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And there came one of the seven angels which had the seven vials, and talked with me, saying unto me; and spake with me, saying. Omit "unto me." This and the following chapters (to Rev_19:21) consist of visions which are really included under the seventh vial, but which, on account of their length and elaboration, may be considered apart from the other judgments of that vial. In the preceding chapters we have had placed before us a conspectus of three classes of ungodly people, and the three principles of evil in their abstract form, as represented by the world (the first beast), the flesh (the second beast), and the devil (the dragon). The personal final overthrow of the devil is described in Rev_20:10; Rev_17:1-18. and 18, are devoted to the description of the judgments of the two former—the world, in its character of the openly hostile persecutor of the Church of God; and the other portion of the ungodly who, while still professing Christianity, find excuses for conforming to the worship of the image of the beast. The first beast is, therefore, identical with Babylon, and represents, as we have seen, the openly hostile and persecuting world power of all ages, of which, in St. John's time, Rome was the foremost embodiment. The second beast is identical with the harlot, and represents faithless Christians, the apostate portion of the Church. The very raison d'etre of the Apocalypse is to deal with these two forms of evil; to declare the overthrow of the one, and to warn and, if possible, reclaim those under the influence of the other. In the latter case, the warning consists in setting forth the judgment in store for faithless Christians; and as this is the course pursued with the former also, the two merge into one, and indeed are declared to be one. The apostle in substance declares that, though there is a prima facie difference between the two forms of ungodliness, there is in reality no distinction to be made, but both are involved in one common final judgment. He thus twice solemnly asserts that the harlot is Babylon (verses 5 and 18). The comments upon the following chapters will be based upon this hypothesis, the reasons for which will be brought out more clearly as we proceed. The opening words of this chapter leave no doubt that the visions which follow are connected with the vial judgments. The "one of the seven angels" may be the seventh angel, to whom it pertained to unfold the circumstances connected with the last judgment. Come hither; I will show unto thee the judgment. Hither, δεῦρο , without the verb, as in Rev_21:9 and Joh_11:43. Though this particular narration necessarily takes place after the account of the vials, yet we are not to understand that the events here related are subsequent to these related in the concluding verses of the previous chapter. Note the remarkable similarity between these words and these of Rev_21:9, and the contrast between the bride, the wife of the Lamb, and the harlot who is connected with the beast. Wordsworth carries the comparison even to the form of words, thus—
The harlot and the beast.
Ἡ πόρνη καὶ τὸ θηρίον ,
Ἡ νύμφη καὶ τὸ ἀρνίον
The bride and the Lamb.
Of the great whore; harlot (Revised Version). There seems no doubt that this figure describes the degenerate portion of the Church of God.
(1) As we have already seen, this symbolism is made use of by St. John to portray the faithlessness of those who are professedly servants of God (see Rev_2:20; Rev_14:4), and in this sense it is applied in the great majority of passages of Scripture where it occurs (cf. Isa_1:21; Jer_2:20; Jer_3:1-25.; Eze_16:1-63.; 23.; Hos_2:5; Hos_3:3; Hos_4:15; Mic_1:7). In Isa_23:1-18, and Nah_3:14 the term refers to Tyre and Nineveh respectively.
(2) There is an intended contrast between the bride and the Lamb, and the harlot who allies herself with the beast (vide supra).
(3) A contrast is also probably intended between the woman clothed with the sun (Rev_12:1-17.), bringing forth the man child, Christ Jesus the Saviour—the representation of the pure Church—and the harlot clothed in scarlet, the mother of harlots and abominations—the representation of the faithless part of the Church.
(4) Both the woman of Rev_12:1-17. and the harlot of this chapter reside in the wilderness, that is, this world (see on Rev_12:14); indeed, they are to men sometimes indistinguishable (cf. the parable of the wheat and tares).
(5) The faithful Church, the bride, is called a city (Rev_21:2, Rev_21:9, Rev_21:10); so the faithless portion of tile Church, the harlot, is identified with the city Babylon (Rev_11:8; Rev_17:4. 5). Other coincidences will be noted as we proceed. But it seems equally impossible to accept the view that this faithless portion of the Church refers to papal Rome, and none other. We must include all the faithless of God's Church in all time. If the fulfilment is to be limited at all, it seems more reasonable to suppose that the first reference of St. John was to the faithless members of the seven Churches to which he addresses the Apocalypse. But we are, no doubt, intended to see here a picture of the position of the unfaithful part of the Church wherever it exists, at any time, and which men are certainly not able always to specify and judge. On this point see Professor Milligan's 'Baird Lectures' for 1885, on "The Revelation of St. John." In lect. 5. he says, "But Babylon is not the Church of Rome in particular. Deeply, no doubt, that Church has sinned. .. Yet the interpretation is false ... Babylon cannot be Christian Rome; and nothing has been more injurious to the Protestant Churches than the impression that the two were identical, and that, by withdrawing from communion with the pope, they wholly freed themselves from alliance with the spiritual harlot. Babylon embraces much more than Rome, and illustrations of what she is lie nearer our own door. Wherever professedly Christian men have thought the world's favour better than its reproach; wherever they have esteemed its honours a more desirable possession than its shame; wherever they have courted ease rather than welcomed suffering, have loved self indulgence rather than self sacrifice, and have substituted covetousness in grasping for generosity in distributing what they had,—there the spirit of Babylon has been manifested. In short, we have in the great harlot city neither the Christian Church as a whole, nor the Romish Church in particular, but all who anywhere within the Church profess to be Christ's 'little flock' and are not, denying in their lives the main characteristic by which they ought to be distinguished—that they 'follow' Christ." (For the distinction between the harlot and Babylon, see above.) That sitteth upon many waters. "The" is inserted in B and other manuscripts, probably on account of the reference in verse 15, but is omitted in à , A, P, and others. This is the description of Babylon in Jer_51:13, whence, doubtless, the expression is derived. In the place quoted, the sentence refers to the many canals of Babylon; but the interpretation of this passage is given in Jer_51:15, where the waters are stated to be "peoples." This fact sufficiently demonstrates that, though the imagery of the Apocalypse be taken from the Old Testament, it is not always safe to insist on an exactly similar interpretation; the symbols employed may be applied in an independent manner. That the harlot sits on many waters therefore shows us that the faithless portion of the Church is to be found distributed amongst "peoples, and multitudes, and nations, and tongues."
