Study Focus: Revelation 17 and 18 focus on the fall of end-time Babylon in the closing days of earth’s history.
Introduction: Revelation 17 describes the rise and fall of end-time Babylon as symbolized by a woman, the great harlot (Rev. 17:18). Revelation 18 also describes the fall of Babylon, but this time the description is couched in the image of the great city (Rev. 18:10, 16, 18, 19).
Lesson Themes: The lesson and the focus passage introduce the following themes:
I. Three Worldwide, End-Time Alliances
The multiple symbols of Revelation’s end time coalesce into three great, worldwide alliances that take place in the following arenas: (1) religion, (2) government or secular/political power, and (3) the collective body of the “saints.”
II. The Difference Between Visions and Their Explanations
In a vision, the prophet can be taken to any time and any place, but explanations of the vision to the prophet are given from the perspective of the time and place of the prophet.
III. The Identity of the Seven Kings of Revelation 17:10
In order to understand the identity of the seven kings of Revelation 17:10, one must determine the time of the sixth king.
IV. The Narrative of Revelation 17
Summary of end-time events in light of theme I
Life Application: The “Life Application” section explores how we should treat Christians of other faiths since we know that God has many faithful followers who have not yet heard the message to come out of Babylon. It also explores the similarities and substantial differences between the women of Revelation 12 and 17 and readiness of God’s people for the Second Coming.
Part II: Commentary
In Revelation 17 and 18, Babylon gains the support of the secular/ political powers of the world for its war against the saints (Rev. 17:6), but eventually they turn on Babylon and destroy her (Rev. 17:16). Revelation 18 expresses the secular powers’ threefold regret for having done so (Rev. 18:9–19). While the fall of Babylon is mourned by the world, it brings rejoicing to the saints (Rev. 18:20).
Main Themes of Lesson 12 Elaborated:
I. Three Worldwide, End-Time Alliances
Revelation 16–18 contains a bewildering array of images describing end-time powers and groupings. But upon careful analysis, it becomes evident that many of these images are different ways of describing the same thing. For example, the seven heads of the beast also are described as seven mountains and seven kings (Rev. 17:9, 10). Likewise, the great harlot (Rev. 17:1) is clearly the same as the woman who rides the beast (Rev. 17:3), as well as Babylon the Great (Rev. 17:5). We have noticed earlier, in lesson 11 (theme I), that God’s people also are named by many names in the book of Revelation.
The variety of images in these chapters can all be linked to three great, worldwide alliances that develop in the final period of earth’s history.
There is a great, worldwide alliance of religious institutions that join together in opposition to God and His faithful people. This alliance is named by many names: Babylon, the great harlot, the great city, and the woman that rides the beast.
There is a great, worldwide alliance of secular, political, and military powers. This alliance also is named by many names in Revelation: the kings of the whole inhabited world (Rev. 16:14), the cities of the nations (Rev. 16:19), the kings of the earth, the earth dwellers (Rev. 17:2), the beast (Rev. 17:3), the seven heads, the seven mountains, the seven kings (Rev. 17:9, 10), and the 10 horns (Rev. 17:12, 13). These secular powers also are represented by the kings (Rev. 18:9), merchants (Rev. 18:11), and seafarers (Rev. 18:17) of chapter 18.
There also is a worldwide, end-time alliance of the saints, which has the following names: the sealed (Rev. 7:1–3); the 144,000 (Rev. 7:4–8); the remnant (Rev. 12:17); the saints (Rev. 14:12); those who keep their garments (Rev. 16:15); and the called, chosen, and faithful followers of the Lamb (Rev. 17:14). In theme IV, we will briefly explore the narrative of these three alliances in the final days of earth’s history.
II. The Difference Between Visions and Their Explanations
In apocalyptic prophecy, there is an important distinction between visions and explanations. In a vision, the prophet can travel anywhere in the universe and to any point of time. The events of the vision are not necessarily located in the prophet’s time and place. But when the vision is explained afterward, the explanation always comes in the time, place, and circumstances of the prophet.
