Revelation 13

Revelation 13:1

Andreas of Caesarea: Some have interpreted this beast to be a certain power, a leader of the other demons, who is second to Satan, and that after this beast the antichrist arises from the earth. However, according to holy Methodius and holy Hippolytus and others this beast is to be interpreted as the antichrist who comes from the tumultuous and rough sea of this life. The ten horns with the diadems and the seven heads signify the unity that the devil has with him—for these characteristics were interpreted above as also belonging to him. The ten horns and seven heads also signify the division of the earthly government at the end of time into ten, and the earthly government corresponds to this world, which is calculated as consisting of seven days and is divided into seven successive kingdoms. For this reason, Satan, who operates in him, is called “the ruler of this age.” “A blasphemous name is upon its heads” clearly refers to his supporters. For from the beginning these never ceased from blaspheming Christ until the accession of Constantine. But after him, [the emperors] Julian and Valens again slandered against Christ. — COMMENTARY ON THE APOCALYPSE 13:1

Bede: And I saw a beast rising up out of the sea. The beast has various interpretations according to the locations. Here, it signifies the body of the devil arising from the people of the impious. This sea is understood to be the abyss mentioned above. Hence, the dragon is called the king of all that are in the waters, and whose heads are broken in the sea, according to David. — Commentary on Revelation

Bede: Having seven heads and ten horns, etc. He shows that the seven heads are the same as the ten horns. For he had said that the dragon carried seven diadems on its seven heads; now he says the beast carries ten diadems on its ten horns. For seven and ten are the same as receiving a sevenfold in this age. And another evangelist says a hundredfold (Matthew XIX). — Commentary on Revelation

Bede: And on its heads names of blasphemy. For they call their kings gods, both dead and supposedly translated to heaven among the gods, and also on earth as Augusti, which is a name of divinity as they will it. Elsewhere, he says the whole beast is full of names of blasphemy. — Commentary on Revelation

Caesarius of Arles: “I saw a beast rising out of the sea,” that is, out of an evil people. That he was “rising out” means that he was coming into existence, even as the blooming flower comes forth from the root of Jesse. In the beast coming forth from the sea he signifies all impious who are the body of the devil. — EXPOSITION ON THE APOCALYPSE 13:1, HOMILY 10

Irenaeus: Since then in this world some persons come to the light, and by faith unite themselves to the light and by faith unite themselves with God, but others shun the light and separate themselves from God, the Word of God comes preparing a fit habitation for both. For those indeed who are in the light, that they may derive enjoyment from it and from the good things contained in it; but for those in darkness, that they may partake in its calamities.… For this reason the apostle says, “Because they did not receive the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness.” For when [antichrist] arrives, and of his own accord concentrates in his own person the apostasy, and accomplishes whatever he shall do according to his own will and choice, sitting also in the temple of God, his dupes will adore him as the Christ. Therefore he shall deservedly “be cast into the lake of fire,” [and this will happen according to divine appointment], God by his prescience, foreseeing all this at the proper time sending such a man, “that they may believe a lie, that they all may be judged who did not believe the truth, but consented to unrighteousness.” — AGAINST HERESIES 5.28.1-2

Oecumenius: In the vision before this, the prophetic evangelist saw a sign in heaven, and behold he says a red Dragon (Rev. 12:3). Now he tells us he saw coming up out of the sea a beast like a leopard. Then in the vision that follows he again sees another beast rising out of the earth (Rev. 13:11), having two horns like a lamb. So, therefore, he saw three beasts in all: the first in heaven, the second out of the sea, and the third out of the earth. But the first and the third are apparent to all; for the first is the ancient evil Dragon, the apostate and adversary of God the Almighty, Satan, and the third is the Antichrist. This middle beast, which now lies before us for observation, what is it? I think it comes after the apostate Dragon, Satan, and it holds the leading position among the rest of the demons; for many fell together. And it is clear from that passage that the divine Scripture declares the ruler of all the demons has been bound to the sea and to Tartarus, as was shown above (Rev. 9:14); perhaps metaphorically thus naming the commotion and disturbance that accompany them, indicating from what things and to where they have fallen, and that they are reserved for the judgment of the great day according to what is written (Jude 6).

For if this were not so, but it was perceptible in the sea and in Tartarus, how is it that before this it is recorded in the account that, having devised many schemes, he acted against the Lord and against his mother? Except that according to the literal historical sense, which must not be disregarded even itself, he has been assigned to Tartarus and the abyss.

This beast, then, is the second one. The one now before us has been introduced in the book of Job, engaging in dialogue with God, accusing Job, subjecting him to countless trials, yet saying that he has “walked before the face of heaven.” (Job 1:7) And not only does the book of Job record him, but the Lord has made mention of him to John when addressing the Jews: “You are of your father the Devil, and you desire to do the desires of your father.” (Jn. 8:44) That one was a murderer from the beginning, and in the truth he did not stand, because there is no truth in him. When he speaks a lie, he speaks from his own, for he is a liar and the father of it, the one who is now presented to us for viewing, the apostate Dragon, become their leader and ringleader of the revolt; just as the holy Abraham is proclaimed father of nations, having been made beforehand the source of their faith according to what was said to him, “I have made you the father of many nations.” (Gen. 17:5) With these matters therefore clarified according to my view, let us return to the passage in question.

He says, I saw a beast rising out of the sea, having ten horns and seven heads, and on his horns ten crowns. He sees him coming up from the sea; for his rise and, as it were, his elevation are from the disturbed and unstable life of men, who have chosen him as their tyrant; and the ten horns plainly indicate to him a great dominion, just as the seven heads signify certain ploys and principles of deceit and constructions; for the numbers ten and seven are perfect numbers.

And there were crowns about his horns, showing him as ruler risen up against mankind, because we through deceit had voluntarily delivered ourselves to him.

And upon his head he says names of blasphemy. Properly said, upon his head; for he raves to himself and, as his own head, mocking God, stealing reverence from God and assigning it to himself. — Commentary on Revelation

Ticonius: Here a “sea” is mentioned, which above was called a “bottomless pit” from which this beast would ascend. In both instances a people is indicated. Indeed, he sees a people arising from a people, namely, a beast coming forth from a people. Normally “beast” is a designation of that which is hostile to the Lamb, but in a narrative one must determine from passage to passage what aspect of the beast is signified. For sometimes the devil is the beast, elsewhere the beast is his body or one of the heads of that beast such as the one which rises up although he seemed wounded unto death, which is a false imitation of the true faith. In other passages the beast might signify only the leaders. In this present passage the beast that rises from the sea refers to the body of the devil, which has ten horns and seven heads and diadems upon its horns and a blasphemous name upon its heads. And rightly is he said to be named with a name of blasphemy, since he desires to be regarded as God. — COMMENTARY ON THE APOCALYPSE 13:1

Victorinus of Pettau: “And I saw a beast rising up from the sea, like unto a leopard.” This signifies the kingdom of that time of Antichrist, and the people mingled with the variety of nations. — Commentary on the Apocalypse of the Blessed John

Revelation 13:2

Andreas of Caesarea: The kingdom of the Greeks is signified by the leopard; the Persians are signified by the bear; the Babylonians are signified by the lion. The antichrist, who will come as a king of the Romans, will rule over them and destroy their empires, when he beholds the clay toes of their feet, by which is indicated the destruction of a weak and brittle kingdom. Satan, that spiritual dragon, will give all of his authority to the antichrist, who through false signs and wonders will work for the ruination of those who are weak and unstable. — COMMENTARY ON THE APOCALYPSE 13:2

Bede: And the beast I saw was like a leopard, etc. It is compared to a leopard because of the diversity of nations; to a bear, because of its malice and ferocity; to a lion, because of its physical strength and the arrogance of its tongue. In Daniel, we read that the kingdom of the Chaldeans is compared to a lioness, that of the Persians to a bear, and that of the Macedonians to a leopard. — Commentary on Revelation

Bede: And the dragon gave him his power. Thus the Apostle, speaking of the body of the devil, says: His coming is according to the working of Satan with all power, signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish (2 Thessalonians II). — Commentary on Revelation

Caesarius of Arles: The beast is like a leopard because of the variety of nations; he is like a bear because of his maliciousness and madness; he is like a lion because of the strength of his body and the haughtiness of his mouth. At the time of the antichrist his kingdom will be [as a leopard], for it will contain a commixture of various nations and people; it will have feet as a bear in its leaders, and its commanding authority will be as the mouth [of a lion]. “And the dragon gave him his power,” for we see how the heretics, who have the power of the devil, are powerful in this world. For just as formerly it was the pagans who devastated the church, so now it is the heretics. — EXPOSITION ON THE APOCALYPSE 13:2, HOMILY 10

Irenaeus: If any shall slay with the sword, he must be slain with the sword. Here is the endurance and the faith of the saints." — Against Heresies Book V

Oecumenius: And the beast, he says, which I saw was like a leopard, and because of its swift-moving feet, I think, and quick for deceits.

