The Judgment of the Great Prostitute: Revelation 17:1-18

In Revelation 17:1-18, John called believers to avoid the seduction of the world by revealing the identity and the judgment of Babylon the great.  This is such a relevant message for the church because the world is as seductive today as it ever was and in some ways the church looks like it loves the world as much as it ever has.  Believers today must avoid the seduction of the world, because Scripture seems to be clear that if we do not, we will face the judgment of the world and find out we were not believers at all.  My prayer today is that God will, through this message, give us eyes to see the lure of the world for what it is and also to see the promises of Christ as infinitely superior to those of the world. 

[17:1] Then one of the seven angels who had the seven bowls came and said to me, “Come, I will show you the judgment of the great prostitute who is seated on many waters, [2] with whom the kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk.” [3] And he carried me away in the Spirit into a wilderness, and I saw a woman sitting on a scarlet beast that was full of blasphemous names, and it had seven heads and ten horns. [4] The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality. [5] And on her forehead was written a name of mystery: “Babylon the great, mother of prostitutes and of earth's abominations.” [6] And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus. When I saw her, I marveled greatly. [7] But the angel said to me, “Why do you marvel? I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her. [8] The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction. And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come. [9] This calls for a mind with wisdom: the seven heads are seven mountains on which the woman is seated; [10] they are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while. [11] As for the beast that was and is not, it is an eighth but it belongs to the seven, and it goes to destruction. [12] And the ten horns that you saw are ten kings who have not yet received royal power, but they are to receive authority as kings for one hour, together with the beast. [13] These are of one mind, and they hand over their power and authority to the beast. [14] They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.”

[15] And the angel said to me, “The waters that you saw, where the prostitute is seated, are peoples and multitudes and nations and languages. [16] And the ten horns that you saw, they and the beast will hate the prostitute. They will make her desolate and naked, and devour her flesh and burn her up with fire, [17] for God has put it into their hearts to carry out his purpose by being of one mind and handing over their royal power to the beast, until the words of God are fulfilled. [18] And the woman that you saw is the great city that has dominion over the kings of the earth.”  (Revelation 17:1-18 ESV)

To really grasp what is going on in this chapter, we need to understand that it begins a new section (spanning from Revelation 17-20), which expands the seventh bowl judgment (16:17-21), giving greater detail about God’s “judgment” upon “Babylon the great” (17:1,5).  We have seen her judgment spoken of in Revelation 14:8 and 16:19, and here we get the details. “Babylon the great” is a symbol in Revelation for the expression of the world system that Satan rules over.  In Daniel’s day, it was Babylon.  In John’s day, Rome was the “new Babylon.” 

It is also important to understand her relationship to “the beast” that she rides upon (3).  This is the same “beast” that we saw in Revelation 13:1-10.  Using the clear reference to Daniel 7, I gave you a very similar description of the beast, saying that the “beast” is a symbol for the culmination of world empires that Satan uses and the individual(s) that lead them.  So up until this chapter, it seems like we are saying basically the same things about “Babylon the great” and “the beast.”  However, there is a distinction on some level because the “beast” devours “Babylon the great” at the end of this chapter.  So they are not the same thing.  The relationship they have in this chapter helps us understand their distinction.  The “beast” seems to symbolize more than just earthly powers in this chapter.  He seems to be the true empire of darkness behind the empires of this world. 

Several statements in this text affirm this.  This one beast from Revelation 13 and 17 is a combination of the four beasts in Daniel 7.  In Daniel 7, those four beasts represented world empires.  Here we learn that they were all part of one beast: Satan’s empire.  I think this is also the meaning of the statement that the beast “was, and is not, and is to come.”  It is a statement about how this empire has transcended history, appearing throughout.  The “seven heads” of the beast also point to this reality.  They are called “seven mountains” and “seven kings, five of whom have fallen, one is, and the other has not yet come” (9-10).  This description is either a reference to Rome or to empires throughout history and their leaders (either way, Rome would be in view for John’s readers).  Daniel’s four beasts in Daniel 7 also had a total of seven heads and there, “kings” and “kingdoms” are used interchangeably (Daniel 7:17,23).  In other words, the “heads” are the ways that the beast has raised his “head” throughout history.  Again, Rome and Babylon are good examples.  That the beast himself is an “eighth, but...belongs to the seven” is again, another way to say that this beast is the real empire behind the empires of history, and also that his empire will make a final appearance at the end of history and wage war upon God’s people.

