Revelation 17:8

King James Version (KJV)

The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

Adam Clarke
Bible Commentary

The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition - The beast is the Latin kingdom; (Ἡ Λατινη βασιλεια ); consequently the beast was, that is, was in existence previously to the time of St. John; (for Latinus was the first king of the Latins, and Numitor the last); is not now, because the Latin nation has ceased long ago to be an independent power, and is now under the dominion of the Romans; but shall ascend out of the bottomless pit, that is, the Latin kingdom, the antichristian power, or that which ascendeth out of the abyss or bottomless pit, is yet in futurity. But it is added: -

And they that dwell on the earth shall wonder, whose names there not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is - By the earth is here meant the Latin world; therefore the meaning is, that all who dwell in the Latin world shall adhere to the idolatrous and blasphemous religion of the Latin Church, which is supported by the Latin empire, except those who abide by the sacred Scriptures, receiving them as the only rule of faith and practice. These believe in the true Sacrifice, and keep themselves unspotted from the corruption that is in the world. But the inhabitants of the Latin world, under the dominion of the Romish religion, shall wonder when they behold the beast, or Latin empire; that is, as Lord Napier remarks, "shall have in great admiration, reverence, and estimation, this great monarchie." They shall wonder at it, by considering it the most sacred empire in the world, that in which God peculiarly delights; but those that so wonder have not their names written in the book of life, but are such as prefer councils to Divine revelation, and take their religion from missals, rituals, and legends, instead of the sacred oracles: hence they are corrupt and idolatrous, and no idolater hath inheritance in the kingdom of God. In the preceding part of the verse the beast is considered in three states, as that which was, and is not, and shall ascend out of the bottomless pit; here a fourth is introduced, and yet is. This is added to show that, though the Latins were subjugated by the Romans, nevertheless the Romans themselves were Latins; for Romulus the founder of their monarchy, was a Latin; consequently that denominated in St. John's days the Roman empire was, in reality, the Latin kingdom; for the very language of the empire was the Latin, and the Greek writers, who lived in the time of the Roman empire, expressly tell us that those formerly called Latins are now named Romans. The meaning of the whole verse is therefore as follows: The corrupt part of mankind shall have in great admiration the Latin empire yet in futurity, which has already been, but is now extinct, the Romans having conquered it; and yet is still in being; for, though the Latin nation has been subjugated, its conquerors are themselves Latins. But it may be objected against the interpretation here given, that these phrases are spoken of the beast upon which the apostle saw the woman, or Latin Church, sit; for the angel says, The beast that Thou Sawest was, and is not, etc.; what reference, therefore, can the Latin empire, which supports the Latin Church, have to the Latin kingdom which subsisted before St. John's time, or to the Roman empire which might properly be so denominated! This objection has very great weight at first sight, and cannot be answered satisfactorily till the angel's explanation of the heads and horns of the beast have been examined; therefore it is added: -

Was this helpful?

Albert Barnes
Notes on the Whole Bible

The beast that thou sawest was, and is not - In the close of the verse it is added, “and yet is” - “the beast that was, and is not, and yet is.” There are three things affirmed here: first, that there is a sense in which it might be said of the power here referred to, that it “was,” or that, before this, it had an existence; second, that there was a sense in which it might be said that it is “not,” that is, that it had become practically extinct; and third, that there is a sense in which that power would be so revived that it might be said that it “still is.” The “beast” here referred to is the same that is mentioned in Revelation 17:3, and in Revelation 13:1, Revelation 13:3, Revelation 13:11-16. That is, there was one great formidable power, having essentially the same origin, though manifested under somewhat different modifications, to one and all of which might, in their different manifestations, be given the same name, “the beast.”

And shall ascend out of the bottomless pit - ἐκ τῆς ἀβύσσου ek tēs abussouOn the meaning of the word here used, see the notes on Revelation 9:1. The meaning here is, that this power would seem to come up from the nether world. It would appear at one time to be extinct, but would revive again as if coming from the world over which Satan presides, and would, in its revived character, be such as might be expected from such an origin.

And go into perdition - That is, its end will be destruction. It will not be permanent, but will be overthrown and destroyed. The word perdition here is properly rendered by Prof. Stuart “destruction,” but nothing is indicated by the word of the “nature” of the destruction that would come upon it.

And they that dwell on the earth - The inhabitants of the earth generally; that is, the matter referred to will be so remarkable as to attract general attention.

Shall wonder - It will be so contrary to the regular course of events, so difficult of explanation, so remarkable in itself, as to excite attention and surprise.

Whose names were not written in the book of life from the foundation of the world - See this explained in the notes on Revelation 13:8. The idea seems to be, that those whose names are written in the book of life, or who are truly the friends of God, would not be drawn off in admiration of the beast, or in rendering homage to it.

When they behold the beast that was, and is not, and yet is - That is, the power that once was mighty; that had declined to such a state that it became, as it were, extinct; and that was revived again with so much of its original strength, that it might be said that it still exists. The fact of its being revived in this manner, as well as the nature of the power itself, seemed suited to excite this admiration.

