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At the end of World War I, part of the Versailles Treaty ordered the disarming of Germany. That was to end the threat of this great power in Europe. Yet, while having agreed on paper to disarmament, Germany did just the opposite, setting up holding companies all over Europe to make weapons. In defiance, Hitler repudiated the Versailles agreement. He did so publicly, stating, “My programme from the first was to abolish the Treaty of Versailles….I have written it thousands of times. No human being has ever declared or recorded what he wanted more often than me” [Paul Johnson, Modern Times: the World from the Twenties to the Nineties, 351]. While he built his war machine leading up to World War II, he began his scourge of those he considered undesirable, killing and imprisoning, plotting his expansion of the Third Reich.
Amazingly, as Hitler intoned of war, elimination of the Jews, and expansion of Germany’s power, world leaders only fidgeted uncomfortably. In spite of Hitler’s rapid invasion of Austria, the inept British Prime Minister Neville Chamberlain couldn’t decide if Germany’s Furher “was a total menace or not” [as Johnson expressed it, 354]. He could not bring himself to declare Hitler and the Reich enemies of the free world. The enemy couldn’t be plainer—yet Chamberlain and other leaders couldn’t see it.
Similarly, there are some very clear enemies of the gospel of Christ that can be easily identified. We can point to the Muslim extremists in any number of countries that regularly maim, torture, and kill Christians. Or we can point to Hindu militants in India that make it their business to destroy churches. These are obvious enemies of the gospel and the Church. We can compartmentalize them in our minds and understanding of the world, knowing that certain geographical regions spell danger for Christians. But if that is the extent of our grasp of the gospel’s enemies—only those wielding knives, guns, or bombs—then we are almost as snookered as Neville Chamberlain! The world always opposes Christ, the gospel, and the Church. It’s not just the terrorists and extremists that oppose the gospel. It’s the whole system of the world weaving its threads of hatred and animosity into the fabric of society against anything truly Christian. That doesn’t mean that we are to cower or fear or give up! On the contrary, we have the certainty of Christ’s eternal triumph. Temporal persecution and opposition don’t change eternal verities.
That message helped the believers of the first century to endure waves of persecution; it’s been a help to believers throughout the centuries. Like them, we must understand something of the nature of our enemies so that we do not fall prey to the same serpent-like deception that we find in the Garden of Eden. Far too many Christians seem to be inoculated against sensitivity to the world’s influence. To help sharpen our thinking, how do we characterize enemies of the gospel?
Since this is a two-part message addressing chapter 17, I want to focus our present study on identifying the Christians’ enemies; in the next study we’ll consider the declaration of the victors against these enemies.
Revelation 17 doesn’t stand alone. Chapters 17-19 expand the details of the sixth and seventh bowls of wrath (16:12-21). The bowls of wrath are declared to be “the last, because in them the wrath of God is finished” (15:1). As we’ve noted, that doesn’t mean that Revelation ends but rather that John shows us the end and then backs up to expand on what the finality of God’s wrath looks like. Chapter 17 explains God’s judgment against the spirits instigating opposition to Christ.
For the last several years our military has faced an unusual enemy on the field of battle in Afghanistan and Iraq. Rather than an easily identifiable foe, our soldiers have expressed the difficulty they face in knowing who is friendly and who is not. The lack of an identifiable army with uniforms, insignias, and the like, along with the enemy embedded in civilian areas tests our soldiers day after day.
By comparison, Christians face a similar problem in our spiritual conflict. Some things that appear quite harmless and even attractive often prove to be viciously destructive to the soul. The enemies of the cross do not wear uniforms to identify themselves nor do they abide by military rules of engagement. So, the Apostle John paints a picture of the enemy so that we might understand something of what we face and therefore, not be deceived and duped.
Most of chapter 17 deals with the harlot and the beast, though other names and images are given to them so that we might better grasp their character and nature. John’s purpose in explaining these enemies is to show God’s judgment on them. He calls the first enemy “the great harlot who sits on many waters.” It is clear from the description that John is not referring to a particular person but rather to something much larger. That’s why he calls her “great,” and that she “sits on many waters.” Her realm includes “the kings of the earth…and those who dwell on the earth.” So, whatever the harlot may be, we see that first she is global; all of human society is impacted and influenced by the harlot.
