symbol. Such is its meaning in Eph. 5:32, where we are told that a man who
is joined to his wife so that the two become "one flesh" is a "great
mystery, (that is, a great sign or symbol) of Christ and the Church". So,
again, in Rev. 1:20 we read of "the mystery (sign or symbol) of the seven
stars", etc.
     As we have seen, the term "mystery" has two significations in its New
Testament usage, and we believe it has a double meaning in Rev. 17:5, where
it is connected with the "Woman". It signifies both a symbol and a secret,
that is, something not previously revealed. It should also be noted that, in
keeping with this, the name given to the Woman is a dual one - "Babylon the
great", and "the Mother of harlots and abominations of the earth". Who,
then, is symbolized by the Woman with this dual name? V. 18 tells us, "And
the Woman which thou sawest is that great city, which reigneth over the
kings of the earth". Now to get the force of this it is essential that we
should bear in mind that, in the Apocalypse, the words "is" and "are" almost
always (in the symbolical sections) signify "represent". Thus, in 1:20 "the
seven stars are the seven churches" means "the seven stars represent the
seven churches"; and "the seven candlesticks are the seven churches",
signifies, "the seven candlesticks represent the seven churches". So in 17:9
"the seven heads are (represent) seven mountains"; 17:12 "the ten horns are
(represent) ten kings"; 17:15 "the waters...are (represent) peoples", etc.
So in 17:18 "the woman which thou sawest is that great city" must mean, "the
woman represents that great city". What, then, is signified by the "great
city"?
     In keeping with what we have just said above, namely, that the term
"mystery" in Rev. 17:5 has a two-fold significance, and that the woman has a
dual name, so we believe "that Great City" has a double force and
application. First, it signifies a literal city, which shall yet be built in
the Land of Shinar, on the banks of the Euphrates. Proof of this was
furnished in our last chapter so that we need not pause here to submit the
evidence. Six times (significant number!) is "Babylon" referred to in the
Apocalypse, and nowhere is there a hint that the name is not to be
understood literally. In the second place, the "great city" (unnamed)
signifies an idolatrous system - "mother of harlots" a system of idolatry
which originated in the Babylon of Nimrod's day, and a system which is to
culminate and terminate in another Babylon in a day soon to come. This we
think is clear and on the surface. What, then, is the secret here disclosed,
which had hitherto been so closely guarded?
     In seeking the answer to our last question it is important to note that
there is another "Woman" in the Revelation, between whom and this one in
chapter 17 there are some striking comparisons and some vivid contrasts. Let
us note a few of them. First, in Rev. 12:1 we read of "a Woman clothed with
the sun, and the moon under her feet, and upon her head a crown of twelve
stars", which symbolically signifies that she occupies a position of
authority and rule (cf Gen. 37:9); so also the Woman of chapter 17 is
pictured as "ruling over the kings of the earth" (v. 18). Second, this Woman
of Rev. 12 is a mother, for she gives birth to the Man-child who shall rule
all nations (v. 5); so the Woman of chapter 17 is "the Mother of harlots".
Third, in 12:3 we read of a great red Dragon "having seven heads and ten
horns", and he persecutes the Woman (v. 14); but in striking contrast, the
Woman of chapter 17 is seen supported by a scarlet-colored Beast "having
seven heads and ten horns" (v. 3). Fourth, in Rev. 19:7 the Woman of chapter
12 is termed the Lamb's Wife (v. 7); whereas the Woman of chapter 17 is the
Devil's Whore. Fifth, the Wife of Rev. 19 is "arrayed in fine linen, clean
and white" (v. 8); but the Whore of chapter 19 is arrayed in purple and
scarlet, and has in her hand a golden cup "full of abominations and
filthiness of her fornication" (v. 4). Sixth, the Lamb's Wife is also
inseparably connected with a great city, even the holy Jerusalem (21:10); so
the Whore of Rev. 17 is connected with a great city, even Babylon. Seventh,
the chaste Woman shall dwell with the Lamb forever; the Whore shall suffer
endless torment in the Lake of Fire.
     Once we learn who is symbolized by the chaste Woman, we are in the
position to identify the corrupt Woman, who is compared and contrasted with
her. As to whom is signified by the former, there is surely little room for
doubt - it is the faithful portion of Israel. She is the one who gave birth
to the Man-child - i.e. Judah, in contrast from the unfaithful ten tribes,
who because of idolatry were, at the time of the Incarnation, is captivity.
So in Rev. 19 and 21 there are a number of things which show clearly (to any
unprejudiced mind) that the Bride, the Lamb's Wife, is redeemed Israel, and
not the Church. For example, in Rev. 19:6,7, when praise bursts forth
because the marriage of the Lamb is come, a great multitude cry, "Alleluia:
for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give
honor to Him for the marriage of the Lamb is come". "Alleluia (which occurs
nowhere in the New Testament but in this chapter) is a peculiarly Hebrew
expression, meaning "Praise the Lord". In the second place, the word for
"marriage" (gamos) or "wedding-feast" is the same as is used in Matt.
22:2,3,8,11,12, where, surely, it is Israel that is in view. In the third
place, note that we are told "His wife hath made herself ready" (v. 7).
Contrast this with Eph. 5:26, where we learn that Christ will make the
Church ready - see Matt. 23:39 for Israel making herself ready. In the
fourth place, in 19:8 we read, "And to her was granted that she should be
arrayed in fine linen, clean and white, for the fine linen is the
righteousness of saints". The Church will have been arrayed years before the
time contemplated here. In the fifth place, note it is said that "the
marriage of the Lamb is come" (v. 7), just as He is on the point of leaving
heaven for earth (v. 11; but the Church will have been with Him in the
Father's house for at least seven years (probably forty years, or more) when
that hour strikes. In the sixth place, in Rev. 21;9,10 the Lamb's Wife is
inseparably connected with that great city, the holy Jerusalem, and in the
description which follows we are told that on the twelve gates of the city
were written "the names of the twelve tribes of the children of Israel" (v.
12)! Surely that is conclusive evidence that it is not the Church which is
in view. In the seventh place, in Rev. 21:14 we are told that in the twelve
foundations of the City's wall were "the names of the twelve apostles of the
Lamb" (cf Matt. 19:28!). Is it thinkable that the name of the apostle Paul
would have been omitted if the Church were there symbolically portrayed?[9]
     If, then, the Chaste Woman of Rev. 12,19,21, symbolizes faithful
Israel, must not the Corrupt Woman (who is compared and contrasted with the
former) represent faithless Israel? But if so, why connect her so intimately
with Babylon, the great city? It will help us here to remember that the
Chaste Woman of the Apocalypse is also indissolubly united to a city. In
Rev. 21;9 we read that one of the seven angels said to John, "Come hither, I
will show thee the bride, the Lamb's Wife". And immediately following we
read, "And he carried me away in the spirit to a great and high mountain,
and showed me that great city, the holy Jerusalem, descending out of heaven
from God". Thus, though separate, the two are intimately connected. The
Bride will dwell in the holy Jerusalem. So here in Rev. 17, though distinct,
the Whore is intimately related to the City, Babylon. One of the many proofs
related to the Harlot of Rev. 17 is apostate Israel is found in Isa. 1,
where we read, "How is the faithful city become an harlot"! (v. 21). In the
verses which follow it will be seen that the Lord of hosts is addressing
Israel, and describing conditions which will prevail in the End-time. After