Was this helpful?

Uriah Smith
Daniel and the Revelation, 659

Verse 8

Rome in Three Phases. — The beast of which the angel here speaks is evidently the scarlet beast. A wild beast, like the one thus introduced, is the symbol of an oppressive and persecuting power; and while the Roman power as a nation had a long, uninterrupted existence, it passed through certain phases during which this symbol would be inapplicable to it, and during which time, consequently, the beast, in such prophecies as the present, might be said not to be, or not to exist. Thus Rome in its pagan form was a persecuting power in its relation to the people of God, during which time it constituted the beast that was; but the empire was nominally converted to Christianity; there was a transition from paganism to another phase of religion falsely called Christian; and during a brief period, while this transition was going on, it lost its ferocious and persecuting character, and then it could be said of the beast that it was not. Time passed on, and it degenerated into popery, and again assumed its bloodthirsty and oppressive character, and then it constituted the beast that “yet is,” or in John’s day was to be.DAR 659.2

The Seven Heads. — The seven heads are explained to be, first, seven mountains, and then seven kings, or forms of government; for the expression in verse 10, “And there are seven kings,” should read, and these are seven kings. “Five are fallen,” says the angel, or passed away; “one is;” the sixth was then reigning; another was to come, and continue for a short space; and when the beast reappeared in its bloody and persecuting character, it was to be under the eighth form of government, which was to continue till the beast went into perdition. The seven forms of government that have existed in the Roman empire are usually enumerated as follows: (1) kingly; (2) consular; (3) decemvirate; (4) dictatorial; (5) triumvirate; (6) imperial; and (7) papal. Kings, consuls, decemvirs, dictators, and triumvirs had passed away in John’s day. He was living under the imperial form. Two more were to arise after his time. One was only to continue a short space, and hence is not usually reckoned among the heads; while the last, which is usually denominated the seventh, is in reality the eighth. The head which was to succeed the imperial, and continue a short space, could not be the papal; for that has continued longer than all the rest put together. We understand, therefore, that the papal head is the eighth, and that a head of short continuance intervened between the imperial and papal. In fulfillment of this, we read that after the imperial form had been abolished, there was a ruler who for about the space of sixty years governed Rome under the title of the “Exarch of Ravenna.” Thus we have the connecting link between the imperial and papal heads. The third phase of the beast that was, and is not, and yet is, is the Roman power under the rule of the papacy; and in this form it ascends out of the bottomless pit, or bases its power on pretensions which have no foundation but a mixture of Christian errors and pagan superstitions.DAR 659.3

Was this helpful?

Matthew Henry
Concise Bible Commentary

The beast on which the woman sat was, and is not, and yet is. It was a seat of idolatry and persecution, and is not; not in the ancient form, which was pagan: yet it is; it is truly the seat of idolatry and tyranny, though of another sort and form. It would deceive into stupid and blind submission all the inhabitants of the earth within its influence, except the remnant of the elect. This beast was seven heads, seven mountains, the seven hills on which Rome stands; and seven kings, seven sorts of government. Five were gone by when this prophecy was written; one was then in being; the other was yet to come. This beast, directed by the papacy, makes an eighth governor, and sets up idolatry again. It had ten horns, which are said to be ten kings who had as yet no kingdoms; they should not rise up till the Roman empire was broken; but should for a time be very zealous in her interest. Christ must reign till all enemies be put under his feet. The reason of the victory is, that he is the King of kings, and Lord of lords. He has supreme dominion and power over all things; all the powers of earth and hell are subject to his control. His followers are called to this warfare, are fitted for it, and will be faithful in it.

Was this helpful?

SDA Bible Commentary (limited)
Volume 1-7

8. The beast that thou sawest. That is, the beast of v. 3. John was not shown the beast in either its “was” or its “is not” state, but in its revived state following the “is not” period. However, the angel briefly recounts the past career of this fearful creature by way of identifying the beast as John saw it (see on vs. 8-11).

In the introduction to the vision (vs. 1, 2) and in the vision itself (vs. 3-6) John’s attention was directed almost exclusively to the woman, and the beast is mentioned almost incidentally. In the Greek of vs. 1-6, according to Nestle’s text, 102 words are devoted to the woman and only 12 to the beast. But in the explanation (vs. 7-18) the angel dwells almost altogether on the beast, together with its heads and horns. In the Greek of vs. 7-18 only 36 words are devoted to the woman and 243 to the beast. This noteworthy difference between the vision and its explanation may suggest that although the announced topic of the vision is the divine sentence pronounced upon mystical Babylon, and although she proves to be the leading character in events depicted by the vision, her brief triumph and sudden fall can be understood only by a careful study of the contribution made by the beast, both to her momentary success and also to her eventual defeat.

