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Revelation 15 - Prelude to the Bowl Judgments
A. Those victorious over the beast.

1. (1) Seven angels with seven plagues.

Then I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues, for in them the wrath of God is complete.

a. Revelation 14 seemed to describe the consummation of all things, ending with the fury of the Battle of Armageddon. But now John will go back and describe God’s judgment in more detail. This idea of stating and re-stating in more detail is common with prophecy, and with Hebrew literature in general (see Genesis 1:1-2:7 and Genesis 2:8-25).

i. “As is the plan of the prophet, he reviews, he recapitulates, he enlarges upon the scene he has already sketched.” (Erdman)

ii. Remember, we already “saw the end” in Revelation 6:12-17. Then John took us over the same material in greater detail again. This reminds us that Revelation is not strictly chronological in its arrangement.

b. Seven angels having the seven last plagues: This idea is also in Leviticus 26:21: Then, if you walk contrary to Me, and are not willing to obey Me, I will bring on you seven times more plagues, according to your sins. These seven last plagues are God’s judgment on a disobedient and contrary world.

c. For in them the wrath of God is complete: The ancient Greek word for wrath is thymos. As was the case in Revelation 14:10, there are two words for wrath or anger in Biblical Greek: thymos (a volatile, passionate anger) and orge (anger from a settled disposition). This is a place where God’s anger “flashes” hot.

i. Orge is the more common word for God’s anger in the New Testament. Thymos is used only 11 times, and 10 of the 11 are in Revelation. It is the book that reveals the judgment of God against a Jesus-rejecting world.

d. Is complete: Complete (the ancient Greek word etelesthe) means, “to reach an end or an aim.” Here, the “hot” wrath of God will fulfill an eternal purpose. God isn’t just blowing off steam.

2. (2) A multitude on the sea of glass.

And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark and over the number of his name, standing on the sea of glass, having harps of God.

a. I saw something like a sea of glass: The sea of glass is mingled with fire. This may be a reminder of the “fires” of judgment.

i. “The sea is designed to reflect the glory of God. In chapter 4 its description ‘like unto crystal’ speaks of the holiness of God. Here the sea mingled with fire speaks of divine judgment proceeding from God’s holiness.” (Walvoord)

ii. Because images from the Exodus abound in this chapter, some simply see an indication of the color red, with it an allusion to the Red Sea and the deliverance from bondage. Also in this chapter we see plagues, Moses, the tabernacle, and the cloud of God’s glory. This chapter shows the ultimate Exodus, the freedom of God’s people from a sinful and persecuting world.

b. Those who have victory over the beast: These are those who are victorious over the beast through their faithfulness unto death. They are the tribulation martyrs, described in Revelation 7:9-17.

i. They are not those who survive the tribulation. As much as we can discern any sort of chronology from Revelation (which is difficult), we are still very much in the tribulation - the bowl judgments still wait.

ii. Therefore, even though the Antichrist kills them, they have victory over the beast - they are not losers. The early church consistently described the day of martyrdom as “a day of victory.”

c. Standing on the sea of glass: The ancient Greek word for on (epi) can mean on, over or beside. Many believe that in the “architecture” of heaven, the sea of glass is a physical representation of the Word of God, connecting to the idea of the tabernacle’s laver and the washing of water by the word (Ephesians 5:26). Perhaps we could say that these saints are “standing on the Word.”

d. Having harps of God: The only people we saw with harps before were the twenty-four elders (Revelation 5:8). These tribulation martyrs are given the blessing of worshipping God with music in heaven.
 
3. (3-4) Their song of praise.

They sing the song of Moses, the servant of God, and the song of the Lamb, saying: “Great and marvelous are Your works, Lord God Almighty! Just and true are Your ways, O King of the saints! Who shall not fear You, O Lord, and glorify Your name? For You alone are holy. For all nations shall come and worship before You, For Your judgments have been manifested.”

a. They sing the song of Moses: Only one song is sung, but this song goes by two titles (the song of Moses and the song of the Lamb). The two titles refer to a single song. Here is a perfect union between law and love, between the Old Covenant and the New Covenant.

b. This song, deeply rooted in the Old Testament, gives praise to:

God’s works (Great and marvelous are Your works)
God’s ways (Just and true are Your ways)
God’s worthiness (Who shall not fear You, O Lord, and glorify Your name? For You alone are holy)
God’s worship (For all nations shall come and worship before You)
c. Your . . . Your . . . You . . . Your . . . You . . . Your . . . You . . . You . . . Your: These martyrs are only focused on God. They don’t even focus on their own costly and glorious victory. They have the heart of true worship: It’s all about God, not about us.

B. Seven angels are given seven bowls of judgment.

1. (5-6) Seven angels, distinctively clothed.

After these things I looked, and behold, the temple of the tabernacle of the testimony in heaven was opened. And out of the temple came the seven angels having the seven plagues, clothed in pure bright linen, and having their chests girded with golden bands.

a. The temple of the tabernacle of the testimony in heaven: Exodus 25:8-9 and Hebrews 8:9 remind us that the tabernacle of meeting God told Moses to build was based on the pattern of heaven. This refers to the heavenly reality of the tabernacle, not the earthly copy.

b. Out of the temple came the seven angels having the seven plagues: These angels bring God’s judgment. It is significant that they come directly from heavenly temple, from the presence and throne of God. They do not act on their own authority, but God’s.

c. Their clothing (pure bright linen . . . their chests girded with golden bands) is a reminder that God’s judgment is always completely pure and righteous. They are not like the modern anti-hero or vigilante, who sink to the level of the criminals they fight.

2. (7-8) The bowls are given; the cloud of God’s glory fills the temple.

Then 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. The temple was filled with smoke from the glory of God and from His power, and no one was able to enter the temple till the seven plagues of the seven angels were completed.

a. Seven golden bowls: These bowls are broad, flat bowls or saucers used ritually for drinking or for pouring libations in sacrifice. The contents of such a shallow bowl were quickly, easily, and completely poured out.

i. The King James Version says that the angels had seven golden vials full of the wrath of God. The word vials is really a poor translation. They are really “Shallow, pan-like, golden bowls, or censers, such as were used in the temple to hold the fire when incense was burned.” (Seiss)

b. The temple was filled with smoke from the glory of God and from His power: When the cloud of glory fills the temple in heaven, no one can enter. It was the same when Moses could not enter the Tabernacle when the smoke of the cloud of God’s glory, sometimes called the Shekinah filled the tent (Exodus 40:34-35).

c. Both the bowls and the cloud come from the glory of God and from His power. This is a reminder of God’s special presence and glory, even in the midst of devastating judgment.

d. No one was able to enter the temple till the seven plagues of the seven angels were completed: This declares that judgment is now irreversible. Nothing can hinder it any more, because access to this temple in heaven will not long be denied.
 
Revelation 16 - The Bowl Judgments
A. Bowls directed against natural phenomenon.

1. (1) A voice from the temple.

Then I heard a loud voice from the temple saying to the seven angels, “Go and pour out the bowls of the wrath of God on the earth.”

a. Since no one could enter the temple (Revelation 15:8), this loud voice from the temple must be God Himself, who personally initiates the horrific judgment of the bowls.

b. Go and pour out the bowls of the wrath of God on the earth: These bowls of judgment are the third woe described in Revelation 11:14. Because they are described as the wrath of God, Go and pour out the bowls of the wrath of God on the earth chastisements (with the purpose of bringing repentance) as much as punishments (with the purpose of dispensing justice).

i. As such, we usually think of these as occurring at the end of the seven-year period, immediately before Jesus’ return.

c. Images from Israel’s Exodus are prominent in the bowl judgments. In the days of Moses, God sent plagues upon Egypt that included plagues of boils (Exodus 9:8-12), waters turning to blood (Exodus 7:14-25), and darkness (Exodus 10:21-29).

d. Are the plagues described in this chapter symbolic? Perhaps we can’t envision all that these words mean. However, God’s judgment of this world will not be a symbolic judgment. We can remember that the reality behind a symbol is always more real - and in this case therefore more terrifying - than the symbol itself.

e. On the earth: Those who believe that the Book of Revelation is all fulfilled in history have a hard time with this. In Poole’s commentary, his suggestions on what earth might mean show how difficult it is to make sense of Revelation this way.

He says earth might mean some parts of the earth
He says earth might mean the common people
He says earth might mean The Roman Empire
He says earth might mean The Roman Catholic clergy
i. The point is clear. If earth doesn’t mean earth, then no one can tell what it means, and God may as well not have written it.

2. (2) The first bowl: foul and loathsome sores.

So the first went and poured out his bowl upon the earth, and a foul and loathsome sore came upon the men who had the mark of the beast and those who worshiped his image.

a. A foul and loathsome sore came upon the men who had the mark of the beast: Those who worshipped the beast and received his mark are now “marked” by God with loathsome sores.

3. (3) The second bowl: the sea turned to blood.

Then the second angel poured out his bowl on the sea, and it became blood as of a dead man; and every living creature in the sea died.

a. The sea . . . became blood: Revelation 8:8-9 described a partial contamination of the sea. Here the contamination is made complete (every living creature in the sea died).

b. Blood as of a dead man: The sea doesn’t necessarily become blood, but as of a corpse’s blood. It will match the appearance and sickening character of the blood in a dead body.

4. (4) The third bowl: fresh waters polluted.

Then the third angel poured out his bowl on the rivers and springs of water, and they became blood.

a. The rivers and springs of water, and they became blood: This complete contamination is in contrast to the partial (one-third) pollution of fresh waters shown in Revelation 8:10-11.

b. When these judgments come, the time must be very short until the return of Jesus. With ecological disaster such as this, the human race cannot survive long.

i. “They thirsted after blood and massacred the saints of God; and now they have got blood to drink!” (Clarke)

5. (5-7) The righteousness of God’s judgments.

And I heard the angel of the waters saying: “You are righteous, O Lord, the One who is and who was and who is to be, because You have judged these things. For they have shed the blood of saints and prophets, and You have given them blood to drink. For it is their just due.” And I heard another from the altar saying, “Even so, Lord God Almighty, true and righteous are Your judgments.”

a. You are righteous . . . For they have shed the blood of saints and prophets, and You have given them blood to drink: It is completely fitting that those who delighted in shedding the blood of the saints should now be forced to drink “blood.” They have refused the Living Water, and now will be given the water of death.

b. Even in the midst of judgment, it is right that the angel declares You are righteous, O Lord. Not only is God’s justice fair, it is also pure and appropriate. There is no “vigilante justice” with God.

c. I heard another from the altar saying: This voice is either an angel speaking from the altar, or the altar personified, representing the corporate testimony of the martyrs (Revelation 6:9) and the prayers of the saints (Revelation 8:3-5).

i. This “speaking altar” may be God’s altar - the cross, where His greatest sacrifice was made, and which here testifies of His righteous judgment, both in the past and soon to come. This is altar where God in His love offered a way of escape from these judgments.
 
6. (8-9) The fourth bowl: the sun scorches men.

