The Apocalypse

The Visions of John in Patmos:

By Edward Dennett

Chapter 17

REVELATION 17.

AT the close of the previous chapter, in connection with the last vial, we are told that "great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of His wrath." And now, before the specific details of her judgment are described (Rev. 18), her moral character and her connection with the civil power are portrayed, and portrayed with such distinctness that her identification is easy, beyond even the possibility of mistake, for those who are not blinded by prejudice and preconceived ideas, and who are subject to the word of God.

"And there came," says John, "one of the seven angels which had the seven vials, and talked with me, saying unto me 'Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: 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." (vv. 1, 2.) Then, from verse 3 to verse 6 we have in detail what John saw when he was carried away by the angel "in the spirit into the wilderness." (v. 3.) Next, from verse 6 to the end of the chapter the angel's own interpretation of the vision is recorded, as given to John.

First of all, we may occupy ourselves with the two-fold description of Babylon as the "great whore" or harlot, and as the "woman." In Rev. 21:9 it is also one of the seven angels which had the seven vials, etc., who says to John, "Come hither, I will show thee the bride, the Lamb's wife." The designed contrast is too evident to escape notice, and at once reveals the significance of the expression, "the great whore." We learn thus, beyond all doubt, that what claimed to be the bride of Christ was morally, according to the unerring estimate of God, a great harlot. The second verse of our chapter explains this — the manner of her "fornication" with the kings of the earth, and further adds that she had intoxicated the inhabitants of the earth with the wine of her special sin. The church of God, the bride, the Lamb's wife, is heavenly in origin, character, and hopes; but that which usurped this title became wholly earthly, became a power amidst the powers of the world, made alliances with them, or reduced them to subjection, and thereby she corrupted herself and those with whom she entered into unholy association. Thereby, too, she blinded and deceived the inhabitants of the earth with her intoxicating wine, allowing them, under the sanction of her assumed authority, the gratification of every lust of the flesh. Corrupted herself, she corrupted the word of God, and became the corruptress of all with whom she came into contact.

She is, moreover, presented as a "woman"; and the angel expressly says that the woman is "that great city  which reigneth over the kings of the earth." (v. 18.) The church, as we have seen, is the bride, the Lamb's wife; but what John saw, when the angel thus described her, was "that great city, the holy Jerusalem, descending out of heaven from God." (Rev. 21:10.) This affords another contrast. The church is a heavenly, and the "woman" is an earthly city. In both of these characters therefore Babylon counterfeits the heavenly Jerusalem.. This will help us to understand the significance of the "woman." She is a system, the expression of a system, a centre that gathers up and presents all her principles in an organized form. We are acquainted with this symbolism even in our ordinary speech. We say, for example, that a person has "gone over to Rome," meaning that he has joined the papal "church."

Before proceeding further, it will clear our way if we seek to answer definitely the question as to what system is indicated under the figure of the woman. In addition to what has been said, which in itself is sufficient to supply the answer, three things, named in the chapter, may be considered. In verse 9 we read, "Here is the mind which hath wisdom. The seven heads" (alluding to the beast) "are seven mountains, on which the woman sitteth." It would be a waste of time to show, what has been indisputably proved a thousand times, that Rome was ever known as the seven-hilled city. There could not, in fact, have been a more direct explanation given that Rome is the city intended.¹ Again, in verse 15, it is said, "The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues." The significant change should be remarked from the term "woman" in verse 9 to the "whore" here used. When it is a question of locality, identified with the system, "woman" is employed; but seen in connection with the various races and divisions of people that own her debasing sway, we have "harlot," to give prominence to her corrupting character. If, then, the city of Rome is plainly intended in verse 9, here it is the fact of her almost universal dominion to which our attention is called. Lastly, in verse 18, it is said that the "woman" is no other than that great city, which reigneth over the kings of the earth. Every student of history is acquainted with the fact that this is exactly what Rome did in the middle ages. Claiming to be Christ's vicegerents on earth, the popes always avowed their title to sovereignty over the kingdoms of the world; and even now, though to a large extent the nations have revolted against their arrogant demands, the claim is still asserted. Combining therefore these several features, so strikingly set forth in this chapter, only one conclusion is possible, viz., that we have here a vision of papal Rome. But the reader will remember that the time is yet future when she will entirely correspond with the portraiture of this chapter; not forgetting, at the same time, that the moral character of Rome has been the same in all ages.²

