Revelation 17
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Revelation 17
The Judgment of the Great Whore
1And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:
Jamieson-Fausset-Brown
CHAPTER 17
Re 17:1-18. The Harlot Babylon's Gaud: The Beast on Which She Rides, Having Seven Heads and Ten Horns, Shall Be the Instrument of Judgment on Her.
As Re 16:12 stated generally the vial judgment about to be poured on the harlot, Babylon's power, as the seventeenth and eighteen chapters give the same in detail, so the nineteenth chapter gives in detail the judgment on the beast and the false prophet, summarily alluded to in Re 16:13-15, in connection with the Lord's coming.
1. unto me--A, B, Vulgate, Syriac, and Coptic omit.
many--So A. But B, "the many waters" (Jr 51:13); Re 17:15, below, explains the sense. The whore is the apostate Church, just as "the woman" (Re 12:1-6) is the Church while faithful. Satan having failed by violence, tries too successfully to seduce her by the allurements of the world; unlike her Lord, she was overcome by this temptation; hence she is seen sitting on the scarlet-colored beast, no longer the wife, but the harlot; no longer Jerusalem, but spiritually Sodom (Re 11:8).
CHAPTER 17
Re 17:1-18. The Harlot Babylon's Gaud: The Beast on Which She Rides, Having Seven Heads and Ten Horns, Shall Be the Instrument of Judgment on Her.
As Re 16:12 stated generally the vial judgment about to be poured on the harlot, Babylon's power, as the seventeenth and eighteen chapters give the same in detail, so the nineteenth chapter gives in detail the judgment on the beast and the false prophet, summarily alluded to in Re 16:13-15, in connection with the Lord's coming.
1. unto me--A, B, Vulgate, Syriac, and Coptic omit.
many--So A. But B, "the many waters" (Jr 51:13); Re 17:15, below, explains the sense. The whore is the apostate Church, just as "the woman" (Re 12:1-6) is the Church while faithful. Satan having failed by violence, tries too successfully to seduce her by the allurements of the world; unlike her Lord, she was overcome by this temptation; hence she is seen sitting on the scarlet-colored beast, no longer the wife, but the harlot; no longer Jerusalem, but spiritually Sodom (Re 11:8).
The Pulpit Commentary
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 א, 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."
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 א, 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."
2With 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.
Jamieson-Fausset-Brown
2. drunk with--Greek, "owing to." It cannot be pagan Rome, but papal Rome, if a particular seat of error be meant, but I incline to think that the judgment (Re 18:2) and the spiritual fornication (Re 18:3), though finding their culmination in Rome, are not restricted to it, but comprise the whole apostate Church, Roman, Greek, and even Protestant, so far as it has been seduced from its "first love" (Re 2:4) to Christ, the heavenly Bridegroom, and given its affections to worldly pomps and idols. The woman (Re 12:1) is the congregation of God in its purity under the Old and New Testament, and appears again as the Bride of the Lamb, the transfigured Church prepared for the marriage feast. The woman, the invisible Church, is latent in the apostate Church, and is the Church militant; the Bride is the Church triumphant.
2. drunk with--Greek, "owing to." It cannot be pagan Rome, but papal Rome, if a particular seat of error be meant, but I incline to think that the judgment (Re 18:2) and the spiritual fornication (Re 18:3), though finding their culmination in Rome, are not restricted to it, but comprise the whole apostate Church, Roman, Greek, and even Protestant, so far as it has been seduced from its "first love" (Re 2:4) to Christ, the heavenly Bridegroom, and given its affections to worldly pomps and idols. The woman (Re 12:1) is the congregation of God in its purity under the Old and New Testament, and appears again as the Bride of the Lamb, the transfigured Church prepared for the marriage feast. The woman, the invisible Church, is latent in the apostate Church, and is the Church militant; the Bride is the Church triumphant.
The Pulpit Commentary
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).
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).
3So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.
Jamieson-Fausset-Brown
3. the wilderness--Contrast her in Re 12:6, 14, having a place in the wilderness-world, but not a home; a sojourner here, looking for the city to come. Now, on the contrary, she is contented to have her portion in this moral wilderness.
upon a scarlet ... beast--The same as in Re 13:1, who there is described as here, "having seven heads and ten horns (therein betraying that he is representative of the dragon, Re 12:3), and upon his heads names (so the oldest manuscripts read) of blasphemy"; compare also Re 17:12-14, below, with Re 19:19, 20, and Re 17:13, 14, 16. Rome, resting on the world power and ruling it by the claim of supremacy, is the chief, though not the exclusive, representative of this symbol. As the dragon is fiery-red, so the beast is blood-red in color; implying its blood-guiltiness, and also deep-dyed sin. The scarlet is also the symbol of kingly authority.
full--all over; not merely "on his heads," as in Re 13:1, for its opposition to God is now about to develop itself in all its intensity. Under the harlot's superintendence, the world power puts forth blasphemous pretensions worse than in pagan days. So the Pope is placed by the cardinals in God's temple on the altar to sit there, and the cardinals kiss the feet of the Pope. This ceremony is called in Romish writers "the adoration." [Historie de Clerge, Amsterd., 1716; and Lettenburgh's Notitia Curiæ Romanæ, 1683, p. 125; Heidegger, Myst. Bab., 1, 511, 514, 537]; a papal coin [Numismata Pontificum, Paris, 1679, p. 5] has the blasphemous legend, "Quem creant, adorant." Kneeling and kissing are the worship meant by John's word nine times used in respect to the rival of God (Greek, "proskunein"). Abomination, too, is the scriptural term for an idol, or any creature worshipped with the homage due to the Creator. Still, there is some check on the God-opposed world power while ridden by the harlot; the consummated Antichrist will be when, having destroyed her, the beast shall be revealed as the concentration and incarnation of all the self-deifying God-opposed principles which have appeared in various forms and degrees heretofore. "The Church has gained outward recognition by leaning on the world power which in its turn uses the Church for its own objects; such is the picture here of Christendom ripe for judgment" [Auberlen]. The seven heads in the view of many are the seven successive forms of government of Rome: kings, consuls, dictators, decemvirs, military tribunes, emperors, the German emperors [Wordsworth], of whom Napoleon is the successor (Re 17:11). But see the view given, see on Re 17:9, 10, which I prefer. The crowns formerly on the ten horns (Re 13:1) have now disappeared, perhaps an indication that the ten kingdoms into which the Germanic-Slavonic world [the old Roman empire, including the East as well as the West, the two legs of the image with five toes on each, that is, ten in all] is to be divided, will lose their monarchical form in the end [Auberlen]; but see Re 17:12, which seems to imply crowned kings.
