Chapter 17

3, 4 A woman arrayed in purple and scarlet, with a golden cup in her hand, sitteth upon the beast, 5 which is great Babylon, the mother of all abominations. 9 The interpretation of the seven heads, 12 and the ten horns. 14 The victory of the Lamb. 16 The punishment of the whore.

1. One of the seven angels. See on ch. 1:11; cf. ch. 21:9. The identification of this angel as one of the seven plague-bearing angels of chs. 15 and 16 implies that the information about to be imparted to John is related to the seven last plagues. This relationship is confirmed by the fact that the announced topic of this chapter—“the judgment of the great whore”—takes place under the seventh plague (see ch. 16:19).

Vials. See on chs. 15:7; 16:1.

Talked with me. The Greek word translated “with” (meta) may be understood as implying an intimate relationship between John and the angel. Possibly the angel addressed John before taking him off in vision. See on ch. 1:2, 10.

Come hither. Or, “Here” The expression has the force of an imperative. See on v. 3.

I will shew unto thee. See on chs. 1:2; 4:1.

Judgment. Gr. krima, “sentence,” “decision,” “verdict,” “decree,” here of the heavenly assize with respect to “the great whore,” in view of her criminal course of action (see on vs. 4–6; cf. on ch. 18:10). Note that the angel does not show John the execution of the sentence, or he would have used the word krisis, which word is translated “judgment” in ch. 18:10. He simply tells him of it. Krisis may indicate either the act of investigating a case or the act of carrying out the sentence. See on chs. 16:19; 18:5; 19:2; cf. Isa. 23:11.

Chapter 17 consists of two distinct parts: (1) the symbolic vision of vs. 3–6, which John saw, and (2) what he was told (v. 7) in explanation of it as recorded in vs. 8–18. Part one sets forth the crimes of Babylon, and thus constitutes Heaven’s bill of indictment, a declaration of why the divine sentence is to be pronounced upon her (see on v. 6). Part two sets forth the sentence itself and the means by which it is to be executed. Babylon’s criminal career reaches a climax under the sixth plague (see on ch. 16:12–16), whereas the sentence decreed is executed under the seventh (see on chs. 16:17–19; 17:13–17; 18:4, 8; 19:2). Accordingly, part one is concerned most particularly with events under the sixth plague, and part two with those under the seventh. Thus ch. 17 is a delineation of the final crisis, when Satan puts forth his supreme effort to annihilate God’s people (cf. ch. 12:17) and when all the powers of earth are arrayed against them (cf. GC 634). God permits Satan and the human agencies allied with him to carry forward to the verge of success their plot to annihilate the saints. But at the moment the blow is to be struck God intervenes to deliver His people. The hosts of evil, arrested in the very act of attempting to slay the saints, stand without excuse before the bar of divine justice (see Dan. 12:1; cf. EW 282–285; GC 635, 636; LS 117). Little wonder that John was filled with amazement as he beheld the climax of the great drama of the mystery of iniquity (see on ch. 17:6).

Whore. Gr.porneµ, “prostitute,” “harlot.” Porneµ probably goes back to a word meaning “to sell” or “to export for sale” such things as slaves. In Greece prostitutes were usually purchased slaves. The OT prophets often compare apostate Israel, which repeatedly went “a whoring” after heathen gods (Eze. 23:30; cf. Isa. 23:17; see on Eze. 16:15), with an adulterous woman. Concerning mystical Babylon as a harlot see on Rev. 17:5 (cf. vs. 2, 4; ch. 19:2). For OT passages whose thought or wording is similar to that of Rev. 17 see on Isa. 47:1; Jer. 25:12; 50:1; Eze. 26:13.

Sitteth upon many waters. That is, exercises despotic power over many “peoples” and “nations” (see v. 15). The form of the verb in Greek presents the “great whore” as in power at the time and as continuing to exercise power. As the ancient city of Babylon was situated upon the literal waters of the Euphrates (see on Jer. 50:12, 38) and dwelt figuratively “upon many waters,” or peoples (Jer. 51:12, 13; cf. Isa. 8:7, 8; 14:6; Jer. 50:23), so modern Babylon is represented as sitting upon, or oppressing, the peoples of earth (cf. on Rev. 16:12).

2. Kings of the earth. That is, the political powers of earth (see on v. 12), which place their authority and resources at the disposal of the “great whore” (v. 1; see on v. 13) and through which she designs to realize her ambition to slay all of God’s people (see on vs. 6, 14) and to rule over the “inhabitants of the earth” (cf. v. 8). The “kings of the earth” are her accomplices in crime.

Committed fornication. Gr. porneuoµ, the related verb form ofporneµ (see on v. 1). This expression is equivalent to “gone a whoring” in the OT (cf. Eze. 23:30; Hosea 4:12). Used figuratively, as here, it refers to an illicit alliance of professed Christians with some master other than Christ, in this instance to a religio-political compact between an apostate church (see on Rev. 17:5) and the nations of earth. Compare Isa. 23:15, 17.