And his feet, he says, are like those of a bear, somewhat weak and patient so as even to walk under heaven to plot against men.

And his mouth, he says, is like the mouth of a lion; “Your adversary the Devil prowls around like a roaring lion, seeking someone to devour,” according to what is written. (1 Peter 5:8)

And the Dragon is said to have given him his power. Now the power of that apostate Dragon lies in these deceits and guiles, and he himself became their author and teacher. — Commentary on Revelation

Victorinus of Pettau: “His feet were as the feet of a bear.” A strong and most unclean beast, the feet are to be understood as his leaders.

“And his mouth as the mouth of a lion.” That is, his mouth armed for blood is his bidding, and a tongue which will proceed to nothing else than to the shedding of blood. — Commentary on the Apocalypse of the Blessed John

Revelation 13:3

Andreas of Caesarea: That he had a head that was wounded indicates that one of his lieutenants, having been put to death, deceptively seems to be raised again by him through his sorcery, in a way similar to Simon the magician, who, in light of his magic tricks, was unmasked by the chief of the apostles. Or the phrase could indicate that the Roman Empire, having suffered a kind of wound through division, seems to be healed by a unified rule, as occurred at the time of Augustus Caesar.… The wonder directed at the antichrist will be transferred to the devil, who is working through him. For through him the devil will be worshiped, and through him he will seem, to those blinded in the eyes of the mind, to raise the dead and perform signs. — COMMENTARY ON THE APOCALYPSE 13:3-4

Bede: And I saw one of its heads as if it had been mortally wounded, etc. The Antichrist, pertaining to the heads of the earthly kingdom, in imitation of our true head, dares to present himself as if he were mortally wounded and had resurrected, to be accepted in place of Christ, who truly accomplished this. It is said that the deception in Simon Magus prefigured this deceit. — Commentary on Revelation

Bede: And the whole earth marveled and followed the beast. He uses the genus for the species, saying that the beast is worshiped, when it is the false head, under the name of the truly slain and living head, that earthly men are to worship. — Commentary on Revelation

Caesarius of Arles: That which “seemed wounded” are the heretics who hypocritically seem to confess Christ and blaspheme since they do not believe as the catholic faith has it. They prophesy that he who was wounded is also raised again, for even Satan himself transfigures himself into an angel of light. Another interpretation might be that heresies are wounded by the catholics, for they are suppressed by the testimonies of the Scriptures. Yet, as though a wound of Satan they are revived and accomplish the works of Satan and do not cease from blaspheming and attracting whomever they can to his teachings.… [The dragon gave his power to the beast], for indeed the heretics possess power, especially the Arians. … “And they adored the beast, saying, ‘Who is like the beast, and who can fight against it?’ ” To be sure, the heretics flatter themselves that no one believes better than they and that no one can conquer their people who are marked by the name of the beast. And it will be given to him by the devil himself, although with God’s permission, that he should speak haughty things and blasphemies, as the apostle says, “There must be heresies in order that those who are genuine among you may be manifested.” — EXPOSITION ON THE APOCALYPSE 13:3-4, HOMILY 10

Oecumenius: And I see, he says, one of his heads as if it were wounded unto death; and his deadly wound was healed. This meaning might have been known to the Spirit-bearing evangelist himself; but as it appears to me, he indicates something of this sort: for the deadly blow which was inflicted upon the Devil that was struck against one of the heads through the devotion of Israel, was healed through their subsequent idolatry. — Commentary on Revelation

Ticonius: One of its heads refers to the antichrist, because there are seven heads not in regard to number but as a sign of the universality of that earthly kingdom that is hostile to the Lamb. It is evident that the dragon, that is, the devil, will give his authority and his throne to [the antichrist]. As in a good sense the soul of a righteous person is the seat of wisdom, so in an evil sense the enemy is said to give his throne to those whom he especially possesses and whom he uses for the seduction of others. Moreover, with God’s permission he frequently does amazing things through them, and he proceeds to so great a rashness that in imitation of the true Head and in order to delude the souls of [God’s] children, he claims that one of the seven heads resurrected as if it had died before and that he should be accepted instead of Christ, who actually accomplished this deed. “And the nations which inhabit the earth wondered at the beast.” … By “earth” he refers to those who are earthly and who desire to follow and to worship him, that is, those who in the antichrist are said to worship the dragon as in an image. — COMMENTARY ON THE APOCALYPSE 13:3

Revelation 13:4

Bede: And they worshiped the dragon who gave authority to the beast. They claim to worship God, who gave authority to Christ. — Commentary on Revelation

Bede: And they worshiped the beast, saying: Who is like the beast? They say: Who is like Christ? Or who can defeat him? — Commentary on Revelation

Oecumenius: And the whole earth, he says, was astonished at the beast. For how could not even the God-fearing nation of Israel have bowed down to it? And this is what was spoken by Isaiah before God concerning Israel: “for your sake my name is continually blasphemed among the nations,” (Isa. 52:5) yet they also worshipped together with the prime evil one the Dragon, the cause of so great deceit and treacherous devices, in homage to the beast.

From whom Israel’s fame was routed; those who were seized by him weave praises to him, saying, “Who is like the beast, and who can make war against him?” — Commentary on Revelation

Revelation 13:5

Andreas of Caesarea: With the allowance of God, it says, he will have authority for three and a half years to blaspheme against God and to harm the saints. The “dwelling of God” is the dwelling of the Word in the flesh, that is, his incarnation, as well as his repose among the saints, against whom, as also against the holy angels, he will fully direct his blasphemy. — COMMENTARY ON THE APOCALYPSE 13:5-6

Bede: And there was given to him a mouth speaking great things and blasphemies. He exalts himself above all that is called God or that is worshipped (2 Thessalonians II). — Commentary on Revelation

Bede: And he was given authority to act for forty-two months, etc. For the first three and a half years, he does not openly blaspheme but acts in the mystery of iniquity, which, after the dissension and the revelation of the man of sin, will be exposed. Then he will say: I am Christ (Matthew XXIV); now, however: Behold, here is Christ, and there (Ibid.). By against God, it signifies against God. — Commentary on Revelation

Caesarius of Arles: The forty-two months are to be interpreted as the time of the last persecution. “It opened its mouth to blaspheme against God.” It is clear that this refers to those who have left the catholic church, for while earlier they seemed to be within the church as though they held the right faith, in time of persecution they openly blaspheme God with the mouth. [The dwelling of God] is the saints who are contained within the church, which is called “heaven,” for they are the habitation of God. — EXPOSITION ON THE APOCALYPSE 13:5-6, HOMILY 10

Dionysius of Alexandria: And in like manner it is revealed to John; “For there was given to him,” he says, “a mouth speaking great things and blasphemy; and there was given unto him authority and forty and two months.” It is wonderful that both of these things occurred under Valerian; and it is the more remarkable in this case when we consider his previous conduct, for he had been mild and friendly toward the men of God, for none of the emperors before him had treated them so kindly and favorably. — Epistle to Hermammon (preserved in Eusebius, Church History 7.10)

Oecumenius: He says that all have been defeated and fallen under his feet, and there was given unto him a mouth speaking great things and blasphemy. Was it given by someone? It was given by those deceived and having worshiped him; for to boast arrogantly is pride. For what is greater than this? To say, “I will ascend into heaven; I will set my throne above the stars of heaven.” (Isa. 14:13) And just a little after that, he says, “I will be like the Most High,” (Isa. 14:14) as Isaiah mocks him, for these are indeed blasphemies against God.