Then the fourth angel poured out his bowl on the sun, and power was given to him to scorch men with fire. And men were scorched with great heat, and they blasphemed the name of God who has power over these plagues; and they did not repent and give Him glory.

a. The sun, and power was given to him to scorch men with fire: What is normally taken for granted as a blessing - the warmth of the shining sun - is now a curse.

b. They did not repent and give Him glory: The failure of men to respond with repentance shows that knowledge or experience of judgment will not change man’s sinful condition. Those who are not won by grace will never be won.

i. “The wishful thinking of some that men would repent if they only knew the power and righteous judgment of God is shattered by frequent mention in this chapter of the hardness of the human heart in the face of the most stringent and evident divine discipline.” (Walvoord)
 
B. Bowls directed against the beast and his government.

1. (10-11) Fifth bowl: a plague of darkness.

Then the fifth angel poured out his bowl on the throne of the beast, and his kingdom became full of darkness; and they gnawed their tongues because of the pain. They blasphemed the God of heaven because of their pains and their sores, and did not repent of their deeds.

a. His kingdom became full of darkness: Some see this as a symbolic darkness. Caird calls the last three plagues a “triad of political disaster” - internal anarchy, invasion, and irreparable collapse.

i. But it isn’t necessary to see this darkness as a symbolic political darkness. The ninth plague on Egypt was a literal darkness, with spiritual overtones. It could be felt, as described in Exodus 10:21-22.

b. They gnawed their tongues because of the pain: The darkness of the fifth bowl is a preview of Hell itself, which is described by Jesus as the outer darkness (Matthew 25:30). Those under the judgment of this fifth bowl stand, as it were, on the shores of the lake of fire.

i. In the late 1600’s Matthew Poole wrote a commentary on the Bible. It’s interesting to read his take on this passage: “When this shall be God alone knows. I think, and experience hath proved, that they were much too hasty in their speculations, that prophesied it should be in the year 1656, or 1660, or 1666. For my own part, I do not believe it will be before 1866, or betwixt that and the year 1900.”

c. And did not repent of their deeds: In man’s sinful condition, he increases his sin when under God’s judgment, the very time he should forsake his sin.

i. “Judgment may produce a carnal repentance - a repentance that is of the flesh, and after the manner of the sinful nature of men. In this repentance the depravity of the heart remains the same in essence, though it takes another form of showing itself. Though the man changes, he is not savingly changed: he becomes another man, but not a new man. The same sin rules in him, but it is called by another name, and wears another dress. The stone is carved into a more sightly shape, but it is not turned into flesh. The iron is cast into another image, but it is not transformed into gold. This carnal repentance is caused by fear. Does not every thief repent of robbery when he is convicted and sent to jail? Does not every murderer repent of his crime when he stands under the fatal tree?” (Spurgeon)

ii. “This is real penitence, when the man gives glory to the justice of God, even though it condemns him. O my hearer, do you thus repent? Is sin really sinful to you? Do you see its desert of hell? If not, your repentance needs to be repented of.” (Spurgeon)
 
2. (12-16) The sixth bowl: armies are gathered for a great battle.

Then the sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, so that the way of the kings from the east might be prepared. And I saw three unclean spirits like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. For they are spirits of demons, performing signs, which go out to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. “Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame.” And they gathered them together to the place called in Hebrew, Armageddon.

a. The great river Euphrates: The Romans considered the Euphrates River a secure barrier against invasion from the empires of the east. In that day it was 1,800 miles long and anywhere from 300-1200 yards wide.

b. Its water was dried up, so that the way of the kings of the east might be prepared: If the Euphrates were dried up and made a road, massive armies from the east (nations such as China, India, and Japan) could move westward with ease.

i. Why do these armies come? Is it to wipe out Israel? Is it to rebel against a European-based world leader (the Antichrist)? Ultimately, they come to do battle against God and His Messiah (Psalm 2).

c. I saw three unclean spirits like frogs coming out of the mouth of the dragon: The spirits are like frogs in form. The ancient Jewish people regarded frogs as unclean and repulsive, but the Egyptians revered a frog-goddess.

i. “We can only explain the similitude from the uncleanness, and the pertinacious noise, of the frog.” (Alford)

ii. “Christ expelled unclean spirits, but His enemies send them forth.” (Swete)

iii. The frogs are “a devastating caricature of the failure of evil. That which men fear most because it appears to be mighty and eternally entrenched becomes at long last only a ridiculous spawning of sickly creatures of the night.” (Love)

iv. These demons are like the “lying spirit” who led Ahab into battle (1 Kings 22:19-23).

d. They are spirits of demons, performing signs: Again, signs and wonders are used by demons as tools of deception. The false prophet here is the second beast of Revelation 13.

e. Gather them to the battle: This battle is not nation against nation, but the nations against God (Psalm 2:2). This is one of three important battles mentioned in prophecy.

i. The battle of Gog, Magog and her allies come against Israel (Ezekiel 38 and 39).

ii. The battle of Armageddon, when the Antichrist leads the world system against a returning Jesus (Revelation 17:12-16; 17:14; 19:19).

iii. The final battle, when Satan and his allies, after the millennium, make war against God (Revelation 20:7-10).

f. That great day of God Almighty: The winner of this battle is apparent. It is the great day of God, not the great day of man, not the great day of the Antichrist, not the great day of the dragon.

g. Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame: In the midst of the description of the coming battle, there is a warning to be prepared in light of Jesus’ assured victory.

i. Garments are pictures of spiritual and practical righteousness. We are given the righteousness of Jesus as a garment (Galatians 3:27), but we are also called to “put on” the nature of Jesus in terms of practical holiness (Ephesians 4:20-24). Above all, we must not be “naked” - that is, without a covering, or trying to provide our own covering like Adam and Eve (Genesis 3:7), which is like filthy rags in the sight of God (Isaiah 64:6).

h. And they gathered them together to the place called in Hebrew, Armageddon: This great battle happens at a place called Armageddon (Har-Megiddo).

i. Those who believe the Book of Revelation is all fulfilled in history have a hard time with this battle. “Some say it is the great Valley of the Mississippi. A few years ago some said it was Sebastopol, or the Crimea. Others think it is France. Whilst many take it as a mere ideal place, for an ideal assemblage, having no existence in fact. To such wild, contradictory, and mutually destructive notions are men driven once they depart from the letter of what is written.” (Seiss)

ii. Since there is no specific mount (Har) Megiddo (Megiddo is actually a valley), many see this as a symbolic mountain or hill of slaughter. But Seiss makes a good point: “Whether we take it as the mount or the valley, it makes no difference, for the mount and the valley are counted as one, each belonging to the other.”

iii. Megiddo is in a region frequently associated with decisive battles: Deborah over Sisera (Judges 5:19); Gideon over the Midianites (Judges 7); Pharaoh over Josiah (2 Kings 23:29; 2 Chronicles 35:22). It is also a place of end-times mourning (Zechariah 12:11).

iv. The vast Valley of Megiddo has seen tremendous battles through the centuries. Over 200 battles have been fought in the region, from 1468 b.c. (with Pharaoh Tuthmosis III) to 1917 (with Lord Allenby of the British).

v. It is best to see the place as literal, as the region of Megiddo and the valley of Esdraelon. Revelation 16:14; 17:14, and 19:19 described an organized battle that must center somewhere, even if it extends much further.

vi. “But what is the battle of Armageddon? How ridiculous have been the conjectures of men relative to this point! Within the last twenty years this battle has been fought at various places, according to our purblind seers and self-inspired prophets! At one time it was Austerlitz, at another Moscow, at another Leipsic, and now Waterloo! And thus they have gone on, and will go on, confounding and being confounded.” (Clarke)
 
dang ABM, I told you that Rev was a bitch. Are you following along? When it is said that no one really understands this book, well I have to agree. I think that this has to be the most confusing book
 
3. (17-21) The seventh bowl: the final judgments.

Then the seventh angel poured out his bowl into the air, and a loud voice came out of the temple of heaven, from the throne, saying, “It is done!” And there were noises and thunderings and lightnings; and there was a great earthquake, such a mighty and great earthquake as had not occurred since men were on the earth. Now the great city was divided into three parts, and the cities of the nations fell. And great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath. Then every island fled away, and the mountains were not found. And great hail from heaven fell upon men, each hailstone about the weight of a talent. Men blasphemed God because of the plague of the hail, since that plague was exceedingly great.

a. It is done: This announcement, coming from the throne itself tells us that there will be no more delay. In mercy, God has stretched out this scene as much has He could. The seals were followed by trumpets; the trumpets were followed by bowls; but there will be no more judgments upon the earth after this - it is done.

b. Poured out his bowl into the air: The fact that the bowl is poured into the air may show judgment against the prince of the power of the air (Ephesians 2:2) and his allies.

c. There was a great earthquake, such a mighty and great earthquake as had not occurred since men were on the earth: In these final judgments, God shakes the earth with a tremendous earthquake. The same is promises in Hebrews 12:26: Now He has promised, saying, “Yet once more I shake not only the earth, but also heaven.” Yet, what cannot be shaken will remain.

d. Great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath: The fall of Babylon (the great city) is more explicitly described in Revelation 17 and 18. Here, it is enough to say that God gives her the cup of the wine of the fierceness (the ancient Greek word thymos, describing a passionate outburst of anger) of His wrath (the ancient Greek word orge, describing a standing state of anger).

i. “The combination of thymos and orge connotes the strongest kind of outpouring of divine judgment.” (Walvoord)

e. Great hail from heaven fell upon men, each hailstone about the weight of a talent: Giant hailstones fall, weighing up to 100 pounds. Men respond in utter, unrepentant depravity (men blasphemed God because of the plague of the hail).

i. Hail is frequently a tool of judgment against God’s enemies, as seen against Egypt (Exodus 9:24), the Canaanites (Joshua 10:11), apostate Israel (Isaiah 28:2), and Gog and Magog (Ezekiel 38:22).

ii. In each of these instances, hail rained down from heaven as a tool of judgment, not as a corrective chastisement of God’s own children.

iii. Despite all their suffering, many still will not repent. “I have known people say, ‘Well, if I were afflicted I might be converted. If I lay sick I might be saved.’ Oh, do not think so. Sickness and sorrow of themselves are no helps to salvation. Pain and poverty are not evangelists; disease and despair are not apostles. Look at the lost in hell. Suffering has effected no good in them. He that was filthy here is filthy there. He that was unjust in this life is unjust in the life to come. There is nothing in pain and suffering that, by their own natural operation, will tend to purification.” (Spurgeon)

4. We might say that Revelation 16 is a “great” chapter.

a. It describes great evil: a great city, great Babylon (Revelation 16:19).

b. It describes great tools of judgment: great heat (Revelation 16:9), a great river dried up (Revelation 16:12), a great earthquake (Revelation 16:18), great hail and great plagues (Revelation 16:21).

c. It describes a great God: His great voice (loud is the same Greek word for great; verses 1; 17), and His great day of victory (Revelation 16:14).
 
Revelation 17 - The Fall of Religious Babylon
A. The concept of Babylon.

1. Revelation 16:19 and 14:8 have already declared Babylon’s fall. In Revelation 17 and 18, the fall of Babylon is carefully detailed.