Inhabitants. As a result of the course followed by their leaders, the inhabitants of the earth are deceived (cf. on v. 8) into cooperating with the policy of the “great whore” (cf. ch. 13:8).

Made drunk. That is, completely intoxicated. The normal powers of reason and judgment have been stupefied and the spiritual perception benumbed. Compare Jer. 51:7; 2 Thess. 2:9, 10; Rev. 13:3, 4, 7, 18; 14:8; 18:3; 19:20. It may be noted that here the intoxication of the inhabitants of earth is mentioned following reference to the illicit alliance between Babylon and the kings of the earth. Apparently Babylon acts through the kings of the earth to gain control of those inhabitants of earth who have not already voluntarily submitted to her. Rulers and subjects are alike deceived (GC 624).

With the wine. That is, by drinking the wine. This “wine” is Satan’s deceptive policy of uniting all the world under his control, together with the falsehoods and “miracles” by which he advances his policy (cf. chs. 13:13, 14; 18:23; 19:20).

Of her fornication. Or, “[which is] her prostitution.” The alliance between apostate Christianity and the political powers of earth is the means by which Satan proposes to unite the world under his leadership.

3. Carried me away. The sensation of motion was doubtless designed to aid John in making the mental transition from his own time and place to those of the vision (cf. Eze. 3:12–14; 8:3; 40:2, 3; Rev. 21:10).

In the spirit. Literally, “in spirit” (see on ch. 1:10; cf. chs. 4:2; 21:10). The absence of the definite article in Greek stresses the quality, or nature, of the experience.

The wilderness. Gr. ereµmos, “a desolate place” (see on ch. 12:6). The related verb used in ch. 17:16 means “to desolate,” “to lay waste,” “to strip bare,” “to abandon.” A “wilderness” was an uninhabited region where life could be sustained only amid difficulty and danger. Food, shelter, and possibly even water would be difficult to obtain, and there would be danger from wild animals and perhaps from brigands. Accordingly, some consider that when used figuratively, as here, a “wilderness” would be a situation fraught with difficulty and danger, apparently for God’s people (see vs. 6, 14). Absence of the definite article before the word “wilderness,” in the Greek, clearly makes the term qualitative and descriptive. In other words, it specifies a condition rather than a particular location.

In view of the fact that ch. 17 appears to deal most particularly with the time of the seven last plagues (see on v. 1), some hold that the “wilderness” situation here referred to is descriptive of the experience of God’s people at that time. The situation here depicted is similar to, but not to be identified with, that of the “wilderness” of ch. 12:6, 13–16.

Woman. The OT prophets repeatedly represent an apostate people as a licentious woman (cf. Eze. 16:15–58; 23:2–21; Hosea 2:5; 3:1; etc.). This “woman”—the “great whore” (Rev. 17:1), or mystical “Babylon the great” (v. 5)—is guilty of “the blood … of all that were slain upon the earth” (ch. 18:24), apparently throughout history. Mystical Babylon constitutes the organized religious opposition to God’s people, probably from the beginning of time, but here, particularly, at its very close (see on ch. 17:5).

Sit. The form of the verb denotes continuing action. In v. 1 the “great whore” is represented as being in direct control of men as individuals, religiously, and here as directing the policies of civil government (see on v. 18). It has ever been characteristic of apostate Christianity to attempt a union of church and state, in order to consolidate religious control over public policy (cf. Vol. IV, p. 837). Compare the declaration of our Lord that His “kingdom” is not “of this world” (John 18:36).

Scarlet. Or, “crimson,” a brilliant color certain to attract attention. In Isa. 1:18 scarlet is the color of sin. Compare the “great red dragon” of Rev. 12:3.

Beast. In Bible prophecy beasts commonly represent political powers (Dan. 7:3–7, 17; 8:3, 5, 20, 21; cf. Rev. 12:3; 13:1). The color of this beast may intimate that it is the epitome of evil, as the names of blasphemy with which it is covered indicate that it stands in opposition to God. Accordingly, the beast itself may be identified as Satan working through those political agencies, in all ages, that have submitted to his control.

In certain respects this beast resembles the great red dragon of ch. 12:3, and in others the leopardlike beast of ch. 13:1, 2 (see respective comments.) The context makes the latter relationship appear to be closer. The chief difference between the beast of ch. 13 and that of ch. 17 is that in the former, which is identified with the papacy, no distinction is made between the religious and the political aspects of papal power, whereas in the latter the two are distinct—the beast representing political power and the woman, religious power.

Full. Apostasy and opposition to God are complete.

Names of blasphemy. Or, “blasphemous names” (see on Mark 2:7; 7:2). In Rev. 13:1 (see comment there) the names are on the seven heads; here, they are scattered over the entire beast. These names indicate the character of the beast—it presumes to usurp the prerogative of Deity. That it is “full” of blasphemous names indicates that it is wholly devoted to this objective. Compare Isa. 14:13, 14; Jer. 50:29, 31; Dan. 7:8, 11, 20, 25; 11:36, 37.

Seven heads. See on vs. 9–11. For seven-headed beasts in ancient mythology see on Isa. 27:1.