We may now pursue, with more intelligence, the consideration of details. It should be first remarked that the "wilderness" is the scene of the vision, a moral desert, where, to borrow language, no springs of God are found; and this wilderness is to be regarded as the result of the influence of the woman and of the beast. It is in such a place that John "saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns." (v. 3.) The beast we already know from Rev. 13:1, and the reader can refer back to our remarks there; but we may once again call attention to the plain description here given by the angel: "The 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." (v. 8.) The Roman empire was in full vigour in the apostle's day, the empire that was shadowed out by Daniel's fourth beast (Dan. 7:7), and which is to be found in existence at the coming of the Ancient of Days. (v. 22.) At the present moment this empire "is not"; and we learn from our chapter that it will, and must to fulfil the prediction of Daniel, reappear. But it will reappear as devilish in its origin, it will ascend out of the bottomless pit, and it will be blasphemous in its character. (v. 3.) Still more precise information is given. The beast has seven heads — forms of power, represented in verse 10 as kings, of whom five had fallen in the apostles' days. One was then existing, "the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition." (vv. 10, 11) If Napoleon I. is, as has often been suggested, the one who was to make the seventh, there remains now only the appearance of the "beast" to fulfil the angelic prophecy.³

Such then is the last awful form of governmental power, embodied in the revived Roman empire, which will fill the minds of all, outside of the elect saints of God, with amazement and admiration. What greater proof could be given of what man is than the fact that his ideal of government will be satanic?

Before pursuing other features of the "beast," we return now to the "woman" and her relation to it. In verse 3 she is here seen "sitting upon" the beast; that is, what the woman represents, Popery in its full-blown development after the rapture of the saints, is allied with and upheld by the world-power. She is borne up and carried along by all the power of the resuscitated Roman empire. This is the principle of all State "churches," only here it is exemplified in its grossest form because of the character of the "woman." First, her dress is specified: "And 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." (v. 4.) What a contrast to the bride, the Lamb's wife! To her was granted that she should be arrayed in fine linen, clean and white (Rev. 19:8); but this usurper is clad in all the gorgeous beauty of earthly splendour, in the two colours that betoken worldly and imperial glory, and adorned with gold and precious stones and pearls, all of which had their symbolic place in Judaism, in that which since the cross is divinely described as the elements of the world, or "beggarly elements," and which therefore in themselves contain the absolute denial of the church's heavenly origin and character. She has, moreover, a golden cup in her hand, full of the abominations wherewith she seduces and corrupts the nations of the earth.

Then we read: "And upon her forehead was a name written, Mystery, Babylon the great, the mother of harlots and abominations of the earth." (v. 5.) By "mystery" we understand that this had not been revealed before, and that it was something which could not have been understood but for this divine explanation. "Babylon the great" sets forth her corrupting character. In the Old Testament the symbolical significance of Babylon is "corruption in the activity of power," and that activity of power which brought the people of God into bondage, as the consequence of their sins. What we learn here, therefore, is that the professing church on earth, rejected as Laodicea, refused as Christ's light-bearer in the world, will finally concentrate within herself, and in a more intense form, all the evils that marked Babylon of old; and hence it is that she is termed Babylon the great. This wicked "woman" is also a mother, a mother of other systems, as false to Christ as herself. It is thus not only Popery, but all other systems that derive their parentage from her and partake of her character. Are there not such already in existence? "Abominations" also are produced by her. Now, "abominations" is a well-known scriptural word for "idols"; and consequently Rome is a parent of idolatry. Who does not know the fact? And yet people are so willingly blinded as to listen to her protestations of innocence of the charge, and to accept her embrace.⁴

Lastly, the most heinous charge of all is preferred: "And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus." (v. 6.) What Jerusalem became in a past age (see Matt. 23:34-35), Rome is in the present dispensation. She has ever been and will ever maintain the character of the great persecutress of the saints of God. There is not a land, where she has gained a footing, which she has not defiled with the blood of God's elect. Like Manasseh of old, who "shed innocent blood very much, till he had filled Jerusalem from one end to another," she has hunted, persecuted, burnt or killed the witnesses of Christ in every quarter of the globe. Black Bartholomews, murdered Albigenses and Waldenses, mark her progress at every step, and will continue to do so, for "she will not repent" until the consummation of our chapter is reached.