2. Babylon is mentioned 287 times in the Scriptures, more than any other city except Jerusalem.

a. Babylon was a literal city on the Euphrates River. Genesis 11:1-10 shows that right after the flood, Babylon “was the seat of the civilization that expressed organized hostility to God.” (Tenney)

b. Babylon was later the capitol of the empire that cruelly conquered Judah. “Babylon, to them (the Jews), was the essence of all evil, the embodiment of cruelty, the foe of God’s people, and the lasting type of sin, carnality, lust and greed.” (Tenney)

c. To those familiar with the Old Testament, the name Babylon is associated with organized idolatry, blasphemy and the persecution of God’s people.

i. “In John’s day Rome epitomized all the antagonism and opposition to the Christian faith.” (Mounce) In some ways, the city of Rome was the clearest fulfillment of the “Babylon” attitude. If we had to pick one city today that most exemplifies the world system, perhaps we would say that Los Angeles is the “Babylon” of today.

3. The concept of Babylon is greater than Revelation 17-18 and the Antichrist’s reign. Babylon was present in John’s day (typified by Rome), in our day, and throughout history, as the “world system.” But under the Antichrist, Babylon (in both its religious and commercial aspects) will hold sway over the earth as never before.
 
. The great harlot (religious Babylon) is described.

1. (1-2) Described by the angel.

Then one of the seven angels who had the seven bowls came and talked with me, saying to me, “Come, I will show you the judgment of the great harlot who sits on many waters, with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication.”

a. I will show you the judgment of the great harlot: Her judgment is assured at the outset. There is never any doubt regarding the fate - and ultimate failure - of Babylon.

i. As a religious system, Babylon came into being long before Christianity, but in Satanic imitation it anticipated the coming true Messiah. According to religious history and legend, the Babylonian religion was founded by the wife of Nimrod (a great-grandson of Noah), named Semiramis. She was a high priestess of idol worship, and she gave birth to a son who she claimed was conceived miraculously. The son, named Tammuz, was considered a savior. Many ancient artifacts remain with the familiar motif of the mother Semiramis holding the savior-infant Tammuz, which predate Christianity. It was also said that Tammuz was killed by a wild beast and then miraculously brought back to life. Baal was the local, Canaanite name for the Babylonian Tammuz.

ii. The Bible makes specific mention of some of the features of the classic religion of Bablyon:

Ezekiel protests against the ceremony of weeping for Tammuz (Ezekiel 8:14)
Jeremiah mentions the heathen practice of making cakes for the queen of heaven (Jeremiah 7:18) and offering incense to the queen of heaven (Jeremiah 44:17-19; 44:25)
b. Who sits on many waters: Here, Babylon sits on many waters; that is, she presides over many nations (compare with Revelation 17:15). She has a universal, international character.

i. This is unification of all false, idolatrous religion, with representatives from apostate Catholicism, Protestantism, as well as a smorgasbord of other religions of the world.

ii. “The woman pictures false religion that will dominate the world in the tribulation period.” (Hocking) Many people like to identify this great harlot with the Roman Catholic Church, but false religion is not limited to any one church.

iii. “That Rome and the Romish system are involved, may readily be admitted; but that this is all, and that the sudden fall of Great Babylon is simply the fall of Romanism, or the utter destruction of the city of Rome, must be emphatically denied.” (Seiss)

c. The inhabitants of the earth were made drunk: Religious Babylon intoxicates kings and peoples. Karl Marx was partly right when he said, “Religion is the opiate of the masses.” He was partly right because empty religion is the opium of the masses.

d. Made drunk with the wine of her fornication: The idea of fornication often has strong associations throughout the Bible with idolatry. Since this is a well-accepted religious system, it is likely to appear as attractive and spiritual, though not necessarily moral.
 
2. (3-6) What John saw.

So he carried me away in the Spirit into the wilderness. And I saw a woman sitting on a scarlet beast which was full of names of blasphemy, having seven heads and ten horns. The woman was arrayed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the filthiness of her fornication. And on her forehead a name was written: MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH. I saw the woman, drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I marveled with great amazement.

a. He carried me away in the Spirit into the wilderness: John is carried away into the wilderness; the desolate nature of the wilderness is an appropriate setting for a vision of judgment.

b. Sitting on a scarlet beast: The harlot rides the same beast (seven heads and ten horns) that was previously seen in Revelation 13:1 - the Antichrist and his dictatorship.

i. “Her position, that of riding the beast, indicates on the one hand that she is supported by the political power of the beast, and on the other that she is in a dominant role and at least outwardly controls and directs the beast.” (Walvoord)

ii. Her association with blasphemy and the dragon’s beast are clearly seen from God’s perspective. But to the people of the earth she will look quite religious, and have the “faith” everybody wants.

c. The woman is clothed with emblems of luxury (purple . . . gold and precious stones) and government (scarlet). Yet she offers idolatry (abominations) and impurity (filthiness of her fornication) in this sumptuous setting.

i. Purple and scarlet were colors of splendor and magnificence; the dyes to make fabric these colors were rare and costly.

ii. “We find in the course of church history that one of the deadliest marks of ecclesiastical corruption is the lust for temporal power.” (Barnhouse) Purple and scarlet were the colors of rulers, whether economic or political.

d. On her forehead a name was written: The name on her forehead identifies her in more ways than one. Roman prostitutes frequently wore a headband with their name engraved upon it.

i. “In spite of all her glamour she is nothing but a prostitute.” (Johnson)

ii. There is a stark contrast between the woman of Revelation 12 (representing Israel, God’s people), and this woman (representing idolatrous, false religion).

Characteristic Woman of Revelation 12 Harlot of Revelation 17
Mothers
Of the Man-Child
Mother of harlots

Notably dressed
In heavenly glories
In worldly splendor

Influential
Moon under her feet
Over earthly kings

Suffering
Attacked by Satan
Attacked by kings


iii. “These two Women, thus related, and set over one against the other as opposites and rivals, must necessarily be interpreted in the same way. As Antichrist corresponds to Christ as a rival and antagonist of Christ, so Great Babylon corresponds to the Woman that bears the Man-child, as her rival and antagonist.” (Seiss)

e. MYSTERY, BABYLON THE GREAT: This title is not for literal Babylon; but its spiritual (mystery) representation, which is the source (mother) of all idolatry (abominations) and spiritual adultery (harlots).

i. This harlot must be larger than any one branch of a religious institution. She is the embodiment of Satan’s own ecumenical movement - the religion of the world system.

ii. Our world, with its “it doesn’t matter what you believe as long as you believe” philosophy, is ripe for the harlot’s seductions. We see the casual disregard for the truth crippling the church today.

f. Drunk with the blood of the saints and with the blood of the martyrs of Jesus: The woman not only persecutes, she revels in her persecution of the godly as a drunk revels in wine.

g. I marveled with great amazement: Why is John amazed? Because this isn’t pagan persecution (such as he knew in his day), but religious error and persecution. This is a psuedo-church, thirsty for the blood of the saints. “False religion is always the worst enemy of true religion.” (Walvoord)

i. We should never forget that some of the most vicious persecution conducted against true Christians has been done in the name of the church. In the days when the Roman Catholic Queen Mary ruled England (known as “Bloody Mary” for good reason), some 288 Christians were burnt at the stake for their stand for Christian truth between 1555 and 1558. The first of these martyrs was a man named John Rogers, who, as he stood chained to a stake, and the fire rose around him, up to his legs and shoulders, he rubbed his hands in the flames as if he were washing his hands in cold water. Then he lifted his hands to the heavens and held them high until he was completely consumed by fire. This barbarity was committed in the name of religion, in the name of the church. But Rogers went to the stake with such calm and dignity that the French Ambassador wrote that he went to his death “as if he was walking to his wedding.” His courage was so evident that the huge crowd burst into applause when they saw him walking to the stake.
 
C. The great harlot is interpreted.

1. (7) The angel tells John that the harlot will be explained to him.

But the angel said to me, “Why did you marvel? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns.”

a. I will tell you the mystery of the woman and of the beast that carries her: The focus of the explanation is on the beast. It appeared that the harlot ruled (rode) the Antichrist’s system, but he is the dynamic factor, using her as tyrants have always used religion - as a mere tool to accomplish their purposes.

2. (8) The beast carrying the woman is plainly connected with the beast of Revelation 13.

The beast that you saw was, and is not, and will ascend out of the bottomless pit and go to perdition. And those who dwell on the earth will marvel, whose names are not written in the Book of Life from the foundation of the world, when they see the beast that was, and is not, and yet is.

3. (9) Seven mountains associated with the beast.

Here is the mind which has wisdom: The seven heads are seven mountains on which the woman sits.

a. The seven heads are seven mountains: Many quickly associate the seven mountains with Rome and the Papacy, because Rome is well known as the city on seven hills. Yet literally, the Greek word means mountains, not hills.

i. Many commentators - especially those who see all of Revelation fulfilled in history - regard the seven mountains as an irrefutable connection with Rome. Clarke is a good example of this when he writes, “This verse has been almost universally considered to allude to the seven hills upon which Rome originally stood.”

ii. But in the Bible mountains are sometimes a figure of governments (such as in Daniel 2:35) and the city of Rome is built on hills, not mountains.

b. It is probably better to see the seven mountains as the representing the seven kings and kingdoms described in Revelation 17:10. Many people find the connection between religious Babylon and Roman Catholicism irresistible, yet it is flawed in the sense that there is no doubt that religious Babylon will incorporate a strong Roman Catholic element, but it will be much bigger than Roman Catholicism.

i. Indications about Roman Catholicism’s ultimate partnership with a one-world religion are evident in Pope John Paul II’s bizarre involvement with and approval of other anti-Christian religions.

ii. In addressing a prayer gathering of Christians, Muslims, Jews, Buddhists and others, Pope John Paul II told participants that their efforts were “unleashing profound spiritual energies in the world and bringing about a new climate of peace.” The Pope pledged that “the Catholic Church intends to ‘share in and promote’ such ecumenical and inter-religious cooperation.”

iii. The Catholic Review commented on this and said, “The unity of religion promoted by the Holy Father Pope John Paul II and approved by His Holiness the Dalai Lama is not a goal to be achieved immediately, but a day may come when the love and compassion which both Buddha and Christ preached so eloquently will unite the world in a common effort to save humanity from senseless destruction, and leading to toward the light in which we all believe.”
 
4. (10) Seven kings and kingdoms.

There are also seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must continue a short time.

a. Five have fallen, one is, and the other has not yet come: This is one of the more difficult passages in the Book of Revelation. Some explain these seven kings, five past, one present, and one to come in the succession of Roman Emperors in John’s era. But there are many historical difficulties with this approach. More likely, it is a reference to:

Five have fallen refers to the five world empires before John’s day: Egypt, Assyria, Babylonia, Medo-Persia, and Greece
One is refers to the world empire of John’s day: Rome
The other has not yet come refers to the one world empire to come: a revival of the Roman Empire
b. When he comes, he must continue a short time: This seventh will quickly be taken over by an eighth - and will become the state of the Antichrist (Revelation 17:11).

i. There are problems with this viewpoint as well (so some have taken the seven as symbolic). This plainly is a difficult passage!

5. (11) The beast (the Antichrist) is clearly identified as the eighth king.