And it is said that power was given unto him to continue for forty-two months. In previous comments, the forty-two months we understood it as a brief time. For all time is brief, even if it seems to be very long, when compared to the unending ages. — Commentary on Revelation

Primasius of Hadrumetum: With these months there is completed the three years and six months, which above were understood to refer to the quality of the present age. However, here the severity of the final persecution is especially foretold. For were one to consider the four familiar directions of the earth and multiply four times the ten sayings of the law, which is the symbol of perfection, one would have forty. Were the performance of the two commandments of love added to this, the number forty-two would be completed. That which is commanded in words achieves no favor if it is not perfected by works. And the church is said to be protected by these [commandments] as though by the wings of an eagle, and she flees from the treachery of the dragon into the wilderness to be nourished there for 1, days, which is equal to the forty-two months, so that the calculation of the same number may not render a useless meaning.… [The beast blasphemed] against God and the church, which dwells in heaven, because “our citizenship is in heaven,” and “now you are not in the flesh.” I think that here the temple might also signify the glorified trophy of the body of Christ against whom the antichrist is said then to blaspheme, when he has dared assign to himself that honor which is especially due to [Christ]. Concerning this the Lord said in the Gospel, “That they might lead astray, if possible, even the elect,” and just earlier, “But for the elect those days will be shortened.” — COMMENTARY ON THE APOCALYPSE 13:5-6

Revelation 13:6

Bede: To blaspheme His name and His tabernacle. The wicked one, usurping for himself the dignity of God’s name, will also presume to call his own church by that name. — Commentary on Revelation

Oecumenius: He says, and he opened his mouth in blasphemy against God, to blaspheme his name and his tabernacle, and them that dwell in heaven. It is said that the blasphemies against God are of the apostate. By the tabernacle of God he means the holy angels because God dwells in them. For if it has been said concerning men, “I will dwell in them and walk among them,” (2 Corinthians 6:16; see Lev. 26:11) what would one say about the heavenly powers, that God has them as a dwelling? — Commentary on Revelation

Revelation 13:7

Bede: And it was granted to him to make war with the saints, etc. By the part, he means the whole. Those who can be conquered, with the violence of the time, if possible, even the elect will be shaken. That the Jews may be condemned, who, not believing the truth, accepted the lie. — Commentary on Revelation

Oecumenius: And power was given him over all kindreds, and tongues, and nations. And all that dwell upon the earth shall worship him. As I said earlier that he has taken the authority from the men who willingly bend themselves to his destructive power. Rightly did he say that all those that dwell upon the earth shall worship him; for apart from the God-fearing Israel, which did not bear this, every remaining race of men and tribe has been found worshipping the destroyer. — Commentary on Revelation

Primasius of Hadrumetum: By saying that he opened his mouth, it shows that he spoke with that damnable bravado that while before he blasphemed secretly, he will at that time do so publicly. For he will have dared to attribute to himself that honor that especially belongs to [Christ]. And he speaks his inquities arrogantly, for he is hostile to Christ and wishes to be accepted instead of Christ, either by the use of force or by supplanting him with fraudulent means. For a time he will attain power, which he will use in an evil way to harm the body of Christ, so that as Christ suffers, the persecutors praise [the beast] all the more since [Christ] is crucified more cruelly with his [saints]. Of this power the Lord said, “You would have no power over me unless it had been given you from above.” If, therefore, at the time of his passion Christ had temporarily given power to his persecutors, although the prince of this world could find in him nothing worthy of death, why is it surprising that in his church he allows evil persons to attack, so that one might say that [the beast] has defeated them? Even we must understand the part from the whole, namely, that part which he is able to conquer. — COMMENTARY ON THE APOCALYPSE 13:7

Revelation 13:8

Bede: And all who dwell on the earth will worship him. He said all, but he meant those who dwell on the earth. For those who depart from you, he says, will be written in the earth (Jeremiah XVII). — Commentary on Revelation

Bede: Whose names are not written in the book of life of the Lamb. It is just that those who serve the author of death should not be written in the book of life, and those who are deceived by the simulated death of the beast should lack the fellowship of the Lamb who took away the sins of the world. He says, — Commentary on Revelation

Bede: The Lamb who was slain from the foundation of the world. The Lamb, as Peter says, without blemish, foreordained indeed before the foundation of the world, but manifest in these last times (1 Peter I). Another edition translates it as the Lamb marked from the foundation of the world. It can also be understood through hyperbaton that the names of the saints have been written in the book of life from the beginning. — Commentary on Revelation

Oecumenius: Of whom it says whose names are not written in the book of life of heaven of the sealed from the foundation of the world; the vision very securely predetermined this; for since it has been said that all the inhabitants of the inhabited world have worshiped the apostate Devil, there were nevertheless a few who were pure from this worship, both from the Gentiles and from Israel, such as Job, his four friends, Melchizedek, and the holy prophets of Israel, and those who are testified to in the Old Testament for godliness.

He says all have worshipped him, except these who, because of their godliness, and the precision and purity of their citizenship, are written in heaven, and are guarded by God; for this is signified by the sealing of the book. Concerning this book the Lord says to his holy disciples according to the divinely inspired Luke: “nevertheless in this do not rejoice, that the spirits are subject to you; but rejoice that your names were written in heaven.” (Luke 10:20) — Commentary on Revelation

Revelation 13:9

Andreas of Caesarea: Every one will receive a recompense worthy of his deeds. Those who are willing to harm their neighbor will be captured by the devil and will undergo the death of his soul by the satanic sword. For, as the great James says, they are made slaves of that one by whom they have been conquered through their works. But those who have a pure faith and unshakeable endurance in trials will be indelibly written in the book of life. With such may the all-merciful God also find us partakers who consider “that the sufferings of this present time are not worth comparing with the glory that is to be revealed" to the saints and who walk valiantly the narrow way, so that, finding at the end of it glory in the coming age and rest and paradise, we might reign with Christ, with whom to the Father be all thanksgiving and worship with the Holy Spirit forever. Amen. — COMMENTARY ON THE APOCALYPSE 13:9-10

Bede: If anyone has an ear, let him hear. Whenever Scripture interposes this saying, it seeks an attentive listener due to the obscurity of the matter. So that the momentary kingdom of the devil is not regarded highly, it meets human thoughts by saying: He who leads into captivity shall go into captivity, that is, the devil and the beast, who now seem to capture the nations with their snares, will themselves soon be captives. — Commentary on Revelation

Oecumenius: If anyone, he says, has a mind able to comprehend the things said, let him hear the things said and know that the one ready to take others captive will be taken captive by the beast and will voluntarily defect to it; for receiving no assistance from God, he will be carried off to utter evil. — Commentary on Revelation

Tertullian: But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bended, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was the theme of speech-destined as He was to enter the lists one day singly against the devil-the figure of the cross was also necessary, (that figure) through which Jesus was to win the victory? Why, again, did the same Moses, after the prohibition of any “likeness of anything,” set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry, they were suffering extermination by serpents, except that in this case he was exhibiting the Lord’s cross on which the “serpent” the devil was “made a show of,” and, for every one hurt by such snakes-that is, his angels -on turning intently from the peccancy of sins to the sacraments of Christ’s cross, salvation was outwrought? For he who then gazed upon that (cross) was freed from the bite of the serpents. — An Answer to the Jews

Revelation 13:10

Bede: He who kills with the sword must be killed with the sword. He who now persecutes the Church with either carnal or even spiritual death, the Lord Jesus will kill with the breath of His mouth, and destroy with the brightness of His coming. — Commentary on Revelation