3. the wilderness--Contrast her in Re 12:6, 14, having a place in the wilderness-world, but not a home; a sojourner here, looking for the city to come. Now, on the contrary, she is contented to have her portion in this moral wilderness.
upon a scarlet ... beast--The same as in Re 13:1, who there is described as here, "having seven heads and ten horns (therein betraying that he is representative of the dragon, Re 12:3), and upon his heads names (so the oldest manuscripts read) of blasphemy"; compare also Re 17:12-14, below, with Re 19:19, 20, and Re 17:13, 14, 16. Rome, resting on the world power and ruling it by the claim of supremacy, is the chief, though not the exclusive, representative of this symbol. As the dragon is fiery-red, so the beast is blood-red in color; implying its blood-guiltiness, and also deep-dyed sin. The scarlet is also the symbol of kingly authority.
full--all over; not merely "on his heads," as in Re 13:1, for its opposition to God is now about to develop itself in all its intensity. Under the harlot's superintendence, the world power puts forth blasphemous pretensions worse than in pagan days. So the Pope is placed by the cardinals in God's temple on the altar to sit there, and the cardinals kiss the feet of the Pope. This ceremony is called in Romish writers "the adoration." [Historie de Clerge, Amsterd., 1716; and Lettenburgh's Notitia Curiæ Romanæ, 1683, p. 125; Heidegger, Myst. Bab., 1, 511, 514, 537]; a papal coin [Numismata Pontificum, Paris, 1679, p. 5] has the blasphemous legend, "Quem creant, adorant." Kneeling and kissing are the worship meant by John's word nine times used in respect to the rival of God (Greek, "proskunein"). Abomination, too, is the scriptural term for an idol, or any creature worshipped with the homage due to the Creator. Still, there is some check on the God-opposed world power while ridden by the harlot; the consummated Antichrist will be when, having destroyed her, the beast shall be revealed as the concentration and incarnation of all the self-deifying God-opposed principles which have appeared in various forms and degrees heretofore. "The Church has gained outward recognition by leaning on the world power which in its turn uses the Church for its own objects; such is the picture here of Christendom ripe for judgment" [Auberlen]. The seven heads in the view of many are the seven successive forms of government of Rome: kings, consuls, dictators, decemvirs, military tribunes, emperors, the German emperors [Wordsworth], of whom Napoleon is the successor (Re 17:11). But see the view given, see on Re 17:9, 10, which I prefer. The crowns formerly on the ten horns (Re 13:1) have now disappeared, perhaps an indication that the ten kingdoms into which the Germanic-Slavonic world [the old Roman empire, including the East as well as the West, the two legs of the image with five toes on each, that is, ten in all] is to be divided, will lose their monarchical form in the end [Auberlen]; but see Re 17:12, which seems to imply crowned kings.
The Pulpit Commentary
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).
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).
4And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:
Jamieson-Fausset-Brown
4. The color scarlet, it is remarkable, is that reserved for popes and cardinals. Paul II made it penal for anyone but cardinals to wear hats of scarlet; compare Roman Ceremonial [3.5.5]. This book was compiled several centuries ago by Marcellus, a Romish archbishop, and dedicated to Leo X. In it are enumerated five different articles of dress of scarlet color. A vest is mentioned studded with pearls. The Pope's miter is of gold and precious stones. These are the very characteristics outwardly which Revelation thrice assigns to the harlot or Babylon. So Joachim an abbot from Calabria, about A.D. 1200, when asked by Richard of England, who had summoned him to Palestine, concerning Antichrist, replied that "he was born long ago at Rome, and is now exalting himself above all that is called God." Roger Hoveden [Annals, 1.2], and elsewhere, wrote, "The harlot arrayed in gold is the Church of Rome." Whenever and wherever (not in Rome alone) the Church, instead of being "clothed (as at first, Re 12:1) with the sun" of heaven, is arrayed in earthly meretricious gauds, compromising the truth of God through fear, or flattery, of the world's power, science, or wealth, she becomes the harlot seated on the beast, and doomed in righteous retribution to be judged by the beast (Re 17:16). Soon, like Rome, and like the Jews of Christ's and the apostles' time leagued with the heathen Rome, she will then become the persecutor of the saints (Re 17:6). Instead of drinking her Lord's "cup" of suffering, she has "a cup full of abominations and filthinesses." Rome, in her medals, represents herself holding a cup with the self-condemning inscription, "Sedet super universum." Meanwhile the world power gives up its hostility and accepts Christianity externally; the beast gives up its God-opposed character, the woman gives up her divine one. They meet halfway by mutual concessions; Christianity becomes worldly, the world becomes Christianized. The gainer is the world; the loser is the Church. The beast for a time receives a deadly wound (Re 13:3), but is not really transfigured; he will return worse than ever (Re 17:11-14). The Lord alone by His coming can make the kingdoms of this world become the kingdoms of our Lord and His Christ. The "purple" is the badge of empire; even as in mockery it was put on our Lord.
decked--literally, "gilded."
stones--Greek, "stone."
filthiness--A, B, and Andreas read, "the filthy (impure) things."
4. The color scarlet, it is remarkable, is that reserved for popes and cardinals. Paul II made it penal for anyone but cardinals to wear hats of scarlet; compare Roman Ceremonial [3.5.5]. This book was compiled several centuries ago by Marcellus, a Romish archbishop, and dedicated to Leo X. In it are enumerated five different articles of dress of scarlet color. A vest is mentioned studded with pearls. The Pope's miter is of gold and precious stones. These are the very characteristics outwardly which Revelation thrice assigns to the harlot or Babylon. So Joachim an abbot from Calabria, about A.D. 1200, when asked by Richard of England, who had summoned him to Palestine, concerning Antichrist, replied that "he was born long ago at Rome, and is now exalting himself above all that is called God." Roger Hoveden [Annals, 1.2], and elsewhere, wrote, "The harlot arrayed in gold is the Church of Rome." Whenever and wherever (not in Rome alone) the Church, instead of being "clothed (as at first, Re 12:1) with the sun" of heaven, is arrayed in earthly meretricious gauds, compromising the truth of God through fear, or flattery, of the world's power, science, or wealth, she becomes the harlot seated on the beast, and doomed in righteous retribution to be judged by the beast (Re 17:16). Soon, like Rome, and like the Jews of Christ's and the apostles' time leagued with the heathen Rome, she will then become the persecutor of the saints (Re 17:6). Instead of drinking her Lord's "cup" of suffering, she has "a cup full of abominations and filthinesses." Rome, in her medals, represents herself holding a cup with the self-condemning inscription, "Sedet super universum." Meanwhile the world power gives up its hostility and accepts Christianity externally; the beast gives up its God-opposed character, the woman gives up her divine one. They meet halfway by mutual concessions; Christianity becomes worldly, the world becomes Christianized. The gainer is the world; the loser is the Church. The beast for a time receives a deadly wound (Re 13:3), but is not really transfigured; he will return worse than ever (Re 17:11-14). The Lord alone by His coming can make the kingdoms of this world become the kingdoms of our Lord and His Christ. The "purple" is the badge of empire; even as in mockery it was put on our Lord.
decked--literally, "gilded."
stones--Greek, "stone."
filthiness--A, B, and Andreas read, "the filthy (impure) things."
The Pulpit Commentary
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.)
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.)