So the “beast” is the true empire of darkness behind the empires of this world and “Babylon the great” is the expression of that empire.  In other words, “the beast” appears throughout history in various world powers and their leaders, using them as his “prostitute” to seduce the earth dwellers into allegiance to him.  So now that we understand their relationship, how does this passage urge God’s people to avoid the seduction of the world?

I.              See the Love of the World for What it Really Is

a.     To Love the World is to Love a Prostitute

The fallen world system is described here as a “great prostitute.”  Prostitution is a familiar and a profound metaphor.  It is familiar because God often uses this metaphor to describe the spiritual unfaithfulness of His people in the Old Testament.  God also used it to describe pagan nations who lead His people astray in the Old Testament (Is. 23:16-17, Nah. 3:4).

It is a profound metaphor because it vividly describes what takes place when someone loves the world.  Prostitution always involves an exchange.  A transaction takes place in which both parties give something and both parties get something.  The customers here are “the kings of the earth” and “the dwellers on earth” and Revelation 18:3,9 seems to indicate that what this prostitute offers them is economic prosperity and luxurious living.  Her “wine” symbolizes her influence, and this promise of the good life intoxicates people to commit immorality with her and partake in her abominations.  This word “abominations” (4,5) implies that idolatry is also involved in this transaction.  That’s what the prostitute gets out of the deal.  She and her pimp, “the beast,” get the worship, or allegiance, of those whom she offers her services to.

Notice that prostitution also involves seduction.  This woman is very attractive, wearing expensive clothing and costly jewels (4).  God’s people must beware the attractiveness of this world.  This isn’t the point of the passage, but I do want to point out to women that it is noteworthy that this godless, immoral world is portrayed as a woman who dresses to draw attention to her outer beauty and seduce men.  This may be part of not loving the world for you: not selling or advertising your body to get the empty and temporary affection of men who are not attracted to the kind of beauty God admonishes, which is inner beauty (1 Pet. 3:1-6). 

This passage is revealing to us that loving the world is like loving a prostitute.  A man’s relationship with a prostitute is a lot different than a man’s relationship with a wife.  A prostitute doesn’t love her customers; she uses them to profit off of them.  Despite her promises, a prostitute only delivers temporary pleasure and counterfeit intimacy.  See this seduction for what it is: empty now and costly to you for eternity.

b.     To Love the World is to Love the Enemy

This passage reveals that loving the world is actually way more serious that loving a prostitute.  To love the world is to love the enemy of God and His people.  This “prostitute” is “drunk with the blood” of God’s people (6).  The “beast” uses her to lure the “kings of the earth” to align with Him in order to “make war” on the Lamb and the saints (14). 

The point here is simply that the beast and the prostitute are not friendly to the Lamb and His followers. This is why Scripture has such strong words for those who love the world: [4] You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.  (James 4:4 ESV)  To love the world is to love the enemy and to become God’s enemy. 

c.     To Love the World is to Lose Everything

We also see the destiny of the attractive, intoxicating world system in this chapter: destruction.  It is both ironic and instructive how this “prostitute” meats her end.  It is ironic because the very beast that she rides upon and the customers she has seduced turn on her and destroy her.  Her judgment is graphically described with allusions to Ezekiel 23:11-35.  It is instructive because it reminds us of the self-destructive nature of evil.  How many times have you seen this played out in history?  Every world power contains within itself the seeds of its own destruction. 

Notice that the beast is also headed for “destruction” (8,11).  His time is short (10) and his destruction is certain.  The reason given in verse 14 that he and his alliance cannot defeat the Lamb is because the Lamb is “Lord of lords and King of kings” (14).  That is an Old Testament title for Yahweh (Deut. 10:17, Ps. 136:2-3, Dan. 2:47, 4:37 LXX).  In other words, the reason they cannot win is because they are fighting God!  Nobody fights God and wins. 

Notice also that this is ultimately God’s judgment upon the prostitute.  The reason give for why the beast and his allies turn upon the prostitute is because “God has put it into their hearts to carry out his purpose…until the words of God are fulfilled.”  This is also why you can be certain that the beast and his followers are headed for destruction as well, because God is absolutely in control of them.  Because God is sovereign, the powers of evil serve the purposes of God. 