Bede: Here is the patience and the faith of the saints. He had promised that the murderer would be killed, but because no one is crowned unless he competes lawfully, now he says there is a need for strong spirits and firm hearts. Having first described the beast generally in hypocrisy, then with an open mouth blaspheming, he now describes it among the rulers alone, similarly in hypocrisy, then revealed. — Commentary on Revelation

Oecumenius: If anyone prepared for murders, he will die the spiritual death in the worship of the Devil. Therefore, he says, is the endurance and the faith of the saints. Therefore one becomes innocent of the slavery to the evil one, from which slavery may we all be shown to be free by the grace of the God who called us to the knowledge of Him. To Him be glory to the ages, amen. — Commentary on Revelation

Revelation 13:11

Andreas of Caesarea: Some say that this beast is the antichrist, while to others its two horns signify the antichrist and the false prophet. But since also the false prophet is thought to come in his own person, it is proper to think that the dragon is to be interpreted as Satan, the beast that arises from the sea as the antichrist, and this beast that comes up from the earth as the false prophet, which is the opinion of the blessed Irenaeus. That he comes up from the earth symbolizes that he arises from an earthly and groveling manner of life. That he has two horns like a lamb indicates that in the skin of a lamb he cloaks the murderousness of the wolf hiding within and that at the beginning he will have the form of piety. Concerning him Irenaeus says, “Concerning his armorbearer, whom he also calls the false prophet, he says, ‘he spoke like a dragon.’ ” The authority of signs and wonders was given to him, so that going before the antichrist, he might prepare the way of destruction for him. We say that the healing of the wound of the beast is either the apparent, short-lived unity of the divided empire, or the temporary restoration by the antichrist of the tyranny of Satan that had been destroyed, or the fraudulent resurrection of one of his associates who had died. It says that he speaks like a dragon, because he will do and say the things of the devil, who is the author of evil. — COMMENTARY ON THE APOCALYPSE 13:11

Bede: And I saw another beast coming up out of the earth. He said another in office, yet it is one. What is the sea is also the earth, according to Daniel. To whom, seeing the four beasts rise from the sea, the angel says: These four great beasts are four kingdoms that will arise from the earth (Daniel VII). — Commentary on Revelation

Bede: And he had two horns like a lamb and spoke like a dragon. He presents the horns of a lamb to secretly insert the poison of the dragon. Because, through the hypocrisy of holiness, he falsely claims to have the unique wisdom and life that the Lord truly possessed. Concerning this beast, the Lord says: Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves (Matthew VII). — Commentary on Revelation

Hippolytus of Rome: But as it is incumbent on us to discuss this matter of the beast more exactly, and in particular the question how the Holy Spirit has also mystically indicated his name by means of a number, we shall proceed to state more clearly what bears upon him. John then speaks thus: “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. And he exercised all the power of the first beast before him; and he made the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he did 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 means of those miracles which he had power to do in the sight of the beast, saying 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. 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. And he caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand or in their forehead; and that no man might buy or sell, save he that had the mark, the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast; for if is the number of a man, and his number is six hundred threescore and six.”

By the beast, then, coming up out of the earth, he means the kingdom of Antichrist; and by the two horns he means him and the false prophet after him. And in speaking of “the horns being like a lamb,” he means that he will make himself like the Son of God, and set himself forward as king. And the terms, “he spake like a dragon,” mean that he is a deceiver, and not truthful. And the words, “he exercised all the power of the first beast before him, and caused the earth and them which dwell therein to worship the first beast, whose deadly wound was healed,” signify that, after the manner of the law of Augustus, by whom the empire of Rome was established, he too will rule and govern, sanctioning everything by it, and taking greater glory to himself. For this is the fourth beast, whose head was wounded and healed again, in its being broken up or even dishonoured, and partitioned into four crowns; and he then (Antichrist) shall with knavish skill heal it, as it were, and restore it. For this is what is meant by the prophet when he says, “He will give life unto the image, and the image of the beast will speak.” For he will act with vigour again, and prove strong by reason of the laws established by him; and he will cause all those who will not worship the image of the beast to be put to death. Here the faith and the patience of the saints will appear, for he says: “And he will cause all, both small and great, rich and poor, free and bond, to receive a mark in their right hand or in their forehead; that no man might buy or sell, save he that had the mark, the name of the beast, or the number of his name.” For, being full of guile, and exalting himself against the servants of God, with the wish to afflict them and persecute them out of the world, because they give not glory to him, he will order incense-pans to be set up by all everywhere, that no man among the saints may be able to buy or sell without first sacrificing; for this is what is meant by the mark received upon the right hand. And the word-“in their forehead”-indicates that all are crowned, and put on a crown of fire, and not of life, but of death. For in this wise, too, did Antiochus Epiphanes the king of Syria, the descendant of Alexander of Macedon, devise measures against the Jews. He, too, in the exaltation of his heart, issued a decree in those times, that “all should set up shrines before their doors, and sacrifice, and that they should march in procession to the honour of Dionysus, waving chaplets of ivy; “and that those who refused obedience should be put to death by strangulation and torture. But he also met his due recompense at the hand of the Lord, the righteous Judge and all-searching God; for he died eaten up of worms. And if one desires to inquire into that more accurately, he will find it recorded in the books of the Maccabees. — Hippolytus Dogmatical and Historical Fragments

Irenaeus: And he shall perform great wonders, so that he can even cause fire to descend from heaven upon the earth in the sight of men, and he shall lead the inhabitants of the earth astray.” — Against Heresies Book V

Oecumenius: Having made many digressions and having returned from the later principles to the earlier principles, he arrived at the matter under discussion. And that was to narrate to us the things concerning the wicked and God-hated Antichrist. This one therefore is now set forth in the midst, and see what he says about him.

And I saw, he says, another beast coming up out of the earth, from where also is the beginning of origin for all men. For the Antichrist is a man, “whose presence is according to the working of the Devil,” (2 Thess. 2:9) as it seems to the most wise Paul.

And it had two horns like a lamb, and it spoke like a Dragon. He said reasonably that he does not have the horns of a lamb, but that he is like a lamb, and that he is not a Dragon, but speaks like a Dragon. For since the true one is thought to be Christ, it is not that he was given horns like a lamb. And since through every sort of wickedness he contends equally with the Devil, yet he is not the Devil, he did not say that he is a Dragon, but that he speaks as a dragon. Since therefore these things are so, the Word preserved for him the image also in the vision, and gives him a form not of a lamb, but like a lamb, neither of a dragon, but like a dragon. For Christ has been called a lamb, the Devil a Dragon, but it was neither this nor that. — Commentary on Revelation

Ticonius: It has two horns that are like those of a lamb. These are the two Testaments that belong to the true Lamb but that the beast tried to usurp for himself by feigning to be a lamb. Nevertheless, it is said to speak like a dragon, because by the hypocrisy of a false truth it beguiles those whom it can lead astray. For it would not be like a lamb were it to speak openly as a dragon. It now pretends to be the Lamb so that it might assail the Lamb, that is, the body of Christ. It speaks against God, since it drives away from the way of truth those whom he has deluded and who now seek after him. — COMMENTARY ON THE APOCALYPSE 13:11

Victorinus of Pettau: “And I saw another beast coming up out of the earth.” He is speaking of the great and false prophet who is to do signs, and portents, and falsehoods before him in the presence of men.