And the beast that was, and is not, is himself also the eighth, and is of the seven, and is going to perdition.

a. Is himself also the eighth: He is of the seven in the sense that he shares characteristics with all previous world empires, but his fate is clear. Perdition means “destruction,” and the beast will be destroyed.

6. (12-15) Ten kings to come, allies of the Antichrist.

“The ten horns which you saw are ten kings who have received no kingdom as yet, but they receive authority for one hour as kings with the beast. These are of one mind, and they will give their power and authority to the beast. These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are called, chosen, and faithful.” Then he said to me, “The waters which you saw, where the harlot sits, are peoples, multitudes, nations, and tongues.”

a. Ten kings who have received no kingdom as yet: This probably alludes to a ten-nation confederation (as in the toes of the Daniel 2:24-45 image), but some take ten as a symbolic number.

i. “They are ten kingdoms which shall arise out of the fourth great kingdom there: ten European powers, which in the last time, in concert with and subjugation to the antichristian power, shall make war against Christ. In the precise number and form here indicated, they have not yet arisen . . . What changes in Europe may bring them into the required tale and form, it is not for us to say.” (Alford, 1866)

b. Many have seen the European Economic Community as the potential fulfillment of this. Perhaps, but now there are more than ten nations in this revived European power, and more on the way.

i. There is little doubt of the credentials of the EEC to claim itself a successor to the ancient Roman Empire. The EEC started in 1957, when six European nations met to talk about combining their nuclear, coal, and economic resources. They met together in Rome, and signed the treaty of Rome - the beginnings of the present EEC. In many places in Europe, the EEC flag is just as prominent as any national flag. In the spiritual dynamic of things, it’s no accident that on the back of the Eurodollar coin is a woman riding a multi-headed beast.

ii. We could still say what Alford wrote in 1866: “In the precise number and form here indicated, they have not yet arisen . . . What changes in Europe may bring them into the required tale and form, it is not for us to say.” But it will happen, and this confederation of nations will emerge as an heir to the ancient Roman Empire.

c. These are of one mind, and they will give their power and authority to the beast: Whatever their exact identity, their actions are clear. They ally with the Antichrist in the war against Christ, in the battle alluded to in the sixth and seventh bowls (Revelation 16:12-21).

d. The harlot presides over peoples, multitudes, nations, and tongues. This tells us that the harlot’s influence is worldwide, through her connection to the beast. This will be a truly one-world religion.

e. The interpretation of the harlot focuses on her relation to the beast: she is utterly connected to the beast and his government. If this sounds unthinkable, remember that throughout history, religion - not true Christianity - has often been the willing servant and supporter of tyrants.

D. The great harlot is judged.

1. (16) Antichrist’s allies turn on the great harlot.

And the ten horns which you saw on the beast, these will hate the harlot, make her desolate and naked, eat her flesh and burn her with fire.

a. These will hate the harlot, make her desolate and naked, eat her flesh and burn her with fire: This violence probably takes place at the mid-point of the tribulation period. Here, apostate religion discovers the true nature of the beast.

i. Ultimately, the Antichrist will not tolerate any worship except of himself: The son of perdition, who opposes and exalts himself above all that is called God or that is worshipped, so that he sits in the temple of God, showing himself that he is God. (2 Thessalonians 2:3-4)

b. Once his power has been consolidated, the Antichrist no longer needs the help of religious Babylon. He will then work to dismantle and destroy her and her one-world religion.

i. This has always been the goal of tyrants - and most politicians - to use religion for their purposes, then discard it.

2. (17) God’s hand is the One ultimately directs all this.

For God has put it into their hearts to fulfill His purpose, to be of one mind, and to give their kingdom to the beast, until the words of God are fulfilled.

a. God has put it into their hearts: God has directed the judgment against religious Babylon. God will sometimes use a wicked group (here, the ten kings) to be an instrument of His judgment against another wicked group (here, religious Babylon).

b. To be of one mind, and to give their kingdom to the beast: God has ordained the political support of these ten kings for the Antichrist. In doing so, God gives the world exactly what it wants: godless religion and godless rulers.

3. (18) The great harlot is identified with Rome.

And the woman whom you saw is that great city which reigns over the kings of the earth.

a. That great city: In John’s day, there was no doubt which city reigns over the kings of the earth. Rome was the political, economic, and religious center of the world in John’s day.

i. But Babylon - in the sense of the world system - has always been that great city which reigns over the kings of the earth. The question for Christians is, “Does it reign over me? Or am I the citizen of a better city, the Jerusalem above?” (Galatians 4:26)

b. Again, the association of this harlot - of religious Babylon - with Rome doesn’t mean that the Roman Catholic Church is identical to religious Babylon, though apostate Roman Catholics will definitely be a part of this great harlot.

i. “It is most direct in Paganism; but it is in Mohammedanism, in Papalism, in the degenerate Catholicism of the Eastern churches, and in all the heretical isms, infidelities, and mere goodishness which afflict our Protestant Christianity as well.” (Seiss)

c. Rather, Rome was the ready personification of Babylon - the world in rebellion against God - in John’s day. Today, idolatry is just as strong, but more dispersed. Today, which city in the world is most readily identified with the world system? Hollywood? Wall Street? Washington?
 
Revelation 18 - The Fall of Commercial Babylon
A. Announcing the fall of Babylon.

1. Introduction: is this the same Babylon as is described in chapter 17?

a. Good scholars see the issue differently. Some point to two manifestations of Babylon, one religious and one commercial or material. Others see the two as one, both being judged at the same time.

b. There are definite similarities between Babylon as described in Revelation 17 and Revelation 18. Both are under the rule of Antichrist, and have ruling queens; both are filled with blasphemy; both hate the saints, and shed their blood; both are associates with kings in fornication; and both are under judgment and destroyed.

c. However, there are also some significant differences:

Religious Babylon (Rev. 17)
Commercial Babylon (Rev. 18)

1. Mystery Babylon
1. Great Babylon; Babylon the Great

2. Symbol: a harlot woman
2. Symbol: a great city

3. Identified with Rome (inland)
3. Identified with a port city

4. Woman, whore, and mother
4. Habitation, great city, market place

5. Guilty: religious abominations
5. Guilty: greed, self-indulgence

6. Destroyed by a political power that previously supported her
6. Destroyed by a sudden act of God


d. In my view, it is best to see them as intertwined, yet somewhat distinct. Religious Babylon of Revelation 17 is judged at the mid-point of the seven-year period of tribulation. Commercial Babylon is judged at the end of that period.

i. This breadth in prophecy shouldn’t surprise us. Think of what the Old Testament says about the first coming of the Messiah:

Micah said that Messiah would come out of Bethlehem (Micah 5:2)
Hosea said that Messiah would come out of Egypt (Hosea 11:1)
Malachi said that Messiah would come to the temple (Malachi 3:1)
Zechariah said that Messiah would come to Zion (Zechariah 9:9)
Isaiah said that Messiah would come to Galilee (Isaiah 9:1-2)
ii. Which of these is true? They are all true. So it isn’t strange at all to say, “Babylon is falling” and to mean it in two senses (religious Babylon and commercial Babylon) at two different times (the middle of the Great Tribulation and the end of the Great Tribulation).

e. This passage is very much in the style of Old Testament prophecies of doom regarding wicked cities. Two examples of this are Babylon (Isaiah 13-14, Isaiah 21 and Jeremiah 50-51) and Tyre (Ezekiel 26-28).

i. “John has caught the spirit of the prophetic doom songs.” (Morris)

2. Is Babylon of Revelation 18 a literal or symbolic city?

a. Some have thought it to be a future rebuilt Babylon on the Euphrates River in the Middle East. This is now a desolate desert in modern day Iraq.

i. Sudam Hussein has been outspoken in his desire to resurrect the ruined city of Babylon in all of its glory. He may in fact do this, and it is conceivable that a rebuilt Babylon could be a world economic center, especially with the wealth of Mideast oil. But so far, Hussein has not made good on his dream to rebuild Babylon.

b. But most likely, commercial Babylon is symbolic, like religious Babylon. “When the Lord was here on earth He spoke of the great hatred that ‘the world’ had for Him and His own (John 15:18,19). What is this world but a combination of religion, government and commerce? In other words, Babylon in all its parts stands for that which Christ called ‘the world.’” (Barnhouse)

i. “In portraying the destruction of a (symbolic) city, he describes God’s judgment on the great satanic system of evil than has corrupted the earth’s history.” (Johnson)

ii. “In chapter 18, the context seems to indicate that Babylon here is viewed in its political and economic character rather than its religious aspect.” (Walvoord)
 
3. (1-3) Announcement of the glorious angel.

After these things I saw another angel coming down from heaven, having great authority, and the earth was illuminated with his glory. And he cried mightily with a loud voice, saying, “Babylon the great is fallen, is fallen, and has become a dwelling place of demons, a prison for every foul spirit, and a cage for every unclean and hated bird! For all the nations have drunk of the wine of the wrath of her fornication, the kings of the earth have committed fornication with her, and the merchants of the earth have become rich through the abundance of her luxury.”

a. Illuminated with his glory: This angel coming down from heaven is so “fresh” from God’s presence that he glows. “So recently has he come from the Presence (of God) that in passing he flings a broad belt of light across the dark earth.” (Swete)

i. “It is a matter of no great moment, whether by this angel we understand Christ, or a created angel; the description agreeth to Christ, and may agree to a created angel.” (Poole)

ii. “The term ‘another’ (Gr., allon) makes it clear that this angel is the same in kind as the angel of 17:1.” (Walvoord)

b. Babylon the great is fallen, is fallen: He announces that Babylon is fallen, fallen; the phrase is “repeated like a solemn dirge of the damned.” (Robertson)

c. The city has become a dwelling place of demons: This is “A prophetic picture of absolute desolation where the proud achievements of man become the demonic haunts of unclean and horrible creatures.” (Mounce)

d. Abundance of her luxury: Babylon’s sin is not only idolatry (referred to with the term fornication), but also pride, greed and selfishly held and wealth.

4. (4-5) A call to God’s people to separate from Babylon.

And I heard another voice from heaven saying, “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues. For her sins have reached to heaven, and God has remembered her iniquities.”

a. Come out of her, my people, lest you share in her sins: It is inconceivable that a child of God could be a part of religious Babylon (though elements may creep in). But commercial Babylon, with its materialistic lure, is a constant threat to be guarded against.

b. Lest you receive of her plagues: The warning is focused towards saints who are in the position Lot was in while living in Sodom (Genesis 19). These are God’s people in a place they shouldn’t be, a place ripe for destruction.

c. The call to depart from Babylon and the worldliness that it represents is a theme repeated frequently in the Scriptures.

i. Depart! Depart! Go out from there, touch no unclean thing; go out from her, be clean, you who bear the vessels of the Lord. (Isaiah 52:11)

ii. Flee from the midst of Babylon, and everyone save his life! (Jeremiah 50:8)

iii. My people, go out of the midst of her! And let everyone deliver himself from the fierce anger of the Lord. (Jeremiah 51:45)

iv. Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? (2 Corinthians 6:14)

v. And have no fellowship with the unfruitful works of darkness, but rather expose them. (Ephesians 5:11)

d. Their sins have reached to heaven: The sins of commercial Babylon have piled up like a tower - the tower of Babel.

e. God has remembered her iniquities: This is the destiny of the materialistic world, but towards believers, God says I will remember their sins no more. (Hebrews 8:12)
 
(6-8) A call to those who will carry out Babylon’s judgment.

