Chapter 17
Verse 1 confirms all the bowls are tied to the fall of
Babylon at the end of history. It is an unspecified bowl-angel (not number 6 or
7) who calls John to come and see the "great prostitute" who in
context is the "great city."
She is seated on
many waters representing the source of evil behind her (13v1 and 17v3), and
perhaps also her rule as expressed in sea trade (18v17). The people from the
whole earth have become drunk from the wine of her sexual immorality - the
Bible image for idolatry as spiritual unfaithfulness. It's a striking image of
nations reeling and reveling from the intoxicating pleasure she gives them in
return for their trade (18v3) - the pleasure of idolatry, wealth and vice
(18v21-23, Hos 4v11). 1) She is therefore pictured like the prostitute who
entices the husband away from his spouse - here peoples away from Christ. 2)
Comprising those peoples she is also the antithesis of the pure bride of Christ
that is the New Jerusalem. In representing the nations, we read how kings in
particular have fornication with her. And kings from the whole earth - showing
her worldwide influence.
We should note
her the emphasis on economic prosperity. As the phrase "its the economy
stupid" shows, people will embrace whatever enables them to proper. We
should be especially wary then of the enticements of materialism. Babylon
represents idolatrous-hedonistic-materialistic society throughout history and
especially its final worldwide form!
v3-4: Being
carried in the Spirit reminds us this is a prophetic vision, and seeing the one
who sits on waters now in a desert confirms it. The language is figurative and
the background is Isaiah 21 where news of Babylon's fall comes from the
wilderness lying between it and Judea. The wilderness is a place of danger and
evil (12v17), and there a woman (in context the prostitute) is sitting on the
beast described as in 13v1 and patterned on Satan (12v3) - a beast that we've
seen will war against God's people throughout the church age. In the most
general sense then, the woman is idolatrous society being carried and so
influenced by a governmental system represented by this key ruler or
anti-Christ, who is in turn Satanic. Again, the description of the beast
stresses it receives idolatrous worship (blasphemous names), and holds complete
power (7 heads) expressed through other rulers and their subsidiary kingdoms
(10 horns). This is a worldwide political entity.
As for the woman?
The scarlet colouring to the beast and to her may reflect how in submission to
the beast she sheds the bloods of the saints. Certainly her finery stresses the
benefits she receives for her allegiance in wealth through trade - perhaps also
hinting at her being an alternative religious community (Ex 28v6); and her cup
represents the immorality of her idolatry and its resulting abominations by
which she causes the people of the earth to get drunk (v2) - so losing their
minds and embracing vice. All this is affirmed by consideration with chapters
13 and 18, and it warns believers against drinking from her cup.
v5: This far in
the book "on her forehead" is a familiar idea. It speaks of identity
and often identification with another. Here is the prostitute's name - a
"mystery" and so something to be reflected on. 1) "Babylon"
marks her out as akin to that OT figure of idolatry and hostility to God's
people. 2) "Great" stresses her influence and confirms she is the
book's "great" city. 3) "Mother" speaks of how she births
and suckles other cities and people's in her "abominations" - ie.
idolatry, resulting vice, and hostility. She is the immortal centre of a
worldwide culture. And she is drunk with the blood of those who are saints
(holy ones) and "witnesses" Jesus. This implies extreme persecution
rather than just sipping a little blood, and a persecution that leaves her
delighting as in wine.
v7: John marvels,
perhaps in wonder or curiosity, perhaps even desire. The angel asks
"why," hinting he should either understand the significance or see
her evil for what it is. Nevertheless, the angel promises to explain the
mystery of the woman and the beast which is said to "carry" her -
implying it supports and enables her.
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(1) Excursus
: The mystery of the beast
17v7-14 are critical to interpreting the book. Indeed v7
claims to reveal the mystery that has intrigued us to this point. 1) We see the
beast is not simply a specific ruler but a kingdom or principle of anti-Christ
type rule personified in a ruler that at that point had been expressed, was no
longer, but would rise again at some future time - "about" in
apocalyptic could imply a 1st century immediate fulfilment but now likely the
prophetic "soon" that means "at any time" in history (as
22v7). The point is the beast parodies Christ's death and resurrection. 2) The
beast's rising accompanies the release of the dragon at the end of history.
That's the only way to read his rising from the bottomless pit and going to
destruction in the light of 20v1-10, 12v7-17 and perhaps 13v3. 3) That means
the Millennium must have started by John's day as then the beast "was
not" - the amillennial view. 4) We must therefore read the book
futuristically. But that doesn't make it irrelevant to the original readers. It
means that those enduring persecution at any time in history can't presume it
will be momentary. Rather they must be aware it could get even worse and so be
ready to patiently endure whatever comes, knowing it is Christ's sovereign
will, that he will be victorious, and that he will judge their persecutors. It
also gives every generation a balanced view of the state. On one hand it may
not be so Satanic if Satan remains cast down and the beast "is not."