Ten horns. See on vs. 12–14, 17.

4. The woman. See on v. 3.

Purple and scarlet. Compare Eze. 27:7; Rev. 18:7, 12, 16, 17, 19. These were the colors of royalty (see on Matt. 27:28), to which this “woman” laid clam (cf. Rev. 18:7). Scarlet may also considered the color of sin and of a prostitute (see on ch. 17:3). This prostitute, this apostate religious organization, depicted in all her seductiveness, s gaudily dressed and vulgarly bedecked. She stands forth in striking contrast with “bride” of the Lamb, whom John saw arrayed in fine line, clean and white (see ch. 19:7, 8; cf. 1T 136; Ed 248). See on Luke 16:19.

Abominations and filthiness of her fornication. Or, “unclean acts, even the filthiness which is her fornication.” The gold of the cup deceives men with respect to the nature of the contents. See on v. 2.

5. Forehead. The character reflected by the name “Babylon” is the woman’s considered choice. This may be implied by the fact that the name appears on her forehead. Compare on ch. 13:16.

Was a name written. Rather, “a name stands written,” that is, it had been written there in the past and remains there. The name reflects character.

Mystery. This word is descriptive of the title, not part of it; hence the appropriateness of the term “mystical Babylon” (see on ch. 1:20).

Babylon the great. Although, in one sense, mystical Babylon may be considered as representative of apostate religious systems throughout history, “Babylon the great” in the book of Revelation designates, in a special sense, the united apostate religions at the close of time (see on chs. 14:8; 16:13, 14; 18:24). In ch. 17:18 mystical Babylon is called “that great city” (cf. chs. 16:19; 18:18). Here, doubtless, Babylon is referred to as “great” in view of the fact that this chapter deals most particularly with Satan’s great final effort to secure the allegiance of the human race through religion. “Babylon the great” is the name by which Inspiration refers to the great threefold religious union of the papacy, apostate Protestantism, and spiritism (see on ch. 16:13, 18, 19; cf. on chs. 14:8; 18:2; cf. GC 588; Dan. 4:30; Zech. 10:2, 3; 11:3–9). The term “Babylon” refers to the organizations themselves and to their leaders, not so much to the members as such. The latter are referred to as “many waters” (Rev. 17:1, 15) and as the “inhabitants of the earth” (v. 2; cf. v. 8).

Mother of harlots. As already noted, “Babylon the great” includes apostate Protestantism at the time here envisioned. The daughters of this “mother” thus represent the various religious bodies that constitute apostate Protestantism.

Abominations. See on v. 4.

6. Drunken. See on v. 2. Literally, “continuing in a state of intoxication.” In a general sense Babylon may be said to be “drunken” with the blood of the martyrs of all ages (cf. ch. 18:24), but in a more immediate sense with that of martyrs and prospective martyrs in the closing scenes of earth’s history. God holds Babylon accountable for the blood of those whose death she has decreed but whom she is prevented from slaying (see GC 628). Babylon is utterly intoxicated with her past success at persecuting the saints (see on Dan. 7:25; Matt. 24:21; cf. Rev. 6:9–11; 18:24), and with the prospect that soon she will have the satisfaction of completing the gory task (see on chs. 16:6; 17:14; cf. GC 628).

Blood. See on ch. 16:6.

Saints. Literally, “holy ones” (see on Acts 9:13; Rom. 1:7).

And with the blood. Or, “that is, with the blood.”

Martyrs. Gr. martures, literally, “witnesses” (see on ch. 2:13). Compare Isa. 47:6; Jer. 51:49; see on Rev. 18:24.

Of Jesus. Meaning, probably, “who bore witness concerning Jesus,” first by their words and then by their martyrdom. They had been slain because they persisted in witnessing for Jesus and His truth, and had been loyal to His name at the cost of their lives.

When I saw her. It is not clear whether this refers to all that John had seen in vs. 3–6, or only to her conduct in v. 6, the climax of her criminal career. The angel’s reply to John’s amazement (v. 7) may imply the former.

I wondered with great admiration. Literally, “I was amazed with great amazement,” the Greek being a reflection of a typically Hebrew idiomatic expression. The angel had called John to witness the sentence to be pronounced on Babylon, the religious prostitute (v. 1), and the apostle probably expected to see a picture of complete ruin and degradation. But, instead, he sees a woman garbed in costly and gorgeous attire, in a state of intoxication, and sitting upon a fearsome beast. An angel had already told John something about this evil “woman” (see chs. 14:8; 16:18, 19), but now he is given a more complete and startling account of her crimes. What John sees fills him with utter astonishment, far beyond anything he express elsewhere in the Revelation.

The crimes of mystical Babylon, as set forth in the angel’s indictment, may be enumerated as follows (cf. on ch. 18:4):

1.  Seduction. By seducing the kings of the earth into illicit union with her, in order to further her own sinister designs (see on v. 2; ch. 18:3).

2.  Oppressive despotism. By sitting upon “many waters”—oppressing the peoples of earth (see on ch. 17:1).

3.  Contributing to human delinquency. By making the people of earth—except for the saints—drunk with the wine of her political policy, thus causing them to become her accomplices in her evil plot (see on v. 2). By her “fornication” she “did corrupt the earth” (ch. 19:2).