“Render to her just as she rendered to you, and repay her double according to her works; in the cup which she has mixed, mix double for her. In the measure that she glorified herself and lived luxuriously, in the same measure give her torment and sorrow; for she says in her heart, ‘I sit as queen, and am no widow, and will not see sorrow.’ Therefore her plagues will come in one day; death and mourning and famine. And she will be utterly burned with fire, for strong is the Lord God who judges her.”

a. Render to her just as she rendered to you: The ancient Greek word for render (apodidomi) means literally “to pay a debt” or “to give back that which is due.” God will give to commercial Babylon exactly what she deserves.

b. Repay her double according to her works . . . mix for her double: Double restitution was required in the Old Testament in cases of theft (Exodus 22:4-9). This perhaps is a commentary on how Babylon has made her wealth - through dishonest dealings.

c. This passage presents a three-fold sin. First, self-indulgence (lived luxuriously). Second, pride (glorified herself . . . sits as a queen). Third, avoidance of suffering (am no widow, and will not see sorrow). All these things are characteristic of worldliness and materialism.

d. Therefore her plagues will come in one day: The destruction of commercial Babylon will come suddenly, and with completeness (utterly burned with fire
 
B. Lament for commercial Babylon.

1. (9-10) Lament of the kings.

“The kings of the earth who committed fornication and lived luxuriously with her will weep and lament for her, when they see the smoke of her burning, standing at a distance for fear of her torment, saying, ‘Alas, alas, that great city Babylon, that mighty city! For in one hour your judgment has come.’”

a. Standing at distance for fear of her torment: So great is the heat and smoke of her burning that these kings must stand at a distance. Some think this may be an indication that nuclear weapons are used in the judgment of these commercial centers.

i. “Whether this is to be understood of the literal destruction of the city of Rome by fire, is surely doubtful, considering the mystical character of the whole prophecy.” (Alford)

b. Alas, alas, that great city Babylon, that mighty city! “With a touch of grim humour he paints them as standing at a safe distance from the conflagration, and contenting themselves with idle lamentations.” (Swete)

2. (11-17a) Lament of the merchants.

“And the merchants of the earth will weep and mourn over her, for no one buys their merchandise anymore: merchandise of gold and silver, precious stones and pearls, fine linen and purple, silk and scarlet, every kind of citron wood, every kind of object of ivory, every kind of object of most precious wood, bronze, iron, and marble; and cinnamon and incense, fragrant oil and frankincense, wine and oil, fine flour and wheat, cattle and sheep, horses and chariots, and bodies and souls of men. The fruit that your soul longed for has gone from you, and all the things which are rich and splendid have gone from you, and you shall find them no more at all. The merchants of these things, who became rich by her, will stand at a distance for fear of her torment, weeping and wailing, and saying, ‘Alas, alas, that great city that was clothed in fine linen, purple, and scarlet, and adorned with gold and precious stones and pearls! For in one hour such great riches came to nothing.’”

a. Merchandise of gold and silver: This long list needs little explanation, except to note these are all luxuries, not necessities. It is plain that the mourning is rooted in self-interest: for no one buys their merchandise anymore.

i. “The combined picture is one of complete abandonment to the wealth of this world and complete disregard of the God who gave it.” (Walvoord)

b. And bodies and souls of men: The profits of commercial Babylon have come through cruelly using others. They sold the bodies and souls of men. This idea has many applications, none less so than today’s widespread prostitution and pornography.

c. Those who lived for the luxuries of commercial Babylon will be tormented by hell all the more: you shall find them no more at all. Ultimately, hell will be a place of unfulfilled desire
 
3. (17b-19) Lament of the sea-captains.

“Every shipmaster, all who travel by ship, sailors, and as many as trade on the sea, stood at a distance and cried out when they saw the smoke of her burning, saying, ‘What is like this great city?’ They threw dust on their heads and cried out, weeping and wailing, and saying, ‘Alas, alas, that great city, in which all who had ships on the sea became rich by her wealth! For in one hour she is made desolate.’”

a. Alas, alas, that great city, in which all who had ships on the sea became rich by her wealth: Again, little comment needs to be made on this, other than to notice that their sorrow at commercial Babylon’s fall is selfish.

4. (20) Call to the heavens and the people of God: rejoice!

“Rejoice over her, O heaven, and you holy apostles and prophets, for God has avenged you on her!”

a. Rejoice over her: Should God’s people rejoice when judgment comes? Yes, but we don’t rejoice in the destruction in judgment. Rather, we rejoice in the righteous resolution God’s judgment brings.

C. Finale: commercial Babylon’s death knell.

1. (21) An angel graphically shows Babylon’s fall.

Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, “Thus with violence the great city Babylon shall be thrown down, and shall not be found anymore.”

a. A mighty angel took up a stone like a great millstone and threw it into the sea: This is reminiscent of Jeremiah’s instructions to Seraiah to bind a stone to a text of Jeremiah and cast it into the Euphrates. Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary. (Jeremiah 51:61-64).

i. But it also reminds us of what Jesus said in Matthew 18:6: But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. This applies to Babylon in Revelation 18, because she led others into sin. It is a terrible thing to sin unto yourself; it is even more terrible to lead others into sin.

b. The great city Babylon shall be thrown down, and shall not be found anymore: Some day, this world system will pass away, like a great stone falls to the bottom of the sea.

i. Will this fall hurt us? We will only be hurt to the extent that we invest ourselves in the mentality of commercial Babylon’s materialism and worldliness.

2. (22-23) Babylon is left desolate and powerless.

“The sound of harpists, musicians, flutists, and trumpeters shall not be heard in you anymore. No craftsman of any craft shall be found in you anymore, and the sound of a millstone shall not be heard in you anymore. The light of a lamp shall not shine in you anymore, and the voice of bridegroom and bride shall not be heard in you anymore. For your merchants were the great men of the earth, for by your sorcery all the nations were deceived.”

a. Shall not be heard . . . shall be found anymore . . . shall to be heard in you anymore . . . shall not shine in you anymore: In graphic and poetic language, John describes how the industry and commerce of Babylon come to an end.

b. For by your sorcery all the nations were deceived: Sorcery is the ancient Greek word pharmakia, which means, “to prepare drugs.” The lure of commercial Babylon is like a drug addiction, fed by deceptive advertising.

3. (24) The ultimate reason for commercial Babylon’s judgment: she has killed the prophets and saints.

“And in her was found the blood of prophets and saints, and of all who were slain on the earth.”

a. The blood of prophets and saints, and of all who were slain on the earth: The extent of this charge is an indication that this great city is symbolic of the world system at large. There is no one literal city that is responsible for all who were slain on the earth.

b. God takes the persecution of His people as a personal offense. Those who attack His people really attack Him.
 
Revelation 19 - Jesus Returns as Conquering Lord
A. Praise in heaven.

1. (1-5) Praise for the judgment of Babylon.

After these things I heard a loud voice of a great multitude in heaven, saying, “Alleluia! Salvation and glory and honor and power belong to the Lord our God! For true and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her fornication; and He has avenged on her the blood of His servants shed by her.” Again they said, “Alleluia! Her smoke rises up forever and ever!” And the twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, “Amen! Alleluia!” Then a voice came from the throne, saying, “Praise our God, all you His servants and those who fear Him, both small and great!”

a. A great multitude in heaven: Back in Revelation 7:9-14, we saw a great multitude saved out of the Great Tribulation, ready for the end of the world system and the Antichrist’s reign on earth. Here, this great multitude, the twenty-four elders and the four living creatures all join in celebrating the fall of the Antichrist and the world system that supported him.

i. A part of this great multitude - those martyred saints who fell at the hand of Antichrist during the Great Tribulation - cried out for God’s righteous judgment in Revelation 6:10. Here, finally, their prayer is answered.

b. Alleluia . . . Alleluia . . . Alleluia: This wonderful word, borrowed from Hebrew, occurs four times in Revelation 19, but nowhere else in the New Testament. It belongs here - because God’s people rejoice without restraint at His victory over Babylon.

i. Alleluia is Hebrew for “Praise the Lord,” saying it in the imperative sense. It is an encouragement and an exhortation to Praise the Lord!

ii. Some seem afraid of saying Alleluia, but we’ll all be saying it in heaven. It’s such a wonderful word that we should never use it without thinking.

iii. “Anselm of Canterbury, considers it an angelic word, which cannot be fully reproduced in any language of man, and concurs with Augustine that the feeling and saying of it embodies all the blessedness of heaven.” (Seiss)

c. For true and righteous are His judgments: This section is really the climax of Revelation 18. In Revelation 18, Babylon’s friends mourned her fall; but here, God’s people celebrate it.

d. He has judged the great harlot . . . He has avenged on her the blood of His servants shed by her: Here, the focus of worship is on the great works of God, specifically, His work of righteous judgment.

e. Then a voice came from the throne: This voice from the throne of God might be Jesus, but more likely it is the voice of one of the angels that serve at the throne of God.
 
2. (6-9) Praise for the marriage of the Lamb.

And I heard, as it were, the voice of a great multitude, as the sound of many waters and as the sound of mighty thunderings, saying, “Alleluia! For the Lord God Omnipotent reigns! Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready.” And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. Then he said to me, “Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’ “ And he said to me, “These are the true sayings of God.”

a. The voice of a great multitude, as the sound of many waters and as the sound of mighty thunderings: The height of praise on earth is only a dim shadow of what these verses describe. At this point, Revelation approaches the consummation of God’s plan for all history, so we also come to a summit of praise.

i. This is obviously loud, enthusiastic praise. While it is certainly possible to make praise and worship a self-indulgent focus on our feelings or a disorderly expression of the flesh, there is nothing wrong with loud, enthusiastic praise. And while there is something precious and irreplaceable about quiet times alone with God, there is also something absolutely thrilling about a large number of Christians worshipping God with sincere enthusiasm.

ii. “We ought not to worship God in a half-hearted sort of way; as if it were now our duty to bless God, but we felt it to be a weary business, and we would get it through as quickly as we could, and have done with it; and the sooner the better. No, no; ‘All that is within me, bless his holy name.’ Come, my heart, wake up, and summon all the powers which wait upon thee! Mechanical worship is easy, but worthless. Come rouse yourself, my brother! Rouse thyself, O my own soul!” (Spurgeon)

iii. “All Christian duties should be done joyfully; but especially the work of praising the Lord. I have been in congregations where the tune was dolorous to the very last degree; where the time was so dreadfully slow that one wondered whether they would ever be able to sing through the 119 Psalm; whether, to use Watt’s expression, eternity would not be too short from them to get through it; and altogether, the spirit of the people has seemed to be so damp, so heavy, so dead, that we might have supposed that they were met to prepare their minds for a hanging rather than for blessing the ever-gracious God.” (Spurgeon)

iv. “Heaven is always heaven, and unspeakably full of blessedness; but even heaven has its holidays, even bliss has its overflowings; and on that day when the springtide of the infinite ocean of joy shall have come, what a measureless flood of delight shall overflow the souls of all glorified spirits . . . We do not know yet, beloved, of what happiness we are capable.” (Spurgeon)

b. The marriage of the Lamb has come: One reason this great multitude is so filled with praise is because the time has come for the Lamb of God to be joined unto His people, in a union so close it can only be compared to the marriage of a man and a woman.