For example, in Daniel 2, Nebuchadnezzar is taken down to the end of time in his vision of the great image and the stone that became a great mountain that fills the whole earth (Dan. 2:31–36). The explanation of the vision by Daniel, however, is firmly grounded in the time and place of Nebuchadnezzar. It begins with a straightforward, unambiguous assertion, “You are this head of gold” (Dan. 2:38, NKJV). Nebuchadnezzar is then told that the series of kingdoms that follow are “after you” (Dan. 2:39, NKJV) in point of time.
As was the case with Daniel 2, the apocalyptic prophecy of Daniel 7 also is divided into two parts: the vision (Dan. 7:2–14, 21, 22) and explanations of the vision (Dan. 7:15–20, 23–27). Even though Daniel experienced all elements of the vision, including the final events, the explanation clarifies that the vision is essentially about the future experience of Daniel’s people (Dan. 7:17, 18, 23–27). The same pattern can be seen in Daniel 8 and Zechariah 4.
Prophets don’t usually seem to understand a revelation from visions alone. An explanation is necessary for the revelation to be understood. Because that explanation is given for the benefit of the prophet, it is based on the time, place, and circumstances in which the seer lives. This principle has profound implications for the interpretation of difficult apocalyptic texts, such as Revelation 17:7–11, as we will see in theme III.
III. The Identity of the Seven Kings of Revelation 17:10
Theme II helps us solve one of the most vexing problems in the whole book of Revelation. Who are the seven kings of Revelation 17:10? They are clearly sequential, but where do they begin, and when is the “one is” of the angel’s description? Is it a power in John’s day, one at the very end of time, or is it located somewhere else in the course of history?
One popular option is to see the seven kings as seven consecutive popes. The sequence usually begins with the year 1929, when Mussolini restored Vatican City to the sovereignty of the church, and ends with the very last pope of earth’s history. This view has frequently suggested that a current pope is either the last or the next to last. So this view has led people into date setting.
A second view is quite popular among Seventh-day Adventist scholars.
It suggests that the time of the sixth king (the “one is” of Revelation 17:10) is the time from 1798 to 1929, when the papacy had no temporal power. The five fallen kings then would be Babylon, Persia, Greece, Rome, and the medieval papacy. The one that is would be the time that the church had no temporal power. The seventh king would be today, the restored Vatican power.
But theme II above would rule out both options if applied here. The passage about the seven kings is not in the vision (Rev. 17:3–6); it is in the explanation of the vision (Rev. 17:7–18). So the “one is” king or kingdom would have to be present at the time John himself received the vision in order for it to make sense. If the “one is” kingdom is the pagan Roman Empire of John’s day (that is, the sixth kingdom), then the five who are “fallen” are the superpowers of the Old Testament world: Egypt, Assyria, Babylon, Persia, and Greece. The seventh kingdom is the medieval Roman papacy, and the “eighth” kingdom (Rev. 17:11), which is one of the seven, would be the revived Roman papacy—the Babylon of Revelation 17, which includes the other two members of the satanic triad (the “dragon” of paganism/spiritualism and the “false prophet” of apostate Protestantism). This globalized form of Babylon riding the scarlet beast of secular political power is still in the future.
IV. The Narrative of Revelation 17
As we saw in theme I, there are three worldwide alliances that develop in the end time: an alliance of the saints composed of an enlarged remnant church that includes those who have come out of Babylon to join them, an alliance of religious institutions, and an alliance of secular political powers. The last two alliances are precipitated by the final, worldwide proclamation of the gospel by the remnant (Rev. 14:6, 7; Rev. 18:1–4). Through the counterfeit gospel “inspired” by the demonic angels (Rev. 16:13, 14), Babylon (the satanic triad [Rev. 16:19]) gathers the secular/ political powers of the world to its side (Rev. 16:14, 16). She “rides” the beast (Rev. 17:2–7). For a short time, united institutions of religion dominate the world’s governments, turning their fury against the saints (Rev. 17:6, 13:15–17). But the drying up of the Euphrates (Rev. 16:12) symbolically portrays the time when the secular/political powers that supported the harlot Babylon turn on her and destroy her (Rev. 17:16). God saves His end-time remnant from destruction (Rev. 17:14). After the fall of Babylon, the secular powers of the world meet their end at the Second Coming (Rev. 19:17–21).
Part III: Life Application
In a passage completely focused on the events of the end time, life applications can be difficult to find. The following suggestions may be helpful.