4.  Drunkenness. By being “drunken with the blood of the saints,” who had offended her by refusing to drink of her evil potion of error or to submit to her ambition to rule the earth.

5.         Murder and attempted murder. By plotting the murder of Christ’s bride, the “woman” of ch. 12 (see on chs. 17:6, 14; 18:24).

7. I will tell thee. In the Greek the pronoun is emphatic: “I myself will tell thee.” The remainder of the chapter is the angel’s interpretation of the “mystery,” or the symbolism of the vision of vs. 3–6. The “beast” is explained in vs. 8–17, the “woman” in v. 18.

8. The beast that thou sawest. That is, the beast of v. 3. John was not shown the beast in either its “was” or its “is not” state, but in its revived state following the “is not” period. However, the angel briefly recounts the past career of this fearful creature by way of identifying the beast as John saw it (see on vs. 8–11).

In the introduction to the vision (vs. 1, 2) and in the vision itself (vs. 3–6) John’s attention was directed almost exclusively to the woman, and the beast is mentioned almost incidentally. In the Greek of vs. 1–6, according to Nestle’s text, 102 words are devoted to the woman and only 12 to the beast. But in the explanation (vs. 7–18) the angel dwells almost altogether on the beast, together with its heads and horns. In the Greek of vs. 7–18 only 36 words are devoted to the woman and 243 to the beast. This noteworthy difference between the vision and its explanation may suggest that although the announced topic of the vision is the divine sentence pronounced upon mystical Babylon, and although she proves to be the leading character in events depicted by the vision, her brief triumph and sudden fall can be understood only by a careful study of the contribution made by the beast, both to her momentary success and also to her eventual defeat.

Was, and is not. At some time in the past the beast had been active, but then disappeared. This expression is repeated at the close of v. 8 and again in v. 11. Some identify the “was” period of the beast with that of pagan Rome, the “is not” period with the brief interval between the end of pagan persecution and the beginning of papal persecution and the “yet is” period with that of papal Rome. Others equate the “was” period with that represented by the beast and its seven heads, the “is not” period with the interval between the wounding of the seventh head and the revival of the beast as “the eighth,” and the “yet is” period with the revival of the beast when it becomes “the eighth.” Those who hold the former view thus equate the “was” period of the beast with that of the dragon of ch. 12, whereas those who hold the latter view would include also the leopardlike beast of ch. 13. The present tense, “is not,” stresses time sequence.

Shall ascend. Or, “is about to ascend.” The angel still speaks of the career of the beast prior to its rising from the “bottomless pit.” At the time John saw this beast in vision it had already ascended “out of the bottomless pit.”

When the expression “was, and is not” is repeated at the close of v. 8, the words “yet is”—preferably, “is to be”—appear in place of the words “shall ascend out of the bottomless pit,” used earlier in the verse (see below on “yet is”). Accordingly, the beast “yet is” when it ascends “out of the bottomless pit.” The comparable words in this threefold sequence as given in v. 11 are, “even he is the eighth.” Therefore, when the beast ascends “out of the bottomless pit” and “yet is,” it exists as “the eighth,” literally, “an eighth.” In v. 8 the beast goes “into perdition” after ascending out of “the bottomless pit” and existing for an unspecified period of time as “the eighth.”

When the beast exists again as “the eighth,” “they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast.” A remarkably similar statement is made in ch. 13:3, 8 (cf. v. 4), of the world’s attitude toward the beast of that chapter when its deadly wound is healed: “All the world wondered after the beast. … And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.” If ch. 13 here refers to the same event as ch. 17:8, it follows that the statement “his deadly wound was healed” (ch. 13:3) is equivalent to the expression “shall ascend out of the bottomless pit” (ch. 17:8; cf. ch. 20:3, 7). Similarly, the words “did live” (ch. 13:14) would then be equivalent to the expressions “yet is” and “he is the eight” (ch. 17:8, 11); the wounding of the head (ch. 13:3), the going “into captivity,” and “the wound by a sword” (ch. 13:10, 14) would have their counterpart in the implied descent of the “beast” into the “bottomless pit” (ch. 17:8); and “death” (ch. 13:3) would be equivalent to the “bottomless pit” phase of the experience of the beast. The similarities here noted tend to identify the seventh head of the beast as the papal head (see on ch. 17:9, 10). However, this similarity does not necessarily prove identity. For the relationship of the beast of ch. 17 to that of ch. 13 see on ch. 17:3.

Bottomless pit. Gr. abussos, literally, “abyss,” implying vast, measureless space (see on Mark 5:10; Rev. 9:1). In the LXX it generally refers either to the depths of the sea or to subterranean waters. In the LXX of Ps. 71:20 and in Rom. 10:7 it is used of the underworld, or place of the dead, commonly called Hades (see on Matt. 11:23; cf. on 2 Sam. 12:23; Prov. 15:11; Isa. 14:9). Descent into the “abyss” would thus be a fitting term to represent the death of a beast that appeared to have been slain.