“And he had two horns like a lamb-that is, the appearance within of a man-and he spoke like a dragon.” But the devil speaks full of malice; for he shall do these things in the presence of men, so that even the dead appear to rise again. — Commentary on the Apocalypse of the Blessed John

Revelation 13:12

Andreas of Caesarea: The forerunner of the apostate false christ will do all things through sorcery for the deception of humankind, so that the antichrist will be regarded as God. And, since [the antichrist] receives the witness of the worker of such marvels, he receives undisputed honor, in imitation of the Baptist, who led those who believed to the Savior. For falsehood is zealous to imitate the truth for the deception of humankind. Therefore, it is not remarkable that to the eyes of those deceived, fire is seen coming down from heaven. For somewhere in the story of Job we are taught that, with the permission of God and by the activity of Satan, fire came down and consumed his flock. — COMMENTARY ON THE APOCALYPSE 13:12-13

Bede: And he exercised all the authority of the first beast. Miserable disciples follow their master in all things. — Commentary on Revelation

Bede: And he caused the earth and those who dwell in it to worship the first beast. He shows the power of seduction, having claimed both the body and the soul which inhabits it. — Commentary on Revelation

Bede: Whose deadly wound was healed. That is, it feigned to have overcome death by rising. For Scripture said he was as if slain, just as it was said of the Jews: They did not enter the praetorium, lest they should be defiled. The evangelist did not assert that the most impure could be defiled if they entered the praetorium; nor did the Jews, conscious of such great crimes, truly fear being defiled, but he reported what they pretended as if affirming it. — Commentary on Revelation

Caesarius of Arles: Since the church is “heaven,” what is this fire that falls from heaven other than heresies that fall from the church? As it is written, “They went out from us, but they were not of us.” For fire falls from the church whenever heretics leave the church as though fire and persecute the church. Therefore, the beast with the two horns causes the people to worship the image of the beast, that is, the devices of the devil. — EXPOSITION ON THE APOCALYPSE 13:12-13, HOMILY 11

Oecumenius: And it says that he exercises all the authority of the first beast in his presence. That is, he becomes the successor of the power of the Devil, and prepares all to worship him, whose deadly wound was healed. This has been said among the preceding. Now it must only be marked. For since he said that he has all the authority of the first beast before him, and first of all he named the Dragon the fiery one, whom the vision shown in heaven revealed, so that no one might think to say now that he received the authority as that of the first beast, I am not speaking about that first of all of all, but of him who comes after that one, yet before the Antichrist, whom the vision showed rising from the sea like a leopard (Rev. 13:1-2). For the wound of this one’s death was healed, as stated above. — Commentary on Revelation

Primasius of Hadrumetum: “And he did great signs, even making fire come down from heaven in the sight of people.” Although it says that he would do many signs, he mentions only this remarkable sign. This translation speaks as though of the past, while it announces the future, although indicating that the future will also be different. And so it says, “so that he also makes fire come down from heaven.” That he causes fire to descend from heaven to the earth, that is, from the church to those who are earthly, indicates that whether from a variety of peoples or by the wiles of a falling enemy he causes his servants to speak in new and multiple tongues. In this manner they prattle as though they had received the gift of the Holy Spirit who in the form of fiery tongues had once truly shined upon the individual disciples of Christ. And, indeed, the Lord especially commended this sign of those who believe, saying, “These signs will accompany those who believe: in my name they will cast out demons, they will speak in new tongues,” and the like. It is not surprising, therefore, if that beast which by imitation usurped the name of the Lamb who had been killed and now is living should also fraudulently lay claim by mimicry to that great gift of the Holy Spirit and feign that gift also for his servants, even as we recall what once Simon boasted but was unable to do. For when the very ministers of Satan listed their expulsions of demons and their various wonders and said, “Did we not cast out demons in your name?” and the like, the Lord did not approve of their boasting but reproved them as arrogant and worthy of damnation. And therefore, perhaps by emphasizing this sign [of fire], which represents the Holy Spirit, he wished to indicate especially that which is superior to all else. For although heresies seem to have some things in common with us, only the church of Christ can boast that she especially is possessed of this gift. Although the magicians of Pharaoh performed wonders similar to those of Moses, we are told that they were frustrated by the Holy Spirit. When they gave up on their own claims and were defeated, they spoke a true confession and said, “This is the finger of God.” The Gospel testifies that the Holy Spirit is called “the finger of God” when one Gospel says, “By the Spirit of God I cast out demons,” while another says, “By the finger of God I cast out demons.” And so the sheer force of the seduction is indicated, that the beast is thought to possess that Spirit that resisted the magicians and brought their deceptions to nothing. — COMMENTARY ON THE APOCALYPSE 13:13

Ticonius: It exercised all the power of the first beast on the earth. He spoke of that earlier beast that he had seen rising from the sea and to which the dragon had given his own great power. He said that the beast exercised this power before the beast. For all the power of the people is in their leaders, which he described, just as the power of the locusts and the horses is in their tails. In front of the people, the leaders do what is useful to the will of the devil under the cover of an imitation of the church. Clearly, in both beasts there is one body, and they practice the worship of one iniquity, so that the mimicry of the latter beast may be said to work to the advantage of that earlier beast.… “So that those who dwell on the earth worship the first beast.” … Or as another translation renders, “so that the earth and those who inhabit it.” … And he mentioned the earth and those who inhabit the earth with good reason. For it might have sufficed to mention either the earth or those who inhabit the earth. However, he shows the force of [the beast’s] seduction which has given both body and soul to him as property. For whoever falls by force without being enticed away is made captive in the body alone. However, whoever falls to seduction is made captive both in the body and in the mind, and for this reason he said, “He caused the earth and those who inhabit it to worship the beast whose mortal wound was healed.” — COMMENTARY ON THE APOCALYPSE 13:12

Revelation 13:13

Bede: And he performed great signs, so that he even made fire come down from heaven to earth. He presented the miracle of fire as the greatest among others, so that, just as the Lord Christ gave His disciples the grace of virtues with the coming of the Holy Spirit in fire, so he, with deceptive cunning, might also deceive his followers with a similar charisma. — Commentary on Revelation

Oecumenius: And it performed great signs, so that it even made fire come down from heaven to the earth in the sight of men. And the doing of signs and wonders by the power of the Devil is attested by the apostle; for after saying where “the presence is by the operation of Satan, he brings upon all power and signs and lying wonders.” (2 Thess. 2:9) — Commentary on Revelation

Victorinus of Pettau: “And he shall make fire come down from heaven in the sight of men.” Yes (as I also have said), in the sight of men. Magicians do these things, by the aid of the apostate angels, even to this day. He shall cause also that a golden image of Antichrist shall be placed in the temple at Jerusalem, and that the apostate angel should enter, and thence utter voices and oracles. Moreover, he himself shall contrive that his servants and children should receive as a mark on their foreheads, or on their right hands, the number of his name, lest any one should buy or sell them. Daniel had previously predicted his contempt and provocation of God. “And he shall place,” says he, “his temple within Samaria, upon the illustrious and holy mountain that is at Jerusalem, an image such as Nebuchadnezzar had made.” Thence here he places, and by and by here he renews, that of which the Lord, admonishing His churches concerning the last times and their dangers, says: “But when ye shall see the contempt which is spoken of by Daniel the prophet standing in the holy place, let him who readeth understand.” It is called a contempt when God is provoked, because idols are worshipped instead of God, or when the dogma of heretics is introduced in the churches. But it is a turning away because stedfast men, seduced by false signs and portents, are turned away from their salvation. — Commentary on the Apocalypse of the Blessed John

Revelation 13:14

Andreas of Caesarea: [The beast] deceives those who continually dwell upon the earth in their hearts. For those who possess their citizenship in heaven are not deceived by fake appearances, since they have been sufficiently fortified by the prediction of his coming.… It is reported that demons often speak by sorcery through images and statues and trees and streams, also through Apollonius and others, and I think, even through dead bodies. For example, in the presence of Peter, Simon the Magician showed the Romans a dead body that he was moving. However, the apostle unmasked his deception by showing through those whom he himself raised how the dead were raised [by Simon]. And so there is nothing strange in the fact that working through demons, this standardbearer of the antichrist should make an image for the beast and contrive to show it speaking and see to it that those who did not worship it were killed. And he will eagerly strive to place the mark of the ruinous name of the apostate upon everyone. He will make the mark upon their right hands to bring to an end the doing of good works, and upon their foreheads in order to teach those deceived to be bold in their deception and darkness. But those who have had their faces sealed with the divine light will not receive the mark. He will undertake to spread the mark of the beast everywhere through buying and selling, so that a violent death might come to all who do have the mark from the lack of necessities. — COMMENTARY ON THE APOCALYPSE 13:14-17