indicting Israel for her sins, the Lord declares, "I will ease Me of Mine
adversaries, and avenge Me of Mine enemies". Clearly, this has reference to
the Tribulation period. Then the Lord continues, "And I will turn, Mine hand
upon thee, and purely purge away thy dross", etc., and then He adds,
"Afterwards thou shalt be called, The city of righteousness, the faithful
city". How clear it is then that God calls Israel "an harlot" for her
unfaithfulness. For further proofs see Jer. 2:20; 3:6,8; Ezek. 16:15; 20:30;
43:8, 9; Hosea 2:5, etc.
     We would next call attention to some of the scriptures which prove that
there will be Israelites dwelling in Babylon and the land of Assyria at the
End-time. In Jer. 50:4-7 we read, "In those days, and in that time, saith
the Lord, the children of Israel shall come, they and the children of Judah
together, going and weeping: they shall go, and seek the Lord their God.
They shall ask the way to Zion with their faces thitherward, saying, Come,
and let us join ourselves to the Lord in a perpetual covenant that shall not
be forgotten", etc. Clearly these verses treat of the closing days of the
time of "Jacob's trouble". Immediately following we read, "Remove out of the
midst of Babylon, and go forth out of the land of the Chaldeans" (v. 8).
Then, in the next verse, a reason is given, showing the urgency of this call
for the faithful Jews in Babylon to come out: "For lo, I will raise and
cause to come up against Babylon an assembly of great nations from the north
country: and they shall set themselves in array against her; from thence she
shall be taken" (v. 9). Again, in Jer. 51:44, the Lord says, "And I will
punish Bel in Babylon, and I will bring forth out of his mouth that which he
hath swallowed up: and the nations shall not flow together any more unto
him: yea, the wall of Babylon shall fall". And then follows the Call for the
faithful Jews to separate themselves from the mass of their apostate
brethren in Babylon - "My people, go ye out of the midst of her, and deliver
ye every man his soul from the fierce anger of the Lord". Isa. 11:11; 27:13;
Micah 4:10, all show that Israel will be intimately connected with Babylon
in the End-time.
     It was of incalculable help to students of the past when they
discovered that Israel is the key which unlocks prophecy, and that the
Nations are referred to only as they affect the fortunes of Jacob's
descendants. There were other mighty peoples of old besides the Egyptians
and the Chaldeans, but the holy Spirit has passed them by, because their
history had no bearing on that of the chosen Nation. The same reason
explains why the empires of Babylon, Medo-Persia, Greece, and Rome, do
occupy such a prominent notice in the book of Daniel - they were the enemies
into whose hands God delivered His wayward people. These principles have
received wide recognition by prophetic students, and therefore it is the
more strange that so few have applied them in their study of the final
prophetic book. Israel is the key to the Revelation, and the Nations are
only mentioned therein as they immediately affect Israel's fortunes. The
ultimate design of the Apocalypse is not to take notice of such men as Nero
and Charlemagne and Napoleon, nor such systems as Mohammedanism and the
Papacy. Nor would so much be said about Babylon unless this "great city" was
yet to be the home of apostate Israel. After these preliminary
considerations, which though length were necessary, we are now prepared to
examine a few of the details supplied by Rev. 17 and 18. Nor can we now do
more than offer a bare outline, and even that will require a further chapter
on Rev. 18.
     "And there came one of the seven angels which had the seven vials, and
talked with me, saying unto me, Come hither; I will show thee the judgment
of the great whore that sitteth upon many waters: with whom the kings of the
earth have committed fornication, and the inhabitants of the earth have been
made drunk with the wine of her fornication" (Rev. 17:1,2). The "great
whore", in the final accomplishment of this prophecy, describes apostate
Israel in the End-time - i.e. Daniel's seventieth week. The figure of an
unfaithful woman to represent apostate Israel is a common one in the
Scriptures: see Jer. 2:20; 3:6; Ezek. 16:15; 20:30; 43:8,9; Hosea 2:5, etc.
She is here termed "the great whore" for two reasons: first, because (as we
shall show later) she will, at the end, worship Mammon as she never has in
the past; second, because of her idolatrous alliance with the Beast. The
apostle is here shown her "judgment". This is in contrast from what we have
in Rev. 12, where we learn that the chaste "Woman" will be preserved. That
apostate Israel will yet sit "upon many waters" ("peoples", etc., v. 15),
and that the kings of the earth will commit fornication with her, we reserve
for consideration in the next chapter.
     "So he carried me away in the spirit into the wilderness: and I saw a
woman sit upon a scarlet colored Beast, full of names of blasphemy, having
seven heads and ten horns. And the woman was arrayed in purple and scarlet
color, and decked with gold and precious stones, and pearls, having a golden
cup in her hand full of abominations and filthiness of her fornication" (vv.
3 and 4 ). The Woman seated on the Beast does not signify that she will rule
over him, but intimates that he will support her. The ultimate reference
here is to the Devil's imitation of the Millennium, when the Jews (even now
rapidly coming into prominence) shall no longer be the tail of the Nations,
but the head. How the Devil will bring this about will appear when we
examine Rev. 18. As the result of the Beast's support (v. 3), apostate
Israel will be lifted to heights of worldly power and glory (v. 4).
     "And upon her forehead was a name written, mystery: BABYLON THE GREAT,
THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH" (v. 5). In a re-built
Babylon will culminate the various systems of idolatry which had their
source in the first Babylon of Nimrod's day. It is in this city that the
most influential Jews will congregate at the Time of the End. From there,
Jewish financiers will control the governments of earth. That apostate
Israel, in Babylon, should be clothed in "purple and scarlet" (emblems of
royalty and earthly glory) before the Kingdom of Messiah is set up, was
indeed a "mystery" (secret) disclosed by none of the Prophets, but now made
known in the Revelation.
     "And I saw the woman drunken with the blood of the saints, and with the
blood of the martyrs of Jesus: and when I saw her, I wondered with a great
wonder" (v. 6, R.V.) The final reference is, again, to apostate Israel in
the End-time. The most relentless enemies of the godly Jews will be their
own apostate brethren - cf our notes on Luke 18 in chapter 9. The second
half of v. 6, correctly rendered in the R.V., "And when I saw her I wondered
with a great wonder", ought to show us that it is not Romanism which is here
in view. Why should John, who was himself then suffering from the hatred of
Rom (Pagan) wonder at Rome (Papal) being clothed with governmental power and
glory, and drunken with the blood of saints? But that the kings of the earth
(her worst enemies for three thousand years) should commit fornication with
Israel, and that the apostate portion of the Nation should be drunken with
the blood of their own brethren according to the flesh, was well calculated
to fill him with amazement.
     "And the angel said unto me, Wherefore didst thou marvel? I will tell
thee the mystery of the woman, and of the Beast that carrieth her, which
hath the seven heads and ten horns" (v. 7). It should be noted that in the
interpretation which follows, far more is said about "the Beast" than about
"the Woman". We believe the chief reason for this is because the 18th verse
tells us the Woman represents "that great city, which reigneth over the
kings of the earth", and the City receives fuller notice in the chapter that
follows - Rev. 18.
     "And here is the mind which hath wisdom. The seven heads are seven