Perdition. Gr. apoµleia, “utter destruction,” “annihilation” (see on John 17:12). This indicates the utter end of the beast (cf. Rev. 17:11; see on chs. 19:20; 20:10).

They that dwell. That is, those upon whom the “whore … sitteth” (v. 1) and who “have been made drunk with the wine of her fornication” (v. 2). Compare ch. 13:3, 4, 7, 8, 12, 14; see on ch. 17:1, 2.

Wonder. Gr. thaumazoµ, “to be amazed,” “to marvel” (see on v. 6). The people of earth are surprised beyond measure to behold the beast, which they had seen go away into the “bottomless pit” (v. 8), return and take up its former activities. They first “wonder” and then worship (see ch. 13:3, 4, 8, 12, 14), that is, yield their willing support to the beast in the pursuit of its blasphemous schemes. Concerning the relationship of the beast of ch. 17 to that of ch. 13 see on ch. 17:3.

Not written. That is, not listed with those whom God accepts as candidates for His kingdom.

Book of life. See on Phil. 4:3.

From the foundation. The Greek may be understood as implying that the names appearing in the book of life have been written there ever since “the foundation of the world,” or simply that the book itself has been in existence since that time. Here the latter meaning is intended. Compare on ch. 13:8.

Yet is. Textual evidence favors (cf. p. 10) the reading “is to be” or “is to come.” See above on “was, and is not” and “shall ascend.”

9. The mind which hath wisdom. Compare ch. 13:18. The angel thus introduces his explanation of “the beast that was, and is not, and yet is” of ch. 17:8. What John had been shown was a “mystery” (cf. v. 7; see on v. 5) in the sense that reality had been concealed in symbolic language, and it would require “wisdom” to understand the figurative in terms of the literal. Although this statement of the angel probably refers most particularly to the enigma of v. 8, and thus especially to the explanation in vs. 9, 10, it is also true of the entire vision, and thus of the explanation of vs. 10–18 as a whole.

Seven heads. These apparently represent seven major political powers through which Satan has sought to destroy the people and work of God on earth (see on vs. 2, 3, 6, 10). Whether or not Inspiration intended these heads to be identified with seven specific nations of history is not clear, since in the Revelation the number “seven” often has a symbolic rather than a literal numerical value (see on ch. 1:11). Accordingly, some have understood the seven heads to represent all political opposition to the people and cause of God on earth throughout history, without specifying seven particular nations.

Others assume that the powers represented by the seven heads must be seven specific nations already referred to in the various prophecies of Daniel and the Revelation. They identify the first four heads with the four great world empires of Dan. 2 and 7, the fifth with the little horn of chs. 7 and 8 and the leopardlike beast of Rev. 13, the sixth with the power represented in ch. 11:7, and the seventh with the two-horned beast of ch. 13:11. According to this pattern of interpretation the powers represented by the first five heads would be Babylon, Persia, Greece, the Roman Empire, and the papacy. The sixth and seventh heads might be revolutionary France and the United States, or the United States and a world organization, or the United States and a restored papacy.

Still others consider that the seven heads represent major persecuting powers since God first had a chosen people and an organized work on earth, and accordingly specify Egypt, Assyria, Babylon, Persia, Greece, the Roman Empire, and the papacy. Those who follow this pattern of interpretation call attention to the important role of Egypt and Assyria with respect to Israel in OT history and prophecy. Also, they point to the following circumstances when each of these seven powers, in turn, attempted either to annihilate God’s people, or to subjugate them, or to obliterate their distinctive religious character: (1) Egypt at the Red Sea, Ex. 14:9–30; (2) Assyria under Sennacherib, Isa. 8:4–8; 36:1–15; 37:3–37; (3) Babylon during the Captivity, Jer. 39:9, 10; 52:13–15; (4) Persia under Haman, Esther 3:8, 9; 7:4; 9:1–6; (5) Greece under Antiochus Epiphanes, 1 Macc. 1:20–64; 3:42; 4:14, 36–54; (6) Rome, in its persecution of both Jews and Christians, Dan. 8:9–12, 24, 25; Matt. 24:15, 21; Luke 21:20–24; Rev. 2:10, 13; and (7) the papacy throughout her history, Dan. 7:21, 25; 8:24; 11:33, 35.

In view of the fact that Inspiration has not indicated whether the seven heads are to be understood as representing seven particular nations and has not specified any point of time from which they are to be reckoned, this commentary considers that evidence is insufficient to warrant a dogmatic identification of them. Revelation 17 is concerned with the beast during its “yet is” period, when it is “the eighth” (see on vs. 8, 11), and the interpretation of the basic message of the chapter is fortunately not contingent upon the identification of the seven heads.