What are the implications for us today since we know that as God’s faithful remnant people we are to call His other faithful people out of Babylon (Rev. 18:4)? The realization that end-time Babylon has a superficial Christian face should not lead us to be deceived about its true nature as God’s principal end-time enemy. Nevertheless, while the religious leaders and zealots both opposed the mission of Jesus, He always dealt graciously with individual representatives of those groups (Luke 6:15, Mark 12:28–34).
What can we learn from the descriptions of the women of Revelation 12 and 17? There are some similarities between the women of Revelation 12 and 17. Both are religious in nature (harlot Babylon symbolizes a false form of Christianity). But the woman of chapter 12 is God’s faithful church throughout history, including the period of Christian history during the 1,260 days/years and thereafter known as the remnant of the woman’s seed. What causes John amazement (Rev. 17:6) is that the end-time opponent of God and His people also is a woman and thereby wears a Christian face! Individually, this fact should sober all who follow Jesus. Pride and stubbornness can lead any of us to destruction, even when we think we are following God (John 16:2).
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Key Text: Revelation 17:14
Study Focus: Revelation 17 and 18 focus on the fall of end-time Babylon in the closing days of earth’s history.
Introduction: Revelation 17 describes the rise and fall of end-time Babylon as symbolized by a woman, the great harlot (Rev. 17:18). Revelation 18 also describes the fall of Babylon, but this time the description is couched in the image of the great city (Rev. 18:10, 16, 18, 19).
Lesson Themes: The lesson and the focus passage introduce the following themes:
I. Three Worldwide, End-Time Alliances
The multiple symbols of Revelation’s end time coalesce into three great, worldwide alliances that take place in the following arenas: (1) religion, (2) government or secular/political power, and (3) the collective body of the “saints.”
II. The Difference Between Visions and Their Explanations
In a vision, the prophet can be taken to any time and any place, but explanations of the vision to the prophet are given from the perspective of the time and place of the prophet.
III. The Identity of the Seven Kings of Revelation 17:10
In order to understand the identity of the seven kings of Revelation 17:10, one must determine the time of the sixth king.
IV. The Narrative of Revelation 17
Summary of end-time events in light of theme I
Life Application: The “Life Application” section explores how we should treat Christians of other faiths since we know that God has many faithful followers who have not yet heard the message to come out of Babylon. It also explores the similarities and substantial differences between the women of Revelation 12 and 17 and readiness of God’s people for the Second Coming.
Part II: Commentary
In Revelation 17 and 18, Babylon gains the support of the secular/ political powers of the world for its war against the saints (Rev. 17:6), but eventually they turn on Babylon and destroy her (Rev. 17:16). Revelation 18 expresses the secular powers’ threefold regret for having done so (Rev. 18:9–19). While the fall of Babylon is mourned by the world, it brings rejoicing to the saints (Rev. 18:20).
Main Themes of Lesson 12 Elaborated:
I. Three Worldwide, End-Time Alliances
Revelation 16–18 contains a bewildering array of images describing end-time powers and groupings. But upon careful analysis, it becomes evident that many of these images are different ways of describing the same thing. For example, the seven heads of the beast also are described as seven mountains and seven kings (Rev. 17:9, 10). Likewise, the great harlot (Rev. 17:1) is clearly the same as the woman who rides the beast (Rev. 17:3), as well as Babylon the Great (Rev. 17:5). We have noticed earlier, in lesson 11 (theme I), that God’s people also are named by many names in the book of Revelation. The variety of images in these chapters can all be linked to three great, worldwide alliances that develop in the final period of earth’s history.
II. The Difference Between Visions and Their Explanations
In apocalyptic prophecy, there is an important distinction between visions and explanations. In a vision, the prophet can travel anywhere in the universe and to any point of time. The events of the vision are not necessarily located in the prophet’s time and place. But when the vision is explained afterward, the explanation always comes in the time, place, and circumstances of the prophet.