Bede: And he deceives those who dwell on the earth, etc. For his coming will be, as it is said, according to the working of Satan with all power, and signs, and lying wonders (2 Thessalonians II). It is often debated whether these are called signs and lying wonders because he will deceive mortal senses through phantasms so that what he does not actually do, he will appear to do; or because even if they are true wonders, they will lead those who believe them into falsehood, thinking they could not be done except by divine power, not knowing the power of the devil, who consumed such a great household of holy Job with such large herds by not phantasmal but real fire and whirlwind. Whether they are called signs of falsehood in this or that manner, it is without doubt in this that the temptation will appear greatest to all when the pious martyr both subjects his body to torments and yet performs so many miracles before his eyes. — Commentary on Revelation

Bede: Saying to those who dwell on the earth, that they should make an image to the beast, etc. That is, to be like him and thus to make an image to him, as another version says: As it has the wound of the sword and lived. That is, they should say they have died and risen with the Antichrist by that falsehood, just as he claims to constitute himself as God and mediator between himself and his followers, unlike our Lord Jesus Christ, who has no other mediator between himself and his followers. — Commentary on Revelation

Caesarius of Arles: “That he give them a mark on the right hand or on the forehead.” He speaks of the mystery of deception. For the saints who are in the church receive Christ in the hand and on the forehead. The hypocrites, however, receive the beast under the name of Christ. “Those who do not worship the beast … will be slain.” It is not inconsistent with the faith that the beast be understood as the city of the impious itself, that is, as the congregation or conspiracy of all those who are impious or filled with hubris. This city is called “Babylon,” which is interpreted as “Confusion,” and to it belong all who desire to work that which is worthy of confusion. He himself is the citizenry of unfaithful persons who are the opposite of the faithful people, that is, the city of God. His image is an imitation, that is, among those people who confess the catholic faith but live the life of infidelity. For they feign to be what they are not, and they are called Christians, not by way of the true image but by way of a false image. Of such persons the apostle wrote, “holding the form of religion but denying the power of it.” Not a small number of these persons are within the catholic church. However, the righteous do not worship the beast, that is, they do not assent to him, nor do they submit to him, nor do they receive his mark, the mark of sin, on their forehead, on account of the confession, and on their hand, on account of works. — EXPOSITION ON THE APOCALYPSE 13:15-16, HOMILY 11

Irenaeus: Let no one imagine that he performs these wonders by divine power, but by the working of magic. And we must not be surprised if, since the demons and apostate spirits are at his service, he through their means performs wonders, by which he leads the inhabitants of the earth astray. John says further: “And he shall order an image of the beast to be made, and he shall give breath to the image, so that the image shall speak; and he shall cause those to be slain who will not adore it.” He says also: “And he will cause a mark to be put in the forehead and in the right hand, that no one may be able to buy or sell, unless he who has the mark of the name of the beast or the number of his name; and the number is six hundred and sixty-six,” that is, six times a hundred, six times ten, and six units. — Irenaeus Against Heresies Book 5

Oecumenius: And deceives, it says, those who dwell upon the earth by the signs. For he makes signs indeed, but by charming the eyes of those who see, just as the magicians also did before Pharaoh; for they were directed by one and the same deceiving demon, both those and this one. And it says well that he makes the signs in the presence of the beast. For since he will erect an image for it, which he will also force all to worship, he will perform the signs supposedly by it, as deifying the image, because indeed from it he has the power to do these things. — Commentary on Revelation

Primasius of Hadrumetum: It is as though he had said that the deception had succeeded to such an extent that the earthly, led astray by the wonders of the beast, gave their full miserable assent to the beast and by a mutual devotion encouraged each other to make an image of the beast in the fraudulence of their hearts. And so they believe that there is no room for doubt but are convinced by the evidence of the fire that [the beast] is indeed the Christ, although the devil is in the antichrist and the same malignant spirit has taken the form of the Spirit and, with divine permission, lays down such seductive snares. Therefore, he is said “to give breath to the image of the beast so that the image of the beast should even speak.” This may be interpreted in two ways. Either the whole body of evil persons are persuaded by the demonstrations of power, since the devil is working and the leaders are urging the people, so that there is for everyone the same confession and that all are to proclaim it by a uniform formula, so that should anyone not speak this through the image of the beast, that is, through a mutual imitation, he should be killed.… Or, just as through conversation with a woman the first man was led astray by the mouth of a serpent, so then he deludes many by a similar fraud, when he causes his followers to receive messages by consulting an image, that is, the antichrist, to whom they believe honor is due, as to a god, although he is “the man of sin and the son of perdition.” … “And he causes all … to be marked on the right hand or the forehead.” He here distinguishes the individual members, although more often he includes them as a whole in the body or the person of the beast. The “hand” indicates works, and it is the right hand to simulate the truth. The “forehead” symbolizes the confession of faith. Since they are defrauded in regard to both of these good things, they are said to be marked on both. — COMMENTARY ON THE APOCALYPSE 13:14-16

Revelation 13:15

Bede: And it was granted to him to give spirit to the image of the beast. That is, to the people who fulfill this falsehood by constituting themselves as the image of the beast, he pretends to give the spirit of truth. — Commentary on Revelation

Bede: And that the image of the beast should speak. He will not only deceive the miserable populace with a simulated spirit through fire, but he will also make them capable of teaching others. — Commentary on Revelation

Bede: And cause that as many as would not worship the image of the beast should be killed. Not that image which they say they are making, but that image to which they make the people similar. He thus makes the image of the beast worship the image of the beast, that is, makes the people worship the invention of the devil. — Commentary on Revelation

Irenaeus: Such, then, being the state of the case, and this number being found in all the most approved and ancient copies [of the Apocalypse], and those men who saw John face to face bearing their testimony [to it]; while reason also leads us to conclude that the number of the name of the beast, [if reckoned] according to the Greek mode of calculation by the [value of] the letters contained in it, will amount to six hundred and sixty and six; that is, the number of tens shall be equal to that of the hundreds, and the number of hundreds equal to that of the units (for that number which [expresses] the digit six being adhered to throughout, indicates the recapitulations of that apostasy, taken in its full extent, which occurred at the beginning, during the intermediate periods, and which shall take place at the end) — I do not know how it is that some have erred following the ordinary mode of speech, and have vitiated the middle number in the name, deducting the amount of fifty from it, so that instead of six decads they will have it that there is but one. [I am inclined to think that this occurred through the fault of the copyists, as is wont to happen, since numbers also are expressed by letters; so that the Greek letter which expresses the number sixty was easily expanded into the letter Iota of the Greeks.] Others then received this reading without examination; some in their simplicity, and upon their own responsibility, making use of this number expressing one decad; while some, in their inexperience, have ventured to seek out a name which should contain the erroneous and spurious number. Now, as regards those who have done this in simplicity, and without evil intent, we are at liberty to assume that pardon will be granted them by God. But as for those who, for the sake of vainglory, lay it down for certain that names containing the spurious number are to be accepted, and affirm that this name, hit upon by themselves, is that of him who is to come; such persons shall not come forth without loss, because they have led into error both themselves and those who confided in them. Now, in the first place, it is loss to wander from the truth, and to imagine that as being the case which is not; then again, as there shall be no light punishment [inflicted] upon him who either adds or subtracts anything from the Scripture, [Revelation 22:19] under that such a person must necessarily fall. Moreover, another danger, by no means trifling, shall overtake those who falsely presume that they know the name of Antichrist. For if these men assume one [number], when this [Antichrist] shall come having another, they will be easily led away by him, as supposing him not to be the expected one, who must be guarded against.