5And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
Jamieson-Fausset-Brown
5. upon ... forehead ... name--as harlots usually had. What a contrast to "Holiness to the Lord," inscribed on the miter on the high priest's forehead!
mystery--implying a spiritual fact heretofore hidden, and incapable of discovery by mere reason, but now revealed. As the union of Christ and the Church is a "great mystery" (a spiritual truth of momentous interest, once hidden, now revealed, Ep 5:31, 32), so the Church conforming to the world and thereby becoming a harlot is a counter "mystery" (or spiritual truth, symbolically now revealed). As iniquity in the harlot is a leaven working in "mystery," and therefore called "the mystery of iniquity," so when she is destroyed, the iniquity heretofore working (comparatively) latently in her, shall be revealed in the man of iniquity, the open embodiment of all previous evil. Contrast the "mystery of God" and "godliness," Re 10:7; 1Ti 3:16. It was Rome that crucified Christ; that destroyed Jerusalem and scattered the Jews; that persecuted the early Christians in pagan times, and Protestant Christians in papal times; and probably shall be again restored to its pristine grandeur, such as it had under the Cæsars, just before the burning of the harlot and of itself with her. So Hippolytus [On Antichrist] (who lived in the second century), thought. Popery cannot be at one and the same time the "mystery of iniquity," and the manifested or revealed Antichrist. Probably it will compromise for political power (Re 17:3) the portion of Christianity still in its creed, and thus shall prepare the way for Antichrist's manifestation. The name Babylon, which in the image, Da 2:32, 38, is given to the head, is here given to the harlot, which marks her as being connected with the fourth kingdom, Rome, the last part of the image. Benedict XIII, in his indiction for a jubilee, A.D. 1725, called Rome "the mother of all believers, and the mistress of all churches" (harlots like herself). The correspondence of syllables and accents in Greek is striking; "He porne kai to therion; He numphe kai to arnion." "The whore and the beast; the Bride and the Lamb."
of harlots--Greek, "of the harlots and of the abominations." Not merely Rome, but Christendom as a whole, even as formerly Israel as a whole, has become a harlot. The invisible Church of true believers is hidden and dispersed in the visible Church. The boundary lines which separate harlot and woman are not denominational nor drawn externally, but can only be spiritually discerned. If Rome were the only seat of Babylon, much of the spiritual profit of Revelation would be lost to us; but the harlot "sitteth upon many waters" (Re 17:1), and "ALL nations have drunk of the wine of her fornication" (Re 17:2; Re 18:3; "the earth," Re 19:2). External extensiveness over the whole world and internal conformity to the world--worldliness in extent and contents--is symbolized by the name of the world city, "Babylon." As the sun shines on all the earth, thus the woman clothed with the sun is to let her light penetrate to the uttermost parts of the earth. But she, in externally Christianizing the world, permits herself to be seduced by the world; thus her universality or catholicity is not that of the Jerusalem which we look for ("the MOTHER of us all," Re 21:2; Is 2:2-4; Ga 4:26), but that of Babylon, the world-wide but harlot city! (As Babylon was destroyed, and the Jews restored to Jerusalem by Cyrus, so our Cyrus--a Persian name meaning the sun--the Sun of righteousness, shall bring Israel, literal and spiritual, to the holy Jerusalem at His coming. Babylon and Jerusalem are the two opposite poles of the spiritual world). Still, the Romish Church is not only accidentally and as a matter of fact, but in virtue of its very PRINCIPLE, a harlot, the metropolis of whoredom, "the mother of harlots"; whereas the evangelical Protestant Church is, according to her principle and fundamental creed, a chaste woman; the Reformation was a protest of the woman against the harlot. The spirit of the heathen world kingdom Rome had, before the Reformation, changed the Church in the West into a Church-State, Rome; and in the East, into a State-Church, fettered by the world power, having its center in Byzantium; the Roman and Greek churches have thus fallen from the invisible spiritual essence of the Gospel into the elements of the world [Auberlen]. Compare with the "woman" called "Babylon" here, the woman named "wickedness," or "lawlessness," "iniquity" (Zec 5:7, 8, 11), carried to Babylon: compare "the mystery of iniquity" and "the man of sin," "that wicked one," literally, "the lawless one" (2Th 2:7, 8; also Mt 24:12).
5. upon ... forehead ... name--as harlots usually had. What a contrast to "Holiness to the Lord," inscribed on the miter on the high priest's forehead!
mystery--implying a spiritual fact heretofore hidden, and incapable of discovery by mere reason, but now revealed. As the union of Christ and the Church is a "great mystery" (a spiritual truth of momentous interest, once hidden, now revealed, Ep 5:31, 32), so the Church conforming to the world and thereby becoming a harlot is a counter "mystery" (or spiritual truth, symbolically now revealed). As iniquity in the harlot is a leaven working in "mystery," and therefore called "the mystery of iniquity," so when she is destroyed, the iniquity heretofore working (comparatively) latently in her, shall be revealed in the man of iniquity, the open embodiment of all previous evil. Contrast the "mystery of God" and "godliness," Re 10:7; 1Ti 3:16. It was Rome that crucified Christ; that destroyed Jerusalem and scattered the Jews; that persecuted the early Christians in pagan times, and Protestant Christians in papal times; and probably shall be again restored to its pristine grandeur, such as it had under the Cæsars, just before the burning of the harlot and of itself with her. So Hippolytus [On Antichrist] (who lived in the second century), thought. Popery cannot be at one and the same time the "mystery of iniquity," and the manifested or revealed Antichrist. Probably it will compromise for political power (Re 17:3) the portion of Christianity still in its creed, and thus shall prepare the way for Antichrist's manifestation. The name Babylon, which in the image, Da 2:32, 38, is given to the head, is here given to the harlot, which marks her as being connected with the fourth kingdom, Rome, the last part of the image. Benedict XIII, in his indiction for a jubilee, A.D. 1725, called Rome "the mother of all believers, and the mistress of all churches" (harlots like herself). The correspondence of syllables and accents in Greek is striking; "He porne kai to therion; He numphe kai to arnion." "The whore and the beast; the Bride and the Lamb."