We see what is implied by “many waters” in verse 15. “The waters which you saw where the harlot sits, are peoples and multitudes and nations and tongues.” John is fond of using that kind of four-fold language to imply universality. He further expresses the broad scope of humanity by “peoples…multitudes…nations…tongues.” No people groups are left out; no country, however civilized and educated, is excluded; no language group is an exception to the harlot’s influence. Additionally, this harlot affects humanity from top to bottom. “The kings of the earth” commit “acts of immorality” with her, so the high and mighty, the powerful and influential, the wielders of political and economic power are captivated by the harlot and indulge themselves in her immoral ways. But even further, “those who dwell on the earth were made drunk with the wine of her immorality.” John uses that phrase, “those who dwell on the earth,” to signify unbelieving humanity (14:6). So, every strata of society among every people group found in every nation is affected and controlled (“made drunk”) by the immorality of the harlot.
Now, it is quite obvious that John is not referring to actual, physical involvement with one harlot! He uses this symbolically to express the idolatrous influences permeating the world. The Old Testament frequently used this kind of imagery to imply idolatrous and ungodly behavior. Both Israel and Judah entered into spiritual harlotry and were called adulterers (cf. Hosea; Eze. 23). However, in this case, the word used for immorality is not adultery but the term referring to sexual relations between those not married. In other words, it’s not spiritual adultery referred to—that is, some kind of apostasy by the church adulterating with the world against her husband, Christ—rather it is the idolatry of the world in defiance of the Creator. That further explains that John is not describing believers as spiritual adulterers but the broad world of unbelievers defying the Creator, disregarding His moral law, and calling that which is not God their god(s). He explains to us that God will not excuse any rebellion and unbelief. His judgment falls upon whoever has not embraced Christ as Sin-bearer.
What does the harlot look like? John was carried away “in the Spirit into the wilderness.” We’ve seen already that the wilderness is a place of refuge for the believer (12:6, 14). It stands in contrast to the wicked city filled with the tantalizing allurements of sin. In the wilderness, John gets a clear picture of the harlot. “I saw a woman sitting on a scarlet beast.” He moves from the harlot to the beast and then back to the harlot. The beast’s color aligns him with the dragon—that is, the devil (12:3). And like the dragon, the beast has “seven heads and ten horns” (12:3). We’ve already seen this description of the beast earlier (13:1), with the multiple heads and horns showing his vain claim to sovereignty and power over the nations. The scarlet beast also has “blasphemous names,” just as John has already told us. So, John is not identifying a different beast than the one introduced in chapters 11 and 13 (11:7; 13:1-6). The beast’s blasphemous names imply the multiple ways that he defies the glory and honor of the Lord. He claims sovereignty and denies it to the Lord; he demands worship and denies that God should be worshiped; he demands obedience and opposes anyone given to obedience to the Lord.
Now, John returns to the harlot. “The woman was clothed in purple and scarlet,” referring to royal clothing and indicating the influence that the harlot carries. She was “adorned with gold and precious stones and pearls.” Everything about her speaks of wealth and riches, splendor and lavishness. The harlot grabs the attention of the world. Unless one’s affections are set upon Christ, then the harlot easily seduces and wins one’s affections. John’s picture is not given to add to the word count; he demonstrates the alluring power of the harlot; eyes pop, heads turn at her presence. The implication with a harlot is that she is a seducer. She seduces one’s affections and enslaves one’s desires. She also holds something in her hand—“a gold cup full of abominations and of the unclean things of her immorality.” One would think that a gold cup would contain a wonderfully delicious beverage. That’s just the point. What a person thinks to be so attractive is actually filled with “abominations and unclean things” that characterize her immorality. Instead of something delectable and appealing, to partake of the harlot is to imbibe the detestable.
Several commentators suggest that ancient harlots in the Roman Empire were easily identified by a headband of sorts with their name embossed. That may be the picture that John has in mind when he wrote, “And on her forehead a name was written, a mystery, “Babylon the Great, the Mother of Harlots and of the Abominations of the Earth.” The idea of name in the Bible has to do with one’s character and total identity. This harlot is called “Babylon the Great,” and later identified as “the great city, which reigns over the kings of the earth.” This makes it clear that John is not talking about an individual nor is he talking about one geographical location, since she bears ruling influence “over the kings of the earth.” As chapter 18 describes her fall under God’s judgment, the harlot is mourned and lamented over by the kings of the earth (18:9-10). They look upon her fall—with the implication that all of the kings see it happening. So, one location is not in mind. Though, in some ways personified by both ancient Babylon and ancient Rome, John deals with something more pervasive, expansive, and influential than two ancient cities. He’s unfolding a controlling influence of humanity that has the power to turn men’s hearts away from God and toward idolatry. What might that be? Chapter 18 actually gives us a clear picture of the great harlot.