The point here is simply that the world and those who love it are headed for destruction.  Loving this world will leave you just like this prostitute in the end: “desolate and naked,” devoured, and burned with fire.  It will cause you to lose everything forever.  [15] Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. [16] For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. [17] And the world is passing away along with its desires, but whoever does the will of God abides forever. (1 John 2:15-17 ESV)

II.            See the Love of Christ as the Superior Treasure (17:9,14)

There is an intentional contrast in these last chapters of Revelation.  They are in some regards a tale of two cities and a tale of two women.  The “great prostitute,” “Babylon the great” is contrasted against “the bride” of the Lamb, “New Jerusalem.”  In Revelation 21:9, the same angel seen in verse 1 takes John to seen the end of the Lamb’s bride: not judgment but eternal reward.  This contrast is meant to call you to wisdom by showing you which woman superior.  The prostitute and the beast use their followers and destroy them; the Lamb lives for, dies for, and fights for His followers.  Over against the phony intimacy of a prostitute stands the genuine and everlasting intimacy of knowing and loving God forever as His bride.  “In the end, the sum of all beauty is Christ, and the sin of all worldliness is to diminish our capacity to see him and be satisfied in him and show him compellingly to a perishing world.”[1]

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[1] John Piper, Worldliness, 13 (Introduction)

The Seven Bowls of God's Wrath: Revelation 15:1-16:21

In Revelation 15:1-16:21, John recorded the outpouring of God’s wrath upon the world in order to call the saints to endure and unbelievers to repent.  The remarkable thing about this passage is how it seeks to root our understanding of God’s judgment in the character of God.  In other words, it assumes that the more I understand who God is, the more necessary and right these judgments will become to me.  This is important because the fact that John uses God’s judgment to call believers to persevere means that a good understanding of God’s judgment must be necessary for effective endurance and repentance.  I’m convinced that two major reasons we stumble over the notion of God’s wrathful judgment is because we do not see God for who He is and we do not see our sin for what it is.  Our God isn’t holy enough and our sin isn’t ugly enough.  May God deepen our understanding today of who He is so that we may endure and repent in light of His coming judgment. 

[15:1] Then I saw another sign in heaven, great and amazing, seven angels with seven plagues, which are the last, for with them the wrath of God is finished. [2] And I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. [3] And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, “Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! [4] Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed.”

[5] After this I looked, and the sanctuary of the tent of witness in heaven was opened, [6] and out of the sanctuary came the seven angels with the seven plagues, clothed in pure, bright linen, with golden sashes around their chests. [7] And one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever, [8] and the sanctuary was filled with smoke from the glory of God and from his power, and no one could enter the sanctuary until the seven plagues of the seven angels were finished.

 [16:1] Then I heard a loud voice from the temple telling the seven angels, “Go and pour out on the earth the seven bowls of the wrath of God.” [2] So the first angel went and poured out his bowl on the earth, and harmful and painful sores came upon the people who bore the mark of the beast and worshiped its image. [3] The second angel poured out his bowl into the sea, and it became like the blood of a corpse, and every living thing died that was in the sea.

[4] The third angel poured out his bowl into the rivers and the springs of water, and they became blood. [5] And I heard the angel in charge of the waters say, “Just are you, O Holy One, who is and who was, for you brought these judgments. [6] For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve!” [7] And I heard the altar saying, “Yes, Lord God the Almighty, true and just are your judgments!”

[8] The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire. [9] They were scorched by the fierce heat, and they cursed the name of God who had power over these plagues. They did not repent and give him glory. [10] The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness. People gnawed their tongues in anguish [11] and cursed the God of heaven for their pain and sores. They did not repent of their deeds.

[12] The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east. [13] And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. [14] For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. [15] (“Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!”) [16] And they assembled them at the place that in Hebrew is called Armageddon.

[17] The seventh angel poured out his bowl into the air, and a loud voice came out of the temple, from the throne, saying, “It is done!” [18] And there were flashes of lightning, rumblings, peals of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake. [19] The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. [20] And every island fled away, and no mountains were to be found. [21] And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.

Let me give you a brief overview of this passage before we dive into how this chapter roots the outpouring of God’s wrath in His own character.  Chapters 15-16 deals with the final septet, or series of seven, in the book of Revelation, the seven bowl judgments.  In Revelation 15, the seven bowls are introduced and then in Revelation 16, the seven bowls are then consecutively poured out.  Let’s now consider how this passage roots the outpouring of God’s wrath in the character of God. 

