by Rev. Kevin Giles
{part 5 of 6}
The book of revelation
Study 5 The Triumph of God & the Lamb
{notes}
Revelation 17:1-19:21
John now gives himself over to a dramatic description of the final mighty
triumph won by God over all his enemies. Up to this point, John has been
concerned with the paradox implied by the two thoughts that God is
almighty and that his people are opposed in the world. The solution he has
offered in a variety of ways is that the forces of evil can do no more than
God allows them to do.
Now John fixes his eyes firmly on the final climax of all history. The past
triumph of evil forces is forgotten as he points to their final and complete
overthrow. He sees God victoriously triumphing over all his enemies.
Read Revelation 17.
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The Great Whore or Harlot Judged (17:1-18)
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The first act in the final drama of judgment has to do with one called, ‘the
great whore or harlot’. She stands for all pagan civilizations that think
they have the absolute right to do as they like and to expect their citizens’
absolute allegiance. Such societies are to be seen in ancient Babylon,
Rome, Nazi Germany, Maoist China, Pol Pots Cambodian regime etc.
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This chapter is divided into three distinct sections.
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The great whore introduced (verses 1-6): The description of the harlot
shows she has great earthly splendour, but that she is also exceedingly evil
and implacably opposed to the people of God.
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Verse 1—The figure of sexual immorality is common in the O.T. The People
of God are his bride so unfaithfulness is likened to adultery (Jer. 3:9,
Ez.16:32). God-defiant and evil world powers are often called harlots in the
OT (Tire, Nineveh etc.).
Verse 2—John implies that trade enacted with the great whore is the
equivalent of fornication. Those who trade with the great whore join in her
sins.
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Verses 3-4—These verses highlight her wealth and evilness.
Verse 5—The great whore is typified by ancient Babylon.
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The great whore explained (verses 7-14): Having introduced the great
whore, who now seems to be identified with the beast, the angel proceeds
to explain who she is.
Verses 9-10—The seven heads of the beast (verse 7) are now said to be
seven mountains, and ‘seven kings, five of whom have fallen, one is living
and one is to come.’ The beast is the eight but yet one of the seven!
Verses 12-13—Now we are told that the beast’s ten horns (verse 7) are ten
Kings yet to come who will ally themselves with the beast.
Verse 14—These kings are then said to make war on the lamb but he will
win because he is ‘the Lord of Lords and King of Kings’.
All this is very cryptic and hard to understand. Many commentators have
tried to equate the kings/emperors/rulers with specific historical figures
from the past or from their own age but none of these reconstructions are
convincing. This is the language of apocalyptic. Perhaps all we are meant
to take from this vision is that in the end the Lamb will be victorious and
so too will those who follow him.
The Harlot Opposed (17:15-18)
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Verse 15—The Jews of old found themselves in exile ‘by the waters of
Babylon’, that is alongside the Euphrates River. This seems to be the
allusion here. These waters ‘where the whore is seated’ are identified with
the worldly powers arrayed against God’s people.
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Verse 16—It seems that here we have an allusion to the forces of
wickedness at war with themselves – a civil war.
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Verse 17—The reason for this division and evilness is the divine will, ‘God
has put into their hearts.’
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Read Revelation 18:1-19:21.
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The Fall of Babylon (18:1-19:21)
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In vivid and stark language John describes the coming judgment of the
great city. This city is constantly referred to as ‘she’. Thus we are to
identify symbolic Babylon with ‘the great whore.’ All of chapter 18 and
19 describe her fall, its effect on those working with her, the joy of the
righteous and the prayers of praise that follow in heaven.
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Verse 10—John is so thrilled by news in this vision that he wants to fall
down and worship the revealing angel. The angel rejects this move, saying
only God is to be worshipped. Because Revelation makes plain that the
Lamb is also to be worshipped we are forced to recognise that for John
Jesus Christ is also God. Not a second God, but God the Son who is one
with the Father and the Spirit.
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Verse 11—The rider on the white horse. He is identified as ‘the Word of
God’ (John 1:1), and the Word of God is also called the Son and the Lamb.
Like God the Father he is extolled as, ‘King of Kings and Lord of Lords.’
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Discussion Questions
1.
2.
3.
4.
5.
6.
Do you think our society bears the marks of ‘the great whore/
harlot’? Is it organised for God or against God? Why is the ‘great
whore/harlot’ always opposed to the people of God?
Addressing Christians in a society opposed to them, the Angel’s
command is ‘to come out’ (Rev. 18:4). How do we reconcile this
demand with Jesus’ description of his disciples as the light and the
salt of the world (Matt. 5:13-14)?
At several points in the book of Revelation, and in most detail
in 18:3b, 11-20, merchants and traders who grow rich in alliance
with the great whore are condemned. Is business/commerce
particularly open to becoming identified with the forces opposed
to God? If so why?
Read out aloud Rev. 19:1 to 8. What speaks to you in these songs
of praise?
What do you think of the suggestion that there is really only one
message in the Book of Revelation, ‘Christians take heart, God
and the Lamb will ultimately triumph and you will be saved’? On
this view all the symbolism and apocalyptic language in the book
are simply means of conveying this message in a colourful and
dramatic way.
What have you learnt from this chapter? Everyone should be
encouraged to make a comment.
{notes}
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Produced by The Salvation Army Australia Southern Territory Corps Programme DepartMent – www.salvationarmy.org.au/corpsresources