Rev_17:2
With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. "Of the earth" is used here (as it frequently is) for the worldly as distinguished from the righteous; and the two classes mentioned indicate the universality of this faithlessness—it is not confined to any one grade of society. As we have seen (see on Rev_17:1 and Rev_14:8), the figure of fornication is repeatedly used to describe faithlessness towards God. The verse, therefore, declares that this faithless portion of the Church has chosen rather to render to the world that love which is due to God, and to be connected rather with the powers of this world than to have its treasure in heaven. The expression, "wine of her fornication," is a repetition of that in Rev_14:8, and is derived from Jer_2:7 (cf. also Rev_16:19 and Rev_18:3).
Rev_17:3
So he carried me away in the spirit; and he carried, etc. (cf. Rev_1:10 and Rev_21:10). In the latter reference the analogy is sufficiently close to lead us to believe that it is intended. Into the wilderness; a wilderness, according to the Revised Version, which is the rendering of Wordsworth and others; but Alford strongly supports the Authorized Version rendering, notwithstanding the absence of the Greek article (see Alford, in loc.). Some commentators have thought that the "wilderness'' signifies the desolation which is the lot of the harlot (see Rev_17:16; Rev_18:2, Rev_18:19; also Jer_51:26). But we can hardly avoid the conclusion that the "wilderness" here is that spoken of in Rev_12:6, Rev_12:14, which is symbolical of this world, particularly when we remember that the "wilderness" in both cases is the abode of a woman, who moreover is representative of the Church; though in Rev_12:1-17. she represents the Church of God as a whole, persecuted by Satan, and in this place the woman is representative of the faithless part of the Church (see also below on "beast"). Vitringa, referring to Isa_21:1, and Rev_17:1,Rev_17:15, and Eze_20:35, arrives at a similar conclusion; it is a "wilderness of the people." And I saw a woman. There is no article, but this vision, occurring immediately after the words of Eze_20:1, "I will show thee … the great harlot," identifies this woman with the harlot of Eze_20:1. This woman represents the faithless portion of the Church (see on Eze_20:1); that part which, following after worldly things, has thereby rendered to the beast the love and honour due to God alone. This woman is not identical with the woman of Rev_12:1-17. The latter represents the faithful, the former the faithless, part of the Church. Sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and ten horns. Here again, as in "wilderness" (vide supra), we have θηρίον , "beast," without the article; but the identity of this "beast" with that of Rev_13:1 is established by
(1) the same outward characteristics of names of blasphemy, seven heads and ten horns;
(2) its connection with "kings," etc. (Rev_13:12-14 and Rev_19:19, Rev_19:20);
(3) its connection with the "false prophet" (Rev_13:1-18. and Rev_19:20);
(4) its connection with the harlot—the one representing the world power, the other the faithless, worldly portion of the Church.
That the woman sits upon the beast denotes, not that she exercises control and guidance over it (as Alford), for comp. Rev_13:16, but rather that the woman relies upon the beast for support and safety; thus presenting an accurate description of those who prefer to trust to the power and influence of the world rather than to God. Scarlet (whether the colour of the beast itself or of its trappings is immaterial) may signify either
(1) the worldly pre-eminence and power of which it is the sign, and for which the woman allies herself with the beast; or
(2) the blood-stained persecution of which the beast is the author. The first interpretation coincides best with the words which immediately follow; the second one agrees with the description in Rev_13:6 and Rev_13:7. (On the "names of blasphemy," as signifying opposition to and rivalry with God, see on Rev_13:1.) The seven heads denote universality of (earthly) dominion, and the ten horns denote plenitude of power (see on Rev_13:1).
Rev_17:4
And the woman was arrayed in purple and scarlet colour. These words, taken in connection with those that follow, seem to signify the worldly magnificence which may be the portion of the faithless Christian. Some writers see an allusion to the purple robe of Christ. (On the meaning of "scarlet," see on Rev_17:3.) And decked with gold and precious stones and pearls; gilded with, etc. Similar descriptions are given in Eze_16:13 and Eze_28:13. Compare the description in Rev_21:11. This account is sufficiently characteristic of the world's attractions to need no comment. Having a golden cup in her hand full of abominations and filthiness of her fornication; full of abominations, even the unclean things of, etc. (Revised Version), the Authorized Version reading being placed in the margin. Another reference to Jer_51:7 (cf. also Rev_14:10). Abominations are all things that are displeasing to God. (On "fornication," see on Rev_14:8 and Rev_17:1, Rev_17:2; it signifies unfaithfulness towards God.)