mountains, on which the woman sitteth. And there are seven kings: five are
fallen, and one is, and the other is not yet come; and when he cometh, he
must continue a short space. And the Beast that was, and is not, even he is
the eighth, and is of the seven, and goeth into perdition" (vv. 9-11). Here
is the mind which hath wisdom (v. 9): "This repetition of 13:18 identifies
and connects these two chapters. The word rendered "mind" in 17:9 and
`understanding' in 13:18 is the same. This `wisdom' is, to understand that,
though a "Beast" is seen in the vision, it is not a wild beast that is
meant, but one great final super-human personality; namely, a man energized
by satanic power" (Dr. E.W. Bullinger).
     The 9th verse should end with the word "wisdom": what follows belongs
to v. 10. The R.V., which in this verse follows a number of reliable
translations, renders thus: "The seven heads are seven mountains, on which
the woman sitteth, and they are seven kings". This at once disposes of the
popular interpretation which regards these seven mountains s referring to
the seven hills on which the city of Rome was built. The Holy Spirit
expressly tells us that the seven mountains are (represent) seven kings. Of
these seven kings it is said, "five are fallen, and one is (i.e. the sixth
existed when John wrote the Apocalypse), and the other (the seventh) is yet
to come: he must continue a short space". And then in v. 11 we read, "And
the Beast that was, and is not, is himself also an eighth, and is of the
seven, and he goeth into perdition". Upon those verses we cannot do better
than give extracts from Mr. Newton's "Thoughts on the Apocalypse".
     "This passage is evidently intended to direct our thoughts to the
various forms of executive government or kingship which have existed, or
shall exist in the prophetic earth, until the hour when the sovereignty of
the world shall become the sovereignty of the Lord and of His Christ. We
might expect to find such a reference in a chapter which professedly treats
of him who is to close the history of human government by the introduction
of a new and marvellous form of power - a form new as to its mode of
administration and development, yet not unconnected with the past, for it
will be constructed upon principles drawn from the experience of preceding
ages, and will have the foundations of its greatness laid by the primeval
efforts of mankind. He will be the eighth; but he is of (ek) the seven.
     "The native energy and intrepidity of him who is said to have been a
mighty hunter before the Lord - an energy essential to men who were setting
in a forlorn and unsubdued earth, surrounded by beasts of the forest and
countless other difficulties and dangers, very naturally gave the first form
to kingship, and hence its parentage may be said to spring. "The beginning
of his kingdom was Babel". The supremacy of Nimrod was not derived from any
previously existing system. He neither inherited his power from others, nor
did he, like Nebuchadnezzar afterwards, receive it as a gift from God. He
earned it for himself, by the force of his own individual character - but it
was without God. Great progress was made in the kingdom which he founded in
the land of Shinar, in civilization and refinement; for we early read of the
godly Babylonish garment, and of the s kill and learning of the Chaldees;
but their domination was repressed and kept, as it were, in abeyance by the
hand of God, until the trial of Israel, His people, had been fully made,
that it might be seen whether they would prove themselves worthy of
supremacy in the earth.
     "The form of government in Israel was a theocracy; as was seen in the
reigns of David and Solomon, who were types (imperfect types indeed) of Him
that is to come. The monarch was independent of and uncontrolled by those
whom he governed, but he was dependent upon God, who dwelt in the temple,
ever near to be consulted, and whose law was given as the final standard of
appeal. He stood between God and the people, not to be their functionary and
slave - not to be the expression of their judgments, and the reflection of
their will; but as set over them by principles which he himself had received
from above. But the possession of power like this, held in companionship
with God, required a holiness that was not found in man in the flesh, and
therefore it was soon forfeited. Divine sanction, however, has many times
since been coveted, and the name of `the Lord's anointed' assumed. The last
great king of the Gentiles, indeed, will do more than this, for he will take
the place of Divinity itself, and sit upon the mount of the congregation on
the sides of the north, saying he is like the Most High. But all this is
unauthorized assumption.
     "The third form is developed when the Gentile dynasty was formally
constituted by God in the person of Nebuchadnezzar. He, like the monarchs of
Israel, had absolute sovereignty granted to him - but God was not with him
in it. He and his successors received it as delegated power to be exercised
according to their own pleasure, though in final responsibility to God. It
is not necessary here to pursue the painful history of the Gentiles. It is
sufficient to say, as regards the history of power, that the Gentile
monarchs from the beginning, not knowing God so as to lean upon Him, and too
weak to stand alone; exposed to the jealousy and hatred of those whom they
governed - a jealousy not unfrequently earned by their own evil, found it
necessary to lean upon something inferior to themselves: and thus the
character of power has been deteriorated from age to age, until at last the
monarchy of these latter days has consented not only to own the people as
the basis and source of its power, but has also submitted to be directed in
the exercise of that power by given rules prescribed by its subjects.
     "The native monarchy of Nimrod, the theocracy of Israel, the despotic
authority of Nebuchadnezzar, the aristocratic monarchy of Persia, and the
military monarchy of Alexander and his successors, had all passed away when
John beheld this vision. All these methods had been tried - none had been
found to answer even the purposes of man; and now another had arisen, the
half military, half popular monarchy of the Caesars, - the iron empire of
Rome. `Five have fallen, and one is, and the other is not yet come; and when
he cometh he must continue a little space".
     "That other (though it cannot yet be said to have come so as to fulfill
this verse)[10] (we are rather inclined to believe that the "seventh" is
commercialism, that is, the moneyed-interests in control - A.W.P.) and, with
one brief exception, the last form that is to be exhibited before the end
shall come, and it is under this form that the system of Babylon is matured.
It is obvious that a monarchy, guided not by the people numerically, but by
certain classes of the people, and those classes determined by the
possession of property, must be the form adapted for the accumulation of
wealth, and the growth of commercial power; for it gives (which pure
democracy has ever failed to do), the best security fro property without
unduly fettering the liberty of individual enterprise".
     For lack of space we are obliged to pass over the intervening verses
now, and in closing this chapter we offer a brief word on v. 18. "And the
woman which thou sawest is that great city, which reigneth over the kings of
the earth". This verse tells us that the Whore represents a City. This city
is named in 14:8; 16:19; 17:5; 18:2; 10, 21; and it is surely significant
that it is thus named in the Apocalypse six times - the number of man;
whereas the new Jerusalem is referred to three times (3:12; 21:2; 10) the
Divine number. Babylon, must therefore be understood literally, otherwise we
should have the anomaly of a figure representing a figure. But from the very
fact that we are here told the Woman represents the City, we learn that she
is not literal, but figurative. In the next chapter we shall further review
Rev. 17 and offer some comments on Rev. 18.