It is in answer to the astonishment of the apostle that the angel proceeds to expound "the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns." (v. 7.) Of the woman we have spoken, as also of the "beast" in its main characteristics. We now proceed to the further development in connection with the ten horns: "And 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." (v. 12.) Those who have read with any intelligence Daniel's interpretation of the image Nebuchadnezzar had seen in his dream (Dan. 2:36-45), and his own vision of the fourth beast, together with the angelic explanation given to him (Dan. 7), will be prepared to understand the meaning of the ten horns or kings of this chapter. It is very plain, from the, combination of these several scriptures, that the final form of the restored western Roman Empire will be ten kingdoms, all of which will be confederate under an imperial head — the beast. The angel, speaking of the sovereigns of these kingdoms, says they receive power as kings one hour with the beast; and he then adds, "These have one mind, and shall give their power and strength unto the beast." (v. 13.) For the moment these ten kingdoms will be unanimous, holding out to deluded man the prospect of halcyon days of peace and prosperity in accepting the leadership of the beast, who will thus seem to be resistless and invincible. Hence the introduction here — leaping over the interval, however brief, of other events — of the statement that he with his allies in their mad self-confidence and daring impiety will "make war with the Lamb," only, as we know it must be, to meet with complete and utter destruction. The full account of this is in chapter 19, and we reserve any further remarks therefore till this portion is reached.

Coming now to verse 16, we find a change: "And the ten horns which thou sawest upon⁵ the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. 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." (vv. 16, 17.) It would seem from this statement as if the change in the attitude of the imperial power towards the harlot is simultaneous with or consequent upon the federation of the ten kingdoms under the Roman head. Whether so or not, the ten kings and the beast turn round from being the supporters of Rome, and, becoming her enemies they confiscate her possessions, strip her of her gorgeous raiment, and utterly destroy her very existence. If we recall Rev. 13, the motive for this action may be gathered. Together with the advent of the antichrist, the "beast" is elevated into the supreme object of worship, and thus the "woman," false as she has been to Christ since she will still traffic with His name, will no longer be tolerated. But in taking vengeance upon her, these potentates all unknown to themselves are the blind executors of God's will. Satan united the powers of the world against Christ, and Satan gives the beast his power, his throne, and great authority, and now we behold Satan himself, in his rage against God and His Christ, accomplishing God's purpose in the extinction of the "harlot."

The chapter concludes, as before pointed out, with an identification of the woman, which admits of no mistake; for there has never been a religious system on the earth, save Rome, which could be said to reign over the kings of the earth.

---

1) If it be objected that the mountains represent the symbolic force of the seven heads of the beast, seven forms of governmental power, the answer is, that the two things coincide, inasmuch as Rome was and will be the seat of government.

2) It may assist the reader if the above contrast is presented in a still more distinct form. The church is seen, in the last chapters of this book, as the bride of Christ, and as a city, the holy city, new Jerusalem. Babylon, as Satan's master counterfeit, or imitation, is also a city, and claims to be a bride. As the latter, she is the expression of a religious system, and is here termed a harlot, "the mother of harlots and abominations of the earth." Such is her moral character in the sight of God. As a city, Babylon is the seat of administration in government, as we read in verse 9: "The seven heads" (of the beast, verse 3) "are seven mountains" (a description as explained in the text which plainly points to Rome), "on which the woman sitteth." Satan's last effort to deceive the eyes and hearts of men, before the appearing of Christ, will thus be in the formation of Babylon, as an imitation of God's city, new Jerusalem. But here in this chapter his devices are exposed for all who have eyes to see, and ears to hear.

3) The five forms of governmental power that had passed away would seem to have been: kings, consuls, dictators, decemvirs, and military tribunes. The Caesars were then existing. This would leave, as pointed out above, Napoleon, and the beast of Rev. 13.

4) It should be remembered that the name written on the forehead of the "woman" will be only spiritually discerned. Externally she will present everything that is attractive to man as man.

5) The word and should be substituted for "upon," as being the correct reading.