Antichrist

ANTICHRIST . The great opponent and counterpart of Christ, by whom he is finally to be conquered. The word appears only in the NT ( 1 John 2:18-22; 1 John 4:3 , 2 John 1:7 ), but the idea was present in Judaism and developed with the growth of the Messianic hope. 1. The origin of the conception . While the precise term ‘Antichrist’ is lacking in Jewish literature, the idea of an opponent who persecutes God’s people and is ultimately to be conquered by the Messiah, is an integral part of that general hope, born in Prophetism, which developed into Messianism in the NT period. As in the case of so many elements of Messianism, the beginning of the ‘opponent’ idea may fairly be said to have been Daniel 11:36 (cf. also Zechariah 12:1-14; Zechariah 13:1-9; Zechariah 14:1-21 ), where the reference is to Antiochus IV.; but it would be a mistake to see in the Antichrist conception of the Johannine literature an unprecedented description of distinct personalities. There seems to have been rather a gradually developing anti-Messianic scheme, which at many points duplicated the developing Messianic hope. This general conception, which played an important rôle in early Christianity, was probably due to the synthesis of at least five factors, each independent in origin. ( a ) The historical opponents of the Jews , such as Antiochus IV., Pompey, and the Roman Empire in general (cf. the position of Gog in Prophetic thought). These naturally aroused the most intense hatred on the part of the Jews, particularly those under the influence of Pharisaism. Their hostility was regarded as extending not only to the Jews as a nation, but as heathen, to Jehovah himself, and particularly to His plans for the Jewish people. This political hatred of the Pharisees entered into the Antichrist expectation, just as their political hope went into the Messianic programme. Both alike tended to grow transcendental. ( b ) The dualism of Babylonia and Persia, especially as it was expressed by the dragon , between whom and the agents of righteousness there was to be a fight to the death. This dragon conception may with much probability be seen not only in the identification of the serpent of the Temptation with the devil, but also in the beast of the Johannine Apocalypse, the great opponent of the Christ, and in the sea monster of Rabbinism. ( c ) The Beliar ( or Belial ) myth , which underlies the NT thought (cf. 2 Corinthians 6:15 ), as well as Jewish fears. The first reference to Beliar seems to have been in Jubilees 1:20, but the myth is not unlike that of the Babylonian Tiamat , queen of the abyss, who was conquered by Marduk. Subsequently he was identified with Satan, who was also identified with the dragon (cf. Ascens. Isaiah 4:3-4 , Revelation 12:10 ). This identification was the first step towards the fully developed expectation of the Talmud, of a conflict between God and the devil. ( d ) Belief in the return from death of the persecuting Emperor Nero . This expectation seems to have been widely diffused throughout the Roman Empire in the latter part of the first Christian century ( Sib. Or . iv. 119 150, v. 363 ff.), and lies behind the figures of Revelation 13:1-18; Revelation 16:1-21; Revelation 17:1-18 . He is apparently to return with the kings of Parthia, but he is also, in Revelation 17:8-11 , identified with the beast of the abyss (cf. Sib. Or . v. 28 34). ( e ) The myth of Simon Magus, or that of the false prophet . This myth seems to have been common in Christian circles, and Simon Magus (wh. see) became the typical (Jewish) prophet and magician who opposed Christianity. 2. Synthesis of the elements . These various elements possess so much in common that it was inevitable that they should be combined in the figure of the Satanic opponent whom the Christ would utterly destroy as a pre-condition of establishing His Kingdom of God. A study of the Book of Revelation, as well as of other NT writings ( e.g. 2 Thessalonians 2:1-12 , 2Co 6:15 , 1 John 2:18-22; 1 John 4:3 , 2 John 1:7 , Revelation 11:4-13; Revelation 13:1-18; Revelation 13:17; Revelation 19:11-21 , Mark 13:14-20 ), will show that there was always present in the minds of the writers of the NT a superhuman figure, Satanic in power and character, who was to be the head of opposition both to the people of Christ and to the Christ Himself. This person is represented in Assumption of Moses (ch. 8), Ascension of Isaiah (ch. 4), as well as in other Jewish writings, as one who possessed the Satanic supremacy over the army of devils. He was not a general tendency, but a definite personality. As such it was easy to see his counterpart or incarnation in historical characters. Indeed, the entire anti-Messianic programme was employed to characterize historical situations. We must think similarly of the use of ‘the man of lawlessness’ of St. Paul ( 2 Thessalonians 2:3; see Man of Sin) and the various opponents of Christ in the Apocalypse. Transcendental pictures and current eschatology set forth the Christian’s fear on the one hand of the Roman Emperor or Empire as a persecuting power, and on the other of Jewish fanaticism. Just which historical persons were in the mind of the writers it is now impossible to say with accuracy, but Nero and Domitian are not unlikely. In the Patristic period the eschatological aspects of the anti-Messianic hope were developed, but again as a mystical picture of historical conditions either existing or expected. In Ephraem Syrus we have the fall of the Roman Empire attributed to Antichrist. He is also by the early Church writers sometimes identified with the false Jewish Messiah, who was to work miracles, rebuild the Temple, and establish a great empire with demons as his agents. Under the inspiration of the two Witnesses (Elijah and Enoch) the Messianic revolt against the Antichrist was to begin, the Book of Revelation being interpreted literally at this point. The saints were to be exposed to the miseries that the book describes, but the Messiah was to slay Antichrist with the breath of His mouth, and establish the Judgment and the conditions of eternity. Thus in Christian literature that fusion of the elements of the Antichrist idea which were present in Judaism and later Christianity is completed by the addition of the traits of the false prophet, and extended under the influence of the current polemic against Jewish Messianism. The figure of Antichrist, Satanic, Neronic, falsely prophetic, the enemy of God and His Kingdom, moves out into theological history, to be identified by successive ages with nearly every great opponent of the Church and its doctrines, whether persecutor or heretic. Shailer Mathews.