Mountains. A common prophetic symbol designating political or religio-political powers (see Isa. 2:2, 3; Jer. 17:3; 31:23; 51:24, 25; Eze. 17:22, 23; etc.). This symbol may also be an allusion to the city of Rome with its seven hills. Classical writers often refer to Rome as the City of Seven Hills (Horace Carmen Saeculare 7; Virgil Aeneid vi. 782–784; Georgics ii. 534, 535; Martial Epigrams iv. 64. 11, 12; Cicero Letters to Atticus vi. 5; Propertius Elegies iii. 11; etc.). In the early Christian centuries Christians commonly referred to Rome as “Babylon” (see on 1 Peter 5:13; Rev. 14:8), probably to avoid being considered as subversives when they spoke and wrote concerning Rome’s anti-Christian activities and the impending judgments of God upon her. In view of the historical relationship of ancient Babylon to the people of God in OT times, the appellation “Babylon” as applied to Rome in its relations with Christianity was particularly appropriate.

The woman sitteth. Here the angel refers to the “woman” as sitting upon the seven “heads,” whereas in v. 3 she is spoken, of simply as seated upon the “beast” (see comment there). Thus, to be seated upon the seven heads is apparently the same as being seated upon the beast. Accordingly, there is no sharp distinction between the beast and its heads. Probably no difference is intended.

10. And there are seven kings. Or, “and seven kings are they.” These “kings” are not in addition to the “heads” and the “mountains,” but, presumably, identified with them. How much distinction, if any, is intended between the “kings” and the “mountains” is not clear.

Five are fallen. The point of time at which it may be stated that five of the heads have “fallen,” that one “is,” and that the other has “not yet come” is not clearly indicated. Generally speaking, Adventist expositors hold one or another of three different views with respect to the point of time indicated here: (1) According to the pattern of interpretation making the seven heads representative of all powers that oppose God’s people and work on earth, irrespective of number, this statement would simply mean that a majority of the powers so represented had already passed off the stage of history. (2) Those who enumerate the first five heads as Babylon, Persia, Greece, Rome, and the papacy consider that these five had all fallen at the time the deadly wound was finally administered to the papal head of the beast in 1798 (see on ch. 13:3, 4). (3) Those who enumerate the first five heads as Egypt, Assyria, Babylon, Persia, and Greece consider that the point indicated by v. 10 is the time of John, when the vision was given. See on v. 9.

One is. According to the second view, France or the United States, after 1798, and according to the third view, the Roman Empire in John’s day (see above on “five are fallen”).

The other. According to the first view, the minority of political powers yet to play their part; according to the second, the United States or some world organization such as the League of Nations or the United Nations; according to the third, the papacy (see above on “five are fallen”). It may be noted that if the events foretold in ch. 17 are, in part, identical with those of ch. 13 (see on ch. 17:3, 8), it follows that the papal head is the one here designated “the other.”

A short space. Gr. oligos, used 34 times in the NT in the sense of “few,” “little,” “small,” to specify quantity, and 8 times in the sense of “short,” to specify time (see on ch. 12:12). The clause may be translated either, “It is necessary that he remain little,” or, “It is necessary that he continue briefly,” possibly in the sense of a “limited time” in contrast with an unlimited time. In ch. 12:12 oligos refers to the “short time” allotted to Satan after his defeat at the cross (cf. DA 758, 761; GC 503). Perhaps the angel here reassures John that Satan, and more particularly the power (or powers) represented by the seventh head, can never fully attain their objectives; or that their tenure has been strictly limited. Some here understand oligos literally, as indicating a short period of time.

11. The beast that was. See on v. 8.

Even he is the eighth. Literally, “also himself is an eighth.” This is the beast in its revived state, in the “yet is” period following its ascent out of the “bottomless pit” (see on vs. 8, 10). Some consider the eighth power to be the papacy alone; others suggest that it represents Satan. Those who take the latter view point out that at the time here indicated Satan attempts to impersonate Christ (see on 2 Thess. 2:8).

Of the seven. Literally, “out of the seven.” The beast itself—“the eighth”—was, it would seem, the same beast to which the seven heads had been attached (cf. ch. 13:11, 12). Absence in the Greek of the definite article before the word “eighth” suggests that the beast itself was the real authority back of the seven heads, and that it is therefore more than merely another head, the eighth in a series. It is their summation and climax—the beast itself. In the Greek the word for “eighth” is masculine and hence cannot refer to a head, the word for which is feminine.

Perdition. See on v. 8.

12. Ten horns. Compare Dan. 7:24; Rev. 12:3; 13:1; see on Dan. 7:7; Rev. 12:3.

No kingdom as yet. According to some, the number “ten” specifies ten particular “kings,” or nations. Others consider “ten” to be a round number, and as such to refer to all the powers of the category spoken of as “horns,” irrespective of their precise arithmetical number. Such usage is common elsewhere in Scripture (see on ch. 12:3). Some take these ten horns to represent the same ten powers specified in Daniel and earlier in the Revelation. Others, on the basis that these ten “receive power as kings one hour with the beast,” consider that they cannot, therefore, be identified with the various nations that arose during the breakup of the Roman Empire.