Rev_17:5
And upon her forehead was a name written. Omit "was." Ὄνομα , "name," is dependent upon ἔχουσα , "having," in Rev_17:4. This practice was customary with harlots (Juv., 'Sat.,' 6:123; Seneca, 'Controv.,' Rev_1:2). In Rev_14:1 and Rev_7:3 the faithful members of God's Church have his Name in their foreheads; here the faithless ones, represented by the harlot, exhibit a spurious imitation. As God's Name marked the former as his, so the name Babylon, etc., marks the latter as belonging to the world (see on Rev_16:19; Rev_17:5; Rev_18:2). The name consists of the words following, to the end of the verse. MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. The word "MYSTERY" may be
(1) part of the name, standing coordinately with "BABYLON" (Alford, Bleek, Hengstenberg, Vitringa, Wordsworth);
(2) a description of the following title, being thus in apposition with ὅνομα , "name" (Auberlin, De Wette, Dusterdieck, Ebrard);
(3) an adverb used in the same sense as in the last case (Stuart). Whichever view be taken, there can be no doubt that the purpose is to draw attention to the fact which is contained in the following words—a fact which might otherwise be exceedingly difficult to receive. For the rest of the verso asserts that the harlot is Babylon; that is, that the worldly portion of the Church, though nominally Christian, is in reality identical with the world, which is openly antagonistic to God. Indeed, the latter portion of the verse goes even further than this. This faithless (though outwardly Christian) portion of Christ's Church is the mother, that is, the cause of the existence of unfaithfulness to God. So true is it that the professing Christian who is worldly minded does more to cause in others disobedience and unfaithfulness to God, than he who openly declares himself in opposition to God, and even persecutes the faithful; cf. the words to the Church in Laodicea, "I would thou went cold or hot" (Rev_3:15). (On "ABOMINATIONS OF THE EARTH," see on Rev_7:4.)
Rev_17:6
And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus; of the witnesses (cf. Rev_11:7). Another point of contrast between this woman and the woman of Rev_12:1-17.; the former persecutes, the latter is persecuted. It may be asked—How can these words be applied to professing Christians, as they must be, if such be the interpretation of the "harlot"? The answer may be found in Jeremiah. In Jer_2:33, Jer_2:34 and Jer_3:1-11 we find the origin of this passage. Judah is a harlot (Jer_2:20; Jer_3:1, Jer_3:8) with a sign upon her forehead (Jer_3:3), who causes transgression in others (Jer_2:33; and compare above, "Mother of harlots "), and in whose "skirts is found the blood of the souls of the poor innocents" (Jer_2:34). She is clothed in crimson (Jer_4:30) and golden ornaments (cf. Rev_17:4); her lovers will despise her (Jer_4:30) and seek her life (cf. Rev_17:16). Just as it was declared that in Judah was found the blood of the innocent poor, so here we are told that the faithless part of the Church is guilty of the blood of the saints. The reason is found in the inscription. The harlot is absolutely identified with Babylon. No distinction in guilt can be allowed between the openly hostile world and the faithless Christian. "He that is not with me," God declares, "is against me" (Mat_12:20). The description "drunken with," etc., is similar to that of Babylon in Rev_18:2; and also in Jer_51:7. And when I saw her, I wondered with great admiration; with a great wonder (Revised Version). Probably because the seer can scarcely realize that some who are professing Christians must be held guilty of such enormities; that the harlot, representing a portion of the Church, faithless even though it be, should be classed with the world, as represented by Babylon and the beast. Perhaps the wonder is caused by the fact that such a thing should ever be permitted to be; this leading to the following explanation, which shows how the unfaithfulness is avenged.
Rev_17:7
And the angel said unto me, Wherefore didst thou marvel? did thou wonder?—the same word as in Rev_17:6. Though the seer cannot fully comprehend the terrible significance of the sign he sees, viz. that a portion of the Church is one with the hostile world (see on Rev_17:6), yet there are sufficient marks wherewith to identify it. The woman, the wilderness, the reliance upon the world power, the inscription, the similar description of Judah in Jer_2:1-37 and Jer_3:1-25. (see on Jer_3:6), might have made the interpretation plain. I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns; the ten horns. Observe, too, that the "mystery of the woman and of the beast" is all one. (On the "beast," "the seven heads," and "the ten horns." see on previous verses, especially Rev_13:1.) In Jer_3:1 the harlot is said to sit on the waters; here the beast carries her. The two statements are really identical; both the beast and the waters represent the worldly power found among "peoples, multitudes, nations, and tongues" (Jer_3:14).
Rev_17:8
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition; and is about to come up out of the abyss (Revised Version). "And to go" ( ὑπάγειν ) is read in à , B. P, Vulgate, and almost all cursives; while ὑπάγει , "he goeth," is found in A, 12, Arethas, Irenaeus. The latter part of this passage is related again in Rev_19:20. The beast, as we have seen is the world power—Satan in his character of "prince of this world." Three stages are marked out in the existence of this world power: first, it was; second, it is not now; thirdly, it reappears, to be cast into perdition. The first period describes the condition of things before the sacrifice of Christ. Then it was that Satan ruled supreme in the world; that the power of the world—the beast—was. But Christ overcame the world (Joh_16:33); henceforth to all true believers there is "peace," although they may "have tribulation" in the world (Joh_16:33); for the faithful Christian the power of the world—the beast—is not. Yet, though for the true servant of God there is a sense in which it may be said that this power has no existence, it nevertheless exists in the abyss, that is, in its natural abiding place in the world, among the worldly minded, and thus may cause "tribulation" to the faithful. A further downfall is, therefore, prepared for it—that which will take place at the last day, when it "will ascend from the abyss to go into perdition." This nonexistence, contemporaneously with existence and subsequent reappearance, is exactly what is described in the wound healed (Rev_13:3; see also the remainder of this verse). The period, therefore, embraced in these words is that of the whole existence of this world. It coincides with the period referred to in Rev_12:14 and Rev_12:17, and in Rev_20:3. Throughout the Apocalypse the word ἄβυσσος , translated "bottomless pit" (Authorized Version) and "abyss" (Revised Version), is used to describe the dwelling place of Satan (see Rev_9:1, Rev_9:2, Rev_9:11; Rev_11:7; Rev_20:1, Rev_20:3) while working in the world. "Perdition" is described in Rev_19:20 as the "lake of fire burning with brimstone." 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; whose name hath not been written upon the book … beast, how that he was, and is not, and shall be present. The last words show exactly what is meant in the first part of the verse (which see). The first words are a repetition of words in Rev_13:8 (which see).
