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REVELATION 17-18 (Partial Preterist/Idealist)

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph
2. Second paragraph
3. Third paragraph, etc.

CONTEXTUAL INSIGHTS TO REVELATION 17:1-18:24

1. Chapters 17-19 describe in detail the destruction of "Babylon" whose fall was mentioned earlier in Rev. 11:8; 14:8 and 16:19, as well as 18:2,10,16,18,19,21. Each of these occurs in a separate literary unit (Rev. 10-11), (Rev. 12-14), (Rev. 15-16), and (Rev. 17-19). This is another example of parallelism or recapitulation. Revelation is not chronlogically sequential! See Introduction, "Opening Statements," D.
   
   
2. The Old Testament background of these two chapters is found in the funeral dirges written to applaud the fall of ancient godless cities and nations:
   1. Babylon (cf. Isa. 13;14; 21 and Jer. 50-51)
   2. Tyre (cf. Isaiah 23 and Ezekiel 26-28)
   3. Nineveh (cf. Nahum)
   4. wicked Jerusalem (cf. Isa. 1:1-26; Ezek. 5:8-9; 16:51-52)
   
   
3. This concept of a fallen world system that is antagonistic to God (i.e. Rome, Rev. 17:7-18) is presented in Psalm 2; Daniel 2; 7; 9:24-27; Matthew 24: Mark 13; Luke 21; and 1 John 2:15-20.
   
   
4. Revelation uses OT funeral dirges to describe the fall of
   1. Jerusalem
   2. Rome
   3. However, this same independent, arrogant, materialistic, anti-God world system is present in every age (cf. 1 John 2:18).
       This book has first-century history (Preterism), every-century relevance (Idealism), and last-century relevance (Futurism). It is best not to push the details. They had meaning for first hearers, fall of Jerusalem, and also possibly Rome. It is much better to assert the central truths of the seven literary units.
   
   
5. I have recently (2024) changed my orientation about the eschatological passages of the NT, from a Futurist (see my older verse-by-verse commentary on Revelation online) to a partial Preterist (this new verse-by-verse commentary, 2025). The series of kings John saw in this vision and wondered about "greatly" is explained by the interpreting angel.
    I think Kenneth Gentry's Before Jerusalem Fell gives a good historical order and rationale to the sequence (see pp. 151-154), also Gary DeMar, Last Days Madness, pp. 257-264. Bruce Gore has a good historical summary of these Caesars in his YouTube video, "The Apocalypse in Space and Time," #49, Rev. 17:7-14.
   1. Julius Caesar (49-44 B.C.)
   2. Augustus (31 B.C. ‒ A.D. 14)
   3. Tiberius (A.D. 14-37)
   4. Caligula (A.D. 37-41)
   5. Claudius (A.D. 41-54)
   6. Nero (A.D. 54-68)
   7. Galba (A.D. 68-69)
   8. Otho (A.D. 69)
   9. Vitellius (A.D. 69)
   10. Vespasian (A.D. 69-79)
       

       Kenneth Gentry substantiates his list from several ancient sources.

       1. Suetonius, "Lives oF the Twelve Caesars"
       2. Dio Cassius, "Roman History," 5
       3. Josephus, Antiquities 18.2,2; 18.6.10; 19.1.11
   
   
6. Many commentators have suggested that the "beast" of vv. 8-14 relates to the legend that Nero (who committed suicide) would come back from the dead and invade Rome from the East, leading the Parthian hordes. For a good discussion and dating of this legend see Kenneth Gentry, Before Jerusalem Fell, pp. 300-317.
   
   
7. If one sees the contrast of Revelation 17 with Revelation 21, then this chapter describes the faithless, adulterous wife of YHWH—Israel, while chapter 21 describes the new faithful Bride—the church. YHWH divorces Israel (see Special Topic: Divorce, fourth paragraph, and Four Views On the Book of Revelation, several authors, pp. 77, #5 and 78).
   
   
8. For a full list of the series of angels in the literary units of chapters 6-7; 8-11; 12-14; 15-16; 17-18, see Rev. 16:2.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: REVELATION 17:1-7
  ¹Then one of the seven angels who had the seven bowls came and spoke with me, saying, "Come here, I will show you the judgment of the great harlot who sits on many waters, ² with whom the kings of the earth committed acts of immorality, and those who dwell on the earth were made drunk with the wine of her immorality." ³ And he carried me away in the Spirit into a wilderness; and I saw a woman sitting on a scarlet beast, full of blasphemous names, having seven heads and ten horns. ⁴The woman was clothed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a gold cup full of abominations and of the unclean things of her immorality, ⁵and on her forehead a name was written, a mystery, "BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH." ⁶And I saw the woman drunk with the blood of the saints, and with the blood of the witnesses of Jesus. When I saw her, I wondered greatly. ⁷And the angel said to me, "Why do you wonder? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns.

17:1 "one of the seven angels" Another angel is described in the same way in Rev. 21:9. There may be a chronological relationship between Rev. 17 and 18 and the pouring out of the bowls in Rev. 16

1. they may predate the pouring out of the bowls
2. it may be a further description of the result of the bowls

For a list of the series of Angels see note at Rev. 16:2.

▣ "Come here" John is commanded by angelic beings in several places to "come" to observe the revelations; some are in heaven and some on earth (cf. Rev. 4:1; 6:1,3,5,7; 11:12; 17:1; 21:9). John sees and hears so he can record the vision accurately (i.e. with angelic help).

▣ "will show you the judgment of the great harlot" This paragraph focuses on "the great harlot" and not the beast. This spiritual seductress is described as:

1. "the great harlot" ‒ Rev. 17:5,15,16; 19:2 (note Isa. 1:21 refers to Jerusalem)
2. "Babylon the great" ‒ Rev. 14:8; 16:19; 18:2
3. "the great city" ‒ Rev. 11:8; 16:19; 17:18; 18:2,10,16,18,19,21 (also note Jer. 22:8)
4. "Babyon the Great, the mother of harlots and of abominations on the earth," ‒ Rev. 17:5
5. "Babylon the strong city" ‒ Rev. 18:19

In chapter 17 the seductive power of luxury and greed is matched with the commercial power of chapter 18. In the OT three cities are called whores.