             CHAPTER SIXTEEN. ANTICHRIST AND BABYLON. (REV. 18).


     In our last chapter we sought to show that in Rev. 17 "the great
Whore", and "Babylon the great", though intimately connected, are yet
distinct; the former being the representative of the latter. While allowing,
yea insisting upon it, that many features of the symbolic prophecy contained
in Rev. 17 have had a striking fulfillment already, still that in which all
its varied terms are to find their complete realization is yet future. We
also reminded our readers that Israel supplies the solution to most of the
problems of prophecy, and this is becoming more and more evident as the last
prophetic book in the Bible is receiving wider and closer study. Fifty years
ago the majority of the commentators "spiritualised" the first half of Rev.
7 and made the twelve tribes of Israel, there mentioned, to refer to the
Church. But this has long since been discredited. So, the popular
interpretation of Rev. 12 which had the "woman" there a figure of the Church
has also been abandoned by many. An increasing number of Bible students are
recognizing the fact that "the Lamb's Wife," "the Bride" of Rev. 19 and 21
also contemplates Israel rather than the Church. That the Church is the
Bride (a statement nowhere affirmed in Scripture) has been sedulously
proclaimed by the Papacy for over a thousand years, and the tradition has
been echoed throughout Protestantism. But, as we have said, there is a
steadily increasing number who seriously question this, yea, who are bold to
repudiate it, and declare in its stead that the new Israel, saved Israel,
will be "the Bride". As this truth becomes more clearly discerned, we
believe it will also be apparent that the great Whore is not the apostate
church but apostate Israel.
     The future of Israel is a wide subject, for numerous are the scriptures
which treat of it. It is, moreover, a subject of profound interest, the more
so because what is now prophetic is so soon to become historic. The Zionist
movement of the last twenty-five years is something more than the
impracticable ideal of a few visionaries; it is steadily preparing the way
for the re-establishment of the Jews in Palestine. It is true that the
Zionists have been frowned upon by many in Jewry, and that, for a very good
reason. God's time is not yet fully ripe, and He has permitted the mercenary
spirit of many of Jacob's descendants to hold it, temporarily, in check. The
millions of Jews now comfortably settled and prospering in this land, and in
the capitals of the leading European countries, are satisfied with their
present lot. The love of money outweighs sentimental considerations. Zionism
has made no appeal to their avarice. To leave the markets and marts of New
York, London, Paris, and Berlin in order to become farmers in Palestine is
not sufficiently alluring. Mammon is now the god of the vast majority of the
descendants of those who, of old, worshipped the golden calf.
     At present, it is (with few exceptions) only those who are oppressed in
greater Russia, Hungary, etc. who are really anxious to be settled in
Palestine. But soon there will be a change of attitude. Even now there are
faint indications of it. As Palestine becomes more thickly populated, as the
prospects of security from Turkish and Arabian depredations grow brighter,
as the country is developed and the possibilities of commercial
aggrandizement loom on the horizon, the better class of Jews will be quick
to see and seize the golden opportunity. Few American Jews are anxious to
emigrate to Palestine when there is nothing more than a spade and a hoe at
the end of the journey. But as hospitals, colleges, universities, banking
houses are opened, and all the commercial adjuncts of civilization find a
place in the land of David, then rapidly increasing numbers of David's
descendants will turn their faces thitherward. High finance is the magnet
which will draw the covetous Hebrews.
     Once Palestine becomes a thorough Jewish State it is not difficult to
forecast the logical corollary. We quote from the excellent exposition on
Zechariah by Mr. David Baron - his comments on the fifth chapter.[11]
Without any spirit of dogmatism, and without entering at this place into the
question of the identity and significance of the Babylon in the Revelation -
whether mystical or actual - we would express our conviction that there are
scriptures which cannot, according to our judgment, be satisfactorily
explained except on the supposition of a revival and yet future judgment of
literal Babylon, which for a time will be the center and embodiment of all
the elements of our godless civilization, and which especially will become
the chief entrepot of commerce in the world.
     "To this conviction we are led chiefly by the fact that there are
prophecies in the Old Testament concerning the literal Babylon which have
never in the past been exhaustively fulfilled, and that Scripture usually
connects the final overthrow of Babylon with the yet future restoration and
blessing of Israel.
     "And it is very striking to the close observer of the signs of the
times how things at the present day are rapidly developing on the very lines
which are forecast in the prophetic scriptures. "The fears and hopes of the
world - political, commercial, and religious, writes one in a monthly
journal which lies before me, are at the present day being increasingly
centered upon the home of the human race - Mesopotamia...As the country from
which the father of the Jewish nation emigrated to the land of promise, it
is also occupying the thoughts and aspirations of the Jews'.
     "Whatever may be the outcome of the negotiations which have been
carried on recently with the Turkish Government by the Jewish
Territorialists for the establishment of a Jewish automonous State in this
very region, in which many Zionists and other Jews were ready to join, there
is so much truth in the words of another writer that when once a
considerable number of such a commercial people as the Jews are
re-established in Palestine, ` the Euphrates would be to them as necessary
as the Thames to London or the Rhine to Germany. It would be Israel's great
channel of communication with the Indian seas, not to speak of the commerce
which would flow towards the Tigris and the Euphrates from the central and
northern districts of Asia! It would be strange, therefore, if no city
should arise on its banks of which it might be said that her merchants were
the great men of the earth'"
     Zech. 5 is most intimately connected with Rev. 18, and a grasp of the
former is of such importance in studying the latter that we must here give
it a brief consideration. But first let us outline in the fewest possible
words the contents of the first four chapters of Zechariah. After a brief
introduction we learn, first, that God's eye is ever upon Israel (1:7-17).
Second, that His eye is also upon her enemies and desolators (1:18-21).
Third, assurance is given of her future blessing (2) and of her cleansing
(3). Fourth, we learn of the blessings which shall follow her restoration
(4). Fifth, we are taken back to behold the punishment of apostate Israel:
the "flying roll" symbolizes the destruction of wicked Jews (5:1-4). Then
follows the vision of "the Ephah" in 5:5-11 - let the reader please turn to
it.
     We cannot do more than now call attention to the prominent features in
this vision. First, the prophet sees as "ephah" (or bath) which was the
largest measure for dry goods among the Jews. It would, therefore, be the
natural symbol for Commerce. Next, we note that twice over it is said that
the ephah "goeth forth" (vv. 5,6). As the whole of the preceding visions
concern Jerusalem and her people, this can only mean that the center of
Jewish commerce is to be transferred from Palestine elsewhere. Next, we are
told that there was a "woman" concealed in the midst of the ephah (v. 7). We
say "concealed", for in vv. 5 and 6 the "woman" is not seen - the leaden
cover (cf v.8) had to be lifted before she could be beholden. The writer is
satisfied that this hidden woman in the ephah is "the Woman" which is fully
revealed in Revelation 17 and 18. Next, we are told that "wickedness"
(lawlessness) was cast into the ephah, before its cover was closed again.
Then, in what follows, we are shown this ephah, with the "woman' and
"wickedness" shut up therein, being rapidly conveyed from Palestine to "the
land of Shinar" (v. 11). The purpose for this is stated to be, "to build a
house", i.e. a settled habitation. Finally, we are assured, "it shall be
established, and set there (in the land of Shinar) upon her own base". This
vision or prophecy contains the germ which is afterwards expanded and
developed in such detail in Rev. 17 and 18, where it is shown that "the
house" which is established for this system of commerce is "Babylon the
great". Let it be remembered that this vision is found in the midst of a
series of prophecies which have to do with, first the faithful, and then the
faithless in Israel, and we have another clear and independent proof that
the Corrupt Woman of the Apocalypse is none other than apostate Israel!
     In his helpful and illuminative work on the Babylon of the future, the
late Mr. Newton devoted a separate chapter to Zech. 5. His remarks are so
excellent that we cannot forbear from making an extract: "If human energy is
to be permitted again to make the Euphrtean regions the scene of its
operation - if prosperity is to be allowed for a brief moment to re-visit
the Land of Babylon, it might be expected that the Scriptures would
somewhere allude, and that definitely, to such an event. And we find it to
be so. The Scripture does speak of an event yet unaccomplished, of which the
scene is to be the Land of Babylon. The passage to which I refer is at the
close of the fifth chapter of Zechariah.
     "That the event predicted in this remarkable passage remains still
unaccomplished, is sufficiently evident from the fact of Zechariah's having
prophesied after Babylon had received that blow under which it has gradually
waned. Zechariah lived after Babylon had passed into the hands of the
Persians, and since that time, it is admitted by all, that declination - not
establishment - has marked its history. From that hour to the present moment
there has been no preparation of an house, no establishment of anything -
much less of an Ephah in the Land of Shinar. But an Ephah is to be
established there, and a house to be built for it there, and there it is to
be set firmly upon its base.
     "An Ephah is the emblem of commerce. It is the symbol of the merchants.
In the passage before us the Ephah is described as "going forth", that is,
its sovereign influence is to pervade the nations, and to imprint on them a
character derived from itself, as the formative power of their institutions.
In other words, commerce is for a season to reign. It will determine the
arrangements, and fix the manners of Israel, and of the prophetic earth. The
appearance of every nation that falls under its control is to be mercantile.
He said, moreover, this is their appearance (or aspect) throughout all the
earth."
     The theme is of deep interest, and we are tempted to enter at length
into details. But that is scarcely necessary. Every one who has a general
knowledge of the past, and who is at all in touch with political conditions
in the world today, knows full well the radical change which the last two or
three centuries have witnessed. For a thousand years the Church (the
professing church) controlled the governments of Europe. Following the
Reformation, the aristocracy (the nobility) held the reins. During the first
half of last century democratic principles obtained more widely. But in the
last two or three generations the governmental machines of this country and