Rev_17:9
And here is the mind which hath wisdom. Omit "and." Read, Here is the mind (or, meaning), etc. These words (as in Rev_13:18) draw attention to the explanation which follows—or else that which precedes (cf. Rev_13:18). They also make it appear that the explanation which the angel offers of the "mystery" is not one to be understood without some difficulty. The seven heads are seven mountains, on which the woman sitteth. The diversity of opinions on the interpretation of this passage is mainly owing to the fact that writers are not consistent in their application of symbols and numbers; in one place interpreting figuratively, in another literally. We have repeatedly seen that the language of the Apocalypse and its numbers are symbolical. The seals are not literal seals, the Lamb is not a literal Lamb, the beast is not a literal beast, etc. So here, the mountains are not literal mountains. A mountain is a symbol of power (see on Rev_8:8); seven is the number significant of universality (see on Rev_1:4; Rev_5:1, etc.). The plain meaning of the passage, therefore, is that the woman relies upon a visibly universal power. This is precisely the idea contained in Rev_17:3, which describes the faithless part of the Church (the harlot) trusting to the power of the world (the beast). Of course, the most prominent form of this world power in St. John's time was heathen Rome, hence some writers believe that "the seven-hilled city," Rome, is referred to here—either pagan or papal Rome. And, indeed, this may be a partial fulfilment of the vision; but it is not the whole signification. To understand seven mountains literally in this place renders it necessary to interpret forty-two weeks, etc., literally in another.
Rev_17:10
And there are seven kings; and they are. Here we have the same idea (cf. Rev_17:9), with a somewhat different aspect. The phrase in Rev_17:9, "seven mountains," regarded the world power as one universal indivisible whole, without respect to particular times or modes in which it might be exhibited. In this phrase, "seven kings," we have the same world power viewed in its successive exhibitions by different nations; though here again we must be on our guard not to interpret the number seven literally of seven nations. The kings represent Worldly states or kingdoms; seven, again, betokens universality. We are thus told that this world power on which the woman relies is exhibited in the manifestation of power by successive nations, e.g. Egyptian, Assyrian, Roman, etc., as many as have ever existed or shall exist; for this is the meaning of seven. Five are fallen, and one is, and the other is not yet come; the five; the one; the other. Omit "and." Here, again, not literally five. The seer divides the whole series of antitheistic world powers into three groups, and he would say, some, probably the majority, of these are passed away; the second group embraces the world power as it is exhibited now, whether Roman, Jewish, or any other; in the third group are included those yet to come. Thus those writers who enumerate Egypt, Nineveh, Babylon, Persia, Greece, Syria, etc., in the first group, are partially correct, and only wrong in so far as they attempt to limit and define the kingdoms; and similarly also those who in the third group place the Roman empire after the barbarian invasions, or imperial Germany, etc. And when he cometh, he must continue a short space; a little while (Revised Version). This "short space" describes the remainder of the time of the world's existence. Such is its meaning in Rev_6:11 and Rev_12:12, and again in Rev_20:3. In a similar manner, also, "shortly come to pass," etc. (Rev_1:1, Rev_1:3; Rev_2:5, Rev_2:16, etc.; cf also Joh_16:17, Joh_16:28).
Rev_17:11
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition; and the beast (neuter, θηρίον ) that was and is not, he himself is also an eighth (masculine), and is of ( ἐκ , out of) the seven, etc. We may note
(1) that "eighth" refers to "king" in Rev_17:10, being masculine gender;
(2) the absence of the article before ὄγδος , "eighth," shows that this is not the eighth in a successive series, in which the kings already mentioned form the first seven. The Revised Version probably gives the correct meaning, "is of the seven;" that is, the beast himself consists of, and is formed by, what has been denoted by the seven kings. We have already interpreted the beast as the worldly power—Satan in his capacity of "prince of this world." We have also shown that the "seven kings" describes this worldly power as it exists throughout all ages. This verse, therefore, sums up and reasserts briefly what has been already virtually intimated in the symbolism employed, viz. that the beast is the sum total of what has been described under the form of five kings, then one king, and then one king again (Rev_17:10). His final doom is also reasserted, "he goeth into perdition" (cf. Rev_17:8 and Rev_19:20)
Rev_17:12
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet. The horns, as we have seen, are symbolical of power (see on Rev_13:1), and ten signifies completeness and sufficiency (Rev_13:1). By the ten horns, therefore, is expressed widespread, complete power. But this power, says the seer, has not come into existence as yet. He thus points to a coming power, hostile to God, such as is described in that part of the account of the seven kings which states "the other is not yet come" (Rev_17:10). If; seems probable, therefore, that in describing the forces opposed to God—those past, those present, and those yet to come—St. John foresees that the hostile world power will not be always pre-eminently wielded by one nation, as in his own time; but will be divided into many parts, here represented by the number ten, though not necessarily exactly ten in number. This, indeed, exactly describes what has really been the case since St. John's time, and what, humanly speaking, seems likely to continue to the end of the world. These ten horns seem thus to be identical with the seventh king of verse 10. Compare the account given of the horns in Dan_7:1-28. But receive power as kings one hour with the beast; authority (Revised Version). One hour denotes "a short time," in which way the Bible constantly describes the period of the world's existence, and especially that period which intervenes between the time of the writer and the judgment day (cf. Rom_16:20; 1Co_7:29; Rev_6:11; Rev_12:12; Rev_22:20, etc.). This sentence thus declares that, though in the future divided into many parts, and thus not being visibly as potential as former single united kingdoms, nevertheless this hostile world power will be still formidable, having ranged itself on the side of the beast, acting for and with him, and receiving power from him.