Hour. Gr. hoµra, “season,” “daytime” (in contrast with nighttime), “a day,” “an hour [a twelfth of the daylight hours],” and a definite point of “time.” In Matt. 14:15 hoµra is translated “time,” meaning daytime. Other instances of such translation are Matt. 18:1; John 16:2, 4, 25; 1 John 2:18; Rev. 14:15. Hoµra is translated “day” in Mark 6:35, “instant” in Luke 2:38, “season” in 2 Cor. 7:8 and Philemon 15, “short time” in 1 Thess. 2:17, “high time” in Rom. 13:11, and “eventide” in Mark 11:11. Obviously, the meaning of hoµra in any particular instance must be determined by the context.

Some have taken the “one hour” of ch. 17:12 as prophetic time, according to which it would represent a period of about two weeks of literal time. However, the context seems to imply otherwise. It is generally recognized that ch. 18 gives a more detailed explanation of events described in ch. 17:12–17. But the period of time designated as “one day” in ch. 18:8 is also called “one hour” in vs. 10, 17, 19, the obvious intent of Inspiration being to indicate a brief period of time without specifying its exact length. Accordingly, it seems preferable to take the expression “one hour” in ch. 17:12 in the same sense, as indicating a brief but unspecified period of “time.”

Periods of time mentioned in prophetic passages of Scripture do not always designate what is commonly known as prophetic time. For instance, the 7 years of famine predicted by Joseph were literal years (Gen. 41:25–31), as is also true of the 40 years of wandering foretold in Num. 14:34. The same might be said of the 400 years of Gen. climax of satanic planning for the unification of the world through a compact between the apostate religious organizations of earth, as represented by the woman, and the political powers of earth, as represented by the beast (see on chs. 16:13, 14; 17:3). It was apparently during this brief “hour” that John saw the “woman” seated upon the “beast,” at the apex of her career, and “drunken” with the blood of the saints and the martyrs of Jesus (vs. 3–6).

13. Mind. Gr. gnчomeµ, “opinion,” “intention,” “purpose,” “resolve,” “decree.” In v. 17 gnoµmeµ is translated “will.” The “mind” of the nations of earth is diametrically opposed to that of God. The nations of earth, represented by the ten horns, here purpose to unite with the “beast” (see on v. 3) in forcing the inhabitants of earth to drink the “wine” of Babylon (see on v. 2), that is, to unite the world under her control and to obliterate all who refuse to cooperate (see on v. 14). See EW 34, 36, 282; GC 615, 624, 626; PK 512, 587; 5T 213. Compare on Rev. 16:12–16.

And shall give. Literally, “that is, they shall give.” See below on “strength.”

Power. Gr.dunamis, “[potential] capability,” meaning the ability to carry out a resolve. It is through the agency of its ten horns that the beast sets out to achieve its objective.

Strength. Gr. exousia, “authority” (see on Mark 2:10; Rom. 13:1). The statement reads literally, “These have one purpose, that is, they shall give their capacity and authority to the beast.” This unanimous consent of the nations is achieved through the agency of the three evil “spirits” (see on Rev. 16:13, 14). Now that probation has closed, God permits a worldwide religio-political union, whose objective is the annihilation of His people. Such a plan He has held in check ever since the days of Babel (see on Gen. 11:4–8; Dan. 2:43; Rev. 14:8), but now He withdraws His restraining hand (Rev. 17:17; cf. on 2 Chron. 18:18). “There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. … In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah” (EGW Supplementary Material on Rev. 17:13, 14).

14. Make war. That is, join battle. With the world united (see on chs. 16:12–16; 17:13) under the leadership of the “beast” of vs. 3, 8, 11, the final stage of the agelong warfare against Christ and His people now begins. This stage of the conflict, termed “the battle of that great day of God Almighty” (ch. 16:14), is described more fully in ch. 19:11–21 (see comment there). Under the sixth plague preparations are made for the battle (see on ch. 16:12–16), which is fought under the seventh.

The Lamb. See on ch. 5:6.

Overcome them. God’s faithful people, who have suffered so long at the hands of their enemies (see chs. 6:9–11; 12:13–17; 13:7, 15), are delivered when He who is “Lord of lords, and King of kings” lays bare His mighty arm and comes forth to champion their cause (see on chs. 11:15, 17; 18:20; 19:2, 11–21). Christ intervenes at the moment the forces of evil launch their attack on the saints, at the opening of the seventh plague (see GC 635, 636; see on ch. 16:17).

Lord of lords. The title “Lord of lords, and Kings of kings” is used in Scripture of Christ as He returns to earth to vanquish the hosts of evil and to deliver His loyal people (see 1 Tim. 6:15; Rev. 19:16; cf. Matt. 25:31; Rev. 1:5; 17:14; GC 427, 428, 613, 614).

With. Gr. meta (see on v. 1), here meaning, “in company with.”

Called. Literally, “invited,” that is, in the NT, to obtain eternal salvation (see on Matt. 22:3, 14).

Chosen. Or, “selected.” Not all who are “called” qualify to be “chosen.” For the distinction between “called” and “chosen” see on Matt. 22:14; cf. on John 1:12.