of the leading European lands have been run by the Capitalists. Of late,
Labor has sought to check this, but thus far with little success. In the
light of Zech. 5 and Rev. 18 present-day conditions are profoundly
significant. It is commerce which is more and more dominating the policies
and destinies of what is known as the civilized world. "If we turn our eyes
abroad upon the world, we shall find that the one great object before the
nations of the earth today is this image of commerce, drawing them with all
the seductive influence a siren woman might exercise upon the heart of men.
The one great aim on the part of each is to win the favor of this mighty
mistress. The world powers are engaged in a Titanic struggle for commercial
supremacy. To this end mills are build, factories founded, forests felled,
lands sown, harvests reaped, and ships launched. Because of this struggle
for mastery of the world's market the nations reach out and extend their
borders" (Dr. Haldeman). The recent war was caused by commercial jealousies.
The root trouble behind the "reparation" question, the "Strait's" problem
the cancellation or demanding repayment of United States loans to Europe,
each go back to commercial considerations.
     Sixty years ago it was asked, Is not commerce the sovereign influence
of the day? If we were asked to inscribe on the banners of the leading
nations of the earth, an emblem characteristically expressive of their
condition, could we fix on any device more appropriate than an ephah?" With
how much greater pertinency may this be said today! And how this is
preparing the way for and will shortly head up in what is portrayed in Rev.
18, it is not difficult to see. There we read, " Thy merchants were the
great men of the earth" (v. 23). This was not true four hundred years ago:
for then the ecclesiastics were "the great men of the earth". Now was it
true one hundred years ago, for then the nobility were "the great men of the
earth". But today. Ah! Ask the man on the street to name half a dozen of the
great men now alive, and whom would he select? And who are behind and yet
one with the "merchants"? Is it not the financiers? And who are the leading
ones among them? Who are the ones that are more and more controlling the
great banking systems of the world? And, as every well-informed person
knows, the answer is, Jews. How profoundly significant, then, that the head
on the image in Nebuchadnezzar's dream (which symbolized the Babylon Empire)
should be of gold, and that the final Babylon should be denominated "the
golden city" (Isa. 14:4). And how all of this serves, again, to confirm our
interpretation of Rev. 17, namely, that "the great Whore" with "the golden
cup in her hand" (17:4) is apostate Israel, whose final home shall be that
"great city", soon to be built on the banks of the Euphrates. Not yet is it
fully evident that the wealth of the world is rapidly filling Hebrew coffers
- only a glimpse of the "woman" in "the midst of the Ephah" was obtained
before it became established in the Land of Shinar. But it cannot be long
before this will become apparent. At the End-time it will fully appear that
"the woman...is (represents) that great city" (17:18). This explains the
words of Rev. 17:5, where we learn that the words "Babylon the great" are
written upon "her forehead" - it will be obvious then to all! Apostate
Israel, then controlling the wealth of the world, will personify Babylon.
     And what part will the Antichrist play in connection with this? What
will be his relation to Babylon and apostate Israel? The Word of God is not
silent on these questions, and to it we now turn for the Divine answer. As
to Antichrist's relation to Babylon, Scripture is very explicit. He will be
"the King of Babylon" (Isa. 14:4); the "King of Assyria" (Isa. 10:12). As to
his relation to apostate Israel, that is a more intricate matter and will
require more detailed consideration. We shall therefore devote a separate
chapter (the next one) to this interesting branch of our subject. Here we
shall deal briefly with what Rev. 17 and 18 say thereon.
     Rev. 17 presents the relation of apostate Israel to the Antichrist in
three aspects. First, she is supported by him. This is brought before us in
17:3, where we are shown the corrupt Woman seated upon the scarlet-colored
Beast. This, we believe, is parallel with Dan. 9:27, which tells us that
"the Prince that shall come" will make a Covenant with Israel. This
covenant, league, or treaty, will insure her protection. It is significant
that Dan. 9:27 tells us the covenant is made by the one who is then at the
head of the revived Roman Empire, which corresponds with the fact that Rev.
17:3 depicts him as a "scarlet colored Beast...having seven heads and ten
horns". It is the Antichrist no longer in his "little horn" character, but
as one that has now attained earthly glory and dominion. As such, he will,
for a time, uphold the Jews and protect their interests.
     Second, Rev. 17 depicts apostate Israel as intriguing with "the kings
of the earth". In v. 2 we read that the kings of the earth shall commit
fornication with her. Note how this, as an item of importance, is repeated
in 18:3. This, we believe, is what serves to explain 17:16 which, in the
corrected rendering of the R.V. reads, "And the ten horns which thou sawest
and the Beast, these shall hate the Harlot, and shall make her desolate and
naked, and shall eat her flesh, and shall burn her utterly with fire". What
it is which causes the Beast to turn against the Harlot and hate and destroy
her is her unfaithfulness to Him. Not content with enjoying the protection
the Beast gives to her, apostate Israel will aspire to a position of rivalry
with the one over the ten horns. That she succeeds in this we learn from the
last verse of the chapter - "And the woman which thou sawest is (represents)
that great city, which reigneth over the kings of the earth". As to how
apostate Israel will yet reign over the kings of the earth we hope to show
in the next chapter.
     Third, Rev. 17 makes it known that apostate Israel will ultimately be
hated by the Beast and his ten horns"(v. 16). The 12th verse tells us that
the ten horns are "ten kings". This has presented a real difficulty to many.
In 17:16 it says that the ten horns (kings) and the Beast hate the Whore,
and make her desolate and naked, and shall eat her flesh (that is,
appropriate to themselves her substance, her riches), and burn her with
fire; whereas in 18:9 we read, "The kings of the earth who have committed
fornication and lived deliciously with her, shall bewail her, and lament for
her, when they shall see the smoke of her burning". Yet the solution of this
difficulty is very simple. The difficulty is created by confusing "the kings
of the earth" with the"ten horns", whose kingdoms are within the limits of
the old Roman Empire (see Dan. 7:7). The "kings of the earth" is a much
wider expression, and includes such kingdoms as North and South America,
China and Japan, Germany and Russia, etc., all in fact, outside the bounds
of the old Roman Empire. It is the intriguing of apostate Israel with "the
kings of the earth" which brings down upon her the hatred of the Beast and
his "ten kings".
     In closing this chapter we wish to call attention to some of the many
and striking verbal correspondences between Rev. 17 and 18 and the Old
Testament Prophets: -
     1. In Rev. 17:1 we are told the great Whore "sitteth upon many waters".
     In Jer. 51:13 Babylon (see previous verse) is addressed as follows: "O
thou that dwellest upon many waters".
     2. In Rev. 17:2 it is said that, "The inhabitants of the earth have
been made drunk with the wine of her fornication".
     In Jer. 51:7 we read, "Babylon hath been a golden cup in the Lord's
hand, that made all the earth drunken: the nations have drunken of her
wine".
     3. In Rev. 17:4 the great Whore has "a golden cup in her hand".
     In Jer. 51:7 Babylon is termed "a golden cup in the Lord's hand".
     4. In Rev. 17:15 we are told, "The waters which thou sawest, where the
Whore sitteth, are peoples, and multitudes, and nations, and tongues".
     In Jer. 51:13 we read, "O thou that dwellest upon many waters, abundant
in treasures".
     5. Rev. 17:16 tells us that Babylon shall be burned with fire - cf
18:8.
     So in Jer. 51:58 we read, "The broad walls of Babylon shall be utterly
broken, and her high gates shall be burned with fire".
     6. In Rev. 17:18 we are told that the woman who represents the great
city "reigneth over the kings of the earth".
     In Isa. 47:5 Babylon is denominated "the lady of kingdoms".
     7. Rev. 18:2 tells us that after her fall, Babylon becomes "the
habitation of demons, and the hold of every foul spirit, and a cage of every
unclean and hateful bird".
     Isa. 13:21 says, "But wild beasts of the desert shall lie there; and
their houses shall be full of doleful creatures; and owls shall dwell there,
and satyrs shall dance there".
     8. Rev. 18:4 records God's call to the faithful Jews - "Come out of her
My people".
     In Jer. 51:45 God also says, "My people, go ye out of the midst of
her".
     9. In Rev. 18:5 it is said, "Her sins have reached unto heaven".
     In Jer. 51:9 it reads, "For her judgment reacheth unto heaven".
     10. In Rev. 18:6 we read, "Reward her as she rewarded you".
     In Jer. 50:15 it says, "Take vengeance upon her; as she hath done, do
unto her".
     11. In Rev. 18:7 we find Babylon saying in her heart, "I sit a queen,
and am no widow, and shall see no sorrow".
     In Isa. 47:8 we also read that Babylon says in her heart, "I am, and
none else beside me; I shall not sit as a widow, neither shall I know the
loss of children".
     12. In Rev. 18:8 we read, "Therefore shall her plagues come in one
day".
     Isa. 47:9 declares, "But these two things shall come to thee in a
moment, in one day".
     13. In Rev. 18:21 we read, "And a mighty angel took up a stone like a
great millstone, and cast it into the sea, saying, Thus with violence shall
that great city Babylon be thrown down, and be found no more at all".
     So in Jer. 51:63, 64 we are told, "And it shall be, when thou hast made
an end of reading this book, that thou shalt bind a stone to it, and cast it
into the midst of the Euphrates: And thou shalt say, Thus shall Babylon
sink, and shall not rise from the evil that I bring upon her".
     14. In Rev. 18:23 we read, "And the light of the candle shall shine no
more at all in thee, and the voice of the bridegroom and of the bride shall
be heard no more at all in thee".
     In Isa. 24:8,10 it is said of Babylon, "The mirth of tabrets ceaseth,
the noise of them that rejoice endeth, the joy of the heart ceaseth...the
City of Confusion is broken down: every house is shut up, that no man may
come in...all joy is darkened, the mirth of the land is gone".
     15. In Rev. 18:24 we read, "And in her was found the blood of prophets,
and of saints, and of all that were slain upon the earth".
     In Jer. 51:49 we read, "As Babylon hath caused the slain of Israel to
fall, so Babylon shall fall the slain of all the earth".
     These parallelisms are so plain they need no comments from us. If the
reader still insists that the Babylon of Rev. 17 and 18 is the ultimate
development of the Papacy as it envelopes apostate Christendom, it is
useless to discuss the subject any farther. But we believe that the great
majority of our readers - who have no traditions to uphold - will be
satisfied that the Babylon of the Apocalypse is the Babylon of Old Testament
prophecy, namely, a literal, re-built city in "the land of Nimrod" (Micah
5:6), a city which shall be the production of covetousness ("which is
idolatry" - Col. 3:5), and a city which shall yet be the home of apostate
Israel.