These men, therefore, ought to learn [what really is the state of the case], and go back to the true number of the name, that they be not reckoned among false prophets. But, knowing the sure number declared by Scripture, that is, six hundred sixty and six, let them await, in the first place, the division of the kingdom into ten; then, in the next place, when these kings are reigning, and beginning to set their affairs in order, and advance their kingdom, [let them learn] to acknowledge that he who shall come claiming the kingdom for himself, and shall terrify those men of whom we have been speaking, having a name containing the aforesaid number, is truly the abomination of desolation. This, too, the apostle affirms: “When they shall say, Peace and safety, then sudden destruction shall come upon them.” [1 Thessalonians 5:3] And Jeremiah does not merely point out his sudden coming, but he even indicates the tribe from which he shall come, where he says, “We shall hear the voice of his swift horses from Dan; the whole earth shall be moved by the voice of the neighing of his galloping horses: he shall also come and devour the earth, and the fullness thereof, the city also, and they that dwell therein.” [Jeremiah 8:16] This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.

It is therefore more certain, and less hazardous, to await the fulfilment of the prophecy, than to be making surmises, and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved. For if there are many names found possessing this number, it will be asked which among them shall the coming man bear. It is not through a want of names containing the number of that name that I say this, but on account of the fear of God, and zeal for the truth: for the name Evanthas (ΕΥΑΝΘΑΣ) contains the required number, but I make no allegation regarding it. Then also Lateinos (ΛΑΤΕΙΝΟΣ) has the number six hundred and sixty-six; and it is a very probable [solution], this being the name of the last kingdom [of the four seen by Daniel]. For the Latins are they who at present bear rule: I will not, however, make any boast over this [coincidence]. Teitan too, (ΤΕΙΤΑΝ, the first syllable being written with the two Greek vowels ε and ι, among all the names which are found among us, is rather worthy of credit. For it has in itself the predicted number, and is composed of six letters, each syllable containing three letters; and [the word itself] is ancient, and removed from ordinary use; for among our kings we find none bearing this name Titan, nor have any of the idols which are worshipped in public among the Greeks and barbarians this appellation. Among many persons, too, this name is accounted divine, so that even the sun is termed “Titan” by those who do now possess [the rule]. This word, too, contains a certain outward appearance of vengeance, and of one inflicting merited punishment because he (Antichrist) pretends that he vindicates the oppressed. And besides this, it is an ancient name, one worthy of credit, of royal dignity, and still further, a name belonging to a tyrant. Inasmuch, then, as this name “Titan” has so much to recommend it, there is a strong degree of probability, that from among the many [names suggested], we infer, that perchance he who is to come shall be called “Titan.” We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian’s reign.

But he indicates the number of the name now, that when this man comes we may avoid him, being aware who he is: the name, however, is suppressed, because it is not worthy of being proclaimed by the Holy Spirit. For if it had been declared by Him, he (Antichrist) might perhaps continue for a long period. But now as “he was, and is not, and shall ascend out of the abyss, and goes into perdition,” [Revelation 17:8] as one who has no existence; so neither has his name been declared, for the name of that which does not exist is not proclaimed. But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that “many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob.” [Matthew 8:11] — Against Heresies (Book V, Chapter 30)

Oecumenius: And it says it was given to him to give breath to the image. For they say that many of the idols both sweat and seem to speak by diabolical power. — Commentary on Revelation

Revelation 13:16

Bede: And he causes all, small and great, etc. Not all without exception, such as the Gentiles, but those who pertain to this mystery. — Commentary on Revelation

Bede: To receive a mark on their right hand or on their foreheads. The mark is the mystery of iniquity, which hypocrites receive in work and profession under the name of Christ. — Commentary on Revelation

Oecumenius: And it says that the Antichrist also gives a mark and seal of his own name, without which no one will either buy or indeed sell. — Commentary on Revelation

Revelation 13:17

Bede: And that no one may buy or sell. By mentioning buying and selling, he taught that just as the Church, in a good way, has given a symbol for our salvation, so they in an evil way confine themselves to such a definition, so that neither buying nor selling is allowed, just like merchants who travel on one ship are held by a uniform sign. — Commentary on Revelation

Bede: Except one who has the mark, etc. That is, who shares in that deceit. For the mark, that is, the sign, and the name of the beast, and the number of his name are one. For it is the number of a man, so that we do not think, according to some opinions, that it is either the devil or a demon, but one of the men in whom Satan will dwell bodily. For he is the man of sin, the son of perdition. — Commentary on Revelation

Revelation 13:18

Andreas of Caesarea: For the sober-minded, time and experience will reveal the actual significance of the number and the truth of whatever has been written about it. For, were it necessary, as some of the teachers say, that such a name be clearly known, the seer would have revealed it. But the divine grace did not consent that the name of the destroyer be noted in the divine book. — COMMENTARY ON THE APOCALYPSE 13:18

Bede: Here is wisdom. Let him who has understanding, etc. This number is said to be found among the Greeks in the name Titan, that is, giant, as follows: Τ equals 300, Ε equals 5, Ι equals 10, Τ equals 300, Α equals 1, Ν equals 50. It is thought that the Antichrist will assume this name as if he surpasses all in power, boasting that he is the one of whom it is written: He rejoiced as a giant to run his course, from one end of the heaven is his going forth, etc. (Psalm XVIII). Primasius also mentions another name that completes the same number: Α equals 1, Ν equals 50, Τ equals 300, Ε equals 5, Μ equals 40, Ο equals 70, Σ equals 200, which signifies “contrary to honor.” Also, the word Α equals 1, Ρ equals 100, Ν equals 50, Ο equals 70, Υ equals 400, Μ equals 40, Ε equals 5, meaning “I deny.” Through these, the quality of the person and the harshness of the Antichrist’s work are indicated. However, a complex exposition is needed to explain how such an aspirant to praise would want to be marked with such a character. Otherwise, who does not know that the number six, by which the world was made, signifies the perfection of the work? Whether simple, or multiplied by ten or a hundred, it demonstrates the perfection of the sixtieth and the hundredfold fruit. Moreover, the weight of gold that came to Solomon each year was six hundred sixty-six talents. Therefore, what is rightly owed and paid as tribute to the true king, that same tribute the deceiving tyrant will presume to demand. — Commentary on Revelation

Hippolytus of Rome: Then that abominable one will send his commands throughout every government by the hand at once of demons and of visible men, who shall say, “A mighty king has arisen upon the earth; come ye all to worship him; come ye all to see the strength of his kingdom: for, behold, he will give you corn; and he will bestow upon you wine, and great riches, and lofty honours. For the whole earth and sea obeys his command. Come ye all to him.” And by reason of the scarcity of food, all will go to him and worship him; and he will put his mark on their right hand and on their forehead, that no one may put the sign of the honourable cross upon his forehead with his right hand; but his hand is bound. And from that time he shall not have power to seal any one of his members, but he shall be attached to the deceiver, and shall serve him; and in him there is no repentance. But such an one is lost at once to God and to men, and the deceiver will give them scanty food by reason of his abominable seal. And his seal upon the forehead and upon the right hand is the number, “Six hundred threescore and six.” And I have an opinion as to this number, though I do not know the matter for certain; for many names have been found in this number when it is expressed in writing. Still we say that perhaps the scription of this same seal will give us the word I deny. For even in recent days, by means of his ministers-that is to say, the idolaters-that bitter adversary took up the word deny, when the lawless pressed upon the witnesses of Christ, with the adjuration, “Deny thy God, the crucified One.” — Dubious Hippolytus Fragments