Rev_17:13
These have one mind, and shall give their power and strength unto the beast; they give (present tense) their power and authority, etc. That is, though apparently split up into many sections, they form practically one, acting by and for the beast on whose side they range themselves (see on verse 32).
Rev_17:14
These shall make war with the Lamb, and the Lamb shall overcome them; shall war against. This connects the description with Rev_16:1-21 :34 and with Rev_19:11-21. This war between the Lamb and the powers of evil is that which extends throughout the history of the world (vide infra); it occupies the "one hour" of Rev_19:12, which is equivalent to the period of the world's existence. But the seer in this verse looks forward also to the termination of the conflict, the result of which, here briefly indicated, is soon to be narrated more fully. For he is Lord of lords, and King of kings. This is the reason given to the Israelites (Deu_10:17) for obedience to God (cf. also Dan_2:47; 1Ti_6:15; and Rev_19:16). Though the beast may exercise m this world dominion and power as "prince of this world," yet the Lamb is King still greater, to whom the beast must finally succumb. He is thus King above the kings of Rev_17:2, Rev_17:10. And they that are with him are called, and chosen, and faithful. The Revised Version is more correct, And they that are with him, called and chosen and faithful [shall also overcome]. Another evidence of the lifelong nature of this war. Not only Christ wars and overcomes, but those associated with him are permitted to share in the battle and the victory. Christ's saints are called here to battle; in Rev_19:9 they are called to the marriage supper of the Lamb (cf. also the exhortation to faithfulness in Rev_2:10). The three epithets describe the progressive life of those who share Christ's victory They are called—as all men are—to serve him; having heard the call, they dedicate their lives to his service, and become his chosen servants; finally, having remained faithful to him, they share in his victory.
Rev_17:15
And he saith unto me. As in Rev_17:7, these words form the preface to a particular description. Having explained the mystery of the beast, to whom the woman looks for support, the angel now proceeds to unfold the mystery of the harlot herself. The waters which thou sawest, where the whore sitteth; viz. those mentioned in Rev_17:1. In Rev_17:7 we are told that the beast carries the woman. Both statements are correct. The beast is the world power, which is found among the "peoples, multitudes, nations, and tongues." Are peoples, and multitudes, and nations, and tongues. The fourfold description of the human race (cf. Rev_5:9, etc.), which, as a whole, serves the beast (cf. Rev_13:3, Rev_13:8, Rev_13:12, Rev_13:16), and out of which are selected the redeemed (Rev_5:9; Rev_9:9).
Rev_17:16
And the ten horns which thou sawest upon the beast; and the ten horns which thou sawest, and the beast. There is no authority for the ἐπι τὸ θηρίον of Erasmus except the Vulgate, in bestia, and, of course, the description given of the beast (Rev_13:1, etc,). The two are spoken of separately, on account of the separate juris diction wielded according to verses 32, 13. These shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire; and shall burn her utterly with fire (Revised Version). These words describe the fate in store for the faithless portion of the Church. That world, to which she trusts, shall turn and rend her—a fitting sequel to her want of faith in the power of Christ. This is exactly the description given of the harlot in Eze_16:37 (cf. also Eze_23:22). "Eat her flesh" and "burn with fire" both describe similar results; possibly the one is thought of in connection with the symbol of "harlot," the other with the symbol of "city," with which the harlot is identical (see on Eze_16:5; but see Gen_38:24; Le Gen_21:9; cf. also the judgment upon the wicked rich in Jas_5:3, "shall eat your flesh as it were fire").
Rev_17:17
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled; God did put … to do his mind, and to come to one mind (Revised Version). "His mind" is thought by Bengel, De Wette, and Dusterdieck to signify the beast's mind. Others understand God's mind. In either ease the general sense is plain. While the world power is apparently performing the will of the beast, God is working above all; only by his permission can anything be done (of. the "it was given" of Rev_13:1-18.). The "words of God" are his denunciations against those who trust to the world (cf. Eze_16:37, quoted on Eze_16:16).
Rev_17:18
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. A repetition of the assertion made in Rev_17:5, viz. that the harlot and Babylon are identical (see on Rev_17:5). Many writers have been led by this verse to believe that Rome, either pagan or papal, is thus pointed out as the antitype of the harlot. That this is one fulfilment of the vision need hardly be doubted. Rome was in St. John's time the foremost embodiment of the hostile forces of the world. But this is not the whole fulfilment, which is in all time (see above, especially on verse 1 of this chapter).
(1) She is seen seated on the beast with seven heads and ten horns;
(2) seated on seven hills;
(3) seated on many waters, which are peoples, nations, and tongues.