1. Tyre (Phoenicia) in Isa. 23:15-16
2. Nineveh (Assyria) in Nahum 3:4
3. Jerusalem (fruitless Judah) in Isa. 1:21; Jer. 2:1-37; Ezek. 16:31-35; 23:1-49

The identification of this city depends on how one views the time frames of the book.

1. Preterists ‒ Jerusalem in A.D. 70
2. Preterists ‒ Rome/Roman Empire in either A.D. 68-69 or A.D. 476
3. Futurists ‒ end time capital of the Satanic trinity
4. Idealists ‒ anti-God world empires, like Dan. 2, through the ages

At this point in my understanding of this book, #1, 2, and 4 are real possibilities, but I lean toward #1.

J. Stewart Russell, The Parousia, A Critical Inquiry Into the New Testament Doctrine of Our Lord's Second Coming, has an extensive list of reasons why "the great harlot" must be Jerusalem and not Rome. A good summary of these reasons is found in Steve Gregg's Revelation: Four Views, Revised and Updated, ISBN 9781401676216, on pp. 464-468.

I think Rev. 11:8 is conclusive on this identification.

▣ "who sits on many waters" The OT allusion is Jer. 51:11-14, which refers to the ancient city of Babylon, which was located on the Euphrates (as Nineveh was located on the Tigris River) and had an extensive system of manmade irrigation and transportation canals which provided extensive maritime trade.

This imagery of "prostitution" has two primary aspects:

1. commercial alliances (cf. Tyre, Isa. 23:13-18; and Nineveh, Nahum 3:4)
2. political alliances which involved the contractual worship of the gods of the nations in the ratification ceremonies (cf. Jerusalem also called a harlot in Isa. 1:21 and Jeremiah 3). In many ways Jeremiah 3 and this section of Revelation are parallel.
3. in John's day the worship of the Roman Emperor as divine (Nero and Domitian) was, for believers, spiritual adultery

▣"those who dwell on the earth were made drunk with the wine of her immorality" This is an allusion to Jer. 51:7. It is also introduced in Rev. 14:8. The phrase "those who dwell on the earth" is a recurrent theme in Revelation denoting unregenerate, apostate Israel (cf. Rev. 3:10; 6:10; 8:13; 11:10; 13:8,14; 17:8).

"Drink" is OT imagery for judgment (cf. Ps. 75:6-8 and Special Topic: Cup).

For a discussion of "earth" (gē), see notes at Rev. 1:7 and Special Topic: World (several terms), II. D.

Special Topic: Wine and Strong Drink

17:3 "And he carried me away in the Spirit" This phrase is used to introduce John's visions (cf. Rev. 1:10; 4:2; 17:3; 21:10). Many commentators base their understanding of the structure of Revelation on these visions. Remember, apocalyptic literature is a highly structured genre. The structure becomes a major key in interpretation.

The phrase "in the Spirit" is literally "in spirit," which is a way to refer to a human being or a trance state. The decision to capitalize "spirit" is translation committee's choice. The Greek uncial texts on which our modern translations are based are all capital letters with no space between the words and no capitalization or punctuation marks. Here, there is no DEFINITE ARTICLE. Therefore, this phrase refers to a trance or vision.

Special Topic: Spirit (pneuma) in the NT

Special Topic: Ways of Revelation

▣ "into a wilderness" This may be

1. imagery of a place of safety (cf. Rev. 12:6,14, where it is an allusion to the wilderness wandering period of Israel, Exodus and Numbers)
2. a place where evil and the demonic live (i.e. Lev. 16:8; 17:7; see note at Rev. 18:2 and Special Topic: Demonic [OT])
3. an allusion to the ancient city of Babylon found in Isa. 21:1-10, where it is imagery of judgment
4. This vision was too evil to be in heaven. The scene changes to a barren, desolate place.

John's imagery is very fluid. In Rev. 17:1 the woman sits on many waters (the Euphrates River) and in Rev. 17:3 she sits on a scarlet beast in the wilderness (i.e. Rome).

▣"and I saw a woman sitting on a scarlet beast" In my opinion the "woman" is Jerusalem, the harlot. The term "scarlet" (i.e. the color of the beast on which the harlot sat) could refer to

1. murder, cf. Rev. 17:6-7
2. luxury, cf. Rev. 18:12-16
3. a Roman military color, as well as emperor attire
4. Satan as a red dragon, cf. Rev. 12:3
5. Nero had a red beard (i.e. Suetonius, Nero 1:1)

The beast is described in detail in Rev. 13:1-10. It refers to anti-God, anti-Christ leaders (cf. Daniel 7:9-14; 9:24-27; 11:36-45; 2 Thessalonians 2; 1 John 2:18). I think the scarlet beast in this context refers to the Roman government during Nero's reign (i.e. #5 above), A.D. 54-68, esp. 64-68.

▣ "full of blasphemous names" This is similar to Rev. 13:1,5-6. These titles are related historically to

1. the miter of the High Priest
2. the Roman Emperor's self-deification. They claimed titles for themselves such as "divine," "savior," "lord."

The beast's ultimate goal is not world political power only, but also religious worship (cf. Dan. 7:8,20; 8:11,25; 9:36,37) as a representative or incarnation of Satan (possibly similar to the King of Babylon, Isa. 14:13-14 and the king of Tyre, Ezek. 28:16-17).

▣ "having seven heads and ten horns" This description is similar to that of the red dragon (cf. Rev. 12:3) and the sea beast (cf. Rev. 13:1). The similarity is intended to show the unity of these different anti-God persons.

In numerical symbolism

1. the seven heads relate to "perfect" knowledge
2. the ten horns relate to complete power or worldly authority (cf. Rev. 17:7,9,12,16)

This scarlet beast is the same as the sea beast of Rev. 13. Obviously it refers to the Roman government.

Special Topic: A Great Red Dragon

Special Topic: Symbolic Numbers in Scripture, #5

17:4 "The woman was clothed in purple and scarlet" It is obvious to me that this paragraph highlights two cities, two enemies of God's people.

