Louis Berkhof on the Historical Development of the Church's Doctrine of Antichrist

Berkhof’s summation of church’s development of the doctrine of “Antichrist” across time is very helpful. As you can see, there has been little consensus about this. Berkhof is also writing before more recent speculation generated by the prophecy pundits, especially in light of Israel being re-installed in her ancient homeland. His view is largely my own.

Historically, there have been different opinions respecting Antichrist. In the ancient Church many maintained that Antichrist would be a Jew, pretending to be the Messiah and ruling at Jerusalem. Many recent commentators are of the opinion that Paul and others mistakenly thought that some Roman emperor would be Antichrist, and that John clearly had Nero in mind in Rev. 13:18, since the letters in the Hebrew words for “emperor Nero” are exactly equivalent to 666, Rev. 13:18. Since the time of the Reformation many, among whom also Reformed scholars, looked upon papal Rome, and in some cases even on some particular Pope, as Antichrist. And the papacy indeed reveals several traits of Antichrist as he is pictured in Scripture. Yet it will hardly do to identify it with Antichrist. It is better to say that there are elements of Antichrist in the papacy. Positively, we can only say: (a) that the anti-Christian principle was already at work in the days of Paul and John according to their own testimony; (b) that it will reach its highest power towards the end of the world; (c) that Daniel pictures the political, Paul the ecclesiastical, and John in the book of Revelation both sides of it: the two may be successive revelations of the anti-Christian power; and (d) that probably this power will finally be concentrated in a single individual, the embodiment of all wickedness.

L. Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938). 702.

As for nature and character of this evil personage, he adds . . .

The question of the personal character of Antichrist is still a subject of debate. Some maintain that the expressions “antichrist,” “the man of sin, the son of perdition,” and the figures in Daniel and Revelation are merely descriptions of the ungodly and anti-Christian principle, which manifests itself in the opposition of the world to God and His Kingdom, throughout the whole history of that Kingdom, an opposition sometimes weaker, sometimes stronger, but strongest toward the end of time. They do not look for any one personal Antichrist. Others feel that it is contrary to Scripture to speak of Antichrist merely as an abstract power. They hold that such an interpretation does not do justice to the data of Scripture, which speaks, not only of an abstract spirit, but also of actual persons. According to them “Antichrist” is a collective concept, the designation of a succession of persons, manifesting an ungodly or anti-Christian spirit, such as the Roman emperors who persecuted the Church and the Popes who engaged in a similar work of persecution. Even they do not think of a personal Antichrist who will be in himself the concentration of all wickedness. The more general opinion in the Church, however, is that in the last analysis the term “Antichrist” denotes an eschatological person, who will be the incarnation of all wickedness and therefore represents a spirit which is always more or less present in the world, and who has several precursors or types in history. This view prevailed in the early Church and would seem to be the Scriptural view. The following may be said in favor of it: (a) The delineation of Antichrist in Dan. 11 is more or less personal, and may refer to a definite person as a type of Antichrist. (b) Paul speaks of Antichrist as “the man of sin” and “the son of perdition.” Because of the peculiar Hebrew use of the terms “man” and “son” these expressions in themselves may not be conclusive, but the context clearly favors the personal idea. He opposes, sets himself up as God, has a definite revelation, is the lawless one, and so on. (c) While John speaks of many antichrists as already present, he also speaks of Antichrist in the singular as one that is still coming in the future, 1 John 2:18. (d) Even in Revelation, where the representation is largely symbolical, the personal element is not lacking, as, for instance in Rev. 19:20, which speaks of Antichrist and his subordinate as being cast into the lake of fire. And (e) since Christ is a person, it is but natural to think that Antichrist will also be a person.

L. Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938). 702-703