i. The marriage of the Lamb, who is the Messiah, is a picture used frequently throughout the Scriptures. In the Old Testament, Israel is presented as God’s wife, who is often unfaithful (Hosea 2:19-20; Isaiah 54:5; Ezekiel 16). In the New Testament, the church is presented as the fiancé of Jesus, waiting for this day of marriage (2 Corinthians 11:2; Ephesians 5:25-32).

ii. “In Biblical times a marriage involved two major events, the betrothal and the wedding. These were normally separated by a period of time during which the two individuals were considered husband and wife and as such were under the obligations of faithfulness. The wedding began with a procession to the bride’s house, which was followed by a return to the house of the groom for the marriage feast. By analogy, the church, espoused to Christ by faith, now awaits the parousia when the heavenly groom will come for his bride and return to heaven for the marriage feast which lasts throughout eternity.” (Mounce)

c. And His wife has made herself ready: What do we do to make ourselves ready for this wedding? There is much for us to do, but it is ultimately a work God does in us (Ephesians 5:25-27). This point is emphasized when John notes, to her it was granted to be arrayed in fine linen, clean and bright.

i. In this perfect union with Jesus, His people will be clean and bright before Him. “Clean (katharos) reflects purity, loyalty and faithfulness, the character of the New Jerusalem . . . Bright (lampros) is the color of radiant whiteness that depicts glorification.” (Johnson)

ii. For the fine linen is the righteous acts of the saints: Believers are created for divinely prepared good works. These “righteousnesses” (righteous acts) are what fill the “hope chest” of the bride of Jesus.

iii. Paul spoke of his desire that Christians would be presented before the Lord pure: For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ. (2 Corinthians 11:2) This should be the desire of every Christian worker.

d. Blessed are those who are called to the marriage supper of the Lamb! Blessed indeed; Jesus Himself eagerly anticipates this marriage supper. He spoke longingly of the day when He will drink of the fruit of the vine again, with His disciples in the kingdom (Matthew 26:29).

i. In Jewish culture, the marriage supper was the best banquet or party anyone knew; it always was an occasion of tremendous joy. According to Rabbinical teaching, obedience to the commandments was suspended during a wedding celebration if obeying a commandment might lessen the joy of the occasion.

ii. On that day, everyone will see the church for what she really is: the precious bride of Jesus. “The Bride of Christ is a sort of Cinderella now, sitting among the ashes. She is like her Lord, ‘despised and rejected of men’; the watchmen smite her, and take away her veil from her; for they know her not, even as they knew not her Lord. But when he shall appear, then shall she appear also, and in his glorious manifestation she also shall shine forth as the sun in the kingdom of the Father.” (Spurgeon)

e. These are the true sayings of God: This is a necessary note of assurance for us. This anticipated consummation will take place, and though it seems too good to be true, it will happen.
 
3. (10) John worships an angel, and is corrected.

And I fell at his feet to worship him. But he said to me, “See that you do not do that! I am your fellow servant, and of your brethren who have the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy.”

a. I fell at his feet to worship him: Why would such a godly man like John make such a blunder as this? “John either felt that the angel represented God or he was beside himself with excitement over the glorious consummation.” (Robertson)

b. See that you do not do that! No created being should be worshipped. This is in contrast to Jesus, who receives the worship of angels (Hebrews 1:6) and of men (Matthew 8:2; Matthew 14:33; John 9:38).

c. I am your fellow servant: There are important differences between humans and angels, but both are servants of the same Lord.

d. For the testimony of Jesus is the spirit of prophecy: The true spirit of prophecy always shows itself in bearing witness to Jesus. “Any teaching of prophecy that takes our minds and hearts away from Him is not being properly communicated.” (Hocking)

i. “This means that prophecy at its very heart is designed to unfold the beauty and loveliness of our Lord and Saviour Jesus Christ.” (Walvoord)
 
B. Jesus Christ returns to a hostile earth.

1. (11-16) Jesus returns to earth with an army from heaven.

Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself. He was clothed with a robe dipped in blood, and His name is called The Word of God. And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses. Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God. And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS.

a. Now I saw heaven opened, and behold: There is a sense in which all previous in Revelation has been an introduction to this revelation (unveiling) of Jesus Christ. Now He returns to earth in power and glory.

i. According to Zechariah 14:3-4, when Jesus returns He will come first the Mount of Olives in Jerusalem. The plea of Isaiah 64:1-2 is now fulfilled: Oh, that You would rend the heavens! That You would come down! That the mountains might shake at Your presence; as fire burns brushwood, as fire causes water to boil; to make Your name known to Your adversaries, that the nations may tremble at Your presence!

ii. This prayer for deliverance will be on the lips of the Jewish people surviving through the Great Tribulation. Unlikely as it may seem now, they will cry out to Jesus their Messiah for deliverance, and as a whole, they will embrace Him as their Savior. As Jesus said in Matthew 23:39: I say to you, you shall see Me no more till you say, "Blessed is He who comes in the name of the LORD!" Hard pressed by the terrible persecution of the Antichrist, Israel as a whole will turn their hearts towards Jesus, and He will deliver them at this late hour.

iii. When Jesus comes, He comes on a white horse. In Biblical times, especially among Israel, most soldiers were foot soldiers. To have a horse in battle was a significant advantage. A horse spoke of honor, of power, and of speed; the color of this horse speaks of victory.

b. Faithful and True: This glorious title shows Jesus is the keeper of promises, including His promises of judgment.

c. In righteousness He judges and makes war: Jesus comes as a judge and a general, to make war. The world that rejected Him before rejects Him again, but this time Jesus judges those who reject Him.

i. "The world likes a complacent, reasonable religion, and so it is always ready to revere some pale Galilean image of Jesus, some meager anemic Messiah, and to give Him a moderate rational homage." (Torrance)

ii. "Any view of God which eliminates judgment and his hatred of sin in the interest of an emasculated doctrine of sentimental affection finds no support in the strong and virile realism of the Apocalypse." (Mounce)

iii. This is a Jesus we can't control. Here we see Jesus as someone who demands not only our attention, but also our submission.

iv. It's good for us to remember that this dramatic display of judgment comes only at the end of a long time of grace, patience, and mercy. This is no "rush to judgment." Jesus has amply displayed His nature of mercy, forgiveness and grace to this fallen world. He comes now to judge a world hardened and totally given over to their rebellion against Him.

v. "All of these passages point to the sad conclusion that in the day of judgment it is too late for men to expect the mercy of God. There is nothing more inflexible than divine judgment where grace has been spurned. The scene of awful judgment which comes from this background is in flat contradiction of the modern point of view that God is dominated entirely by His attribute of love." (Walvoord)

vi. Remember that He does it all in righteousness. "The wars which he wages are from no principle of ambition, lust of power, or extension of conquest and dominion; they are righteous in their principle and in their object. And this is perhaps what no earthly potentate could ever say." (Clarke)

vii. "Jesus is the only king who always wars in this fashion. There have been brilliant exceptions to the general rule, but war is usually as deceitful as it is bloody, and the words of diplomatists are a mass of lies. It seems impossible that men should deliberate about peace and war without straightway forgetting the meaning of words and the bonds of honesty: War still seems to be a piece of business in which truth would be out of place; it is a matter so accursed that falsehood is there most at home, and righteousness quits the plain. But as for our King, it is in righteousness that he doth judge and make war. Christ's kingdom needs no deception: the plainest speech and the clearest truth - these are the weapons of our warfare." (Spurgeon)

d. His eyes were like a flame of fire: "Why are they like flames of fire? Why, first, to discern the secrets of all hearts. There are no secrets here that Christ does not see. There is no lewd thought, there is no unbelieving scepticism, that Christ does not read. There is no hypocrisy, no formalism, no deceit, that he does not scan as easily as a man reads a page in a book. His eyes are like a flame of fire to read us through and through, and know us to our inmost soul." (Spurgeon)

e. On His head were many crowns: The last time this earth saw Jesus He wore a crown of thorns, but not in Revelation 19. Now, He wears many crowns. The ancient Greek word used for crowns here is the diadema, the crown of royalty and authority, not the stephanos, the crown of achievement.

i. The fact that there are many crowns means that Jesus is the ultimate in royal authority and power. It is a visible manifestation of what we mean when we say KING OF KINGS. It is an expression of unlimited sovereignty.

f. He was clothed with a robe dipped in blood: His robe is dipped (or, sprinkled) in blood. Bible students debate whether this is His own blood (reminding us of the cross) or the blood of His enemies. Either is quite possible.

g. The armies in heaven: These are God's people (Revelation 17:14, Jude 14-15). There is little doubt that angels will also accompany Jesus and His people, but the main idea is that the Son of God leads the people of God from heaven against earth.

i. There is no mention of any kind of armor or weapon for any soldier in the great army that follows Jesus. The only armor or weapon they have is the only one they need: clothed in fine linen, white and clean.

h. Now out of His mouth goes a sharp sword: The idea isn't that Jesus holds a sword in his mouth like a buccaneer, or that He is "spitting swords." This is a dramatic way of referring to the power of His Word. "Christ conquers by the power of His Word" (Johnson). Five times in the Book Revelation, John emphasizes that Jesus' sword comes out of His mouth.

i. And He Himself will rule them with a rod of iron: Jesus comes to rule and to reign in triumph, to rule the nations with a rod of iron as predicted in Psalm 2. He comes as KING OF KINGS to displace every king reigning on this earth.

i. "It does not mean the leavening of existing governments with Christian principles, the spiritual conversion of countries and empires, leaving them in existence, and simply Christianizing them so as to exhibit something of Christ's spirit in their administrations; but the total displacement of all this world's sovereigns and governments, the taking of all dominion and authority out of their hands and putting it in the hands of Christ, as the true and only King of the world." (Seiss)

j. He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS. The name is on His thigh for prominence, being easily visible when seated on a horse. At the same time, no one knew [the name] except Himself - that is, no one can comprehend Him perfectly.

i. Clarke is among those who believe that the name written that no one knew except Himself is actually the tetragrammaton, the four letters YHWH that make up the name Yahweh, the sacred and secret name of God.
 
2. (17-18) Invitation to the great supper.

Then I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, "Come and gather together for the supper of the great God, that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and of those who sit on them, and the flesh of all people, free and slave, both small and great."

a. An angel standing in the sun: This shows how bright this angels shines with the glory of God. The angel can be seen, even though it stands before the sun. "The angel is standing in the light of the sun with the angel himself possibly shining with even greater brilliance." (Walvoord)

b. Saying to all the birds that fly: This is a preparation for a great slaughter of Armageddon, "presented in a picture of almost repellent realism." (Erdman)

c. The flesh of kings, the flesh of captains: The repetition of flesh (5 times) is revealing. "The race has walked in carnal enmity against God, living after the flesh, and now the day of His patience is at an end." (Barnhouse)

i. It also shows that men of all stations are judged. The high and the low together, if they remain hardened in their rejection of Jesus, will be judged. "The divine judgment upon the wicked is no respecter of persons or station, and is the great equalizer of all." (Walvoord)

d. Gather together for the supper of the great God: Newell points to four different suppers described in the Bible.