I.              In the Outpouring of God’s Wrath, We See God’s Immutability on Display

What God being immutable means is that God is unchanging in His being, nature, purposes, and promises.  How do these judgments put on display the reality that God never changes?  The primary way that they do so is by echoing, as the seven trumpets did (8:1-9:21), the Exodus story in order to point to a greater Exodus of God’s people.  Note the numerous parallels with the Exodus story here. 

First, the seven bowls of God’s wrath are called “plagues” (15:1,6,8; 16:9,21).  Second, notice how those who have “conquered the beast” are standing by a “sea of glass” and singing “the song of Moses” (15:2-3).  The “song of Moses” is a song of deliverance that celebrated both God’s judgment of His enemies and His redemption of His people in the Exodus story.  It’s found in Exodus 15:1-21 and was sang by another sea, the Red sea.   While this “song of Moses” does allude to the “song of Moses” in the Old Testament, notice that this “song of Moses” is also called the “song of the Lamb,” because it celebrates a greater deliverance at the hands of a greater deliverer, the Lord Jesus Christ.  The actual song is given in verses 3-4.  It celebrates the deeds, ways, and righteous acts of God and also the nature of those deeds, ways, and righteous acts, rooting them in who God is.  Those acts are primarily acts of judgment in these chapters, but as with the “song of Moses,” God’ acts of judgment upon His enemies were at the same time acts of redemption for His people.  

Also, before we move on, don’t miss a neat picture of the gospel here.  This song is the song “those who conquer” get to sing.  Remember that Revelation 12:11 says that those who conquer do so “by the blood of the Lamb and the word of their testimony.”  If it were not for the blood of the Lamb, these conquerors would be receiving the wrath of God being poured out in theses chapters and more.  Like the song of Moses, the gospel is also a message of judgment and redemption.  In the Exodus story, God redeemed His people by pouring out His wrath upon His enemies.  In the gospel, God redeems His enemies by pouring out His wrath upon His own Son.

Thirdly, “the sanctuary of the tent of witness” being “filled with smoke from the glory of God and from his power” so that “no one could enter” is an allusion to Exodus 40:34-35, when the tabernacle was consecrated.  Fourth, the first bowl (16:2), causing “harmful and painful sores,” parallels the sixth plague poured out upon Egypt (Exodus 9:8-12).  Fifth, the second and third bowls (16:3-7) that turn the marine and fresh waters and the fresh waters into “blood” parallel the first plague in Egypt (Exodus 7:14-25). Notice here how there is an intensification of the damage with respect to the seals, where a fourth of the earth is affected, and the trumpets bowls, where a third of the earth is affected.  Here the damage is universal.

Sixth, the fourth bowl (16:8-9) causes the sun to “scorch people with fire,” and in response people “curse the name of God who had power over these plagues” and refuse to “repent” and “give him glory.”  This echoes the way Pharaoh repeatedly hardened his heart in response to God’s merciful judgments.  Seventh, the fifth bowl (16:10-11) that causes the beast’s kingdom to be “plunged into darkness” parallels the ninth plague in Egypt (Exodus 10:21-29).  In response to the darkness, people “gnawed their tongues in anguish and cursed the God of heaven for their pain and sores” and refused to “repent of their deeds.”  Notice also how the cumulative nature of these plagues heightens the intensity of the bowls.  People are still experiencing the effects of the first plague when the fifth one hits. 

Eighth, the sixth bowl (16:12-16) causes “the great river Euphrates” to dry up, preparing “the way for the kings from the east.”  This is followed by the appearance of three “demonic” or “unclean spirits like frogs” coming “out of the mouth’ of the Satanic trinity that assemble “the kings of the whole world” for battle at a place called “Armageddon.”  The frogs here parallel the second plague in Egypt (Exodus 8:1-15).  Ninth, even the parenthesis found in verse 15, which warns believers to persevere and be ready for Christ’s coming is an Exodus parallel.  God declares that He is coming “like a thief,” so anyone who “stays awake, keeping their garments on” will be “blessed” and not “be seen exposed” when He comes. The exhortation to be ready parallels the exhortation for the Israelites to be ready in the tenth plague in Egypt (Exodus 12:11-12).  When God visited Egypt like a thief, His people were to be ready.  Tenth, part of the judgment of the seventh bowl (16:17-21) involves “great hailstones,” weighing 100lbs each falling on people.  This parallels the seventh plague in Egypt (Exodus 9:13-26).