Was, and is not. At some time in the past the beast had been active, but then disappeared. This expression is repeated at the close of v. 8 and again in v. 11. Some identify the “was” period of the beast with that of pagan Rome, the “is not” period with the brief interval between the end of pagan persecution and the beginning of papal persecution and the “yet is” period with that of papal Rome. Others equate the “was” period with that represented by the beast and its seven heads, the “is not” period with the interval between the wounding of the seventh head and the revival of the beast as “the eighth,” and the “yet is” period with the revival of the beast when it becomes “the eighth.” Those who hold the former view thus equate the “was” period of the beast with that of the dragon of ch. 12, whereas those who hold the latter view would include also the leopardlike beast of ch. 13. The present tense, “is not,” stresses time sequence.

Shall ascend. Or, “is about to ascend.” The angel still speaks of the career of the beast prior to its rising from the “bottomless pit.” At the time John saw this beast in vision it had already ascended “out of the bottomless pit.”

When the expression “was, and is not” is repeated at the close of v. 8, the words “yet is”—preferably, “is to be”—appear in place of the words “shall ascend out of the bottomless pit,” used earlier in the verse (see below on “yet is”). Accordingly, the beast “yet is” when it ascends “out of the bottomless pit.” The comparable words in this threefold sequence as given in v. 11 are, “even he is the eighth.” Therefore, when the beast ascends “out of the bottomless pit” and “yet is,” it exists as “the eighth,” literally, “an eighth.” In v. 8 the beast goes “into perdition” after ascending out of “the bottomless pit” and existing for an unspecified period of time as “the eighth.”

When the beast exists again as “the eighth,” “they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast.” A remarkably similar statement is made in ch. 13:3, 8 (cf. v. 4), of the world’s attitude toward the beast of that chapter when its deadly wound is healed: “All the world wondered after the beast. … And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.” If ch. 13 here refers to the same event as ch. 17:8, it follows that the statement “his deadly wound was healed” (ch. 13:3) is equivalent to the expression “shall ascend out of the bottomless pit” (ch. 17:8; cf. ch. 20:3, 7). Similarly, the words “did live” (ch. 13:14) would then be equivalent to the expressions “yet is” and “he is the eight” (ch. 17:8, 11); the wounding of the head (ch. 13:3), the going “into captivity,” and “the wound by a sword” (ch. 13:10, 14) would have their counterpart in the implied descent of the “beast” into the “bottomless pit” (ch. 17:8); and “death” (ch. 13:3) would be equivalent to the “bottomless pit” phase of the experience of the beast. The similarities here noted tend to identify the seventh head of the beast as the papal head (see on ch. 17:9, 10). However, this similarity does not necessarily prove identity. For the relationship of the beast of ch. 17 to that of ch. 13 see on ch. 17:3.

Bottomless pit. Gr. abussos, literally, “abyss,” implying vast, measureless space (see on Mark 5:10; Rev. 9:1). In the LXX it generally refers either to the depths of the sea or to subterranean waters. In the LXX of Ps. 71:20 and in Rom. 10:7 it is used of the underworld, or place of the dead, commonly called Hades (see on Matt. 11:23; cf. on 2 Sam. 12:23; Prov. 15:11; Isa. 14:9). Descent into the “abyss” would thus be a fitting term to represent the death of a beast that appeared to have been slain.

Perdition. Gr. apÅÂleia, “utter destruction,” “annihilation” (see on John 17:12). This indicates the utter end of the beast (cf. Rev. 17:11; see on chs. 19:20; 20:10).

They that dwell. That is, those upon whom the “whore … sitteth” (v. 1) and who “have been made drunk with the wine of her fornication” (v. 2). Compare ch. 13:3, 4, 7, 8, 12, 14; see on ch. 17:1, 2.

Wonder. Gr. thaumazÅÂ, “to be amazed,” “to marvel” (see on v. 6). The people of earth are surprised beyond measure to behold the beast, which they had seen go away into the “bottomless pit” (v. 8), return and take up its former activities. They first “wonder” and then worship (see ch. 13:3, 4, 8, 12, 14), that is, yield their willing support to the beast in the pursuit of its blasphemous schemes. Concerning the relationship of the beast of ch. 17 to that of ch. 13 see on ch. 17:3.

Not written. That is, not listed with those whom God accepts as candidates for His kingdom.

Book of life. See on Phil. 4:3.

From the foundation. The Greek may be understood as implying that the names appearing in the book of life have been written there ever since “the foundation of the world,” or simply that the book itself has been in existence since that time. Here the latter meaning is intended. Compare on ch. 13:8.

Yet is. Textual evidence favors (cf. p. 10) the reading “is to be” or “is to come.” See above on “was, and is not” and “shall ascend.”

Was this helpful?

Ellen G. White
This Day With God, 322.2

Those who are striving to be overcomers will be pursued by the temptations of the enemy. Satan will tempt them to corrupt the principles which all must maintain who would reach the high standard that God has set before them. Satan rejoices when he can lead souls to follow mistaken ideas, until their names are blotted out of the book of life and recorded among the names of the unjust. We can overcome only in the way that Christ overcame—by wholehearted obedience to every commandment of God. True religion is obedience to all the commandments of God. TDG 322.2

Read in context »

Was this helpful?

Cross References

beast that thou