- The supper of salvation, alluded to in Jesus' parable (Luke 14:16-24)
- The Lord's supper, a commemoration of Jesus' sacrifice
- The marriage supper of the Lamb
- The supper of the great God
i. If you reject the first supper, the second supper will mean nothing to you. Then you will not be present at the third supper, but will be present at the fourth supper. Everybody gets to attend at least one of these suppers, but some will eat and others are eaten at the suppers.

3. (19-21) War and the victory of Jesus Christ.

And I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him who sat on the horse and against His army. Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone. And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh.

a. Armies, gathered together to make war against Him who sat on the throne: Some find it hard to understand how man could be so foolish to try and keep Jesus and this heavenly army off the earth in a pitched battle. They suggest that these armies initially gather to battle against each other, and then turn their fury on the returning Jesus. This may be the case, but we should never underestimate man's folly and hatred of God.

i. "This is the incurable insanity of sin, which wars away in spite of defeat after defeat, against a holy God." (Newell)

ii. To make war against Him: This is just the logical extension of man's constant war against God since the fall. It is no more unbelievable than the idea that God came to earth and men murdered Him.

b. John says nothing about a battle. This is an entirely one-sided affair, more of a simple act of judgment than an actual war. "The battle of Armageddon is the laughter of God against the climax of man's arrogance." (Barnhouse)

c. Then the beast was captured, and with him the false prophet: The beast and the false prophet receive special treatment. They are cast alive into the lake of fire before the Great White Throne of judgment holds court (Revelation 20:11-15).

i. "A lake of burning brimstone would not only be intensely hot, but malodorous and fetid as well." (Mounce)

ii. The lake of fire is what we normally consider Hell. It is real, and there is nothing more important than avoiding it.
 
Satan, Sin and Death are Finally Eliminated
A. Satan bound for a thousand years.

1. (1) A nameless angel comes to bind Satan with a great chain.

Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand.

a. An angel coming down from heaven: The angel that will subdue Satan is anonymous. It is not Jesus Himself, nor is it Michael or Gabriel or any other high-ranking angel.

i. "The final importance of Satan is perhaps indicated in the fact that it is not the Father who deals with him, nor the Christ, but only an unnamed angel." (Morris)

b. This is a dramatic declaration that Satan is not God's opposite or equal; and that God could easily stop Satan's activity at any time. Yet God allows Satan to continue, because even in his evil, he indirectly serves the purposes of God.

2. (2-3) Satan is imprisoned for 1,000 years.

He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while.

a. Laid hold … bound him … cast him … shut him up … set a seal on him: Satan tried to imprison Jesus in a tomb, but couldn't. Here, God has no problem restraining Satan, and this incarceration is not for punishment, but restraint. By implication, his demonic hordes are also imprisoned.

i. "Is this a literal transaction? Certainly it is. The battle is literal; the taking of the Beast and the False Prophet is literal; the slaying of the kings and their armies is literal; Satan is literal; and his binding must be equally literal. It will not resolve itself into anything else."

ii. Some people ask, "What kind of chain can hold the devil?" We don't know, but God can fashion a chain for that exact purpose. We know that right now there are demonic spirits who are imprisoned and chained (Jude 6). If God can chain them now, He can chain Satan for 1,000 years.

iii. "The elaborate measures taken to insure his custody are most easily understood as implying the complete cessation of his influence on earth (rather than a curbing of his activities)." (Mounce)

iv. Some take this as Satan's binding on a personal level, believing that is refers to how Satan's work can be restrained in the life of an individual. But this view does not take the text seriously. If God did want to tell us of the total inactivity of Satan, how could He have said it any stronger?

v. This is no man who simply "binds" Satan with their prayer. This is a work done on divine initiative. "One very important detail is to notice that the conquest of Satan and his powers does not come by any human effort." (Barnhouse)

b. That he should deceive the nations no more: This shows us Satan's main mode of attack is revealed. Satan is a deceiver, so the most potent defense and weapon against Satan is the truth of God's word.

i. "The truth is ever against him; therefore falsehood is his particular recourse and instrument. But naked falsehood is only repulsive. What we know to be a lie cannot command our respect … Untruth can only gain credence and acceptance by being so disguised as to appear to be the truth. Falsehood can have no power over us until we are led to believe and conclude that it is the truth. And this deluding of men, getting them to accept and follow lies and false hopes, under the persuasion that they are accepting and following the truth, is the great work and business of Satan in every age." (Seiss)

ii. Since Satan's work of deception continues today, we know that he is not bound in the way that this passage describes. We know that Satan was not bound at the finished work of Jesus on the cross, at the resurrection, or at the founding of the church. We know this because Peter said that Satan was free to walk about as a roaring lion, seeking whom he may devour (1 Peter 5:8).

iii. Satan continues to effectively deceive. "People not only make falsehoods, speak falsehoods, print falsehoods, and believe falsehoods; but they eat them, and drink them, and wear them, and act them, and live them, and make them one of the great elements of their being." (Seiss)

c. Till the thousand years were finished: This thousand-year period is often known as the Millennium. Through church history, there has been many different ways of understanding the Millennium.

i. The Bible speaks powerfully to other aspects of the millennial earth. Tragically, the Church through history has often ignored or denied the promise of the millennial reign of Jesus Christ. The early church until Augustine almost universally believed in an earthly, historical reign of Jesus, initiated by His return. Tyconius (in the late 300's) was the first to influentially champion a spiritualized interpretation, saying that this Millennium is now (amillennialism) and must be understood as a spiritual reign of Jesus, not a literal reign. His view was adopted by Augustine, the Roman Catholic Church and most Reformation theologians.

ii. Growing out of amillennialism is the doctrine of postmillennialsim is an outgrowth of amillennialism, saying the millennium will happen in this age, before Jesus' return - but that the church will bring it to pass. But the clear teaching of the Bible isn't amillennialism or postmillennialism, but what is called premillennialism - the teaching that Jesus Christ will return to this earth before the millennial earth, and He is establish and govern it directly.

iii. But there is no need to say that Satan is only bound in a spiritual sense, and Jesus only rules in a spiritual sense. When we consider the rest of the Scriptures, the earthly reign of Christ and His people on this earth is plainly taught in the Old and New Testaments. In the Old Testament, we see it Psalm 72, Isaiah 2:2-4, Isaiah 11:4-9, Jeremiah 23:5-6, and many, many more passages. In the New Testament we see it in Luke 1:32-33, Matthew 5:18, Luke 19:12-27, among other passages. All in all, there are more than 400 verses in more than 20 different passages in the Old Testament which deal with this time when Jesus Christ rules and reigns personally over planet earth.

iv. Who will be on the earth in the Millennium? Even after the rapture and the vast judgments of the Great Tribulation, there will be many people left on earth. After Jesus returns in glory, He will judge those who survive the Great Tribulation in the judgment of the nations (Matthew 25:31-46). This is not a judgment unto salvation, but a judgment of moral worthiness, and entrance into the Millennial Kingdom of Jesus. The unworthy will be sent into eternal damnation, and the worthy will be allowed in Jesus' Millennial Kingdom.

d. Some of what we know of the Millennium from other passages of Scripture.

i. During the Millennium, Israel will be the "superpower" of the world. It will be the leading nation in all the earth, and the center of Israel will be the mountain of the LORD's house - the temple mount, which will be the "capital" of the government of the Messiah. All nations shall flow to the "capital" of the government of Jesus. (Isaiah 2:1-3, Ezekiel 17:22-24)

ii. During the Millennium, the citizens of earth will acknowledge and submit to the Lordship of Jesus. It will be a time of perfectly administrated enforced righteousness on this earth. (Isaiah 2:1-5)

iii. During the Millennium, there will be no more war. There will still be conflicts between nations and individuals, but they will be justly and decisively resolved by the Messiah and those who reign with Him. (Isaiah 2:1-5) It isn't the reign of the Messiah itself that will change the heart of man. Citizens of earth will still need to trust in Jesus and His work on their behalf for their personal salvation during the millennium. But war and armed conflict will not be tolerated.

iv. During the Millennium, the way animals relate to each other and to humans will be transformed. A little child will be safe and able to lead a wolf or a leopard or a young lion or a bear. Even the danger of predators like cobras and vipers will be gone. In Genesis 9:2-3, the LORD gave Noah, and all mankind after him, the permission to eat meat. At the same time, the LORD put the dread of man in animals, so they would not be effortless prey for humans. Now, in the reign of the Messiah, that is reversed. For this reason, many think that in the reign of the Messiah, the Millennium, humans will return to being vegetarians, as it seems they were before Genesis 9:2-3. (Isaiah 11:6-9)

v. During the Millennium, King David will have a prominent place in the millennial earth, ruling over Israel (Isaiah 55:3-5, Jeremiah 30:4-11, Ezekiel 34:23-31, Ezekiel 37:21-28, Hosea 3:5).

vi. During the Millennium, there will be blessing and security for national Israel in the millennial earth (Amos 9:11-15).

vii. The Millennium a time of purity and devotion to God (Zechariah 13:1-9).

viii. During the Millennium, there will be a rebuilt temple and restored temple service on the millennial earth as a memorial of God's work in the past. (Ezekiel 40-48, Ezekiel 37:26-28, Amos 9:11, Ezekiel 20:39-44).

ix. During the Millennium, saints in their resurrected state will be given responsibility in the Millennial Earth according to their faithful service (Luke 19:11-27, Revelation 20:4-6, Revelation 2:26-28; 3:12,22, 1 Corinthians 6:2-3).
 
e. Thousand years: Is it a literal 1,000 years? We should take a number literally unless there is clear reason or evidence to do otherwise. We should take this thousand years literally, because God has an important work to accomplish during the Millennium.

i. The Millennium is important because it will demonstrate Jesus' victory and worthiness to rule the nations.

ii. The Millennium is important because it will reveal the depths of man's rebellious nature in a perfect environment. Some people seem to believe that man is basically good, and deep down he really wants God's righteous rule. Many believe that man is really innocent, and corrupted only by a bad environment. The Millennium will answer these questions before the great judgment (Revelation 20:11-15).

iii. The Millennium is important because it will display the eternal depravity of Satan, who continues his evil as soon as he is released from his incarceration.

iv. The Millennium is important because it will show the invulnerability of the city of God and God's new order.

v. "Let us rejoice that Scripture is so clear and so explicit upon this great doctrine of the future triumph of Christ over the whole world … We believe that the Jews will be converted, and that they will be restored to their own land. We believe that Jerusalem will be the central metropolis of Christ's kingdom; we also believe that all the nations shall walk in the light of the glorious city which shall be built at Jerusalem. We expect that the glory which shall have its center there, shall spread over the whole world, covering it as with a sea of holiness, happiness, and delight. For this we look with joyful expectation." (Spurgeon)

B. Saints reigning for a thousand years.

1. (4) The saints live and reign for 1,000 years.