1. the great harlot of verses 1-7 is Jerusalem
2. the scarlet beast on which she rode is Rome, vv. 3,7,8-13

Both of these enemies wage war against the Lamb, but both are defeated.

1. Jerusalem in A.D. 70
2. Rome
   1. Nero's suicide (A.D.68) and the resulting political chaos
   2. the Roman Empire's fall to northern invaders in A.D. 476

These colors can refer to royalty (purple) and immorality (scarlet) or simply imagery for luxury, wealth, and opulence (cf. Rev. 18:12,16).

Special Topic: ANE Sacred Colors

▣ "adorned with gold and precious stones and pearls" This is a symbol of

1. the Jewish High Priest (Exodus 28)
2. earthly and spiritual power and position (used by Ezekiel as Garden of Eden imagery for the pride of the King of Tyre cf. Ezek. 28:13)

▣ "a gold cup" This is an allusion to the city of Babylon (cf. Jer. 51:7).

▣ "abominations" See Special Topic: Abomination (OT)

17:5 "on her forehead a name was written" This name on the seal relates to the great harlot, which is Jerusalem.

1. Much of this description would remind Jews of the dress on the High Priest (i.e. Exodus 28), but specifically to the miter, which had the title "Holy to the Lord" (Exod. 28:36-38). The priesthood, the covenant people, and their leadership were no longer "Holy to the Lord"!
2. Believers have the Father's name on their foreheads (i.e. Rev. 3:12; 14:1), but only unbelievers were left in Jerusalem because of Jesus' warnings in Matt. 24:15-22. On their forehead was the seal of the evil one (i.e. Rev. 13:16-17; 14:9,11; 15:2; 16:2; 19:20; 20:4), which mimics God's seal/name (cf. Rev. 7:3; 9:4)

In Roman culture Seneca's Controversies 1:2 and Juvenal's Satires 6:122-123, record that Roman whores wore a band with either their own name or the name of their owner on their foreheads.

There is some disagreement as to whether the term "mystery" should be a part of the title or a way of referring to the symbolic nature of the title (cf. Rev. 17:7). NJB translation seems to reflect the Greek best.

Babylon has its origin in the first civilization, started by Nimrod (Babel), which rebelled against God and was dispersed in Genesis 11. From this usage and from the fact that Babylon took the people of God (Judah) into exile (i.e. Nebuchadnezzar II, 586 B.C.), it became a synonym for an evil and power.

Preterists are split on their labeling of this "woman."

1. some see all of Revelation, as well as the Olivet Discourse, referring to the fall of Jerusalem (A.D. 70); for corroborating evidence see
   1. Steve Gregg, Revelation: Four Views, Revised and Updated, pp. 462-468, where he lists J. Stewart Russell, The Parousia, pp. 482ff, reasons
   2. several authors, Four Views On the Book of Revelation, pp. 73-79
   3. David Chilton, Days of Vengeance, pp. 19-20, 423-431
   4. Kenneth Gentry, Before Jerusalem Fell, pp. 240-241, footnore 26
   5. J. M. Ford, Anchor Bible, Revelation, pp. 277ff
2. Some see the second half of Revelation (i.e. chapters 13-19) as referring to
   1. the Empire-wide chaos caused by Nero's suicide (A.D. 68)
   2. the eventual fall of the Roman Empire (A.D. 476)

For a list of the different ways this entity is identified, see v. 1.

17:6 This verse speaks of the persecution and martyrdom of believers (cf. Rev. 11:7-8; 16:6; 17:6; 18:24; 19:2 and Dan. 7:21; and esp. Matt. 23:29-39), which would refer to Jerusalem (Jewish opposition, see Introduction to Mark 13, A.; also Rev. 1:7).

▣ "I wondered greatly" This phrase should probably begin a new paragraph. The KJV translates this as "with great admiration" but the NKJV has "I marveled with great amazement." It is literally "I wondered. . .with great wonder." John was not admiring her, but he was utterly astonished at her actions. She was allowed to persecute and kill God's people (cf. Rev. 13:5,7,15; 11:7).

1. Jerusalem, Jewish persecution
2. Roman, Emperor persecution

17:7 There are obviously two entities being referred to.

1. the woman ‒ apostate Israel (see note at Rev. 17:5)
2. the beast ‒ Roman Empire (cf. Rev. 13)

NASB (UPDATED) TEXT: REVELATION 17:8-14
 ⁸"The beast that you saw was, and is not, and is about to come up out of the abyss and go to destruction. And those who dwell on the earth, whose name has not been written in the book of life from the foundation of the world, will wonder when they see the beast, that he was and is not and will come. ⁹Here is the mind which has wisdom. The seven heads are seven mountains on which the woman sits, ¹⁰and they are seven kings; five have fallen, one is, the other has not yet come; and when he comes, he must remain a little while. ¹¹The beast which was and is not, is himself also an eighth and is one of the seven, and he goes to destruction. ¹²The ten horns which you saw are ten kings who have not yet received a kingdom, but they receive authority as kings with the beast for one hour. ¹³These have one purpose, and they give their power and authority to the beast. ¹⁴These will wage war against the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and those who are with Him are the called and chosen and faithful."

17:8 "the beast that you saw was, and is not, and is about to come up" This chronological description has caused great consternation among commentators.

1. Some of them see it in a historical sense which applies particularly to the legend of Nero's return (see Contextual Insights, F.).
2. Others as a progression of world empires relating to Daniel 2, culminating in an anti-God world system (Rome).
3. Others see it as related to the activity of the beast described in Rev. 13:3,12,14, which relates to its mimicking or parodying the ministry of Christ.
4. It may relate to 1 John's concept of a spirit of antichrist in every age, which culminates in the Antichrist (i.e. Futurists, cf. 1 John 2:18,22; 4:3; 2 John 7).
5. It is also a parody on YHWH's name (cf. Rev. 1:4,8; see Special Topic: Names for Deity, D.)

This may be one of many parodies between God (cf. Rev. 1:4,8; 4:8) and His Messiah, Jesus (cf. Rev. 1:18; 2:8) with evil (i.e. the two beasts and Satan).