                CHAPTER SEVENTEEN. ISRAEL AND THE ANTICHRIST.


     It is a ground for thanksgiving that during the last three or four
generations the people of God have given considerable attention to the
prophecies of Scripture which treat of the future of Israel. The old method
of "spiritualizing" these predictions, and making them apply to the Church
of the present dispensation, has been discarded by the great majority of
pre-millennarians. With a steadily increasing number of Bible students it is
now a settled question that Israel, as a nation, shall be saved (Rom.
11:26), and that the promises of God to the fathers will be literally
fulfilled under the Messianic reign of the Lord Jesus (Rom. 9:4). Jerusalem,
which for so many centuries has been a by-word in the earth, will then be
known as "the city of the great King" (Matt. 5:35). His throne shall be
established there, and it shall be the gathering point for all nations
(Zech. 8:23; 14:16-21). Then shall the despised descendants of Jacob be "the
head" of the nations, and no longer the tail (Deut. 28:13); then shall the
people of Jehovah's ancient choice be the center of His earthly government;
then shall the Fig Tree, so long barren, "blossom and bud, and fill the face
of the world with fruit" (Isa. 27:6). All of this is common knowledge among
those who are in any-wise acquainted with dispensational truth.
     But the same Word of Prophecy which announces the glorious future
awaiting the children of Israel, also contains another chapter in the
history of this peculiar people; a chapter yet unfulfilled, setting forth a
period in their history darker and sadder than any of their past
experiences. Both the Old and New Testaments plainly tell of a season of
suffering for the Jews which will be far more acute than even their
afflictions of old. Dan. 12:1 says, "And there shall be a time of trouble,
such as never was since there was a nation even to that same time". And in
Matt. 24:21,22 we read, "For there shall be a great tribulation, such as was
not since the beginning of the world to this time, no, nor ever shall be.
And except those days should be shortened, there should no flesh be saved".
     The reasons or causes of this future suffering of Israel are as
follows. First, God has not fully visited upon Israel's children the sins of
their fathers. "When Solomon and her kings had by transgression lost their
blessings, and the glory of the reign of Solomon had faded away, the
supremacy, which was taken from them, was given to certain Gentile nations,
who were successively to arise and bear rule in the earth, during the whole
period of Israel's rejection. The first of these was the Chaldean Empire
under Nebuchadnezzar. The period termed by our Lord the "Times of the
Gentiles", commences with the capture of Jerusalem by Nebuchadnezzar. It is
a period coincident from its beginning to its close, with the treading down
of Jerusalem. `Jerusalem shall be trodden down of the Gentiles till the
Times of the Gentiles be fulfilled'. Nebuchadnezzar therefore, and the
Gentile empires which have succeeded him, have only received their
pre-eminence in consequence of Jerusalem's sin; and the reason why they were
endowed with that pre-eminence was, that they might chasten Jerusalem; and
when they shall have fulfilled that purpose, they shall themselves be set
aside and be made, because of their own evil, "like the chaff of the summer
threshing-floors'. In this we have another evidence that the earthly
dispensations of God revolve around the Jews as their center" (B.W.Newton).
     A further reason or cause of the future sufferings of Israel lies in
the rejection of their Messiah. First and foremost Christ was "a Minister of
the Circumcision, for the truth of God, to confirm the promises made unto
the fathers" (Rom. 15:8). He was sent "but unto the lost sheep of the house
of Israel" (Matt. 15:24). And in marvelous grace He tabernacled among them.
But He was not wanted. "He came unto His own, and His own received Him not"
(John 1:11). Not only did they receive Him not, they "despised and rejected
Him"; they "hated Him without a cause". So intense was their enmity against
Him that with one voice they cried, "Away with Him, crucify Him". And not
until His holy blood had been shed, and He had died the death of the
accursed, was their awful malice against Him appeased. And for this they
have yet to answer to God. Vengeance is His, and He will repay. Not yet has
the murder of God's Son been fully avenged.[12] It could not be during this
"Day of Salvation". But the Day of Salvation will soon be over, and it shall
be followed by "the great Day of His Wrath" (Rev. 6:17; Joel 2:11). Then
will God visit the earth with His sore judgments, and though the Nations
shall by no means escape the righteous retribution due them for their part
in the crucifixion of Christ, yet, the ones who will be punished the most
severely will be they who took the lead in that crime of crimes.
     The form which God's judgment will take upon the Jews is to be in full
accord with the unchanging law of recompense - what they have sown, that
shall they also reap. This was expressly affirmed by our Lord Jesus: "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" (John 5:43). Because they rejected God's
Christ, Israel shall receive the Antichrist. The same thing is stated in 2
Thess. 2:7 - "For this cause (i.e. because they received not the love of the
Truth, that they might be saved) God shall send them strong delusion that
they should believe the Lie". The immediate reference here, we believe, is
to the Jews, though the principle enumerated will also have its wider
application to apostate Christendom. The chief reason why God suffers the
Man of Sin to come on the scene and run his awful course, is in order to
inflict punishment upon guilty Israel. This is clearly taught in Isa. 10:5,
where of the Antichrist God says, "O Assyrian, the rod (the instrument of
chastisement) of Mine anger, and the staff in their hand is Mine
indignation. I will send him against an hypocritical nation, against the
people of My wrath will I give him a charge, to take the spoil, and to take
the prey, and to tread them down like the mire of the street", and cf our
brief comments on Jer. 6:26,27 and 15:8 in chapter 9.
     It must be borne in mind that the Jews are to return to Palestine and
there re-assume a national standing whilst yet unconverted. There are a
number of passages which establish this beyond question. For example, in
Ezek. 22:19-22 we are told, "Therefore thus saith the Lord God; because ye
are all become dross, behold, therefore I will gather you into the midst of
Jerusalem, as they gather silver, and brass, and iron, and lead, and tin,
into the midst of the furnace, to blow the fire upon it, to melt it; so will
I gather you in Mine anger and in My fury, and I will leave you there, and
melt you. Yea, I will gather you, and blow upon you in the fire of My wrath,
and ye shall be melted in the midst thereof". The first six verses of Isa.
18 describe how the Lord will gather the Jews to Jerusalem, there to be the
prey of "fowls and beasts". The closing chapters of Zechariah lead to the
inevitable conclusion that the Jews return to their land in unbelief, for if
their national conversion takes place in Jerusalem (Zech. 12:10), they must
have returned to it unconverted.
     When the Antichrist is manifested, great companies of the Jews will
already be in Palestine, and in a flourishing condition. What, then, will be
his relations with them? It is by no means easy to furnish a detailed answer
to this question, and at best we can reply but tentatively. Doubtless, there
are many particulars respecting this and all other related subjects, which
will not be cleared up until the prophecies concerning them have been
fulfilled. We, today, occupy much the same position with regard to the
predictions concerning the Antichrist, as the old Testament saints did to
the many passages which foretold the coming of the Christ. Their difficulty
was to arrange those passages in the order they were to be fulfilled, and to
distinguish between those which spoke of Him in humiliation and those which
foretold His coming glory. A similar perplexity confronts us. To ascertain
the sequence of the prophecies relating to the Antichrist is a real problem.
Even when we confine ourselves to those passages which speak of him in his
connections with Israel, we have to distinguish between those which concern
only the godly remnant, and those which relate to the great apostate mass of
the Nation; and, too, we have to separate between those prophecies which
concern the time when Antichrist is posing as the true Christ, and those
which portray him in the final stage of his career, after he has thrown off
his mask of religious pretension.
     It would appear that the first thing revealed in prophecy concerning
the Antichrist's dealings with Israel is the entering into a "covenant" with
them. This is mentioned in Dan. 9:27: "And he shall confirm the covenant
(make a firm covenant, R.V.) with many for one week" i.e. seven years. The
many here can be none other than the mass of the Jewish people, for they are
the principal subjects of the prophecy. The one who makes this covenant is
the "Prince that shall come" of the previous verse, the Head of the restored
Roman Empire. Thus the relations between this Prince, the Antichrist, and
the mass of the Jews shall, at the first, be relations of apparent
friendship and public alliance. That this covenant is not forced upon
Israel, but rather is entered into voluntarily by them, as seeking
Antichrist's patronage, is clear from Isa. 28:18, where we find God, in
indignation, addressing them as follows - "And your covenant with death
shall be disannulled, and your agreement with Hell shall not stand; when the
overflowing scourge shall pass through, then ye shall be trodden down by
it". And this, we believe, supplies the key to Dan. 2:43.
     Nebuchadnezzar's vision of the great image and the interpretation given
to Daniel, outlines the governmental history of the earth as it relates to
Palestine, further details being supplied in the other visions found in the
book of Daniel. "The earthly dispensations of God revolve around Jerusalem
as their center. The method which it hath pleased God to adopt in giving the
prophetic history of these nations, is in strict accord with this principle.
As soon as they arose into supremacy and supplanted Jerusalem, prophets were
commissioned, especially Daniel, to delineate their course. We might
perhaps, have expected that their history would have been given minutely and
consecutively from its beginning to its close. But instead of this, it is
only given in its connection with Jerusalem; and as soon as Jerusalem was
finally crushed by the Romans and ceased to retain a national position, all
detailed history of the Gentile Empires is suspended. many a personage most
important in the world's history has since arisen. Charlemagne has lived,
and Napoleon - many a monarch, and many a conqueror - battles have been
fought, kingdoms raised and kingdoms subverted - yet Scripture passes
silently over these things, however great in the annals of the Gentiles.
Because Jerusalem has nationally ceased to be, 1800 years ago, the detail of
Gentile history was suspended- it is suspended still, nor will it be resumed
until Jerusalem re-assumes a national position. Then the history of the
Gentiles is again minutely given, and the glory and dominion of their last
great King described. He is found to be especially connected with Jerusalem
and the Land...The subject of the book of Daniel as a whole, is the
indignation of God directed through the instrumentality of the Gentile
Empires upon Jerusalem" (B.W. Newton "Aids to Prophetic Enquiry", first
Series).
     The method which the Holy Spirit has followed in the book of Daniel is
to give us, a general outline of Gentile dominion over Jerusalem, and this
is found in the vision of the Image in chapter 2; and second, to fill in
this outline, which is given in the last six chapters of that book. It is