Antichrist. The name ἀντίχριστος signifies an opposer of Christ. It is used only by John in his first and second epistles, though those opposed to Christ are referred to by others under different names. It is important to distinguish between an antichrist and the antichrist. John says, "as ye have heard that antichrist shall come, even now are there many antichrists;" whereas "he is the antichrist that denieth the Father and the Son." 1 John 2:18, 22. He is the consummation of the many antichrists. To deny Jesus Christ come in the flesh is the spirit or power of the antichrist, but it eventuates in a departure from the special revelation of Christianity: 'they went out from us.' 1 John 2:19; 1 John 4:3; 2 John 7. Now this clears the ground at once of much that has obscured the subject. For instance, many have concluded that Popery is the antichrist, and have searched no farther into the question, whereas the above passage refutes this conclusion, for Popery does not deny the Father and the Son; and, in Revelation 17, 18, Popery is pointed out as quite distinct from 'the false prophet,' which is another name for the antichrist. It is fully granted that Popery is anti-christian, and a Christ-dishonouring and soul-deceiving system; but where God has made a distinction we must also do so. Besides Popery there were and there are many antichrists, which, whatever their pretensions, are the enemies of Christ, opposers of the truth, and deceivers of man. As to the Antichrist, it should be noticed that John makes another distinction between this one and the many. He speaks of the many as being already there, whereas the one was to come; and if we turn to 2 Thess. 2:3-12 we read of something or some one that hinders that wicked or lawless one being revealed, although the mystery of iniquity was already at work. Now there has been no change of dispensation since this epistle was written, and John wrote much later, from which we learn that the revelation of the antichrist is still future, though doubtless the mystery of iniquity is getting ripe for his appearing; that which hindered and still hinders the manifestation of the antichrist is doubtless the presence of the Holy Spirit on earth. He will leave the earth at the rapture of the saints. This passage in Thessalonians gives us further particulars as to this MAN OF SIN. His coming is after the working of Satan, that is, he will be a confederate of Satan, and be able to work signs and lying wonders with all deceit of unrighteousness in them that perish. Those that have refused the truth will then receive the lie of this wicked one. We get further particulars in Rev. 13:11-18, where the anti-christian power or kingdom is described as a beast rising out of the earth, having two horns as a lamb, but speaking as a dragon. Here again we read that he will do great wonders, making fire come down from heaven, with other signs or miracles. In the description in Thessalonians he opposeth himself against all that is called God or that is worshipped, and sits down in the temple of God, and sets forth himself as God. The Jews will receive him as their Messiah, as we read in John 5:43. In the above passage in the Revelation this counterfeit of Christ's kingdom is openly idolatrous. He directs the dwellers on the earth to make an image of the beast (named in ver. 1, the future head of the resuscitated Roman empire) to which image he gives breath, that it should speak, and persecutes those who will not worship the image. He also causes all to receive a mark on their hand or their forehead that they may be known to be his followers; and that none else should be able to buy or sell. We thus see that in the Revelation the anti-christian power called also 'the false prophet' will work with the political head, and with Satan — a trinity of evil — not only in deceiving mankind, but also, in Rev. 16:13-16, gathering together by their influence the kings of the earth to the battle of that great day of God Almighty. The three are cast into the lake of fire Rev. 19:20; Rev. 20:10. In the O.T. we get still another character of this wicked one. In Dan. 11:36-39 he is called 'king.' Here he exalts himself and speaks marvellous things against the God of gods. He will not regard the God of his fathers (pointing out that he will be a descendant of Israel, probably from the tribe of Dan, cf. Gen. 49:17), nor "the desire of women" (i.e. the Messiah, of whom every Jewess hoped to be the mother): he exalts himself above all. Here again he is an idolater, honouring a god that his fathers knew not. In Zech. 11:15-17 he is referred to as the foolish and idol shepherd, who cares not for the flock, in opposition to the Lord Jesus the good Shepherd. This man of sin will 'do according to his own will' — just what the natural man ever seeks to do. In contrast to this the blessed Lord was obedient, and came not to do His own will. May His saints be ever on the watch against the many false prophets in the world, 1 John 4:1, and be loyal to their absent Lord, behold His beauty in the sanctuary, and reproduce Him more down here in their earthen vessels.