▣ "the abyss" This is the Greek term for "depth" with the ALPHA PRIVATIVE.

This holding place is a prison of evil and death.

1. abode of the demonic ‒ Luke 8:31; Rev. 9:1-10 (see Special Topic: The Demonic [unclean spirits] in the NT)
2. abode of the dead ‒ Rom 10:7 (see Special Topic: Where Are the Dead?)
3. abode of the beast ‒ Rev. 11:7; 17:8
4. abode of the angel of the abyss ‒ Rev. 9:11
5. abode of evil ‒ Rev. 20:3
   1. the dragon ‒ Special Topic: The Great Red Dragon
   2. the serpent of old ‒ Special Topic: Serpent
   3. the devil ‒ Special Topic: Devil
   4. Satan ‒ Special Topic: Satan

See full note on this term at Rev. 9:1.

Special Topic: Abaddon. . .Apollyon

▣ "the book of life" This is imagery for God's knowledge of human activity. See notes at Rev. 5:1 and 13:8.

Special Topic: The Two Books of God

▣ "from the foundation of the world" This is a recurrent phrase in the NT (5 times), which I think denotes God's activity before Gen. 1:1. See note at Rev. 3:5 and 13:8.

Special Topic: The Foundations of the Earth

Special Topic: Foreknowledge

This phrase is similar to Rev. 13:18, which deals with the number of the name of the beast. This little Scripture teaser has caused everyone to put forth his/her own theory! However, the very fact that there is such a multiplicity of interpretations shows that there are not too many wise among us! (cf. 1 Cor. 1:26-31). To me, it is just another way for John to assert the mysterious, symbolic, cryptic nature of his writing (cf. Frank Stagg, New Testament Theology, p. 317).

▣ "the seven heads of the seven mountains on which the woman sits" This is an allusion to Rome. Rome, like Jerusalem (rabbinical literature), was built on seven hills. This phrase appears in many ancient writings to describe the city of Rome. Therefore, it is incumbent on interpreters to at least see the description in this context to be a reference to the Roman Empire.

The beast described in v. 3 had seven heads and this is further explained in v. 9 as seven mountains and in v. 10 as seven kings. Wow! What mixed and involved imagery.

17:10-11 There have been many interpretations of these verses.

1. I currently hold to the series outlined in Contextual Insights, E., following Kenneth Gentry, Before Jerusalem Fell, pp. 146-164
2. F. F. Bruce, one of my favorite exegetes, holds to Augustus, Tiberius, Caligula, Claudius, and Nero as "the five who have fallen." Vespasian is "the one who is current" and Titus is "the one who will come for a little while" (cf. F. F. Bruce, Answers to Questions, p. 141).
3. flavius Josephus, in his Antiquities of the Jews 18.6.10, lists by order and number the Roman Caesars as
   1. Julius ‒ the first (19.1.11)
   2. Augustus ‒ the second
   3. Tiberius ‒ the third
4. Others see this prophecy as being fulfilled in the persecutions of Domitian (A.D. 81-96). There are some major hindrances to this interpretation:
   1. it would require Revelation to have been written during the reign of Vespasian, which is at variance with the ancient church tradition (Irenaeus A.D. 180) that John wrote during the reign of Domitian
   2. the symbolic use of numbers throughout the book
       Why make this historically literal? Again, this may have been something that John did intentionally to show the symbolic nature of his visions, which were not meant to be totally locked into any historical period.
5. Another possible interpretation is that this refers to the series of OT empires who were enemies of God's people: Egypt, Assyria, Babylon, Persia, Greece ("five have fallen"), Rome ("one is"), end-time anti-God empire ("the other has not yet come"). This interpretation fits into the overall pattern of a series of anti-God world empires from Dan. 2:1-8 (i.e. Futurists, George Ladd, Revelation, pp. 227-231).
6. Still another ancient interpretation is the symbolic nature of all of the numbers and details of Revelation, which would simply turn this chapter into another example of the ultimate conflict between God and the evil one (i.e. Idealists, cf. Alan Johnson's Revelation, pp. 152-153, 157-161).

This is a good example of my inner conflicts as an interpreter. There are so many different interpretations by godly scholars whom I trust. At this point in my personal study I think Gentry's view is best (i.e. Contextual Insights, E.).The second theory is by my favorite writer, F. F. Bruce. The next two are by my favorite commentators on Revelation, George Ladd and Alan Johnson. They all disagree! The crucial issue is whether the text is an allusion to first century Rome (F. F. Bruce), the OT (George Ladd), or apocalyptic imagery (Alan Johnson).

17:10 "the other has not yet come; when he comes, he must remain a little while" Bruce Gore, in his YouTube video "The Apocalypse In Space and Time," #49, thinks this refers to Galba, who succeeded Nero, but only lasted a few months (i.e. June A.D. 68 to January A.D. 69) and was followed in quick succession by Otho and Vitellius, who both also lasted only a short time. The political chaos following Nero's suicide lasted from A.D. 68 to A.D.69, when the senior and respected military leader, Vespasian, assumed the throne (A.D. 69-79).

17:11 It is interesting that the Greek text has "an eighth," which implies a category not an individual. Notice the sequence.

1. the beast which was
2. the beast is not
3. he an eighth is
4. he is of the seven
5. he/it/them go to destruction

The seven mountains are seven kings. This is surely a contemporary time marker related to John's day. The kings, like the mountains, represent kingdoms/empires.

17:12 "the ten horns which you saw are ten kings" This is an allusion to Dan. 7:7,23-24. Daniel 7 is a prediction of four empires beginning with Neo-Babylon (i.e. Nebuchadnezzar), Medo-Persia (Cyrus II), Greece (Alexander the Great), and finally Rome, in which the Messiah (the stone of Dan. 2; the Son of Man of Dan. 7:13-14) will come and set up an eternal Kingdom!

The "ten horns" are mentioned in Dan. 7:7,24, with special emphasis on the rise of a "Little horn."