of harlots--Greek, "of the harlots and of the abominations." Not merely Rome, but Christendom as a whole, even as formerly Israel as a whole, has become a harlot. The invisible Church of true believers is hidden and dispersed in the visible Church. The boundary lines which separate harlot and woman are not denominational nor drawn externally, but can only be spiritually discerned. If Rome were the only seat of Babylon, much of the spiritual profit of Revelation would be lost to us; but the harlot "sitteth upon many waters" (Re 17:1), and "ALL nations have drunk of the wine of her fornication" (Re 17:2; Re 18:3; "the earth," Re 19:2). External extensiveness over the whole world and internal conformity to the world--worldliness in extent and contents--is symbolized by the name of the world city, "Babylon." As the sun shines on all the earth, thus the woman clothed with the sun is to let her light penetrate to the uttermost parts of the earth. But she, in externally Christianizing the world, permits herself to be seduced by the world; thus her universality or catholicity is not that of the Jerusalem which we look for ("the MOTHER of us all," Re 21:2; Is 2:2-4; Ga 4:26), but that of Babylon, the world-wide but harlot city! (As Babylon was destroyed, and the Jews restored to Jerusalem by Cyrus, so our Cyrus--a Persian name meaning the sun--the Sun of righteousness, shall bring Israel, literal and spiritual, to the holy Jerusalem at His coming. Babylon and Jerusalem are the two opposite poles of the spiritual world). Still, the Romish Church is not only accidentally and as a matter of fact, but in virtue of its very PRINCIPLE, a harlot, the metropolis of whoredom, "the mother of harlots"; whereas the evangelical Protestant Church is, according to her principle and fundamental creed, a chaste woman; the Reformation was a protest of the woman against the harlot. The spirit of the heathen world kingdom Rome had, before the Reformation, changed the Church in the West into a Church-State, Rome; and in the East, into a State-Church, fettered by the world power, having its center in Byzantium; the Roman and Greek churches have thus fallen from the invisible spiritual essence of the Gospel into the elements of the world [Auberlen]. Compare with the "woman" called "Babylon" here, the woman named "wickedness," or "lawlessness," "iniquity" (Zec 5:7, 8, 11), carried to Babylon: compare "the mystery of iniquity" and "the man of sin," "that wicked one," literally, "the lawless one" (2Th 2:7, 8; also Mt 24:12).
The Pulpit Commentary
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.)
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.)
6And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.
Jamieson-Fausset-Brown
6. martyrs--witnesses.
I wondered with great admiration--As the Greek is the same in the verb and the noun, translate the latter "wonder." John certainly did not admire her in the modern English sense. Elsewhere (Re 17:8; 13:3), all the earthly-minded ("they that dwell on the earth") wonder in admiration of the beast. Here only is John's wonder called forth; not the beast, but the woman sunken into the harlot, the Church become a world-loving apostate, moves his sorrowful astonishment at so awful a change. That the world should be beastly is natural, but that the faithful bride should become the whore is monstrous, and excites the same amazement in him as the same awful change in Israel excited in Isaiah and Jeremiah. "Horrible thing" in them answers to "abominations" here. "Corruptio optimi pessima"; when the Church falls, she sinks lower than the godless world, in proportion as her right place is higher than the world. It is striking that in Re 17:3, "woman" has not the article, "the woman," as if she had been before mentioned: for though identical in one sense with the woman, Re 12:1-6, in another sense she is not. The elect are never perverted into apostates, and still remain as the true woman invisibly contained in the harlot; yet Christendom regarded as the woman has apostatized from its first faith.
6. martyrs--witnesses.
I wondered with great admiration--As the Greek is the same in the verb and the noun, translate the latter "wonder." John certainly did not admire her in the modern English sense. Elsewhere (Re 17:8; 13:3), all the earthly-minded ("they that dwell on the earth") wonder in admiration of the beast. Here only is John's wonder called forth; not the beast, but the woman sunken into the harlot, the Church become a world-loving apostate, moves his sorrowful astonishment at so awful a change. That the world should be beastly is natural, but that the faithful bride should become the whore is monstrous, and excites the same amazement in him as the same awful change in Israel excited in Isaiah and Jeremiah. "Horrible thing" in them answers to "abominations" here. "Corruptio optimi pessima"; when the Church falls, she sinks lower than the godless world, in proportion as her right place is higher than the world. It is striking that in Re 17:3, "woman" has not the article, "the woman," as if she had been before mentioned: for though identical in one sense with the woman, Re 12:1-6, in another sense she is not. The elect are never perverted into apostates, and still remain as the true woman invisibly contained in the harlot; yet Christendom regarded as the woman has apostatized from its first faith.
The Pulpit Commentary
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.
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.
The Mystery of the Woman and the Beast
7And the angel said unto me, Wherefore didst thou marvel? 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 Pulpit Commentary
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).
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).
8The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: 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.
Jamieson-Fausset-Brown
8. beast ... was, and is not--(Compare Re 17:11). The time when the beast "is not" is the time during which it has "the deadly wound"; the time of the seventh head becoming Christian externally, when its beast-like character was put into suspension temporarily. The healing of its wound answers to its ascending out of the bottomless pit. The beast, or Antichristian world power, returns worse than ever, with satanic powers from hell (Re 11:7), not merely from the sea of convulsed nations (Re 13:1). Christian civilization gives the beast only a temporary wound, whence the deadly wound is always mentioned in connection with its being healed up the non-existence of the beast in connection with its reappearance; and Daniel does not even notice any change in the world power effected by Christianity. We are endangered on one side by the spurious Christianity of the harlot, on the other by the open Antichristianity of the beast; the third class is Christ's little flock."
go--So B, Vulgate, and Andreas read the future tense. But A and Irenæus, "goeth."
into perdition--The continuance of this revived seventh (that is, the eighth) head is short: it is therefore called "the son of perdition," who is essentially doomed to it almost immediately after his appearance.
names were--so Vulgate and Andreas. But A, B, Syriac, and Coptic read the singular, "name is."
written in--Greek, "upon."
which--rather, "when they behold the beast that it was," &c. So Vulgate.
was, and is not, and yet is--A, B, and Andreas read, "and shall come" (literally, "be present," namely, again: Greek, "kai parestai"). The Hebrew, "tetragrammaton," or sacred four letters in Jehovah, "who is, who was, and who is to come," the believer's object of worship, has its contrasted counterpart in the beast "who was, and is not, and shall be present," the object of the earth's worship [Bengel]. They exult with wonder in seeing that the beast which had seemed to have received its death blow from Christianity, is on the eve of reviving with greater power than ever on the ruins of that religion which tormented them (Re 11:10).
8. beast ... was, and is not--(Compare Re 17:11). The time when the beast "is not" is the time during which it has "the deadly wound"; the time of the seventh head becoming Christian externally, when its beast-like character was put into suspension temporarily. The healing of its wound answers to its ascending out of the bottomless pit. The beast, or Antichristian world power, returns worse than ever, with satanic powers from hell (Re 11:7), not merely from the sea of convulsed nations (Re 13:1). Christian civilization gives the beast only a temporary wound, whence the deadly wound is always mentioned in connection with its being healed up the non-existence of the beast in connection with its reappearance; and Daniel does not even notice any change in the world power effected by Christianity. We are endangered on one side by the spurious Christianity of the harlot, on the other by the open Antichristianity of the beast; the third class is Christ's little flock."
go--So B, Vulgate, and Andreas read the future tense. But A and Irenæus, "goeth."
into perdition--The continuance of this revived seventh (that is, the eighth) head is short: it is therefore called "the son of perdition," who is essentially doomed to it almost immediately after his appearance.
names were--so Vulgate and Andreas. But A, B, Syriac, and Coptic read the singular, "name is."
written in--Greek, "upon."
which--rather, "when they behold the beast that it was," &c. So Vulgate.
was, and is not, and yet is--A, B, and Andreas read, "and shall come" (literally, "be present," namely, again: Greek, "kai parestai"). The Hebrew, "tetragrammaton," or sacred four letters in Jehovah, "who is, who was, and who is to come," the believer's object of worship, has its contrasted counterpart in the beast "who was, and is not, and shall be present," the object of the earth's worship [Bengel]. They exult with wonder in seeing that the beast which had seemed to have received its death blow from Christianity, is on the eve of reviving with greater power than ever on the ruins of that religion which tormented them (Re 11:10).