For example, in Daniel 2, Nebuchadnezzar is taken down to the end of time in his vision of the great image and the stone that became a great mountain that fills the whole earth (Dan. 2:31–36). The explanation of the vision by Daniel, however, is firmly grounded in the time and place of Nebuchadnezzar. It begins with a straightforward, unambiguous assertion, “You are this head of gold” (Dan. 2:38, NKJV). Nebuchadnezzar is then told that the series of kingdoms that follow are “after you” (Dan. 2:39, NKJV) in point of time.
As was the case with Daniel 2, the apocalyptic prophecy of Daniel 7 also is divided into two parts: the vision (Dan. 7:2–14, 21, 22) and explanations of the vision (Dan. 7:15–20, 23–27). Even though Daniel experienced all elements of the vision, including the final events, the explanation clarifies that the vision is essentially about the future experience of Daniel’s people (Dan. 7:17, 18, 23–27). The same pattern can be seen in Daniel 8 and Zechariah 4.
Prophets don’t usually seem to understand a revelation from visions alone. An explanation is necessary for the revelation to be understood. Because that explanation is given for the benefit of the prophet, it is based on the time, place, and circumstances in which the seer lives. This principle has profound implications for the interpretation of difficult apocalyptic texts, such as Revelation 17:7–11, as we will see in theme III.
III. The Identity of the Seven Kings of Revelation 17:10
Theme II helps us solve one of the most vexing problems in the whole book of Revelation. Who are the seven kings of Revelation 17:10? They are clearly sequential, but where do they begin, and when is the “one is” of the angel’s description? Is it a power in John’s day, one at the very end of time, or is it located somewhere else in the course of history?
One popular option is to see the seven kings as seven consecutive popes. The sequence usually begins with the year 1929, when Mussolini restored Vatican City to the sovereignty of the church, and ends with the very last pope of earth’s history. This view has frequently suggested that a current pope is either the last or the next to last. So this view has led people into date setting.
A second view is quite popular among Seventh-day Adventist scholars.
It suggests that the time of the sixth king (the “one is” of Revelation 17:10) is the time from 1798 to 1929, when the papacy had no temporal power. The five fallen kings then would be Babylon, Persia, Greece, Rome, and the medieval papacy. The one that is would be the time that the church had no temporal power. The seventh king would be today, the restored Vatican power.
But theme II above would rule out both options if applied here. The passage about the seven kings is not in the vision (Rev. 17:3–6); it is in the explanation of the vision (Rev. 17:7–18). So the “one is” king or kingdom would have to be present at the time John himself received the vision in order for it to make sense. If the “one is” kingdom is the pagan Roman Empire of John’s day (that is, the sixth kingdom), then the five who are “fallen” are the superpowers of the Old Testament world: Egypt, Assyria, Babylon, Persia, and Greece. The seventh kingdom is the medieval Roman papacy, and the “eighth” kingdom (Rev. 17:11), which is one of the seven, would be the revived Roman papacy—the Babylon of Revelation 17, which includes the other two members of the satanic triad (the “dragon” of paganism/spiritualism and the “false prophet” of apostate Protestantism). This globalized form of Babylon riding the scarlet beast of secular political power is still in the future.
IV. The Narrative of Revelation 17
As we saw in theme I, there are three worldwide alliances that develop in the end time: an alliance of the saints composed of an enlarged remnant church that includes those who have come out of Babylon to join them, an alliance of religious institutions, and an alliance of secular political powers. The last two alliances are precipitated by the final, worldwide proclamation of the gospel by the remnant (Rev. 14:6, 7; Rev. 18:1–4). Through the counterfeit gospel “inspired” by the demonic angels (Rev. 16:13, 14), Babylon (the satanic triad [Rev. 16:19]) gathers the secular/ political powers of the world to its side (Rev. 16:14, 16). She “rides” the beast (Rev. 17:2–7). For a short time, united institutions of religion dominate the world’s governments, turning their fury against the saints (Rev. 17:6, 13:15–17). But the drying up of the Euphrates (Rev. 16:12) symbolically portrays the time when the secular/political powers that supported the harlot Babylon turn on her and destroy her (Rev. 17:16). God saves His end-time remnant from destruction (Rev. 17:14). After the fall of Babylon, the secular powers of the world meet their end at the Second Coming (Rev. 19:17–21).
Part III: Life Application
In a passage completely focused on the events of the end time, life applications can be difficult to find. The following suggestions may be helpful.