1. some see this as being related historically to ten vassal kings of Rome
2. some see these as those who invaded Palestine in the Jewish War (A.D. 66-70, i.e. multi-ethnic mercenary legions)
3. others see it as the demonic hordes of Rev. 9 or 18:3
4. the kings of the East mentioned in Rev. 16:12
5. to many, the symbolic nature of the numbers in the book of the Revelation simply makes Rev. 17:12 refer to regional leaders, but without a specificity

▣ "for one hour" This same time frame is mentioned in Rev. 18:10,17,19. It may relate to #1 above.

Special Topic: Hour

17:13 This verse shows the unity of evil, while Rev. 17:15-16 shows the disunity of evil. Evil will ultimately be turned against itself as in Rev. 16:12.

17:14 "these will wage war against the Lamb" Notice that the Lamb is identified with His people (cf. Matt. 25:35-40; Acts 9:4). This seems to relate to the empire-wide persecution of Christians during Nero's reign.

▣ "but the Lamb will overcome. . .and those who are with Him" Notice the close identification between the victory of Christ and the victory of His people (i.e. "those who are with Him"). After the days of Nero, persecution of Christians was greatly reduced.

▣ "He is Lord of lords, and King of kings" This same title is mentioned in Rev. 19:16 as a characterization of the returning, glorified Messiah (cf. 1 Tim. 6:15). Its origins are found in

1. a description of YHWH from Deut. 10:17; Ps. 136:2-3
2. a Babylonian title used for Nebuchadnezzar II in Dan. 2:37,47
3. The number value of this phrase equals 777 in Aramaic, although this is not mentioned in the text.

▣ "the called and chosen and faithful" Notice the allusion to God's sovereignty found in the terms "chosen" and "called" (cf. Rom. 8:28-30), but also notice they are called to perseverance linked to "faithfulness." We are His by call (i.e. John 6:44,65) and faith (both initial and continuing, i.e. John 1:12; 3:16; Eph. 2:8-10).

Special Topic: He Chose Us

Special Topic: Predestination

Special Topic: Perseverance

Special Topic: Covenant

NASB (UPDATED) TEXT: REVELATION 17:15-18
 ¹⁵And he said to me, "The waters which you saw where the harlot sits, are peoples and multitudes and nations and tongues. ¹⁶And the ten horns which you saw, and the beast, these will hate the harlot and will make her desolate and naked, and will eat her flesh and will burn her up with fire. ¹⁷For God has put it in their hearts to execute His purpose by having a common purpose, and by giving their kingdom to the beast, until the words of God will be fulfilled. ¹⁸The woman whom you saw is the great city, which reigns over the kings of the earth."

17:15-18 This paragraph fits the historical clash between Israel and Rome. Rome supported and gave special treatment to the Jews (i.e. religious and political freedom, cf. Josephus, Antiq. 14.10.1-2). But, in return, zealous, nationalistic Jews initiated a revolt against Imperial Rome. Because of this, Rome (the beast on which the harlot sat) attacked the harlot and totally destroyed her (Israel, A.D. 66-70). The curses of Lev. 26; Deut. 28 for disobedience, have become a terrible reality!

The early believers were all Jews. They had a strong connection to the synagogue and their new faith. The destruction of the temple would totally separate the church from its Jewish roots. The church became a worldwide faith, not a national faith. The New Covenant of Jer. 31:31-34 (see Ezek. 36:22-36) has totally replaced national Israel (i.e. the Mosaic Covenant).

This is a shocking reality! YHWH's promises to Israel were conditional promises (i.e. conditional covenant, see Special Topic: Covenant). YHWH has divorced His faithless wife (Israel) and now seeks to marry a faithful wife (i.e. the church). There is a new people of God! Israel has been set aside. She is still loved and God still calls her to faith in Christ (i.e. Rom. 9-11).

The performance based Mosaic covenant has been fully and completely replaced by the New Covenant of Jer. 31:31-34; Ezek. 36:22-36. This is radically different from the current dispensational understanding of Israel's position. The YouTube video by Steve Gregg, "The Modern State of Israel," is very helpful in seeing this new perspective. The NT is about Jesus and the New Covenant (see Special Topic: YHWH's Eternal Redemptive Plan), not about Israel! The dispensational theological construct came into being only in the mid 1800's, especially by John Nelson Darby and was popularized by C. I. Scofield's Reference Bible in the English speaking world.

17:15 This could refer to

1. Jerusalem (the harlot, Babylon)
2. Rome (the multi-ethnic Gentile beast on which Jersualem rode)

17:16 This is an allusion to Ezek. 16:39-41; 23:25-27, which describes YHWH's judgment of disobedient Israel.

▣ with fire" The Roman mercenary soldiers destroyed the temple by fire, although Titus wanted to preserve it.

17:17 What a powerful verse of YHWH's omnipotence and sovereignty! He guides history (and the rise and fall of nations and their leaders, Dan. 2). Behind human history is a plan of God (cf. Acts 2:22-24; 3:18; 4:28; Luke 22:22; 1 Pet. 1:20). God uses evil for His purposes!

Special Topic: God Hardened

Special Topic: YHWH's Eternal Redemptive Plan

17:18 This great city mentioned in Rev. 11:8; 14:8; 16:19; 17:18; 18:2,10,16,18,19,21, is Jerusalem (i.e. apostate Israel, cf. Rev. 1:7 and esp. 11:8), which is called "Babylon."

▣ "the kings of the earth" This phrase is used in Acts 4:26-27, which Peter says refers to

1. Herod
2. Pontius Pilate
3. Roman government (Matt. 20:19)
4. the leaders of Israel

This is an allusion to a quote from Ps. 2:2,10. Jerusalem is "the great city" (cf. Rev. 11:8; 14:8; 18:2,10,16,18,19,21).

There are some Partial-Preterists who see "Babylon" as a reference to Rome (i.e. Rev. 13-14). They give the following reasons.

1. It is obvious that Rev. 17:9-14 is referring to Rome (i.e. the "beast").
2. The Empire-wide imagery of Rev. 17:18.
3. The Empire-wide reference to the commercial power of Rome in Rev. 18:4-20.
4. Peter uses the title "Babylon" for Rome in 1 Pet. 5:13.

For "earth" (gē) see note at Rev. 1:7.