The Pulpit Commentary
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 א, 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).
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 א, 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).
9And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.
Jamieson-Fausset-Brown
9. Compare Re 13:18; Da 12:10, where similarly spiritual discernment is put forward as needed in order to understand the symbolical prophecy.
seven heads and seven mountains--The connection between mountains and kings must be deeper than the mere outward fact to which incidental allusion is made, that Rome (the then world city) is on seven hills (whence heathen Rome had a national festival called Septimontium, the feast of the seven-hilled city [Plutarch]; and on the imperial coins, just as here, she is represented as a woman seated on seven hills. Coin of Vespasian, described by Captain Smyth [Roman Coins, p. 310; Ackerman, 1, p. 87]). The seven heads can hardly be at once seven kings or kingdoms (Re 17:10), and seven geographical mountains. The true connection is, as the head is the prominent part of the body, so the mountain is prominent in the land. Like "sea" and "earth"and "waters ... peoples" (Re 17:15), so "mountains" have a symbolical meaning, namely, prominent seats of power. Especially such as are prominent hindrances to the cause of God (Psa 68:16, 17; Is 40:4; 41:15; 49:11; Eze 35:2); especially Babylon (which geographically was in a plain, but spiritually is called a destroying mountain, Jr 51:25), in majestic contrast to which stands Mount Zion, "the mountain of the Lord's house" (Is 2:2), and the heavenly mount; Re 21:10, "a great and high mountain ... and that great city, the holy Jerusalem." So in Da 2:35, the stone becomes a mountain--Messiah's universal kingdom supplanting the previous world kingdoms. As nature shadows forth the great realities of the spiritual world, so seven-hilled Rome is a representative of the seven-headed world power of which the dragon has been, and is the prince. The "seven kings" are hereby distinguished from the "ten kings" (Re 17:12): the former are what the latter are not, "mountains," great seats of the world power. The seven universal God-opposed monarchies are Egypt (the first world power which came into collision with God's people,) Assyria, Babylon, Greece, Medo-Persia, Rome, the Germanic-Slavonic empire (the clay of the fourth kingdom mixed with its iron in Nebuchadnezzar's image, a fifth material, Da 2:33, 34, 42, 43, symbolizing this last head). These seven might seem not to accord with the seven heads in Da 7:4-7, one head on the first beast (Babylon), one on the second (Medo-Persia), four on the third (Greece; namely, Egypt, Syria, Thrace with Bithynia, and Greece with Macedon): but Egypt and Greece are in both lists. Syria answers to Assyria (from which the name Syria is abbreviated), and Thrace with Bithynia answers to the Gothic-Germanic-Slavonic hordes which, pouring down on Rome from the North, founded the Germanic-Slavonic empire. The woman sitting on the seven hills implies the Old and New Testament Church conforming to, and resting on, the world power, that is, on all the seven world kingdoms. Abraham and Isaac dissembling as to their wives through fear of the kings of Egypt foreshadowed this. Compare Eze 16:1-63; 23:1-49, on Israel's whoredoms with Egypt, Assyria, Babylon; and Mt 7:24; 24:10-12, 23-26, on the characteristics of the New Testament Church's harlotry, namely, distrust, suspicion, hatred, treachery, divisions into parties, false doctrine.
9. Compare Re 13:18; Da 12:10, where similarly spiritual discernment is put forward as needed in order to understand the symbolical prophecy.
seven heads and seven mountains--The connection between mountains and kings must be deeper than the mere outward fact to which incidental allusion is made, that Rome (the then world city) is on seven hills (whence heathen Rome had a national festival called Septimontium, the feast of the seven-hilled city [Plutarch]; and on the imperial coins, just as here, she is represented as a woman seated on seven hills. Coin of Vespasian, described by Captain Smyth [Roman Coins, p. 310; Ackerman, 1, p. 87]). The seven heads can hardly be at once seven kings or kingdoms (Re 17:10), and seven geographical mountains. The true connection is, as the head is the prominent part of the body, so the mountain is prominent in the land. Like "sea" and "earth"and "waters ... peoples" (Re 17:15), so "mountains" have a symbolical meaning, namely, prominent seats of power. Especially such as are prominent hindrances to the cause of God (Psa 68:16, 17; Is 40:4; 41:15; 49:11; Eze 35:2); especially Babylon (which geographically was in a plain, but spiritually is called a destroying mountain, Jr 51:25), in majestic contrast to which stands Mount Zion, "the mountain of the Lord's house" (Is 2:2), and the heavenly mount; Re 21:10, "a great and high mountain ... and that great city, the holy Jerusalem." So in Da 2:35, the stone becomes a mountain--Messiah's universal kingdom supplanting the previous world kingdoms. As nature shadows forth the great realities of the spiritual world, so seven-hilled Rome is a representative of the seven-headed world power of which the dragon has been, and is the prince. The "seven kings" are hereby distinguished from the "ten kings" (Re 17:12): the former are what the latter are not, "mountains," great seats of the world power. The seven universal God-opposed monarchies are Egypt (the first world power which came into collision with God's people,) Assyria, Babylon, Greece, Medo-Persia, Rome, the Germanic-Slavonic empire (the clay of the fourth kingdom mixed with its iron in Nebuchadnezzar's image, a fifth material, Da 2:33, 34, 42, 43, symbolizing this last head). These seven might seem not to accord with the seven heads in Da 7:4-7, one head on the first beast (Babylon), one on the second (Medo-Persia), four on the third (Greece; namely, Egypt, Syria, Thrace with Bithynia, and Greece with Macedon): but Egypt and Greece are in both lists. Syria answers to Assyria (from which the name Syria is abbreviated), and Thrace with Bithynia answers to the Gothic-Germanic-Slavonic hordes which, pouring down on Rome from the North, founded the Germanic-Slavonic empire. The woman sitting on the seven hills implies the Old and New Testament Church conforming to, and resting on, the world power, that is, on all the seven world kingdoms. Abraham and Isaac dissembling as to their wives through fear of the kings of Egypt foreshadowed this. Compare Eze 16:1-63; 23:1-49, on Israel's whoredoms with Egypt, Assyria, Babylon; and Mt 7:24; 24:10-12, 23-26, on the characteristics of the New Testament Church's harlotry, namely, distrust, suspicion, hatred, treachery, divisions into parties, false doctrine.
The Pulpit Commentary
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.
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.
10And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.