Her being seated on the beast, or resting on the civil world power, is one form of expressing her alliance with state authority. The seven heads of the beast are so many forms of worldly dominion—five of which had passed away, viz. Egypt, Assyria, Babylon, Persia, and Greece. The sixth existed at the time of the apostle. This was Rome. The seventh was another which, when Rome was no more Rome, would rise up, and would be manifest in ten forms. The number ten may be a definite expression for an indefinite number, or it may be that the world powers may yet be resolvable into ten before Babylon's fall. And the beast himself—being an eighth—is also doomed to perdition. That the woman is also spoken of as seated on seven hills, and (in Nah_3:18) as "that great city," again indicates a very precise reference to Rome. That she was seated on many waters indicates her sway being as wide as that of the great world power with which she was in base alliance. Seated on this earthly power, and yet controlling it, as a rider is seated on a horse and yet controls the beast. This is the harlot, Babylon the great, which made all nations to drink of the wine of her fornication. Nor must we fail to notice the several descriptive features of the harlot. She is:
(1) Clad in gorgeous aray (Rev_17:4).
(2) Holding out an enticing cup (Nah_3:4).
(3) Mother of harlots and abominations (Nah_3:5).
(4) Drunk with the blood of the holy (Nah_3:6).
(5) Poisoning the inhabitants of the earth (Rev_18:3).
(6) Bearing names of blasphemy (Nah_3:3).
(7) Yet in a wilderness (Nah_3:3).
(8) Ruling over the kings of the earth (Nah_3:18).
(9) One by whom the merchants grow rich (Rev_18:3).
(10) Presumptuous in her self security (Rev_18:7).
(11) Hated by the very powers whom she has ruled (Nah_3:16).
Hence we are bidden, by the very terms of the symbolism, to look out for some form of evil, which manifests a glaring alienation and apostasy from God—while yet putting on a form like that of the faithful Church; which at once relies on worldly power, and yet assumes its direction; which invests itself in gorgeous array, assumes pompous titles, even such as are names of blasphemy against our Lord and against his Christ; which should exert a most baneful influence on the inhabitants of the earth, and fill the air with the miasma of her pollutions and her crimes; which should be at ease in her self security, as it no power could disturb her; which should shed the blood of the saints without measure; and which should be in itself the very filth and scum of wickedness. The apostle is astonished with a great astonishment at the symbols of such an incarnation of evil. And a voice is heard crying aloud, "Come out of her, my people … that ye receive not of her plagues." Can we now point to any form or forms of evil that answer to this symbolism? We have no hesitation in saying—Yes. In so doing, let us observe that there really is not room for any great diversity in applying such symbolism as we have here, for surely there are few forms of evil so gigantic as to suit the words, "She hath made all nations drink," etc. It is, however, clear that whatever form of evil there may be, known or unknown to us, which presents all the features named here, or even the greater part of them, there is a great Babylon which is doomed to a fall that will be utter and irretrievable. Therefore observe—
I. One form of Babylon the great is seen in that terrible, awful, universal departure from God which has corrupted all nations, perverted politics, poisoned commerce, and marred social life; by which, as manifested in the iniquitous pursuit of gain, many have grown rich; which has manifested itself in "the lust of the flesh, the lust of the eye, and the pride of life;" which has assumed a domineering air, commanding men to bow down to it, under pain of social ostracism or petty persecution. This spirit of exaltation, against God has often puffed men up in false security. It hath been the curse of mankind; for when men are unfaithful to God, they are untrue to themselves. The cup of iniquity becomes fuller and fuller. Often the land mourneth because there is no truth nor justice, nor knowledge of God, therein. Yea, in legion forms this worldwide poison of sin, which works out in blasphemy towards God and ruin towards man, is a great Babylon, which will be smitten, and reel, and fall. And in so far as any so called Church puts itself between man and God, and usurps his rights, it is akin to Babylon the great. £
II. At the same time, we cannot fail to see that there is one special form of evil which more than anything else in the world is pointed out in the symbolism of this chapter, and that is THE APOSTASY OF THE CHURCH OF ROME. Not that we can agree with those who think papal Rome the sole enemy of God here referred to. For we shall find in the lamentation over Babylon's fall much that leads us to think not only of a huge ecclesiastical Babylon, but also of a huge commercial one. But that papal Rome is one form of this mystic Babylon we can entertain no doubt whatever. The student of history can follow out at leisure thirteen or fourteen lines of inquiry, on which we can but give a few illustrative remarks.
1. The woman was seated on the beast as if supported by it (Nah_3:3). Rome has relied on the worldly power to put her decrees into execution by brute force; both in using temporal powers, and in herself claiming temporal power as well as spiritual.
2. She yet rides the beast as if to govern it (Nah_3:3). We know but too well how Rome has aimed at, and does still aim at, controlling the power on which she relies; claiming even to regulate allegiance to earthly princes.
3. She is seated on many waters (Nah_3:1). In every quarter of the world her emissaries are sent. And in many a land where the pure gospel of Christ has been preached, she sends her emissaries to undo the holy work by sowing tares among the wheat.
4. She rules over the kings of the earth (Nah_3:18). Kings are but the "sons of the Church," to do the bidding of their "holy" (?) mother; otherwise she may absolve subjects from allegiance to their sovereign.
5. She holds out a golden cup full of abominations (Nah_3:4). Papal Rome makes large offers of indulgences and absolutions, and positively lures men into sin.
6. The merchants grow rich by her (Rev_18:3). Many are enriched by the ungodly traffic to which she consents in making the house of prayer a den of thieves; for her indulgences and absolutions will cover any kind and degree of sin, whether in the getting of wealth or otherwise.
