In 1941 the British captured a U-boat that contained a cipher machine, whereby they could decode the enemy’s encrypted messages. This intelligence was then passed around among Allied commanders under the code name “Ultra,” and it allowed the Allied forces to know the numbers, positions, and patrol of many of the German ships. And, according to one source, it was this intelligence that Churchill noted to the king as the reason why they’d been able to win the war.1
Now, at first, that may sound a bit odd. Many wars, after all, are decided based on superior weaponry, soldiers, and the like. But on the other hand, it is not surprising at all. Think, for example, if you knew your enemy’s schemes prior to them taking their action. How great an advantage would it be if you were able to know their plans, the means of attack, and the timing of their plans. Being able to expose the enemy’s schemes ahead of time is no doubt one of the greatest keys in combat.
Well, in short, I think that’s what’s going on in Revelation 17. The Lord is continuing to expose the schemes, plans, and demise of the enemy so that his people might be equipped to overcome and encouraged to persevere in their faith.
The problem for us, as we’ve seen throughout the book, is that we’re separated from the text by a lot of time (by about 2,000 years) and are not familiar with this literary form known as apocalyptic. Therefore, this text, for us, seems to be clothed in imagery that is hard to understand, decipher, and be encouraged by. Therefore, this morning I want to try to identify the key symbols in the text, show what truths I think they reveal, and encourage you to respond to this text in the manner that I think the Lord Jesus wants his people to respond to Revelation 17.
With that said, then, let’s start with a note of identification.
The text begins with one angels who had poured out one of the boys of wrath saying to John, “Come, I will show you the judgment of the great prostitute who is seated on many waters, with whom the kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk” (vv. 1-2).
Now, the question is, “Who is this great prostitute?” Well, let’s start by just making some observations. First, we’ve seen this language of one making the nations drunk back in chapter 14. In 14:8 we read, “Another angel, a second, followed, saying, ‘Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality.’” So, in 14:8, this woman (“she”) is called Babylon. And we see the same thing in 17:5, “And on her forehead was written a name of mystery: ‘Babylon the great, mother of prostitutes and of earth’s abominations.”
And I argued last week that Babylon is not a reference to Babylon in the first century because Babylon was off the world stage at that point. Rather, “Babylon” was a symbol for all cities, peoples, nations, or institutions that set themselves up against the Lamb and came against his people. In the first century, Rome was the latest installment of “Babylon,” if you will, oppressing and persecuting the church in numerous ways.
Therefore, we could already begin to argue that this woman must be the same – a city, people, kingdom, institution, state, or the like that opposes the Lord’s people throughout the entire age until the Lord returns, and was in the first century portrayed by Rome. I think this is further confirmed when we’re told that the woman is the “great city” as we read in 17:18, “And the woman that you saw is the great city that has dominion over the kings of the earth.” Again, in the first century, that city would have been Rome.
But there are a couple other things to consider. One of these is that the beast is referenced against in this chapter. We’re told in verse 3 that the woman was sitting on a beast that is described exactly like the first beast we saw in chapter 13. And we said at the time that the beast symbolized all oppressive states and social structures used by Satan throughout the age to oppose God’s people. At times the beast will look like it’s been destroyed (as Egypt) was, but then another arises (like Babylon), and that continues (as we see in the first century in Rome) until the end of the age. This is what was meant by the reference to the beast being one who “was and is not and is to come” as we see here as well in 17:8.
So, this brings up a question – If the beast symbolizes oppressive states throughout the age and specifically Rome in the first century, then how can the woman also point to Rome in the first century if the woman and the beast are clearly distinct in the text? After all, the woman and the beast are separate, since the woman is sitting on the beast.
Well, I think the answer is found in reflecting back on how images and metaphors have been used throughout the book to this point. Remember, for example, back in chapter 11 when we saw John measuring the temple, marking out a certain section, while not measuring another section but leaving it to be trampled by the nations for forty-two months (11:1-2)? I argued there that rather than that being two different groups people, that was simply showing two different realities concerning one group – the church. And what it was showing is that throughout this age the church will be both vulnerable, that is, to persecution (the section of the temple not measured off but trampled by the nations) and invincible (the section of the temple measured off) in that they will be spiritually preserved. Furthermore, the two witnesses in that same chapter merely showed another element or aspect of the same group – the church, noting that throughout this age the church would be a witnessing people, taking the gospel to the nations.
Well, I think we see the same thing happening here in chapter 17. It’s no mistake that we’re led to think that the beast and the woman are both referring to Rome (and other ungodly states like Rome throughout the age) because each of them is referring to a reality that was embodied in the first century as Rome. But the reason two metaphors (the beast and the prostitute) are being used as a reference to Rome is because they’re showing two different aspects of how Satan uses these institutions or states throughout the age.
We’ve already argued that the beast refers to the state in his violent oppression. So, for example, when Nero, Diocletian, and other Roman emperors set out to persecute the church, that was a concrete example of the beast in history – an oppressive state used by Satan to oppose the Lord’s people. So, what aspect or reality does the prostitute represent? Well, the fact that we’re told that she seems externally beautiful, “arrayed in purple and scarlet, and adorned with gold and jewels and pearls” while holding a golden cup full of “abominations and the impurities of her sexual immorality,” “drunk with the blood of the saints” (17:4-6), I think represents that this is the seductive aspect of the state. One commentator has noted, rightly I think, “We have seen that the beast portrays Rome from the perspective of its physical threat to the church through violence but that it also transcends Rome. . . . So also the harlot Babylon shows us Rome from the perspective of the spiritual threat of compromise through economic seduction, yet also transcends Rome.” And again, “This woman represents fallen human culture in the apparent glory of its achievement and the true repugnance of its arrogance. In John’s day, seven-hilled Rome was her contemporary expression, but long before Rome arose and after Rome fell, the harlot Babylon was giving illegitimate birth to daughters like herself, seductive in appearance and repulsive in reality.”2
I think that is what this woman represents in this text. Therefore, the main scheme of the enemy that this text reveals is:
This is why the woman is presented as a prostitute in this text. Notice her influence in over the whole world. We’re told that she is “seated on many waters” in v. 1 and that these waters “are peoples and multitudes and nations and languages” in v. 15. And what is her influence? The kings of the earth are committing sexual immorality with her (v. 1), she holds in her hand a golden cup of “the impurities of her sexual immorality” (v. 4), and she is the mother of prostitutes (v. 5). Clearly, she is a prostitute, a harlot.