Jamieson-Fausset-Brown
10. there are--Translate, "they (the seven heads) are seven kings."
five ... one--Greek, "the five ... the one"; the first five of the seven are fallen (a word applicable not to forms of government passing away, but to the fall of once powerful empires: Egypt, Eze 29:1-30:26; Assyria and Nineveh, Na 3:1-19; Babylon, Re 18:2; Jr 50:1-51:64; Medo-Persia, Da 8:3-7, 20-22; 10:13; 11:2; Greece, Da 11:4). Rome was "the one" existing in John's days. "Kings" is the Scripture phrase for kingdoms, because these kingdoms are generally represented in character by some one prominent head, as Babylon by Nebuchadnezzar, Medo-Persia by Cyrus, Greece by Alexander, &c.
the other is not yet come--not as Alford, inaccurately representing Auberlen, the Christian empire beginning with Constantine; but, the Germanic-Slavonic empire beginning and continuing in its beast-like, that is, HEATHEN Antichristian character for only "a short space." The time when it is said of it, "it is not" (Re 17:11), is the time during which it is "wounded to death," and has the "deadly wound" (Re 13:3). The external Christianization of the migrating hordes from the North which descended on Rome, is the wound to the beast answering to the earth swallowing up the flood (heathen tribes) sent by the dragon, Satan, to drown the woman, the Church. The emphasis palpably is on "a short space," which therefore comes first in the Greek, not on "he must continue," as if his continuance for some [considerable] time were implied, as Alford wrongly thinks. The time of external Christianization (while the beast's wound continues) has lasted for centuries, ever since Constantine. Rome and the Greek Church have partially healed the wound by image worship.
10. there are--Translate, "they (the seven heads) are seven kings."
five ... one--Greek, "the five ... the one"; the first five of the seven are fallen (a word applicable not to forms of government passing away, but to the fall of once powerful empires: Egypt, Eze 29:1-30:26; Assyria and Nineveh, Na 3:1-19; Babylon, Re 18:2; Jr 50:1-51:64; Medo-Persia, Da 8:3-7, 20-22; 10:13; 11:2; Greece, Da 11:4). Rome was "the one" existing in John's days. "Kings" is the Scripture phrase for kingdoms, because these kingdoms are generally represented in character by some one prominent head, as Babylon by Nebuchadnezzar, Medo-Persia by Cyrus, Greece by Alexander, &c.
the other is not yet come--not as Alford, inaccurately representing Auberlen, the Christian empire beginning with Constantine; but, the Germanic-Slavonic empire beginning and continuing in its beast-like, that is, HEATHEN Antichristian character for only "a short space." The time when it is said of it, "it is not" (Re 17:11), is the time during which it is "wounded to death," and has the "deadly wound" (Re 13:3). The external Christianization of the migrating hordes from the North which descended on Rome, is the wound to the beast answering to the earth swallowing up the flood (heathen tribes) sent by the dragon, Satan, to drown the woman, the Church. The emphasis palpably is on "a short space," which therefore comes first in the Greek, not on "he must continue," as if his continuance for some [considerable] time were implied, as Alford wrongly thinks. The time of external Christianization (while the beast's wound continues) has lasted for centuries, ever since Constantine. Rome and the Greek Church have partially healed the wound by image worship.
The Pulpit Commentary
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).
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).
11And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.
Jamieson-Fausset-Brown
11. beast that ... is not--his beastly character being kept down by outward Christianization of the state until he starts up to life again as "the eighth" king, his "wound being healed" (Re 13:3), Antichrist manifested in fullest and most intense opposition to God. The "he" is emphatic in the Greek. He, peculiarly and pre-eminently: answering to "the little horn" with eyes like the eyes of a man, and a mouth speaking great things, before whom three of the ten horns were plucked up by the roots, and to whom the whole ten "give their power and strength" (Re 17:12, 13, 17). That a personal Antichrist will stand at the head of the Antichristian kingdom, is likely from the analogy of Antiochus Epiphanes, the Old Testament Antichrist, "the little horn" in Da 8:9-12; also, "the man of sin, son of perdition" (2Th 2:3-8), answers here to "goeth into perdition," and is applied to an individual, namely, Judas, in the only other passage where the phrase occurs (Joh 17:12). He is essentially a child of destruction, and hence he has but a little time ascended out of the bottomless pit, when he "goes into perdition" (Re 17:8, 11). "While the Church passes through death of the flesh to glory of the Spirit, the beast passes through the glory of the flesh to death" [Auberlen].
is of the seven--rather "springs out of the seven." The eighth is not merely one of the seven restored, but a new power or person proceeding out of the seven, and at the same time embodying all the God-opposed features of the previous seven concentrated and consummated; for which reason there are said to be not eight, but only seven heads, for the eighth is the embodiment of all the seven. In the birth-pangs which prepare the "regeneration" there are wars, earthquakes, and disturbances [Auberlen], wherein Antichrist takes his rise ("sea," Re 13:1; Mr 13:8; Lu 21:9-11). He does not fall like the other seven (Re 17:10), but is destroyed, going to his own perdition, by the Lord in person.
11. beast that ... is not--his beastly character being kept down by outward Christianization of the state until he starts up to life again as "the eighth" king, his "wound being healed" (Re 13:3), Antichrist manifested in fullest and most intense opposition to God. The "he" is emphatic in the Greek. He, peculiarly and pre-eminently: answering to "the little horn" with eyes like the eyes of a man, and a mouth speaking great things, before whom three of the ten horns were plucked up by the roots, and to whom the whole ten "give their power and strength" (Re 17:12, 13, 17). That a personal Antichrist will stand at the head of the Antichristian kingdom, is likely from the analogy of Antiochus Epiphanes, the Old Testament Antichrist, "the little horn" in Da 8:9-12; also, "the man of sin, son of perdition" (2Th 2:3-8), answers here to "goeth into perdition," and is applied to an individual, namely, Judas, in the only other passage where the phrase occurs (Joh 17:12). He is essentially a child of destruction, and hence he has but a little time ascended out of the bottomless pit, when he "goes into perdition" (Re 17:8, 11). "While the Church passes through death of the flesh to glory of the Spirit, the beast passes through the glory of the flesh to death" [Auberlen].
is of the seven--rather "springs out of the seven." The eighth is not merely one of the seven restored, but a new power or person proceeding out of the seven, and at the same time embodying all the God-opposed features of the previous seven concentrated and consummated; for which reason there are said to be not eight, but only seven heads, for the eighth is the embodiment of all the seven. In the birth-pangs which prepare the "regeneration" there are wars, earthquakes, and disturbances [Auberlen], wherein Antichrist takes his rise ("sea," Re 13:1; Mr 13:8; Lu 21:9-11). He does not fall like the other seven (Re 17:10), but is destroyed, going to his own perdition, by the Lord in person.
The Pulpit Commentary
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)
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)
12And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.