Special Topic: World (several terms), II. D.

REVELATION 18

NASB (UPDATED) TEXT: REVELATION 18:1-3
  ¹After these things I saw another angel coming down from heaven, having great authority, and the earth was illumined with his glory. ²And he cried out with a mighty voice, saying, "Fallen, fallen is Babylon the great! She has become a dwelling place of demons and a prison of every unclean spirit, and a prison of every unclean and hateful bird. ³"For all the nations have drunk of the wine of the passion of her immorality, and the kings of the earth have committed acts of immorality with her, and the merchants of the earth have become rich by the wealth of her sensuality."

18:1 "I saw another angel coming down from heaven, having great authority" This is another powerful angel. The term "authority" (exousia) is not used for any other angel in the book.

For a list of the series of angels found in several different literary units, see Rev. 16:2.

Special Topic: Authority (exousia)

▣ "and the earth was illumined with his glory" This may be an allusion to YHWH's glory (cf. Ezek. 1:28; 10:4; 43:2). The description of these angels in Revelation, which are described in terms used of YHWH and the glorified Jesus (i.e. Rev. 1), have caused some commentators to identify different ones as being Jesus. However, the description of the powerful angels of Daniel 10 match these marvelous ADJECTIVES. I think these angels are coming from the very presence of God (i.e. Revelation 4-5).

Special Topic: Glory (NT)

18:2 "'Fallen, fallen is Babylon the great!'" This phrase is an allusion to Isa. 21:9 and/or Jer. 51:8. If I have identified "Babylon the great" correctly, this this refers to apostate Judaism being completely destroyed!

For a list of the different ways this entity is referred to, see the full note at Rev. 17:1. It is possible these phrases and characterizations refer to different groups of people (i.e. Jerusalem or Rome). It is even possible, in different contexts, it may refer to both.

This is one example of the difficulty in interpreting the book of the Revelation. A piece of information is brought in at one point in the vision, partially developed at another point, and fully developed in yet another vision (e.g., cf. Rev. 11:8; 14:8; and 16:19-20 or this may be another example of recapitulation between the seven literary units).

▣ "She has become a dwelling place of demons and a prison of every unclean spirit, and a prison of every unclean and hateful bird" This is an allusion to the OT imagery of the deserted ruins of ancient cities:

1. Babylon (cf. Isa. 13:21-22; 14:23; Jer. 50:39; 51:37)
2. Edom (cf. Isa. 34:10-15)
3. Nineveh (cf. Zeph. 2:14)

In the OT animals are often said to roam about in ruined cities. This became a symbol of both destruction and the presence of evil spirits (cf. NEB). Many of these birds represented demons.

There is a great variety in the Greek MSS related to the number of descriptive clauses describing the presence of the demonic.

1. a prison of every unclean spirit (i.e. demons)
2. a prison of every unclean bird
3. a prison of every unclean animal

John's writing is very fluid. This verse describes the city as desolate and indwelt with the demonic, while Rev. 19:3 describes it as burnt and smoldering.

18:3 "all the nations have drunk of the wine of the passion of her immorality" This phrase is an allusion to the OT prophecy of the destruction of Babylon (cf. Jer. 51:7). Jeremiah specifically uses drunkenness (i.e. "a golden cup") as a symbol of lust for wealth.

There is some variety in the Greek MSS related to the VERB.

1. have drunk (pinō, PERFECT ACTIVE INDICATIVE, MS P, ancient versions ‒ Old Latin, Vulgate, Syrian [Harklean], Armenian)
2. have fallen (piptō, PERFECT ACTIVE INDICATIVE, MSS א, A, C)

UBS⁴ Committee could not decide which VERB was original. Option #1 fits the allusion to Jer. 51:7 better.

▣ "passion" This is literally "anger" (thumos), but here "anger" does not fit. Remember, context, not lexicons, determines word meaning! See full note at Rev. 7:14.

▣ "kings of the earth have committed acts of immorality with her" This imagery of faithless Jerusalem is clearly dependent on chapters 16 and 23 of Ezekiel, as well as Jer. 3.

The Israelites had , to some degree, been idolatrous with every nation's gods they had come in contact with.

1. Egypt
2. Assyria
3. Babylon
4. Canaanites

Faithless, adulterous Jerusalem!

▣ "the merchants of the earth have become rich by the wealth of her sensuality" This is an allusion to the major problem of fallen mankind focusing on the self-centeredness and materialism. There are three groups of humans who mourn the fall of the great whore (Jerusalem):

1. businessmen (cf. Rev. 18:3,11-16)
2. kings of the earth (cf. Rev. 18:3,9-10)
3. merchant sailors (cf. Rev. 18:3,17-19)

These three represent worldwide human economic systems. It is verses such as this that cause some Partial Preterists to understand chapters 13-19 as referring to the fall of Rome, not Jerusalem, but Josephus (Wars of the Jews 6.10.1; 6.5.2) and Tacitus (Histories 5.5) tell of Jerusalem's wealth.

Special Topic: Wealth

Special Topic: Human Government

NASB (UPDATED) TEXT: REVELATION 18:4-8
 ⁴I heard another voice from heaven, saying, "Come out of her, my people, so that you will not participate in her sins and receive of her plagues; ⁵for her sins have piled up as high as heaven, and God has remembered her iniquities. ⁶Pay her back even as she has paid, and give back to her double according to her deeds; in the cup which she has mixed, mix twice as much for her. ⁷To the degree that she glorified herself and lived sensuously, to the same degree give her torment and mourning; for she says in her heart, 'I sit as a queen and I am not a widow, and will never see mourning.' ⁸For this reason in one day her plagues will come, pestilence and mourning and famine, and she will be burned up with fire; for the Lord God who judges her is strong."

18:4 "Come out of her, my people, so that you will not participate in her sins and receive of her plagues" This is an OT allusion to Isa. 48:20; 52:11; Jer. 50:8,28; 51:6,9,45 or Zech. 2:6-7. It is an AORIST ACTIVE IMPERATIVE which speaks of the urgency of God's people not being caught up in the destruction of Israel's ancient enemies.