with the former we are now more particularly concerned. Much of the
prophetic vision of Dan. 2 has already become history. The golden head
(Babylon), the silver breast and arms (Medo-Persia), the brazen belly and
thighs (Greece), the iron legs (Rome), have already appeared before men. But
the feet of the Image, "part of iron and part of clay", have to do with a
time yet future. The break between the legs and feet corresponds with the
break between the sixty-ninth and seventieth "weeks" of Dan. 9:24-27. The
present dispensation comes in as a parenthesis during the time that Israel
is outside the Land, dispersed among the Gentiles.
     What, then, is represented by the "iron and the clay" toes of the feet
of the Image? If we bear in mind that this portion of the Image exactly
corresponds to the seventieth week, we have an important key to the
interpretation. Dan. 9:26,27 treats of the seventieth week - the "one week"
yet remaining. These verses speak of the Prince (of the restored Roman
Empire) making a seven years' Covenant with the Jews. Thus the prophecy
concerning the seventieth week presents to us two prominent subjects - the
Romans, at whose head is the Antichrist, and apostate Israel, with whom the
Covenant is made. Returning now to Dan. 2 we find that when interpreting the
king's dream about the Image, the prophet declares that the "iron" is the
symbol for the "fourth kingdom" (v. 40), which was Rome, who succeeded
Babylon, Persia, and Greece; the "feet" with their ten toes forecasting this
Empire in its final form. Thus, we have Divine authority for saying that the
"iron" in the feet of the Image represent the peoples who shall yet occupy
the territory controlled by the old Roman Empire. In a word, the "iron"
symbolizes the Gentiles - specifically those found in the lands which shall
be ruled over by the "ten kings".
     Who, then, is symbolized by "the clay"? Here we are obliged to part
company with the commentators, who unanimously take the clay to be the
figure of democracy. So far as we are aware none of them has offered a
single proof text in support of their interpretation, and as the Word is the
only authority, to it we must look. Assured that Scripture is its own
interpretor, we turn to the concordance to find out what the "clay"
signifies elsewhere, when used symbolically. In Isa. 64, which records the
Cry of the Remnant at the End-time, we find them saying, "But now, O Lord,
Thou art our Father; we are the clay, and Thou our Potter; and we are all
the work of Thy hand". Again, in Jer. 18 the same figure is employed. There
the prophet is commanded to go down to the potter's house, where he beheld
him manufacturing a vessel. The vessel was marred in the hands of the
potter, so he "made it again another vessel". Clearly, this is a picture of
Israel in the past and in the future. The interpretation is expressly fixed
in v. 6: "O house of Israel, cannot I do with you as this potter? saith the
Lord. Behold, as the clay is in the potter's hand, so are ye in Mine hand, O
house of Israel". How clear it is then that "clay" is God's symbol for
Israel.[13]
     In its final form, then, the revived Roman Empire - the kingdom of
Antichrist - will be partly Gentilish and partly Jewish. And is not this
what we must expect? Will not that be the character of the kingdom of that
One which the Antichrist will counterfeit? Such scriptures as Psa. 2:6-8;
Isa. 11:10; 42:6; Rev. 11:15, etc., make plain the dual character of the
kingdom over which our Lord will reign during the Millennium. That the
Antichrist will be intimately related to both Jews and the Gentiles we have
proven again and again in the previous chapters - Rev. 9:11 is quite
sufficient to establish the point. Therefore, we should not be surprised to
find that that part of the Image which specifically depicts the kingdom over
which the Man of Sin shall reign, should be composed of both "iron" and
"clay". It would be passing strange were it otherwise. It is indeed striking
to note that the "clay" is mentioned in Dan. 2 just nine times - the number
of judgment!
     In Dan. 2:43 we read, "And whereas thou sawest iron mixed with miry
clay, they shall mingle themselves with the seed of men: but they shall not
cleave one to another even as iron is not mixed with clay" - a verse that
has sorely puzzled the expositors. We believe that the reference is to the
coming intimacy between Jews and Gentiles. The apostate Jews (members of the
Corrupt Woman) shall "mingle themselves with the seed of men" - the
Gentiles. This is amplified in Rev. 17, where we read of the great Whore,
"with whom the kings of the earth have committed fornication, and the
inhabitants of the earth have been made drunk with the wine of her
fornication". "But they shall not cleave one to another" (Dan. 2:43) is
explained in Rev. 17:16 - "And the ten horns which thou sawest upon the
Beast, these shall hate the Whore, and shall make her desolate and naked",
etc.! There is a remarkable verse in Hab. 2 which confirms our remarks
above, and connects the Antichrist himself with the "clay". The passage
begins with the third verse, which, from its quotation in Heb. 10:37,38 we
know, treats of the period immediately preceding our Lord's return. In vv. 4
and 5 we have a description of the Antichrist, and then in v. 6 we read,
"Shall not all these take up a parable against him, and a taunting proverb
against him, and say, Woe to him that increaseth that which is not his! how
long? and to him that ladeth himself with thick clay". The reference is
clearly to this "proud Man's" fellowship with apostate Israel. We are
satisfied that Hab. 2;6-8 is parallel with Isa. 14:9-12. Isa. 14 gives us a
glimpse of the Antichrist being scoffed at in Hell, by the "chief ones of
the earth" because he, too, was unable to escape their awful fate. So in
Hab. 2, after stating that he "gathereth unto him all nations" (v. 5) the
prophet goes on to say "Shall not all these take up a taunting proverb
against him". The taunt is, that though he had leagued himself with the mass
of Israel (laden himself with thick clay), yet it will be "the remnant" of
this same people that shall "spoil" him (v. 8).
     Another scripture which shows that in the End-time apostate Israel will
no longer be divided from and hated by the Gentiles is found in Isa. 2,
where we are told, "They strike hands with the children of strangers" (v. 6
R.V.). As the context here is of such deep interest, and as the whole
chapter supplies us with a most vivid picture of the Jews in Palestine just
before the Millennium, we shall stop to give it a brief consideration. The
first five verses present to us a millennial scene, and then, as is so
frequently the case in the prophecies of Isaiah, we are taken back to be
shown something of the conditions which shall precede the establishing of
the Lord's house in the top of the mountains. This is clear from the twelfth
verse, which defines this period, preceding the Millennium as "the Day of
the Lord". The section, then, which describes the conditions which are to
obtain in Palestine immediately before the Day of the Lord dawns, begins
with v. 6. We there quote from v. 5 to the end of v. 10: -
     "For thou hast forsaken thy people the house of Jacob, because they be
filled with customs from the east, and are soothsayers like the Palestines,
and they strike hands with the children of strangers. Their land also is
full of silver and gold, neither is there any end to their treasures; their
land also is full of horses, neither is there any end of their chariots.
Their land also is full of idols; they worship the work of their own hands,
that which their own fingers have made. And the mean man is bowed down, and
the great man is brought low: therefore forgive them not. Enter into the
rock, and hide thee in the dust, from before the terror of the Lord, and
from the glory of His majesty". This most interesting passage shows us that
apostate Israel will be on terms of intimacy with the Gentiles; that she
will be the mistress of vast wealth; that she will be given up to idolatry.
Their moral condition is described in vv. 11 to 17 - note the repeated
references to "lofty looks", "haughtiness of men", "high and lifted up",
etc.
     If Zech. 5 be read after Isa. 2:6-9 we have the connecting link between
it and Rev. 17. Isa. 2 shows us the Jews as the owners of fabulous wealth,
as being in guilty fellowship with "strangers", and as universally given to
idolatry. Zech. 5 reveals the emigration of apostate Israel )the woman in
the midst of the Ephah) and the transference of her wealth to the land of
Shinar. Rev. 17 and 18 give the ultimate outcome of this. Here we see
apostate Israel in all her corrupt glory. She is pictured, first, as sitting
upon many waters (v. 1), which signified "peoples, and multitudes, and
nations and tongues" (v. 15). These will support her by contributing to her
revenues. The huge bond issues made by the nations to obtain loans, are
rapidly finding their way into Jewish hands; and doubtless it is the
steadily accumulating interest from these which will soon make them the
wealthiest nation of the world. That which has half bankrupted Europe will
soon be used to array the Woman in purple and scarlet color and gold and
precious stones and pearls (v. 4).
     Second, the Woman is seen sitting upon the Beast (v. 3), which means
that the Antichrist will use his great governmental power to insure her
protection. How this harmonizes with Dan. 9:27, where we read of him making
a seven-year Covenant with them, needs not to be pointed out. Then will poor
blinded Israel believe that the Millennium has come. No longer the people of
the weary foot and homeless stranger, but mistress of the greatest city in
the world. No longer poor and needy, but possessor of the wealth of the
earth. No longer the "tail" of the nations, but reigning over them as their
financial Creditor and Dictator. No longer despised by the great and mighty,
but sought after by the kings of the earth. Nothing withheld that the flesh
can desire. The false Prince of Peace their benefactor. Yes, blinded Israel
will verily conclude that at long last the millennial era has arrived, and
such will be the Devil's imitation of that blessed time which shall be
ushered in by the return of God's Son to this earth.
     But not for long shall this satanic spell be enjoyed. Rudely shall it
be broken. For, third, Rev. 17 shows us the ten horns and the Beast turning
against the Whore, stripping her of her wealth, and despoiling her of her
glory (v. 6). This, too, corresponds with Old testament prophecy, for there
we read of the Antichrist breaking his Covenant with Israel! As we are told
in Psa. 55:20, "He hath put forth his hands against such as be at peace with
him: he has broken his covenant", cf Isa. 33:8. And this very breaking of
the Covenant is but the fulfillment of the Divine counsels. Thousands of
years ago, Jehovah addressed Himself through Isaiah to apostate Israel,
saying, "And your Covenant with Death shall be disannulled, and your
agreement with Hell shall not stand; when the overflowing scourge shall pass
through, then ye shall be trodden down by it".
     Concerning Antichrist's relations with the godly Jewish Remnant, that
has already been discussed in previous chapters, as also his final attack
upon Jerusalem and his defeat and overthrow in the Valley of Armageddon.
Apostate Israel, the Beast, and all his Gentile followers shall be
destroyed. The faithful remnant of Israel, and those Gentiles who befriend
them in the hour of their need, shall have their part in the millennial
kingdom of David's Son and Lord (Matt. 25). Thus has God been pleased to
unveil the future and make known to us the things which "must shortly come
to pass". May it be ours to reverently search the more sure Word of Prophecy
with increasing interest, and may an ever-deepening gratitude fill our
hearts and be expressed by our lips, because all who are now saved by grace
through faith shall be with our blessed Lord in the Father's House, when the
Great Tribulation with all its attendant horrors shall come upon the world.