Jamieson-Fausset-Brown
12. ten kings ... received no kingdom as yet; but receive power as kings ... with the beast--Hence and from Re 17:14, 16, it seems that these ten kings or kingdoms, are to be contemporaries with the beast in its last or eighth form, namely, Antichrist. Compare Da 2:34, 44, "the stone smote the image upon his feet," that is, upon the ten toes, which are, in Da 2:41-44, interpreted to be "kings." The ten kingdoms are not, therefore, ten which arose in the overthrow of Rome (heathen), but are to rise out of the last state of the fourth kingdom under the eighth head. I agree with Alford that the phrase "as kings," implies that they reserve their kingly rights in their alliance with the beast, wherein "they give their power and strength unto" him (Re 17:13). They have the name of kings, but not with undivided kingly power [Wordsworth]. See Auberlen's not so probable view, see on Re 17:3.
one hour--a definite time of short duration, during which "the devil is come down to the inhabitant of the earth and of the sea, having great wrath, because he knoweth that he hath but a short time." Probably the three and a half years (Re 11:2, 3; 13:5). Antichrist is in existence long before the fall of Babylon; but it is only at its fail he obtains the vassalage of the ten kings. He in the first instance imposes on the Jews as the Messiah, coming in his own name; then persecutes those of them who refuse his blasphemous pretensions. Not until the sixth vial, in the latter part of his reign, does he associate the ten kings with him in war with the Lamb, having gained them over by the aid of the spirits of devils working miracles. His connection with Israel appears from his sitting "in the temple of God" (2Th 2:4), and as the antitypical "abomination of desolation standing in the Holy place" (Da 9:27; 12:11; Mt 24:15), and "in the city where our Lord was crucified" (Re 11:8). It is remarkable that Irenæus [Against Heresies, 5:25] and Cyril of Jerusalem [Rufinus, Historia Monachorum, 10.37] prophesied that Antichrist would have his seat at Jerusalem and would restore the kingdom of the Jews. Julian the apostate, long after, took part with the Jews, and aided in building their temple, herein being Antichrist's forerunner.
12. ten kings ... received no kingdom as yet; but receive power as kings ... with the beast--Hence and from Re 17:14, 16, it seems that these ten kings or kingdoms, are to be contemporaries with the beast in its last or eighth form, namely, Antichrist. Compare Da 2:34, 44, "the stone smote the image upon his feet," that is, upon the ten toes, which are, in Da 2:41-44, interpreted to be "kings." The ten kingdoms are not, therefore, ten which arose in the overthrow of Rome (heathen), but are to rise out of the last state of the fourth kingdom under the eighth head. I agree with Alford that the phrase "as kings," implies that they reserve their kingly rights in their alliance with the beast, wherein "they give their power and strength unto" him (Re 17:13). They have the name of kings, but not with undivided kingly power [Wordsworth]. See Auberlen's not so probable view, see on Re 17:3.
one hour--a definite time of short duration, during which "the devil is come down to the inhabitant of the earth and of the sea, having great wrath, because he knoweth that he hath but a short time." Probably the three and a half years (Re 11:2, 3; 13:5). Antichrist is in existence long before the fall of Babylon; but it is only at its fail he obtains the vassalage of the ten kings. He in the first instance imposes on the Jews as the Messiah, coming in his own name; then persecutes those of them who refuse his blasphemous pretensions. Not until the sixth vial, in the latter part of his reign, does he associate the ten kings with him in war with the Lamb, having gained them over by the aid of the spirits of devils working miracles. His connection with Israel appears from his sitting "in the temple of God" (2Th 2:4), and as the antitypical "abomination of desolation standing in the Holy place" (Da 9:27; 12:11; Mt 24:15), and "in the city where our Lord was crucified" (Re 11:8). It is remarkable that Irenæus [Against Heresies, 5:25] and Cyril of Jerusalem [Rufinus, Historia Monachorum, 10.37] prophesied that Antichrist would have his seat at Jerusalem and would restore the kingdom of the Jews. Julian the apostate, long after, took part with the Jews, and aided in building their temple, herein being Antichrist's forerunner.
The Pulpit Commentary
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.
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.
13These have one mind, and shall give their power and strength unto the beast.
Jamieson-Fausset-Brown
13. one mind--one sentiment.
shall give--So Coptic. But A, B, and Syriac, "give."
strength--Greek, "authority." They become his dependent allies (Re 17:14). Thus Antichrist sets up to be King of kings, but scarcely has he put forth his claim when the true King of kings appears and dashes him down in a moment to destruction.
13. one mind--one sentiment.
shall give--So Coptic. But A, B, and Syriac, "give."
strength--Greek, "authority." They become his dependent allies (Re 17:14). Thus Antichrist sets up to be King of kings, but scarcely has he put forth his claim when the true King of kings appears and dashes him down in a moment to destruction.
The Pulpit Commentary
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).
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).
14These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.
Jamieson-Fausset-Brown
14. These shall ... war with the Lamb--in league with the beast. This is a summary anticipation of Re 19:19. This shall not be till after they have first executed judgment on the harlot (Re 17:15, 16).
Lord of lords, &c.--anticipating Re 19:16.
are--not in the Greek. Therefore translate, "And they that are with Him, called chosen, and faithful (shall overcome them, namely, the beast and his allied kings)." These have been with Christ in heaven unseen, but now appear with Him.
14. These shall ... war with the Lamb--in league with the beast. This is a summary anticipation of Re 19:19. This shall not be till after they have first executed judgment on the harlot (Re 17:15, 16).
Lord of lords, &c.--anticipating Re 19:16.
are--not in the Greek. Therefore translate, "And they that are with Him, called chosen, and faithful (shall overcome them, namely, the beast and his allied kings)." These have been with Christ in heaven unseen, but now appear with Him.
The Pulpit Commentary
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.
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.
The Waters Where the Whore Sitteth
15And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.
Jamieson-Fausset-Brown
15. (Re 17:1; Is 8:7.) An impious parody of Jehovah who "sitteth upon the flood" [Alford]. Also, contrast the "many waters" Re 19:6, "Alleluia."
peoples, and multitudes, and nations, and tongues--The "peoples," &c., here mark the universality of the spiritual fornication of the Church. The "tongues" remind us of the original Babel, the confusion of tongues, the beginning of Babylon, and the first commencement of idolatrous apostasy after the flood, as the tower was doubtless dedicated to the deified heavens. Thus, Babylon is the appropriate name of the harlot. The Pope, as the chief representative of the harlot, claims a double supremacy over all peoples, typified by the "two swords" according to the interpretation of Boniface VIII in the Bull, "Unam Sanctam," and represented by the two keys: spiritual as the universal bishop, whence he is crowned with the miter; and temporal, whence he is also crowned with the tiara in token of his imperial supremacy. Contrast with the Pope's diadems the "many diadems" of Him who alone has claim to, and shall exercise when He shall come, the twofold dominion (Re 19:12).
15. (Re 17:1; Is 8:7.) An impious parody of Jehovah who "sitteth upon the flood" [Alford]. Also, contrast the "many waters" Re 19:6, "Alleluia."
peoples, and multitudes, and nations, and tongues--The "peoples," &c., here mark the universality of the spiritual fornication of the Church. The "tongues" remind us of the original Babel, the confusion of tongues, the beginning of Babylon, and the first commencement of idolatrous apostasy after the flood, as the tower was doubtless dedicated to the deified heavens. Thus, Babylon is the appropriate name of the harlot. The Pope, as the chief representative of the harlot, claims a double supremacy over all peoples, typified by the "two swords" according to the interpretation of Boniface VIII in the Bull, "Unam Sanctam," and represented by the two keys: spiritual as the universal bishop, whence he is crowned with the miter; and temporal, whence he is also crowned with the tiara in token of his imperial supremacy. Contrast with the Pope's diadems the "many diadems" of Him who alone has claim to, and shall exercise when He shall come, the twofold dominion (Re 19:12).