This verse seems to favor Jerusaslem as "Babylon" because it echoes Jesus' warning in Matt. 24:15-28, and especially Luke 21:20-23.

However, verses 3,11-20, seem to favor Rome. It is this kind of ambiguity, so common in poetic, prophetic, and apocalyptic literature, that makes the identification of times, places, people, and cities so difficult. Godly, prayerful, educated believers often disagree! One's established interpretive system drives the explanation of ambiguous details. The problem comes when interpreters' chain of isolated, ambiguous texts become as inspired as the Bible texts themselves!

18:5 "for her sins are piled up as high as heaven" This may be an allusion to Gen. 18:20-21 (Sodom), Ezra 9:6 (the exiled covenant people), or Jer. 51:9 (Neo-Babylon). God's patience was used as an excuse to sin more instead of repenting (cf. Rev. 2:21; Rom. 2:4).

If Gen. 18 is the primary allusion, then Sodom is the reference. Jerusalem is called Sodom in Rev. 11:8.

▣ "God has remembered" Often in the Bible, when God remembers the acts of the wicked it results in judgment (cf. Rev. 16:19; Ps. 79:8; Isa. 64:9; Jer. 14:10; 17:1-4; 44:21-23; Hosea 7:2; 8:13; 9:9; Amos 8:7). This imagery fits Jerusalem better than Rome.

18:6 "Pay her back even as she has paid" This is an allusion to the truth that we reap what we sow (see my notes on Galatians 6:7). This truth is presented in many different forms in the Bible (cf. Ps. 137:8; Jer. 50:15,29; Matt. 7:2; Rev. 13:10).

▣ "give back to her double according to her deeds" This is an allusion to Jer. 16:18 and 17:18, but the truth is expressed in many contexts (cf. Exod. 22:4-9; Isa. 40:2). This imagery fits a Jewish mindset which implies Jerusalem is the object of God's full (i.e. double) judgment. This idiom speaks of complete and full judgment, as does the next phrase. This verse would have been very encouraging to persecuted Christians.

▣ "the cup which she has mixed, mix twice for her" "Cup" is OT imagery for the judgment of God (cf. Ps. 11:6; 60:3; 75:6-8; Isa. 51:17,22; Jer. 25:15-16,27-28).

Special Topic: Cup

18:7 "for she says in her heart 'I sit as a queen and I am not a widow, and will never see mourning'" This alludes to Isa. 47:7-8; Lam. 1:1; Zeph. 2:15. It denotes self-sufficiency and pride, which caused mankind's fall (cf. Genesis 3). The problem continues in Israel's arrogant independence and covenant disobedience (i.e. Jer. 3).

Special Topic: Heart

Special Topic: The Fall of Mankind

18:8 "for this reason in one day her plagues will come" This is a specific allusion to Isa. 47:9, where it refers to Neo-Babylon. The concept of grief overtaking her in a single day is repeated in Rev. 18:17-19, where the Johannine term "hour" is used. This was a major encouragement to persecuted Christians.

This sudden fall is characteristic of Jerusalem's demise, but not the city of Rome.

▣ "she will be burned up with fire" This may be an allusion to Lev. 21:9. This is exactly what the Roman army did to the temple.

Special Topic: Fire

▣ "for the Lord God who judges her is strong" This is an allusion to Jer. 50:34. The curses of Levitucus 26 and Deuteronomy 28 now fall on faithless Israel, brought by their covenant God.

Special Topic: Judgment in the NT

NASB (UPDATED) TEXT: REVELATION 18:9-10
 ⁹"And the kings of the earth, who committed acts of immorality and lived sensuously with her, will weep and lament over her when they see the smoke of her burning, ¹⁰standing at a distance because of the fear of her torment, saying, 'Woe, woe, the great city, Babylon, the strong city! For in one hour your judgment has come.'"

18:9-10 "the kings of the earth" This begins funeral dirge imagery from the fall of OT empires. These kings must be different from the kings mentioned in Rev. 17:12,16, who participated in the destruction and fall of the great whore. These kings were apparently merchant nations who benefited from commercial trade with Rome. This is an allusion to the powerful commercial city of Tyre and its prideful king in Ezekiel 26-28. The remainder of chapter 18 deals with the intoxicating commercial power associated with all fallen world systems (Idealism).

Again, please look at the notes on the possible meanings of the term "earth" at Rev. 1:7.

Special Topic: World (several terms), II. D.

18:10 "For in one hour your judgment has come" Notice the repeated emphasis on the quick and total destruction (cf. Rev. 17:12; 18:8,10,17,19). This imagery fits the fall of Jerusalem better than Rome.

Also notice merchants and sailors grieve, while "saints, apostles, and prophets" rejoice in v. 20, which fits Jerusalem better than Rome.

This same line of thought continues in v. 24. Jerusalem fits the place where prophets and saints were killed (i.e. Matt. 23:37-39; Luke 13:33; Acts 7:51-52) better than Rome.

Special Topic: Hour

NASB (UPDATED) TEXT: REVELATION 18:11-20
 ¹¹"And the merchants of the earth weep and mourn over her, because no one buys their cargoes any more— ¹²cargoes of gold and silver and precious stones and pearls and fine linen and purple and silk and scarlet, and every kind of citron wood and every article of ivory and every article made from very costly wood and bronze and iron and marble, ¹³and cinnamon and spice and incense and perfume and frankincense and wine and olive oil and fine flour and wheat and cattle and sheep, and cargoes of horses and chariots and slaves and human lives. ¹⁴The fruit you long for has gone from you, and all things that were luxurious and splendid have passed away from you and men will no longer find them. ¹⁵The merchants of these things, who became rich from her, will stand at a distance because of the fear of her torment, weeping and mourning, ¹⁶saying, 'Woe, woe, the great city, she who was clothed in fine linen and purple and scarlet, and adorned with gold and precious stones and pearls; ¹⁷for in one hour such great wealth has been laid waste!' And every shipmaster and every passenger and sailor, and as many as make their living by the sea, stood at a distance, ¹⁸and were crying out as they saw the smoke of her burning, saying, 'What city is like the great city?' ¹⁹And they threw dust on their heads and were crying out, weeping and mourning, saying, 'Woe, woe, the great city, in which all who had ships at sea became rich by her wealth, for in one hour she has been laid waste!' ²⁰Rejoice over her, O heaven, and you saints and apostles and prophets, because God has pronounced judgment for you against her."