Irenaeus: There is in this beast, when he comes, a recapitulation made of all sorts of iniquity and of every deceit, in order that all apostate power, flowing into and being shut up in him, may be sent into the furnace of fire. Fittingly, therefore, shall his name possess the number 666, since he sums up in his own person all the commixture of wickedness that took place previous to the deluge, due to the apostasy of the angels. For Noah was six hundred years old when the deluge came upon the earth, sweeping away the rebellious world, for the sake of that most infamous generation that lived in the times of Noah. And [antichrist] also sums up every error of devised idols since the flood, together with the slaying of the prophets and the cutting off of the just. For that image that was set up by Nebuchadnezzar had indeed a height of sixty cubits, while the breadth was six cubits; on account of which Ananias, Azarias and Misael, when they did not worship it, were cast into a furnace of fire, pointing out prophetically, by what happened to them, the wrath against the righteous that shall arise towards the [time of the] end. For that image, taken as a whole, was a prefiguring of this man’s coming, decreeing that he should undoubtedly himself alone be worshiped by all people. Thus, then, the six hundred years of Noah, in whose time the deluge occurred because of the apostasy, and the number of the cubits of the image for which these just men were sent into the fiery furnace, do indicate the number of the name of that man in whom is concentrated the whole apostasy of six thousand years, and unrighteousness, and wickedness and false prophecy, and deception. — AGAINST HERESIES 5.29.2

Irenaeus: It is therefore more certain and less hazardous to await the fulfilment of the prophecy than to be making surmises and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved. For if there are many names found possessing this number, it will be asked which among them shall the coming man bear. It is not through a want of names containing the number of that name that I say this, but on account of the fear of God, and zeal for the truth. For the name Euanthas (ΕΥΑΝΘΑΣ) contains the required number, but I make no allegation regarding it. Then also Lateinos (ΛΑΤΕΙΝΟΣ) has the number 666; and it is a very probable [solution], this being the name of the last kingdom [of the four seen by Daniel]. For the Latins are they who at present bear rule; I will not, however, make any boast over this [coincidence]. Teitan (ΤΕΙΤΑΝ, the first syllable being written with the two Greek vowels ε and ι) too, among all the names that are found among us, is rather worthy of credit. For it has in itself the predicted number and is composed of six letters, each syllable containing three letters; and [the word itself] is ancient and removed from ordinary use; for among our kings we find none bearing this name Titan, nor have any of the idols that are worshiped in public among the Greeks and barbarians this appellation. Among many persons, too, this name is accounted divine, so that even the sun is termed “Titan” by those who do now possess [the rule]. This word, too, contains a certain outward appearance of vengeance and of one inflicting merited punishment because he (antichrist) pretends that he vindicates the oppressed. And besides this, it is an ancient name, one worthy of credit, of royal dignity, and still further, a name belonging to a tyrant. Inasmuch, then, as this name Titan has so much to recommend it, there is a strong degree of probability, that from among the many [names suggested], we infer that perchance he who is to come shall be called “Titan.” We will not, however, incur the risk of pronouncing positively as to the name of antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by the one who beheld the apocalyptic vision. — AGAINST HERESIES 5.30.3

Oecumenius: Here it says is wisdom: let him calculate the number of the beast and through the calculation let him find it. For I will not say, it says, a foreign and unusual calculation, nor one named with concealment and doubling, but a calculation well-worn and known to men, which sums to the number six hundred sixty-six. This number also signifies many other proper and common names, and it also signifies these: as principal names Lampetis [Λαμπέτις], Benedictus [Βενέδικτος], Titan [Τιτάν]. For Titan is written with the letter iota, and in some cases it is written as a diphthong.

For if Teitan [Τειτάν] is from teísis [τείσεως - tension], and the verb is teinō [τείνω], and the future tense will be tenô [τενῶ], it is reasonable to write it with a diphthong, as phteírō [φθείρω] from phthérō [φθερῶ], and speírō [σπείρω] from sperō [σπερῶ]. By form of address, however, the Victor [ὁ νικητής], for perhaps he so named himself, from whom the three horns, that is, having waged war against the kings, he will uproot. See what Daniel says about these things in his eighth vision: “He says that attention was paid to its horns, that is, of the fourth beast; and behold, another little horn came up among them, and three of the horns that were before it were uprooted from its presence; and behold, eyes like the eyes of a man were in that horn, and a mouth speaking great things.” (Dan. 7:8)

Then the unstable one [ὁ ἐπίσαλος], a wicked guide [κακὸς ὁδηγός], truly harmful [ἀληθὴς βλαβερός], ancient slanderer [πάλαι βάσκανος], an unjust lamb [ἀμνὸς ἄδικος]; for perhaps by these names he would be called by those opposing him. But he will not only not be ashamed to be called these things, he will also take pleasure in such labels, so as not to be embarrassed to call himself accordingly. Stitching such wicked and God-hating choices together, the wise apostle says: “whose glory is in their shame.” (Philip. 3:19) Therefore, with many names having been found, the authority to attach the more fitting one rests with the one who wills it to the accursed one. — Commentary on Revelation

Primasius of Hadrumetum: This calls for wisdom. Whoever has understanding, let him reckon the number of the beast, for the number of the beast, it says, is that of a man. Let us reckon the number that is to be received, so that in the number we might also learn the name and the mark. And the number, it says, Isaiah 666, which we will reckon according to the Greek, especially since he was writing to Asia and said according to the manner of their own language, “I am the alpha and the omega.” Having already described as much as he could the fraudulence of the adversarial party by which the devil attempts to usurp for himself the honor of deity that he does not merit, so that he might exhibit the antichrist who is the opposite to divine honor, he instructs us to investigate the character of the beast, whether by the mark or by the number of his name, that is, of the will and the work of that most wicked beast. The name is ΑΝΤΕΜΟΣ, which, if you compute the numbers that correspond to these Greek letters, fulfills the number 666 (I + L + CCC + V + XL + LXX + CC). This name is interpreted as “contrary to honor,” and so he is said to be contrary to that honor that belongs to God alone, and for this reason he is said to be inept, insolent and inconstant, for no honor pertains to him, but only anathema. And so through the number a name is found and from the name a number is computed, and from the interpretation of this name the character of his works is learned. There is another name that gives the sum of the same number and that might rightfully be advanced, and that is ΑΡΝΟΥΜΕ, which also renders 666 (I + C + L + LXX + CCCC + XL + V). The interpretation of this is “I deny.” And it is not surprising that the antichrist is worthy of this name, that is, of denial, since the name of belief is proper to Christ, as he himself indicated, saying, “This is the work of God, that you believe in him whom he has sent,” and also, “You believe in God, believe also in me.” And so, whether one would speak of ΑΝΤΕΜΟΣ, that is, “contrary to honor,” or ΑΡΝΟΥΜΕ, that is, “I deny,” either can aptly refer to the antichrist, so that as through two parts of speech, that of the name and that of the word itself, both the character of his person and the severity of his work is suggested. — COMMENTARY ON THE APOCALYPSE 13:18

Victorinus of Pettau: “His number is the name of a man, and his number is Six hundred threescore and six.” As they have it reckoned from the Greek characters, they thus find it among many to be teitan, for teitanhas this number, which the Gentiles call Sol and Phoebus; and it is reckoned in Greek thus: t three hundred, e five, i ten, t three hundred, a one, n fifty,-which taken together become six hundred and sixty-six. For as far as belongs to the Greek letters, they fill up this number and name; which name if you wish to turn into Latin, it is understood by the antiphrase Diclux, which letters are reckoned in this manner: since D figures five hundred, I one, C a hundred, L fifty, V five, X ten,-which by the reckoning up of the letters makes similarly six hundred and sixty-six, that is, what in Greek gives teitan, to wit, what in Latin is called Diclux; by which name, expressed by anti-phrases, we understand Antichrist, who, although he be cut off from the supernal light, and deprived thereof, yet transforms himself into an angel of light, daring to call himself light. Moreover, we find in a certain Greek codex antemoj, which letters being reckoned up, you will find to give the number as above: a one, n fifty, t three hundred, e five, m forty, o seventy, j two hundred,-which together makes six hundred and sixty-six, according to the Greeks. Moreover, there is another name in Gothic of him, which will be evident of itself, that is, genshrikoj, which in the same way you will reckon in Greek letters: g three, e five, n fifty, j two hundred, h eight, r a hundred, i ten, k twenty, o seventy, j also two hundred, which, as has been said above, make six hundred and sixty-six. — Commentary on the Apocalypse of the Blessed John