These parallels, along with the multiple Old Testament allusions, teach us that God was, is, and will always be faithful to vindicate and deliver His people.  Also, they teach us that God was, is, and always will be faithful to execute judgment upon the wicked.  You can count on God to do what He has always done because He is a God who does not change. 

II.            In the Outpouring of God’s Wrath, We See God’s Omnipotence on Display

God’s omnipotence is His power and ability to do whatever He pleases.  It’s is why God is called “Lord God the Almighty”: because He is ALL MIGHTY!  The judgments seen in these chapters put the almighty power of God on display.  In these plagues, God exercises His absolute, sovereign power over people’s health, over the world’s water supply, over the sun, over other forces of nature, and even over the kingdom of the beast.  There are flashes of lighting, rumblings, peals of thunder, and the greatest earthquake in all of history.  “Every island” flees and “no mountains were to be found,” making way for the new creation. The beast’s throne and kingdom are as nothing before God.  He has the power to plunge it into darkness whenever He chooses to do so and they are powerless to stop Him.  On the great day of God’s wrath, all the rulers of the world will be gathered together in opposition to God at Armageddon, but they will be as nothing before the Lord God Almighty. 

III.         In the Outpouring of God’s Wrath, We See God’s Sovereignty on Display

The sovereignty of God refers to the truth that God ultimately rules over all of His creation forever.  He is rightly called “King of the nations” (15:3) and all of judgments are an exercise of that kingship.  “All nations will come” and bow before Him before it’s all over.  That is not a potential future.  It is the only future that will be.  Every rebel to God throne will eventually bow before it and recognize His rule.

IV.          In the Outpouring of God’s Wrath, We See God’s Justice on Display

God’s justice is His merited retribution (His rendering to people what they deserve).  Notice that after the third bowl, there is another eruption of praise.  This is the second time that God is praised for His acts of judgment (5-7).  A major point that’s being made by all three of these songs is that God is being “just” and “righteous” in pouring out His wrath.  There is an intentional emphasis upon the integrity of what God is doing to the world.  The Judge of all the earth is doing what is right.  People are getting “what they deserve.”  [3] “Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations!  [4] Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed.”  (Revelation 15:3-4 ESV)  [5] And I heard the angel in charge of the waters say, “Just are you, O Holy One, who is and who was, for you brought these judgments. [6] For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve!” [7] And I heard the altar saying, “Yes, Lord God the Almighty, true and just are your judgments!” (Revelation 16:5-7 ESV)

The justice of God is also underscored repeated statement that people “did not repent” and continued to “curse” God.  These statements show that people are getting what they deserve.  The justice of God demands that He address rebellion in His world.  A judge who does not hold lawbreakers accountable is not a good judge.  As J.I. Packer says, “Moral indifference would be an imperfection, not a perfection.”[1]

V.             In the Outpouring of God’s Wrath, We See God’s Mercy on Display

God’s mercy is His unmerited compassion upon the undeserving and the ill-deserving.  Why would I call these horrific judgments an expression of God’s mercy?  I take the statements about mankind’s unrepentance to imply that one of God’s purposes in these judgments was for them to in fact repent.  Why the plagues?  Why the torment?  The purpose is so that those who remain will see the hand of God and repent.  These judgments are not only meant to judge wickedness in the world, they are also meant to turn people to God.  God is giving rebels a chance to repent even in judging them.  That is mercy because no human being deserves a chance to repent. 

VI.          In the Outpouring of God’s Wrath, We See God’s Holiness on Display

God’s holiness is His most important and most defining attribute.  It is a description of God’s otherness, that He is absolutely separate from and above all creation.  You are supposed to read these chapters and come to the conclusion of verse 15:4: that everyone in creation should fear and give glory to God, because He alone is Holy.  No one is so immutable, and therefore so reliable.  No one is so powerful, and therefore so able.  No one is so sovereign, and therefore worthy of reverence.  No one is so just, and therefore so dreadful for wicked sinners like us.  Finally, no one is so merciful, and therefore so worthy of the worship and devotion of those whom He redeems. 

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[1] J.I. Packer, Knowing God, 143