So believers can work in and with the state. On the other it may be under
increasing Satanic control as the beast is "to come." So believers
must be cautious, recognising the state's potential for idolatry, (resulting
vice) and persecution, that they may be able to do little about. 5) The seven
mountains of course point to Rome as perhaps the pattern of the end-time
Satanic kingdom, but we are explicitly told the beast itself "is not"
as John writes so cannot be Rome per se. Indeed, we're told the mountains
signify kings as expressions of the beast's rule. 6) Five of those have fallen,
one is and the last is yet to come. As the beast's initial appearance stems
from Satan's anger in being cast down by Christ, the sixth who reigns in John's
day is preceded by 5 who have appeared since Satan was vanquished and so were preceded
in turn by the ruler who was the initial beast who by John's day "was
not." But this still implies the current Emperor reflects the traits of
the beast as Nero, Caligula and Domitian did - whichever reigned when John
wrote. The symbolic 7 also stresses the initial time of the beast's war on the
saints was almost over, as 6 have already come. 7) Verse 11 is surprising but
helpful here. The 7 kings are heads of the beast, but we're now told of an
eighth king that is the beast itself. Most likely this means the principle of
anti-Christ rule will be personified in a certain king and perhaps kingdom that
is similar to the other seven. In this context the ten kings of verse 12 will
come at the same time and act in allegiance to this parody king of kings in
effecting the final persecution. This makes the seventh king likely to be an Emperor
about to reign in John's day.
The point to the
original readers is that the Roman Empire is Satanic, but their persecutions
reflect the tail end of his influence even though they will continue for a
short time under this coming Emperor. There will then be a time of lesser
hostility as the gospel goes to the world, before Satan and a similar beastly
kingdom arises again at the end of history. What is so helpful about this
understanding is that it explains the allusions to Rome and the relevance of
the book to the original readers without forcing a wholly preterist
interpretation. The prostitute represents extreme ungodly society in its
worldwide influence that then rested upon the Caesar's in the form of Rome but
will one day rest on other rulers reflecting the same beastly origins and as
the centre of a worldwide empire. This provokes thought as western society
embraces behaviours last prevalent under the Roman Empire.
Despite
persecutions throughout church history to date then, it seems none are
equivalent to the hostility towards God's people before and around the time of
Christ - nor compared to that which will arise at the end. Jesus made just this
point (Matt 24v21).
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v8: We're
explicitly told the beast John sees is not around in his day, but will rise
from the abyss and go to destruction. This clarifies the millennium was already
taking place (20v6ff). "About" to rise stresses we have the prophetic
"soon" in mind throughout the book. The end of this millennium is
always imminent. And just as John marvelled at the woman, so all the elect
living on the earth at the end will marvel at the beast. What is to be expected
then is something extraordinary - perhaps barely believable in the speed and
splendour with which this king or kingdom rises. But we are told the names of
the chosen are written in the book of life as a reminder that they will be
spiritually secure.
v9: John
acknowledges this all needs careful thought to figure out. It calls for a wise
mind. And it is now we get some explanation. The 7 heads are 7 mountains which
is a figurative description of the foundations to cities as Mount Zion to
Jerusalem. Here they support Babylon. The 7 could simply denote completion, but
the reference to the 7 hills of Rome is undeniable, implying the prostitute is
Rome - in John's day at least. This need not mean Rome is the totality of the
prostitute's reference, but that in John's day Rome was the supreme expression
of ungodly society upheld by the beast.
Indeed we are
told the mountains are 7 kings, confirming the picture is figurative. It's
possible these could be those stretching from Nebuchadnezzar in the time of
Daniel, but given the allusion to Rome and focus on "Christian"
persecution they are almost certainly Caesars through whom the beast's rule had
been manifested. As the number is figurative however, these could be select
Caesars (as the 7 churches) rather than consequetive ones. The worst of the
bunch perhaps. Chapter 13 portrays the beast rising in response to Satan's
defeat in the life (possibly birth) of Christ. And whether the initial
beast-ruler was Augustus who reigned when Christ was born, or the likes of Caligula
or Nero, there is no lack of Caesars to choose these 7 from.
5 have fallen,
and so been deposed or died, yet the 6th "is." Like being on the
sixth seal, trumpet or bowl this signifies the influence of the initial
beast-ruler which had resulted in Roman society being as it was in John's day,
was almost at an end. This is stressed by telling us the 7th that is to come
will only reign briefly. This would have been a huge encouragement to those
undergoing intense persecution. The point is that this initial period of
persecution by an idolatrous state, initiated by Satan in response to his
defeat, was almost finished.
v11-14: It is
verse 11 that keeps us from a merely preterist reading that understands all
this fulfilled in the 1st century. Now we learn that the initial beast-ruler
that was no longer around in John's day will reappear as an eighth king,
belonging to the 7 perhaps in being of a similar nature in idolatry and
persecution - either like a Caesar in its claims or like the beasts of Daniel
as a world leader (whichever the 7 heads refers to). The "8" may give
a sense of parodying Christ's resurrection on the 8th day heralding a new dawn.