The harlot’s sins are such that others “participate in her sins” (18:4). They are of such an offense that heaven declares, “Her sins have piled up as high as heaven” (18:5). The great harlot used her power and influence to bring down others (18:6). The heavenly voice said “that she glorified herself and lived sensuously” (18:7), while the kings of the earth “committed acts of immorality and lived sensuously with her” (18:9). So far, we get the idea that John’s picture of the harlot conveys global seduction. It’s personified by ancient Babylon, the greatest of the ancient empires with its wealth, sensuality, promise of prosperity, and lavishness. Rome picked up the same characteristics. Roman citizens grew prosperous by the labor of their slaves. They indulged their senses in food, drink, art, sports, music, entertainment, gratuitous violence in the Coliseum, and whatever else they desired. Brothels, harlots, and temple prostitutes were common sights. They lived with the attitude: it’s all about me and my happiness and my pleasures!
But we must admit that this kind of spirit didn’t die out with the end of the Roman Empire in the 5th century. The great harlot lives on today! Has there been a time that rivals the indulgence in sensuality of every sort that we see in our day? The vast majority of people in our country alone are much more interested in satisfying their senses, gratifying their pleasures, and indulging their desires than in following the crucified and risen Lord. The idols of our day have different temples than the first century: sports stadiums and arenas, theatres and clubs, lakes and rivers, concerts and festivals, shopping malls and computer screens. It’s not that these things are necessarily evil in themselves. The problem is when these things become sources of idolatry that turn our hearts away from the living God or numb us to our need for the Lord. That’s the spirit of the harlot.
We see further that the great harlot’s fall meant the collapse of economies. In 18:11-19, John paints the scene of merchandizing and prosperity having captured the hearts of men. As Babylon or the great harlot falls, the global economy collapses; they have lost everything because they have no treasures in heaven (Matt. 5:19-21). So, the harlot not only has to do with the idolatrous pull of society but also the lure of prosperity. William Hendriksen summarizes, the harlot identified as Babylon “represents the world as the centre of antichristian seduction at any moment of history” [More than Conquerors, 168]. How many people have spurned the gospel because their hearts, like the rich young ruler, loved things more than Christ? The harlot epitomizes the greedy spirit of the world. Paul warns us that covetousness is idolatry (Eph. 5:5). The great harlot, propped up by the political power of the beast, spreads the alluring charm of indulging your senses, becoming prosperous, and grabbing whatever you desire as the great loves of life. But the Lord Jesus Christ has no place in the harlot’s view of life. She and all that follow her alluring ways will be judged along with her.
ut what of the scarlet beast upon which the great harlot sits? As we’ve already noticed, the beast’s coloring identifies him with the dragon (12:3). He is that principle agent of the devil that receives the worship of men and transfers it to the devil (13:4). He blasphemes our God, and is banded about with “blasphemous names” (13:1, 6). So, everything about him is anti-Christ. His great purpose is to lead the nations away from the Creator and Redeemer. He makes war with God’s people; regularly persecuting and opposing believers, he overcomes many of them throughout the centuries (13:7). Horrifyingly, as John has already told us, unless a person’s name is written from the foundation of the world in the Lamb’s book of life, then ultimately, he will worship the beast (13:8). And if he worships the beast, he will be judged with him.
John adds to the description of the beast that we’ve already seen in chapter 13. There is a parody of the life, death, and resurrection of Christ in this picture of the beast. The devil ever seeks to imitate something of Christ in order to deceive, but John shows that there’s no real comparison. Instead of like our Lord who is described as “who is and who was and who is to come,” (1:4), the beast fails in every way. “The beast that you saw was, and is not, and is about to come up out of the abyss and go to destruction.” He repeats this in verse 11. Notice the three aspects of the beast that John sees. He “was,” that is, he lived for many years. He was found in ancient Babylon, Assyria, and the kingdoms of Persia, Greece, and Syria though not limited to those geographical points. He personifies the spirit of the world that stands defiantly against God and His Christ. He has been empowered by Satan’s authority to deceive.