7. She is presumptuous in her self security (Rev_18:7). Papal Rome acknowledges no other Church, and looks for the time when all will be absorbed in her, while she is to be "a lady forever."
8. She is adorned with pompous array—in gold (Nah_3:4), purple, scarlet, and precious stones. Anyone who has watched the working of papal Rome at Rome will need no words to convince him of her gorgeous display and dazzling sheen.
9. She is drunk with the blood of the holy (Nah_3:6). What tales does history unfold! A hundred and fifty thousand persons perished under the Inquisition in thirty years; and from the beginning of the Order of Jesuits, in 1540, it is supposed that nine hundred thousand persons perished through papal cruelty. While, although it is impossible to estimate the exact number, yet it is supposed that during the papal persecutions of the Waldenses, Albigenses, Bohemian Brethren, Wickliffites, and other Protestants, those who perished are counted by the million. The same spirit exists still. In Ireland the priests keep the people in terror, and if Rome does not persecute us, it is because she dare not.
10. She is the mother of abominations (Nah_3:5). Students of history and tourists in papal districts know that this is literally true. Indulgences for an indefinite number of years may be purchased with money. No viler looking set of faces could ever be beheld than the present writer has seen surrounding the confessional boxes in St. Peter's at Rome.
11. The beast she rides is full of names of blasphemy (Nah_3:3). The proclamation of infallibility is the one fulfilment of this that surpasses all others.
12. The inhabitants of the earth are led by her into sin (Rev_18:3). The papal Church notoriously leads people into the sin of idolatry. The worship of Rome is largely the adoration of a great goddess. £ Papists pronounce accursed those who do not "honour, worship, and adore the adorable images."
13. The several kings or kingdoms into which the civil power of the beast is to be divided shall "hate the whore, and make her desolate," etc. (Nah_3:16). How true! If there is an object of imperial hatred, it is papal Rome, which is hated most of all. She is regarded as the disturber of states everywhere.
14. Yet within this great Babylon there will be to the last some saints of God, who will be called on to come out of her (Rev_18:4). Even so. Fearfully apostate and adulterous as is papal Rome, there are in her pale many holy ones who are profoundly ignorant of the abominations, done by her in religion's name. The Lord will know his own in the day when he maketh up his jewels. But this great Babylon of harlotry, pomp, pride, and all abominations, is doomed to fall terribly, suddenly, completely, and forever! £ Earnestly do we press on the student carefully to follow up each of these fourteen lines on which history will be found to confirm the prophecy here couched in symbolic form. The identification is such that not one point seems lacking. How this great mystery of iniquity is to fall we have yet to consider.
Rev_17:16, Rev_17:17; Rev_18:4-8
I. A CONSTANT OVERRULING POWER, GOVERNING BY MEANS OF THE LAWS OF MENTAL SUGGESTION, IS AT WORK WITH THAT END IN VIEW. The impulses in human spirits are so directed as to serve God's purposes and not man's (Rev_18:16, Rev_18:17). "The king's heart is in the hand of the Lord, and he turneth it whithersoever he will;" "The lot is cast into the lap, but the whole disposal thereof is of the Lord;" "A man's heart deviseth his way, but the Lord directeth his steps." God says to Cyrus, "I girded thee, though thou hast not known me." So of another we read, "Howbeit he meaneth not so; it is in his heart to destroy nations not a few." "God bath put it into their hearts to fulfil his will, till the words of God shall be fulfilled." The right or the wrong of the willing is man's own. The issues thereof are overruled by God for his ends. Scripture abounds in illustrations of this. Joseph is cast into the pit. Man meant one thing; God accomplished another. God meant it for good, to save much people alive. Paul is thrown into prison; his bonds turn out rather unto the furtherance of the gospel. Luther is imprisoned, and his castle becomes a Bethel. Bunyan is thrown into prison, and it becomes a second Patmos. Every diligent student of God's providence must have observed the like again and again. Even so, that which is made use of by man to prop up a system may be employed by God to overthrow it. Thus it is to be with Babylon the great. In spite of all that man can say and do, however imposing the names and pretensions of this harlot, however widely spread and deeply rooted may be the ramifications of the evil, however much the worldly interests of men may be bound up therein, there is a sure process of undermining going on at every hour—that undermining being none the less speedy at the moment men are taking the pains to prop it up. It was so with slavery in America. It is so with popery at Rome. The plans of men for upholding both the one and the other have issued, and will issue, in results the very opposite of those which man intended. The world is not in man's hands, after all, but in God's. He puts it in men's hearts to fulfil his will.
II. THE VERY POWERS ON WHICH BABYLON RELIED WILL TURN ROUND AGAINST HER TO HATE AND HARM HER. (Rev_18:16, "The ten horns … shall hate the harlot," etc.) How truly is this being fulfilled! Not one of the European powers that has not in some period or other been relied upon by Rome. And now there is not one of the main kingdoms of the world that is not "hating" her. They are working in their own defence against papal intrigue. £ Historical incidents of the last twenty years are a startling fulfilment of the Apocalyptic word. Thus "the Word of prophecy is made more sure" (2Pe_1:19, Revised Version).