                               THE ANTICHRIST.

                                 Conclusion

     In bringing to a close this book on the Antichrist, we are conscious
that "there remaineth yet very much land to be possessed" (John 13:1). We
have sought to present as comprehensive an outline of the subject as our
present light and somewhat limited space would permit. But little more than
an outline has been given. Abundant scope is still left for the interested
reader and student to work out and fill in the details for himself. This, we
trust, is what many will do. The subject, though solemn, is one full of
interest.
     No doubt the subject is new, and hence, mysterious to some of our
readers. These we would ask to turn back to the first chapter, and re-read
the whole book. That God will yet permit the Devil to bring forth his
satanic Masterpiece, who shall defy God and persecute His people, should
scarcely be surprising. In each succeeding age there has been a Cain for
every Abel; a Jannes and Jambres for every Moses and every John the Baptist.
It has been so during this dispension: the sowing of the Wheat, was followed
by the sowing of the Tares. It will be so in the Tribulation period: not
only will there be a faithful remnant of Israel, but there shall be an
unfaithful company of that people, too. And just before the Christ of God
returns to this earth to set up His kingdom, God will suffer His arch-enemy
to bring forth the false christ, who will establish his kingdom.
     And God's hour for this is not far distant. It was when "the iniquity
of the Amorites" was come to the "full" (Gen. 15:16) that God gave orders
for their extermination (Deut. 7:1,2). And Israel's transgressions (Dan.
8:23) and the transgressions of Christendom (2 Thess. 2:11,12), will only
have come to "the full" when those who rejected the Christ of God, shall
have received the christ of Satan. Then, shall God say to His avenging
angel, "Thrust in thy sickle, and reap: for the time has come for thee to
reap; for the harvest of the earth is ripe" (Rev. 14:15). It is this which
makes the subject so solemn.
     What God has been pleased to make known concerning the Antichrist is
not revealed in order to gratify carnal curiosity, but is of great moment
for our daily lives. In the first place, a proper apprehension of these
things should cause us to seriously search our hearts, and to examine
carefully the foundation upon which our hopes are built, to discover whether
or not they rest on the solid Rock Christ Jesus, or whether they stand upon
nothing more stable than the shifting sands of human feelings, human
resolutions, human efforts after self-improvement. Incalculably serious is
the issue at stake, and we cannot afford to be uncertain about it. A mere
"hope I am saved" is not sufficient. Nothing short of the full assurance of
faith ought to suffice.
     Unspeakable solemn is what we read of in 2 Thess. 2:8-12: "And then
shall that Wicked be revealed, whom the Lord shall consume with the spirit
of His mouth, and shall destroy with the brightness of His coming: even him,
whose coming is after the working of Satan, with all power and signs and
lying wonders, and with all deceivableness of unrighteousness in them that
perish; because they received not the love of the truth, that they might be
saved. And for this cause God shall send them strong delusion, that they
should believe the Lie: That they all might be damned who believed not the
truth, but had pleasure in unrighteousness".
     There are three points in the above verses by which the writer and the
reader may test himself. First, have I "believed the Truth"? "Thy Word is
the Truth". Have I set to my seal that God is true? Have I applied the Word
of God to myself, and taken it to my own heart? Have I personally received
the Saviour that it reveals?
     Second, do I have "pleasure in unrighteousness"? There is a vast
difference between doing an act of unrighteousness, and having "pleasure"
therein. Scripture speaks of Moses "choosing rather to suffer affliction
with the people of God, than to enjoy the pleasure of sin for a season"
(Heb. 11:25). And again, it speaks of some who "knowing the judgment of God
that they who commit such things are worthy of death, not only do the same,
but have pleasure in them that do them" (Rom. 1:32). So it is here in the
passage before us. They who "believe not the Truth", have "pleasure in
unrighteousness". And here is one of the vital differences between an
unbeliever and a genuine believer. The latter may be overtaken by a fault,
his communion with Christ may be broken, he may sin grievously, but if he
does, he will have no "pleasure" therein! Instead, he will hate the very
unrighteousness into which he has fallen, and mourn bitterly for having done
that which was so dishonoring to his Saviour.
     Third, have I "received the love of the Truth"? Do I read God's Word
daily, not simply as a duty, but as a delight; not merely to satisfy
conscience, but because it rejoices my heart; not simply to gratify an idle
curiosity, that I may acquire some knowledge of its contents, but because I
desire above everything else to become better acquainted with its Author.
Can I say with the Psalmist, "I will delight myself in Thy statutes...Thy
commandments are my delights" (Psa. 119:16,143). The wicked love the
darkness; but God's people love the light!
     Here, then, are three tests by which we earnestly entreat every reader
to honestly examine himself, and see whether he be in the faith. Awful
beyond words is the only alternative, for Scripture declares of those who
have "believed not the Truth", who have "pleasure in unrighteousness", and
who have "received not the love of the Truth", that "for this cause God
shall send them strong delusion, that they should believe the Lie: that they
all might be damned".
     Again; if we diligently search the Scriptures to discover what they
teach concerning the Antichrist - his personality, his career, his ways,
etc. - the more we are informed about him the better shall we be prepared to
detect the many antichrists who are in the world today, now preparing the
way for the appearing and career of the Man of Sin. There is no reason why
we should be ignorant of Satan's devices. There is no valid excuse if we are
deceived by his "false apostles", who transform themselves into the apostles
of Christ (2 Cor. 11:13). Christians ought not to be misled by the many
false prophets who are gone out into the world (1 John 4:1). Nor will they
be, if they study diligently those things which God has recorded for our
enlightenment and to safeguard us against the subtle deceptions of the great
Enemy.
     Again; as we give diligent heed to the prophetic Word, as we take its
solemn warnings to heart, the effect must be that we shall separate
ourselves from everything which is anti-Christian. "Be not unequally yoked
together with unbelievers: for what fellowship hath righteousness with
unrighteousness? and what communion hath light with darkness? And what
concord hath Christ with Belial? or what part hath he that believeth with an
infidel? And what agreement hath the temple of God with idols? for ye are
the temple of the living God; as God hath said, I will dwell in them, and
walk in them; and I will be their God, and they shall be My people.
Wherefore come out from among them, and be ye separate, saith the Lord, and
touch not the unclean thing; and I will receive you" (2 Cor. 6:14-17).
     This call is not directed toward Christians separating themselves from
their fellow-Christians. How could it be? Scripture does not contradict
itself. God's Word explicitly says, "Not forsaking the assembling of
ourselves together, as the manner of some is; but exhorting one another: and
so much the more, as ye see the day approaching" (Heb. 10:25). But the same
Word which tells us not to forsake the assembling of ourselves together,
commands us to have "no fellowship with the unfruitful works of darkness"
(Eph. 5:11). God forbid that His people should be found helping forward the
plans of the Prince of Darkness.
     Finally, as we read prayerfully the teaching of Scripture concerning
this Coming One, who shall embark upon the most awful course that has ever
been run on their earth; as we learn of how he will ascend the Throne of the
World, and be the director and dictator of human affairs; as we discover how
he will employ the mighty power, with which Satan invests him, to openly
defy God and everything which bears His name; and, as we are made aware of
the unspeakably dreadful judgments which God will pour upon the world at
that time, and the fearful doom which shall overtake the Antichrist and all
his followers; our heart will be stirred within us, and we shall not
hesitate to lift up our voices in warning. The world is in complete
ignorance of what awaits it. The nations know not what is in store for them.
Even Israel discern not the dark night which lies before them. But as God
instructs us concerning what He is about to do, it is positively criminal to
remain silent. The voices of all whom God has been pleased to enlighten
ought to be raised in solemn and united testimony to the things which God
has declared "must shortly come to pass".
THE END                 [1] A monthly magazine, true to its title. Each
issue contains two or three lengthy articles by the writer. $1.00 per year.
Address Studies in the Scriptures, Swengel, Pa.

[2] Erroneous in the sense that it is but a shadowy and secondary
fulfillment, rather than the ultimate and primary.

[3] See also the chapter on Satan's Origin in the writer's "Satan and his
Gospel" obtainable from the Bible Truth Depot, Swengel, Pa. at 20 cents.

[4] It is the Man of Sin who is to be the last great Caesar: this will be
made clear in our study of the Antichrist in the Revelation.

[5] Psa. 78:49 speaks of God using "evil angels" (those mentioned in Rev.
12:7) in His judgments on Egypt.

[6] It is remarkable that just three times (the number of resurrection) the
healing of the Antichrist's wound of death is referred to here in Rev. 13 -
see vv. 3,12,14!

[7] There is no room for a quibble about the meaning of "Babylon", for v. 19
expressly terms it "The beauty of the Chaldees' excellency".

[8] A book of intense interest for the antiquarian, but dull and wearisome
for the average reader.

[9] He that hath the Bride (John 3:29), spoken by John the Baptist - the
"friend of the Bridegroom" - demonstrates that "the Bride" was in view
during our Lord's ministry unto the lost sheep of the house of Israel. The
believing Remnant who "received" Him, form the nucleus and were
representative of redeemed Israel, millennial Israel, the Bride of the Lamb.

[10] It will not have come in the sense of this verse, until it pervades the
Roman world. When all the ten kingdoms have been constitutionalized, it may
be said to have come.

[11] Mr. Baron is probably the ablest and most widely known and esteemed
Hebrew Christian alive today.

[12] What they suffered in A.D. 70 was, first, for the sins of their
fathers, see Luke 11:50; and second, for the murder of Christ, see Matt.
22:7.

[13] That the Hebrew word for "clay" in these passages is a different one
from that employed in Dan. 2 is exactly what a reflecting mind would
naturally expect. Isa. 64 and Jer. 18 treat of the Israel that shall be
restored, whereas Dan. 2 speaks of the apostate portion of Israel,
irrevocablly given up to judgment. In striking accord with this, we may add,
that the word used in Isa. 64 and Jer. 18 refers to clay in its native and
mouldable stage; but the word in Dan. 2 signifies "burnt clay" which denotes
its final condition: here, as always, "burning" tells of Divine judgment!

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