He “is not” identifies one point, one great event when the beast was conquered at the cross of Christ. If his power had not been broken at the cross, then no one could have hope of deliverance. John will further this same idea in chapter 20 concerning the devil. Since he “is not,” John implies that the beast has no power over the believer’s soul! It is those whose names have not been written from the foundation of the world in the book of life that will worship the beast and be in awe of him (17:8). The beast “is not!” He cannot dislodge us from Christ’s hands. He may persecute and oppress and evil kill the body but he cannot destroy the soul. He cannot take from us the joy of Christ.
Yet John warns, “the beast…is about to come up out of the abyss and go to destruction.” He’s already told us of the beast coming up out of the abyss to make war with the saints (11:7). What we find here is that the day will come when the beast in all of his vengeance will intensify his opposition against God’s people. Though defeated by Christ at the cross, the beast continues his attack of Christ and the gospel and Christ’s church through the centuries until Christ’s return nears. Then things will get worse. Coming out of the abyss pictures all the hellish viciousness that he can muster against Christ and His people will be poured out. But “when he comes, he must remain a little while,” John tells us. He will not have extended authority. The Sovereign Lord holds him in check to accomplish what God intends. Then he goes to destruction. His end will come by the return of Christ in which the decisive defeat of Satan and all of his forces at the cross will be clearly manifested (cf. Greg Beale, NIGTC: Revelation, 866). As Beale puts it, Christ “will demonstrate the reality of his spiritual victory at the cross by achieving physical victory over Satan’s forces at the end of time.”
The beast is described as “having seven heads and ten horns.” Further, John explains the scene, “The seven heads are seven mountains on which the woman sits, and they are seven kings; five have fallen, one is, the other has not yet come; and when he comes, he must remain a little while. The beast which was and is not, is himself also an eighth and is of the seven, and he goes to destruction. The ten horns which you saw are ten kings who have not yet received a kingdom, but they receive authority as kings with the beast for one hour. These have one purpose, and they give their power and authority to the beast.” Lots of opinions are given as to the meaning of the kings and kingdoms. One common view is that they represent seven Roman emperors since Rome stood antithetical to the gospel and the spread of Christianity. This seems like an easy solution. However, (and you knew that a however would come!) there are no clear agreements on how to number the emperors to come up with seven kings. From the time of the first emperor, Augustus, there were eleven emperors (Augustus, Tiberius, Caligula, Claudius, Nero, Galba, Otho, Vitellius, Vespasian, Titus, Domitian). Caesar preceded Augustus and was not technically called emperor. Counting him makes twelve. So, in order to come up seven, some of the emperors have to be left out of the count or counting has to begin with a later emperor rather than Augustus—if John’s intention is to identify Rome as the seven heads and seven kings. Another reason that many interpret this as Rome is because the city of Rome is often called “the city of seven hills” because of its geography. “But in prophetic imagery mountains are associated with great power or rule,” as Dennis Johnson points out [Triumph of the Lamb, 248] (cf. Dan 2:35, 44-45; Jer. 51:24-25). Perhaps a simpler explanation is that with the number seven implying comprehensiveness, John sees that the beast’s authority to rule over men and lead them to destruction is global and comprehensive. He may have in mind seven kingdoms that epitomize the world in rebellion against God: Egypt, Assyria, Babylon, Persia, Greece, Rome, and all of the other kingdoms between Rome and the return of Christ [Derek Thomas, following Hendriksen’s view, www.fpcjackson.org/resources/sermons, accessed 5/25/07, p. 4]. This is followed by the addition of “ten kings who have not yet received a kingdom.” Ten carries the idea of completeness. John may be showing that the world rulers and empires and political powers that follow Rome will pledge their authority to the beast as these other ancient kingdoms have done. But, their authority is limited—“for one hour” in prophetic language.
If John has in mind that the political powers of the world are aligned with “one purpose” to “give their power and authority to the beast,” then we have a comprehensive, global picture of the enemies of the gospel throughout the centuries. The kingdoms of this world have no intention to submit to the King of kings; their goal is not to promote the gospel but to glorify the beast; we cannot expect the world to acquiesce to the Church’s purpose in declaring the triumph of the crucified and resurrected Christ. As long as we’re in this world, the system of the world stands in opposition against Christ, the gospel, and the Church. Whether political power and might personified in the beast or social, economic allurement personified in the great harlot, the world remains at enmity with God. Therefore…
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