The Pulpit Commentary
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).
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).
16And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.
Jamieson-Fausset-Brown
16. upon the beast--But A, B, Vulgate, and Syriac read, "and the beast."
shall make her desolate--having first dismounted her from her seat on the beast (Re 17:3).
naked--stripped of all her gaud (Re 17:4). As Jerusalem used the world power to crucify her Saviour, and then was destroyed by that very power, Rome; so the Church, having apostatized to the world, shall have judgment executed on her first by the world power, the beast and his allies; and these afterwards shall have judgment executed on them by Christ Himself in person. So Israel leaning on Egypt, a broken reed, is pierced by it; and then Egypt itself is punished. So Israel's whoredom with Assyria and Babylon was punished by the Assyrian and Babylonian captivities. So the Church when it goes a-whoring after the word as if it were the reality, instead of witnessing against its apostasy from God, is false to its profession. Being no longer a reality itself, but a sham, the Church is rightly judged by that world which for a time had used the Church to further its own ends, while all the while "hating" Christ's unworldly religion, but which now no longer wants the Church's aid.
eat her flesh--Greek plural, "masses of flesh," that is, "carnal possessions"; implying the fulness of carnality into which the Church is sunk. The judgment on the harlot is again and again described (Re 18:1; 19:5); first by an "angel having great power" (Re 18:1), then by "another voice from heaven" (Re 18:4-20), then by "a mighty angel" (Re 18:21-24). Compare Eze 16:37-44, originally said of Israel, but further applicable to the New Testament Church when fallen into spiritual fornication. On the phrase, "eat ... flesh" for prey upon one's property, and injure the character and person, compare Psa 14:4; 27:2; Jr 10:25; Mi 3:3. The First Napoleon's Edict published at Rome in 1809, confiscating the papal dominions and joining them to France, and later the severance of large portions of the Pope's territory from his sway and the union of them to the dominions of the king of Italy, virtually through Louis Napoleon, are a first instalment of the full realization of this prophecy of the whore's destruction. "Her flesh" seems to point to her temporal dignities and resources, as distinguished from "herself" (Greek). How striking a retribution, that having obtained her first temporal dominions, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, by recognizing the usurper Pepin as lawful king of France, she should be stripped of her dominions by another usurper of France, the Napoleonic dynasty!
burn ... with fire--the legal punishment of an abominable fornication.
16. upon the beast--But A, B, Vulgate, and Syriac read, "and the beast."
shall make her desolate--having first dismounted her from her seat on the beast (Re 17:3).
naked--stripped of all her gaud (Re 17:4). As Jerusalem used the world power to crucify her Saviour, and then was destroyed by that very power, Rome; so the Church, having apostatized to the world, shall have judgment executed on her first by the world power, the beast and his allies; and these afterwards shall have judgment executed on them by Christ Himself in person. So Israel leaning on Egypt, a broken reed, is pierced by it; and then Egypt itself is punished. So Israel's whoredom with Assyria and Babylon was punished by the Assyrian and Babylonian captivities. So the Church when it goes a-whoring after the word as if it were the reality, instead of witnessing against its apostasy from God, is false to its profession. Being no longer a reality itself, but a sham, the Church is rightly judged by that world which for a time had used the Church to further its own ends, while all the while "hating" Christ's unworldly religion, but which now no longer wants the Church's aid.
eat her flesh--Greek plural, "masses of flesh," that is, "carnal possessions"; implying the fulness of carnality into which the Church is sunk. The judgment on the harlot is again and again described (Re 18:1; 19:5); first by an "angel having great power" (Re 18:1), then by "another voice from heaven" (Re 18:4-20), then by "a mighty angel" (Re 18:21-24). Compare Eze 16:37-44, originally said of Israel, but further applicable to the New Testament Church when fallen into spiritual fornication. On the phrase, "eat ... flesh" for prey upon one's property, and injure the character and person, compare Psa 14:4; 27:2; Jr 10:25; Mi 3:3. The First Napoleon's Edict published at Rome in 1809, confiscating the papal dominions and joining them to France, and later the severance of large portions of the Pope's territory from his sway and the union of them to the dominions of the king of Italy, virtually through Louis Napoleon, are a first instalment of the full realization of this prophecy of the whore's destruction. "Her flesh" seems to point to her temporal dignities and resources, as distinguished from "herself" (Greek). How striking a retribution, that having obtained her first temporal dominions, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, by recognizing the usurper Pepin as lawful king of France, she should be stripped of her dominions by another usurper of France, the Napoleonic dynasty!
burn ... with fire--the legal punishment of an abominable fornication.
The Pulpit Commentary
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").
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").
17For 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.
Jamieson-Fausset-Brown
17. hath put--the prophetical past tense for the future.
fulfil--Greek, "do," or "accomplish." The Greek, "poiesai," is distinct from that which is translated, "fulfilled," Greek, "telesthesontai," below.
his will--Greek, "his mind," or purpose; while they think only of doing their own purpose.
to agree--literally, "to do" (or accomplish) one mind" or "purpose." A and Vulgate omit this clause, but B supports it.
the words of God--foretelling the rise and downfall of the beast; Greek, "hoi logoi," in A, B, and Andreas. English Version reading is Greek, "ta rhemata," which is not well supported. No mere articulate utterances, but the efficient words of Him who is the Word: Greek, "logos."
fulfilled--(Re 10:7).
17. hath put--the prophetical past tense for the future.
fulfil--Greek, "do," or "accomplish." The Greek, "poiesai," is distinct from that which is translated, "fulfilled," Greek, "telesthesontai," below.
his will--Greek, "his mind," or purpose; while they think only of doing their own purpose.
to agree--literally, "to do" (or accomplish) one mind" or "purpose." A and Vulgate omit this clause, but B supports it.
the words of God--foretelling the rise and downfall of the beast; Greek, "hoi logoi," in A, B, and Andreas. English Version reading is Greek, "ta rhemata," which is not well supported. No mere articulate utterances, but the efficient words of Him who is the Word: Greek, "logos."
fulfilled--(Re 10:7).
The Pulpit Commentary
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).
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).
18And the woman which thou sawest is that great city, which reigneth over the kings of the earth.
Jamieson-Fausset-Brown
18. reigneth--literally, "hath kingship over the kings." The harlot cannot be a mere city literally, but is called so in a spiritual sense (Re 11:8). Also the beast cannot represent a spiritual power, but a world power. In this verse the harlot is presented before us ripe for judgment. The eighteenth chapter details that judgment.
18. reigneth--literally, "hath kingship over the kings." The harlot cannot be a mere city literally, but is called so in a spiritual sense (Re 11:8). Also the beast cannot represent a spiritual power, but a world power. In this verse the harlot is presented before us ripe for judgment. The eighteenth chapter details that judgment.
The Pulpit Commentary
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).
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).
THE HOLY BIBLE
Revelation
Chapter 17
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105