III. THERE WILL BE JUDGMENTS AND PLAGUES THAT WILL CONSUMMATE HER RUIN, (Rev_18:8, Rev_18:10; Rev_16:18-21.) Regularity and continuity combine with catastrophe to advance the world. There is a long period of orderly, even, and regular sequents. Then there comes an upheaving, and effects in one hour that for which ages have been preparing the way. In the blasting of rocks we see the slow boring and undermining; then the laying of the train of powder. So far all is done deliberately. Then a match is applied; a spark is fired; there is a moment of suspense; then a small curling wreath of smoke, followed in an instant by a mighty blast, and lo! the rock is rent, and reels and falls. So there are wondrous works going on unobserved in the bowels of the earth—that storehouse of molten flame. For years the crust is undisturbed; then comes one mighty heaving, and lo! in one awful moment cities and palaces, temples and towers, are overthrown. So shall it be at last with Babylon the great. The issue alone can explain the detail. But some six or seven words are sufficiently significant—"A great earthquake" (Rev_16:18); "a great hail" (Rev_16:21); "death, and mourning, and famine," "plagues" (Rev_18:4-8); "burned with fire" (Rev_18:8); and at the last her judgment shall come "in one hour" (Rev_18:10).
IV. THE ATTENDANTS OF HER RUIN WILL BE RETRIBUTION AND DESOLATION, Retribution; for she is to be rewarded as she rewarded others. She trifled with and even trampled on the temporal powers in time past, and now of her temporal power she herself is shorn. Desolation: the description of this is taken from the corresponding passages in Isaiah and Jeremiah concerning Babylon of old (Isa_13:19-22; Jer_51:37). Those words have come to be literally fulfilled. £ Like words are on record concerning papal Rome. They too will be fulfilled. The time will come when no priests shall minister at her altars. The walls of her mighty temples will be shattered, and the shrieks of many an unclean bird shall reverberate from column to column of her dilapidated pile.
"Thus terribly shall Babel fall,
Thus—and no more be found at all!"
Note:
1. The amazing extent of the dominion of papal Rome may well fill us with wonder. It is terrible indeed to see this harlot committing fornication with the kings of the earth, seated upon many waters, intoxicating the nations with her greatness, and carrying her corruptions and abominations to the ends of the earth. But all is forewritten, that we might not be alarmed, however we may be distressed. Therefore:
2. We ought not to be dismayed, as if some calamity had unawares befallen the world. It has not come otherwise than was foretold to the apostle in Patmos. The fourteen outlines of the ground plan described in the preceding homily show an exact correspondence between the Word of God and the events of history.
3. Nor should we fear for the final issue. The word which forecast Babylon's rise has foretold its fall.
4. Meanwhile, be it ours not to be caught by appearances. To this day the harlot is bedecked and bedizened in gold and silver and precious stones. Her pomp and pride and the prestige of her ancient date charm many into a blind compliance with her amours. Many wish to drink of the golden cup which is in her hand. But ah! even apostasy may be covered with pearls, and the beast may be clad in scarlet. What is beneath?
5. Even when, however, the fall of Babylon the great shall come, that will not be the end; one more conflict will await the Church. The ten horns that have turned round on the harlot will make war with the Lamb. There will remain the war between the beast and the King of kings and Lord of lords.
6. Therefore, finally, be it ours to be among those who are with Christ, and to whom the three epithets may be fitly applied—"called," "chosen," and "faithful." All tawdry show and carnal blaze are doomed. Only what is true and real will live on unharmed for ever. Laus Deo!
I. "THESE" WHO MAKE WAR WITH THE LAMB. Who are they? We believe St. John to refer:
1. To the court of Rome, especially to the monster Nero, the emperor.
(1) He is described:
(a) As "the beast." Sometimes this name stands for the God and Christ opposing world power in general, the secular antichrist of the several ages; and sometimes for the embodiment of that power in one person, as in Nero. How he deserved the name by reason of his ferocity, cruelty, and bestiality, let Tacitus tell, and many others who knew (cf. Renan's 'L'Antichrist').
(b) As soon to be no more. So soon, so certain, was his removal, that he is spoken of in verse 8 as "the beast that was, and is not, and yet is;" and again
As one day to reappear (verse 8, "He shall ascend out," etc.). The belief that Nero should return was notorious (cf. Stuart and Farrar, in loc.).
(2) He is identified:
(a) By the city over which he rules (verse 9). Seven-hilled Rome, "the city of the seven hills," was as frequent and well understood a name for Rome as would be "the city on the banks of the Thames" for London.
(b) By his place in the succession of kings. He stands sixth in the list of the Roman emperors. "Five" had passed away of the twelve Caesars. He was the sixth—the "one is" (verse 10).
(c) His successor's short reign. Galba reigned but three months: "He must continue a short space."
(d) By the universal belief that he would return (cf. supra).
(3) He is doomed to go "into perdition" (verse 11). Such was the man or monster—beast, rather—who led the war against the Church of Christ in his day.
2. To the city of Rome. She is branded with the name of "Babylon … mother of harlots" (verse 5), and is described as an utterly abandoned woman, revelling in wealth and splendour, exercising her deadly seductive influences over all the empire, flaunting forth her shame with unblushing effrontery, and cruel with a ferocity that the beast she sat upon, and who sustained her, could hardly rival or satisfy. "Drunk with the blood of the saints." Such was the seven-hilled Rome when St. John knew it. Even a monster like Nero would hardly have dared to rage as he did had he not been encouraged by the brutal populace that swarmed in Rome.
3. To the consuls and proconsuls. The ten provincial governors who aided and abetted "the beast" in his war against Christ. There were ten of these: Italy, Achaia, Asia, Syria, Egypt, Africa, Spain, Gaul, Britain, Germany (Farrar). And in all these the will of Nero was law. His persecution was by no means confined to Rome—this entire book shows that, though it began there. It was, as verse 13 says, they gave "their power … unto the beast."