But we are left in no doubt. This king goes to destruction - a reference to the
beast's final defeat when Christ returns in chapter 19. And so we look beyond
John's time to the end of history when 10 horns/kings will send the beast's
purposes - although the number may be figurative for "many."
Though they
haven't yet received power (from the beast and Satan) they will do so for one
hour - a reassuringly short (although figurative and so unspecified) time. This
implies they will reign concurrently rather than representing rulers throughout
history. At some future point they will have authority to rule with and for the
beast, again parodying Christ as king of kings. So they will be agreed on
giving their power to the beast (v13). And together they will make war in the
lamb - which is to make war on his people, the church (13v7). But as the true
king of kings, he will conquer thesee rulers (v14). Chapter 19 will tells us
this will entail them attacking God's people at the beast's behest before
Christ returns in judgment. The note of the lamb conquering because those
"with" him are called, chosen and faithful most likely refers to him
returning for their sake - to deliver them. And it encourages the reader to
faithfulness.
Rather than
resurrection, we might consider the beast's reappearance as like John the
Baptist in the spirit and power of Elijah. This future ruler will be the worst
manifestation of Satanic rule akin to that which spawned the original Roman
persecutions. He will be like Augustus, Nero, Caligula or Domitian.
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Excursus : The beast and the prostitute
Put simply then, the beast on which the prostitute sits is a
Caesar who had died by John's day, but whose kingdom still upheld the idolatry,
immorality and hostility of Roman society through subsequent Caesars. And
although such influence was almost at its end, the nature of the beast's rule
will be manifest just before the return of Christ in and through another key
ruler and other rulers who give him their allegiance. Moreover, because the
prostitute sits on the beast not only with the 7 "Caesar" heads but
these 10 "future" horns, she can't simply be equated with Rome.
Rather she is the manifestation of ungodly society that took the most terrible
form in that period of the Roman Empire as Satan raged against the church after
being cast down, and one that will not be so fully expressed again until the
time of the end. However, because the beast's authority spans the entire 42
months of the church age (13v5) we should understand the prostitute not as two
societies at the two ends of the church age, but as the single entity that is
ungodly society in all its forms throughout history, and always subject to
lesser forms of beastly rule. As with the beast, we must think both of a
principle and its particular expression at key times. There are therefore
lessons here for Christians in every age, and especially when it feels the
final events might be coming to pass.
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v15: As the angel
speaks again a new thing to think on is introduced. We've been told the
prostitute doesn't just sit on the beast but on waters - representing the peoples
of the world that have given their allegiance to the beast rather than Christ.
In other words ungodly society whether centred on Rome or some other world
centre is upheld by those who look to it. Humanity are responsible for fuelling
its excesses in their desire for its goods - as chapter 18 will show. Perhaps
this is mentioned here because they will be so affected when the beast turns
against the prostitute.
v16: That's the
point now. When the beast returns and is served by the ten horns, together they
will hate and ravage the woman. Like all evil tyrants they've just been using
her and have no love for her. Desolate and naked she will lose her finary,
devoured and burnt she will be destroyed. This is the language of judgment and
we're told this is God's purpose - that he put it into the mind of the rulers
to serve the beast to this end, the fulfilment of God's word. It's like Cyrus
sacking Babylon. God uses evil rulers to fulfil his righteous purposes. And the
reassurance here is that the final rise of the beast with all its hostility to
God's people should not be considered as something outside of his control, but
rather as serving his purposes - mysterious and hard to fathom as that may be.
The language of
judgement causes us to wonder if any of the judgments in the book so far
correspond with this destruction of Babylon at the beast's hand. The bowls seem
to (1) in being the final display of God's wrath, (2) the cntext of chapter
17-18 and (3) their specific referent (16v12-21). This is so instructive. As
the trumpets are similar but to a lesser degree, they would seem to reflect a
precursor to this just as war causes a society to be stunted before eventually
being destroyed.
Verse 18 answers
the question we've been wondering. The woman is the "great city" that
has dominion over the earth's kings. Because of 11v8 some argue this is
Jerusalem. But the description hardly fits. It must be Rome, and this is surely
born out by the worldwide scope of the book seen in the 7 churches it
addresses. The hard thing is to understand how the final rise of the beast
means Rome's destruction. Either it is because Rome is a figure for ungodly
society as it continues to be today, or we would expect a literal resurgent
Rome just before the end. As argued above, the former seems most likely. But
the encouragement for the original readers is that their persecutors, those
like them, and all hostile society will eventually be destroyed.