18:11-19 "the merchants of the earth weep and mourn over her" This is similar to Ezekiel 27, which is a judgment on Tyre.

1. Rev. 18:11 – Ezek. 27:31,36
2. Rev. 18:12-13 – Ezek. 27:12,13,22
3. Rev. 18:15 – Ezek 27:31,36
4. Rev. 18:17 – Ezek. 27:26-30
5. Rev. 18:18 – Ezek. 27:32
6. Rev. 18:19 – Ezek. 27:30-34

It is possible that the book of Ezekiel and the book of Revelation were read as part of the liturgy of Christian worship services over a year's period. Revelation may parallel Ezekiel. See Introduction to Revelation, "Opening Statements," F.

It describes international trade:

1. silver from Spain
2. fine linen from Egypt
3. silk from China
4. citron wood from North Africa (see good description in M. R. Vincent, Word Studies, p. 634)
5. ivory from Africa (note 1 Kgs. 10)
6. iron from Spain or the Black Sea
7. cinnamon from India (note Exod. 30:23)
8. the universal practice of slave trading

18:11 "of the earth" Again, the interpretive issue is how to understand gē (erets, Hebrew). See notes at Rev. 1:7 for this crucial issue.

Special Topic: World (several terms), II. D.

18:12 "citron wood" This was a type of wood from North Africa. It was highly desired in Rome (Pliny) because of its aroma and speckled color. It was another item of luxury and wealth.

This refers to private, four-wheeled, luxury chariots, not two-wheeled war chariots.

▣ "slaves and human lives" These two items close out a list of merchandise. Since they refer to the same thing (i.e. the lucrative slave trade), they are a hendiadys.

18:14 "luxurious and splendid" This is a word play on the Greek terms lipara (luxury) and lampra (splendid).

18:17 This is an allusion to Ezekiel 26-28 (city of Tyre), where those employed in the transportation of these luxuries mourned over the fall of ancient Neo-Babylon because their own livelihoods had been affected.

This verse fits Rome better than Jerusalem.

18:19 "threw dust on their heads" This is an allusion to Ezek. 27:30.

Special Topic: Grieving Rites

▣ "for in one hour she has been laid waste" This sudden and total judgment fits Jerusalem much better than Rome.

Special Topic: Hour

18:20 "Rejoice over her" This is an allusion to Jer. 51:48, although some see it as referring to Deut 32:43 (in the Septuagint). As the economic partners grieve over the fall of Babylon, so believers rejoice!

▣ "you saints and apostles and prophets" This list (also note v. 24) fits Jerusalem better than Rome. The destruction of Rome was not sudden but took until A.D. 476. This does not fit the immediate time markers (see Matt. 23, "Contextual Insights").

▣ "God has pronounced judgment for you against her" Throughout the book, God's judgments are connected with the prayers of His children (cf. Rev. 6:10).

Special Topic: Intercessory Prayer

NASB (UPDATED) TEXT: REVELATION 18:21-24
 ²¹Then a strong angel took up a stone like a great millstone and threw it into the sea, saying, "So will Babylon, the great city, be thrown down with violence, and will not be found any longer. ²²And the sound of harpists and musicians and flute-players and trumpeters will not be heard in you any longer; and no craftsman of any craft will be found in you any longer; and the sound of a mill will not be heard in you any longer; ²³and the light of a lamp will not shine in you any longer; and the voice of the bridegroom and bride will not be heard in you any longer; for your merchants were the great men of the earth, because all the nations were deceived by your sorcery. ²⁴And in her was found the blood of prophets and of saints and of all who have been slain on the earth."

18:21-24 The UBS⁴ Greek text begins chapter 19 at 18:21, as does the TEV. When using this Study Guide Commentary be sure to note the paragraph divisions. Although they are not an aspect of the Greek text, they are an attempt by modern translations to show subjects. See note at Rev. 19, "Contextual Insights," A.

18:21 "Then a strong angel took up a stone like a great millstone and threw it into the sea" This is an allusion to Jer. 51:63-64. It is a strong passage showing that Neo-Babylon will never, never rise again. As a matter of fact, in Rev. 18:21-33, there are six DOUBLE NEGATIVES, "certainly not," "not under any circumstances," and "never, no, never."

▣"and will not be found any longer" This shows total, permanent destruction (cf. Ezek. 26:21). The ancient city of Babylon is still in ruins!

18:22-23 These were the sounds of everyday life in the Ancient Near East. God's judgment brings an end to this godless society (cf. Isa. 24:8; Jer. 7:34; 25:10; Ezek. 26:13).

18:23 "all the nations were deceived by your sorcery" This is an allusion to Nahum 3:4 (i.e. God's judgment on Nineveh). Notice that in Rev. 18:23-24 there are listed three reasons for the fall of the great city.

1. pride and wealth ( cf. Isa. 23:8)
2. idolatry and sorcery (cf. Lev. 19:26,33; Deut. 18:9-12; also note Ezek. 8)
3. persecution of the people of God (cf. Rev. 16:6, 17:6; also see note at Rev. 1:7).

Special Topic: Magic

Special Topic: Divination

18:24 This is an allusion to Jer. 51:49. This verse surely fits Jerusalem more than Rome (cf. Matt. 5:12; 23:29-39; Luke 6:23,26; 11:47-51; 13:34; Acts 7:52; Rom. 11:3; 1 Thess. 2:15; Heb. 11:32-38; Rev. 16:6; 17:6).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Are Revelation 17 and 18 a literary unit? If so, why?
2. Why is it so difficult to interpret when Babylon fell?
3. Who does Babylon, the great whore, refer to in John's day? In our day? In the end-time?
4. What is the immorality and wine referred to in Rev. 14:8; 17:2; 18:3 in connection with this world system?
5. Please explain your interpretation of Rev. 17:10-11.
6. From what OT book are most of John's allusions taken?

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