And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years.

a. And I saw thrones, and they sat on them: Who sits on these thrones? Perhaps the twenty-four elders representing the church (Revelation 4:4) or the apostles (Matthew 19:28) or the company of saints as a whole (1 Corinthians 6:2-3).

i. And judgment was committed to them: Perhaps this is the "judging of angels" mentioned in 1 Corinthians 6:2-3, but it is more likely that these are the saints ruling on and over the earth.

b. From these thrones, they lived and reigned with Christ for a thousand years. These saints reign with Jesus for the same period of time that Satan is bound (a thousand years). They administrate the kingdom of Jesus Christ over the earth, reigning over those who pass from the earth of the Great Tribulation to the earth of the Millennium.

c. Who had been beheaded for their witness to Jesus … who had not worshipped the beast or his image, and had not received his mark: All those who overcome in Jesus will rule and reign with Him (Revelation 2:26-28, 3:12,22, 1 Corinthians 6:2-3). Why does John only mention the Tribulation saints?

i. They are specifically mentioned so as to encourage them, while not implying others will be left out. This is special vindication for Tribulation saints. They suffered under Antichrist who had said, "I will rule the earth;" now they are in authority and Antichrist is destroyed. So, these martyrs are literal, but also representative of all that give their lives in faithfulness to Jesus.

ii. Beheaded is actually broader word than it seems; the ancient Greek word really means "executed."

2. (5-6) The first resurrection.

But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection. Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.

a. This is the first resurrection: This first resurrection is the granting of resurrection life in resurrection bodies to all those who are dead in Jesus.

- This is a resurrection of blessing (blessed and holy is he)

- This is a resurrection of power (over such the second death has no power)

- This is a resurrection of privilege (they shall be priests of God … shall reign with Him a thousand years)

b. The rest of the dead: Those who do not have part in the first resurrection are as cursed as those who do have part in it are blessed. They are not blessed, they are under the power of the second death, and they are without privilege.

i. In John 5:28-29, Jesus described two resurrections: Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth - those who have done good to the resurrection of life, and those who have done evil, to the resurrection of condemnation.

ii. The two events are separated by this 1,000 year period, because the rest of the dead are not given their resurrection bodies until the thousand years were finished.

c. If the first resurrection is a singular event, it argues well for a post-tribulation rapture, because it implies that all saints receive their resurrection bodies at the same time, immediately before the rule and reign of Jesus Christ.

d. If the first resurrection is an "order" or "class" encompassing previously dead believers (who are at once with the Lord), the raptured church (already in heaven) and saints from the Great Tribulation, then the idea fits in a pre-tribulation framework.

i. Donald Barnhouse says of the phrase first resurrection: "It must be especially emphasized that our phrase in the Apocalypse covering this resurrection is a retrospect that looks back over all three phases (of resurrection)."

ii. "'The 'first resurrection' is not an event but an order of resurrection including all the righteous who are raised from the dead before the millennial kingdom begins." (Walvoord)
 
Hey, DLJ! Man, THANK YOU for keeping up with these! I'm rarely in here anymore due to summer activities, no season, etc., but do follow along. I will be contributing more and more in due time.

Thanks again for your faithful efforts! :)
 
C. The final battle after the thousand-year reign of Jesus.

1. (7-8) Satan is released and gathers an army.

Now when the thousand years have expired, Satan will be released from his prison and will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea.

a. Satan will be released: For the thousand years of the direct reign of Jesus over this earth, Satan was bound and inactive. But after the thousand years are over, he will be released and successfully organize many of the earth in another rebellion against God.

i. If Jesus has reigned so wonderfully for a thousand years, then why will the earth rebel? They will do it, and God will allow it, as a final demonstration of man's rebellion and depravity. Outward conformity to Jesus' rule will be required during His reign, but seemingly, an inward embrace of His Lordship will still be up to the individual.

ii. In this we see more of the important reason God has for the Millennial Kingdom and allowing this final rebellion. For all of human history, man has wanted to blame his sinful condition on his environment. "Of course I turned out the way I did. Did you see the family I came from? Did you see the neighborhood I grew up in?" With the Millennial Kingdom of Jesus, God will give mankind a thousand years of a perfect environment - with no Satan, no crime, violence, evil, or other social pathology. But at the end of the 1,000 years, man will still rebel against God at his first opportunity. This will powerfully demonstrate that the problem is in us, not only in our environment.

iii. "It will be proved once more that man, whatever his advantages and environment, apart from the grace of God and new birth, remains at heart only evil and at enmity with God." (Hoste)

b. Gather them together to battle: Who will these rebels be? They will be those who survive the Great Tribulation, enter into the Millennial Kingdom, and their descendants. "Infants born during the millennium will live to its conclusion and will not be required to make a choice between the devil and Christ until the end." (Walvoord)

c. Who are Gog and Magog? These are prophetic enemies of Israel in Ezekiel 38-39, but the battle described in those chapters of Ezekiel seems to be distinct and different from this final battle.

i. John seems to borrow the term and using it as a symbol. Seemingly, the battles described in Ezekiel 38-39 take place before the return of Jesus, perhaps right before or during the tribulation. This final battle clearly takes place at the end of the thousand-year reign of Jesus.
 
D. Judgment at the Great White Throne.

1. (11) An awesome throne.

Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them.

a. I saw a great white throne: Great in status, power and authority; white in purity and holiness; and a throne in kingly sovereignty.

b. And Him who sat on it: Who is this? The Bible tells us that the Judge is Jesus (John 5:22-27); or more likely, the fullness of the Triune God.

c. Earth and heaven flee from this throne, but there was found no place for them. There is absolutely no hiding from this throne. No one can escape the judgment that it represents.

i. Many - even most - Bible scholars believe that Christians will never appear before this great white throne. It isn't because we can hide from it - no one can. The idea is that we are spared from this awesome throne of judgment because our sins are already judged in Jesus at the cross. We don't escape God's judgment; we satisfy it in Jesus.

ii. However, Christians will have to stand before another throne - the judgment seat of Christ. 2 Corinthians 5:10 says, For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.

iii. Therefore, when we pass from these bodies to the world beyond, we must each give account according to what he has done, whether good or bad. This describes a judgment of works of believers.

iv. At the judgment seat of Christ, what we have done will be judged. Our motives for what we have done will be judged. Paul presents essentially the same idea in 1 Corinthians 3:12-15, where he speaks of a coming assessment of each one's work before the Lord. In that passage, he makes it clear that what we have done, and our motive for doing it, will be tested by fire, and the purifying fire of God will burn up everything that was not of Him. We won't be punished for what was not done rightly unto the Lord, it will simply be burned up, and it will be as if we never did those things. We will simply be rewarded for what remains. Sadly, some will get to heaven thinking they have done great things for God, and will find out at the judgment seat of Christ that they really did nothing.
 
2. (12-13) The judgment of condemnation.

And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.

a. Standing before God: This is not a trial, trying to determine what the facts are. The facts are in; here is the sentencing of someone already condemned. "Their standing posture means that they are now about to be sentenced." (Walvoord)

i. Because this is not a trial, but a sentencing, there is nothing for these who stand before the throne to say. Many think they will "tell God a thing or two" at the final judgment, as reflected in this letter written to Dear Abby:

Dear Abby: I am troubled with something a reader wrote: "What right do we mortals have to demand an explanation from God?" Abby, that writer has never known the gut-wrenching pain of losing a child …

God didn't answer my prayers, and I resent being told that I have no right to question God. If there is a God, and if I ever get to meet him face to face, you can bet your life I will have plenty of whys for him to answer.

I want to know why my little girl died and that drunk was allowed to go on living. I lover her more than my life, and I miss her so. I am mad that I am having to live in a world where she no longer lives, and I want to know why. Why shouldn't I have the right to ask God?

Aren't we supposedly created in his image? If so, surely he has a heart and soul capable of hurting just as I hurt. Why would he not expect to be questioned if he has anything to do with miracles?

I don't fear the Lord. And I don't fear hell, either. I know what hell is like. I've already been there since the day my precious daughter was killed.

Please sign me … A Bereaved Mother

ii. Of course, there will be no criticism of God on that day. This desperate woman will see not only the righteousness and goodness of God, but she will also see her own sin and rejection of Him more clearly than ever. How we wish she knew how the Father Himself knows what she has gone through!

b. And the dead were judged according to their works: If people are not listed in the Book of Life, then each one is judged according to his works. Those who refuse to come to God by faith will, by default, be judged (and condemned) by their works.

i. "The issue is not salvation by works but works as the irrefutable evidence of a man's actual relationship with God." (Mounce)

ii. There are degrees of punishment for unbelievers, according to their works (Matthew 11:20-24). Here is where they are sentenced to their specific eternal punishment.

c. The sea gave up the dead who were in it: Why does the sea give up its dead? It represents the place of unburied bodies; the emphasis is on the universal character of judgment - everybody is included.

3. (14-15) Death and Hades are cast into the lake of fire.

Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire.

a. Then Death and Hades were cast into the lake of fire: The last echoes of sin are now eliminated. Death is the result of sin, and it is gone. Hades is the result of death, and it is gone. The last vestiges of sin's unlawful domination are done away with.

b. The lake of fire: When a person refers to "Hell," the lake of fire is what they usually have in mind. The Bible uses three main words to describe where the ungodly may go when they die.

i. Sheol is a Hebrew word with the idea of the "place of the dead." It has no direct reference to either torment or eternal happiness. The idea of Sheol is often accurately expressed as "the grave."

ii. Hades is a Greek word used to describe the "world beyond." In the Bible, it has generally the same idea as Sheol. Revelation 9:1 speaks of the bottomless pit; this place called the abyssos is a prison for certain demons (Luke 8:31; 2 Peter 2:4; Jude 6). Or more generally, it is considered part of the realm of the dead (Romans 10:7 uses it in the sense of Hades).

iii. Gehenna is a Greek word borrowed from the Hebrew language. In Mark 9:43-44, Jesus speaks of hell (gehenna). Hell is a Greek translation of the Hebrew "Valley of Hinnom," a place outside Jerusalem's walls desecrated by Molech worship and human sacrifice (2 Chronicles 28:1-3; Jeremiah 32:35). It was also a garbage dump where rubbish and refuse were burned. The smoldering fires and festering worms of the Valley of Hinnom made it a graphic and effective picture of the fate of the damned. This is the lake of fire prepared for the devil and his angels (Matthew 25:41). Men only go to this place prepared for the devil and his angels if they reject God's salvation and condemn themselves.

c. This is the second death: "As there is a second and higher life, so there is also a second and deeper death. And as after that life there is no more death, so after that death there is no more life" (Alford)

i. "The devil and the damned have punishment without pity, misery without mercy, sorrow without succor, crying without comfort, mischief without measure, torments without end and past imagination." (Trapp)
 
ABM said:
Hey, DLJ! Man, THANK YOU for keeping up with these! I'm rarely in here anymore due to summer activities, no season, etc., but do follow along. I will be contributing more and more in due time.

Thanks again for your faithful efforts! :)
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Thank you for the encouragement. This has been a great opportunity to learn. Enjoy your time away, and I look forward to when you return.
 
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