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Rev_17:1-6. One of the vial-angels allows John to see the harlot.
καὶ ἦλθεν . The angel had thus far occupied a standpoint adapted for the business described in ch. 16, the pouring-out of his vials; now he comes to John in order not only to speak with him (Rev_17:1 sqq.), but also to carry him in spirit to another place (Rev_17:3).
εἰς ἐκ τ . ἑπτ . ἀγγ ., κ . τ . λ . One of the seven vial-angels. Incorrectly, Eichh.: εἱς is equivalent to πρῶτος .[3798] It is in no way to be conjectured which of the vial-angels it was; but that just by one of these he will be afforded a view of the judgment, is especially appropriate, because these angels have brought the last plagues immediately preceding the judgment, and that, too, without impelling the worldly kingdom to repentance.[3799]
Δεῦρο . Cf. Rev_21:9, also Rev_6:3; Rev_6:5; Rev_6:7.
δείξω σοι τὸ κρίμα , κ . τ . λ . The fulfilment of the promise is not immediately presented in Rev_17:3,[3800] nor even at all in ch. 17; for even though in Rev_17:3 ( ἔρημον ), in the description of the ostentatious woman, there is an allusion to the judgment now impending, as also the interpreting angel, Rev_17:16, expressly proclaims the future devastation of the city symbolized by the harlot, yet neither the appearance of the woman herself, nor the interpreting speech of the angel, gives the idea of a judgment already actually present. But the angel first of all shows the harlot in her antichristian form,—which is necessary, because the special view of the city, in distinction from that of the empire as a whole, is, at least in this definite form, new,—and not until afterwards does the judgment occur (cf. Rev_18:1 sqq.).
τῆς πόρνης τῆς μεγάλης , κ . τ . λ . From the entire presentation, especially from Rev_17:18, it follows that “the great harlot” is the personification of “the great city,” i.e., of heathen Rome as the metropolis of the entire heathen-Roman Empire;[3801] therefore the harlot is designated in like manner as previously the beast, which symbolizes the entire realm. The special description of the city is prepared already by such passages as Rev_14:8, Rev_16:19;[3802] but the city appears as a harlot, because to this applies what has previously been said concerning it as Babylon the great (cf, Rev_17:2).
ἐπὶ ὑδάτων πολλῶν . In this also like Babylon.[3803] But this sitting on masses of water, which is regarded as presenting itself to the eye of the seer, has a symbolical meaning which the angel explains in Rev_17:15.
μεθʼ ἡς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς . Of all nations this was said in Rev_14:8; for the masses of the inhabitants of the earth have allowed themselves to be seduced[3804] in the same way as the kings of the earth by the beast, and especially by the city wherein is the throne of the beast.[3805] Accordingly it is said immediately afterwards: καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν , κ . τ . λ . On the suppression of the relative constr., cf. Winer, p. 141.
[3798] Cf. Rev_6:1.
[3799] Rev_16:9; Rev_16:11; Rev_16:21.
[3800] Against Hengstenb.
[3801] See on Rev_17:18.
[3802] Cf. also Rev_16:10.
[3803] Cf. Rev_17:2.
[3804] Cf. Rev_18:3.
[3805] Cf. Rev_16:10.