Faithful. Or, “worthy of trust,” “reliable.” Those who have been “chosen” must remain “faithful,” even “unto death” (ch. 2:10) if necessary, in order to be counted “with him,” that is, with Christ. Addition here of the word “faithful” implies that it is not sufficient to be “called” and “chosen.” In other words, those who once enter into the experience of grace through faith in Christ must “remain” in grace if they are to be eligible to enter the kingdom of glory (see on John 3:18–20; Eph. 1:4, 5; cf. on 1 Cor. 3:15; cf. Eze. 3:20; 18:24; 33:12).

15. He saith unto me. See on ch. 17:1.

Waters. See on v. 1. For other instances of waters as a symbol for human beings see on Isa. 8:7; Dan. 7:2.

Sitteth. Or, “is sitting.” Here the angel again refers to what John saw in vs. 3–6, within the time period specified by vs. 11–13 (see comment there).

16. The ten horns. See on v. 12.

Upon the beast. Textual evidence attests (cf. p. 10) the reading “and the beast.” The horns and the beast participate in executing the divine sentence upon Babylon. Concerning the identity of the beast see on v. 3.

Shall hate. This represents a change of attitude on the part of the “beast” and the “horns.” Some apply this attitude on the part of the ten horns to the attitude of some of the nations of Western Europe toward the papacy since Reformation times; others consider that the fulfillment of this prediction is yet future. Heretofore the horns had given their support to the policies advocated by the “woman” (see on vs. 3, 9, 13), particularly to the plot to slay the saints (see on v. 14). But when Christ overcomes them (v. 14) they turn on her, realizing that she has deceived them (see on v. 2). See on GC 654–656.

The whore. See on v. 1.

Desolate. Gr. ereµmooµ, “to desolate,” “to lay waste” (cf. on v. 3). The form of the word in Greek implies that “the whore” will ever remain “desolate” (see on ch. 18:21). For a more complete description of the harlot’s desolate state see ch. 18:22, 23.

Naked. That is, deprived of her gorgeous attire (vs. 3, 4), and thus left in embarrassment and shame. See GC 655, 656; cf. Eze23:29; Rev. 16:15.

Flesh. Literally, “flesh pieces,” which stresses the action of devouring and the completeness of the act. As a beast of prey rends and tears its victim in the process of devouring it, so “the whore” is to be violently, pitilessly destroyed by the very powers that had so recently supported her (see above on “shall hate”).

Burn her. Literally, “burn her up completely.” Compare ch. 18:8, which reads: “she shall be utterly burned with fire.” A figurative woman would, of course, be burned figuratively. See on Rev.18:8, 9; cf. Eze. 28:17–19.

17. God hath put. The “ten horns” and the “beast” (see on v. 16) are authorized by God to execute the divine “judgment,” or “sentence,” passed upon “Babylon” for her crimes (see on Rev.17:1; cf. on 1 Sam. 16:14; 2 Chron. 18:18; 2 Thess. 2:11). Accordingly, Rev. 17:16, 17 constitutes the climax of the chapter, presenting, as it does, “the judgment of [or, “sentence upon”] the great whore,” the topic announced by the angel in v. 1. All else is preparatory to, and explanatory of, this account of the fate of “Babylon the great.” Verses 2–6 provide a catalogue of her crimes (see on v. 6), and thus an explanation of why the sentence has been pronounced upon her, whereas v. 8–18 set forth the means by which, or how, the sentence will be executed (see on v. 1). This sentence will be meted out to Babylon under the seventh plague (see ch. 16:19; cf. on chs. 16:19; 18:5, 21; 19:2).

Hearts. Or, “minds.”

Fulfil his will. That is, to carry out the “purpose,” or “decree” (see on v. 13) of the heavenly assize concerning “the great whore” (see on chs. 16:19; 17:1).

To agree. See on v. 13.

Give their kingdom. See on v. 13.

Words of God. That is, His “will” as expressed in the sentence against mystical Babylon (see Rev. 16:17, 19; 17:1).

Fulfilled. That is, until the sentence be fully executed. The united apostate religious organizations of the world (see on ch. 16:13), together with their leaders, are first to fall (cf. GC 656), as the political side of the universal religio-political coalition (see on chs. 16:13; 17:5) becomes an instrument in the hands of God to execute the sentence against the religious side of the union (cf. Isa. 10:5; 13:4–9; 14:4, 6; 28:17–22; 47:11–15; Jer. 25:14, 34–38; 50:9–15, 29–31; 51:49; Eze. 26:3; Dan. 11:45; Zech. 11:10; see on Rev. 19:2).

18. The woman. See on v. 3.

That great city. Literal Babylon was the “great city” of ancient times (see Additional Note on Dan. 4). From the days of Babel the city of Babylon has been representative of organized opposition to the purposes of God on earth (see on Gen. 11:4–6; Rev. 14:8). A city is a highly organized and integrated association of human beings. Hence, how appropriate is “Babylon the great” as a prophetic symbol for the organized, universal, apostate religious organization.

Ellen G. White comments

2    GC 536

4–6GC 382

6     GC 59

14   AA 371; COL 421; PK 721; 5T 223

15   GC 440

18   GC 382; PP 167