However, sexual immorality throughout this book is used to refer to all kinds of idolatry. The idea is that just as we’re supposed to be faithful to the Lord as a bride is supposed to be faithful to her husband, so when we are unfaithful and rebel against his commands it is like an act of sexual unfaithfulness.
Therefore, throughout this age, Satan will use things like oppressive states to abuse, threaten, and persecute God’s people (the beast). He will use people inside and outside the church to try to encourage them to believe falsehood (the false prophet). And he will use the power of the seduction of the culture upholding numerous things (money, sex, power, fame, etc.) as acceptable realities to build your life around, when they are really just empty idols when chased after instead of the Lord.
Yet, like the woman appears attractive in this text, so are these realities. Yes, many have confessed Christ and yet shown themselves not to be genuine in the face of threats. Others have confessed Christ and yet gone astray into false teaching. But many more have walked astray chasing after fame, sexual immorality, riches, and power. The seduction is strong. And in those moments Satan is showing her evil power just as much as when the Roman emperor orders persecution.
Therefore, we must see this seduction for what it is – appealing on the outside, but empty idolatry in reality. But we can say even more. In fact, I want to close with two reminders as to why we must fight against the prostitute’s seduction:
Notice Satan’s end game here. We already saw in the sixth bowl that Satan gathers the kings of the earth to oppose the Lamb in a battle that they lose. Well, we see it here again. We’re told that the beast is showing itself in kings or empires or states throughout history. We read in verses 9-11, “This calls for a mind with wisdom: the seven heads are seven mountains on which the woman is seated [anyone in the first century would have seen that as a reference to Rome since Rome was known as the city built on seven hills or mountains]; they are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while. As for the beast that was and is not, it is an eighth but it belongs to the seven, and it goes to destruction.”
Now, some have suggested that this reference to seven kings and an eighth to come is a reference to Roman emperors. But it’s hard to identify seven Roman emperors because you don’t know exactly where to start counting and whether you count those emperors that seem less important or that reigned briefly. Besides, I don’t think Jesus’ point is to tell us how many more emperors were going to reign before Rome was to fall, as it did.
Rather, I think he’s simply saying there will be emperors throughout this age (thus the use of 7 as a number of completion), but that the end will come (identified by adding that 5 have already fallen). And the end will be preceded by one final concrete manifestation of the beast – whether a person or institution, I don’t know – an antichrist figure who will be like the seven in nature (i.e. in that he’ll oppose the Lord and his people) but who has not yet come. And when this one comes, he’ll only reign a little while before the Lamb will defeat him.
Then, this reality is shown again with the reminder that he’ll employ all unbelievers to rage against the Lamb in battle. We read this as represented by 10 kings. Thus we read in verses 12-14, “And the ten horns that you saw are ten kings who have not yet received royal power, but they are to receive authority as kings for one hour, together with the beast. These are of one mind and hand over their power and authority to the beast. They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.”
Again, I think this is merely showing that Satan will continue to utilize people, states, social structures, and institutions, throughout the entire age to oppose the Lamb and make war on Jesus and his people until the end, and Satan will ultimately be unsuccessful because Jesus is King of kings and Lord of lords.
But the point I want to make is that this is Satan’s goal. Everything Satan does is done in order to oppose and attack the Lamb and the Lamb’s people. Now, what that means is this: If Satan’s goal is always to wage war against the Lamb and the Lamb’s people, and one of the things that Satan uses as a tool is the seduction of riches, power, sexual immorality, and fame, then we can conclude that when we sin by chasing after these things instead of running after the Lamb in obedience, then we are engaging in war against the Lamb and his people. We are opposing Christ.
This means that when you gossip about your brother or sister in Christ because it builds you up and makes you look better than him, then you’re allowing yourself to be used as a weapon to make war against the Lamb and his people. When you’re seduced by sexual immorality and think it’s only affecting you, you’re actually making war on the Lamb and his people. When you decide that you want to hold tightly to your riches instead of giving generously toward the causes of Christ and his kingdom, then you’re being used as a weapon to oppose the Lamb and his people. That’s what all sin is. That’s always Satan’s goal.
Therefore, let’s see the seduction of the harlot for what it is – a means of opposing Christ and his church. This is why she’s drunk with the blood of the saints and the martyrs of Jesus because when we chase after these things, we’re opposing the Lord and his people. Little can do as much damage to the church in this world as professing believers being seduced by and chasing after power, riches, immorality, and prestige. The world sees that and assumes we’re a joke.
But not only is this seduction Satan’s means to oppose Christ and his church, we also need to see that being seduced by the harlot leads to judgment and self-destruction. We might say it this way:
We see this in a couple of ways in our text. First, we see that the Lamb conquers over his enemies. They don’t stand a chance and face his judgment. Therefore, if we make ourselves Christ’s enemies, we’ll face his judgment. But we also see it in an interesting picture in verses 15-17. There we read, “And the angel said to me, ‘The waters that you saw, where the prostitute is seated, are peoples and multitudes and nations and languages. And the ten horns that you saw, they and the beast will hate the prostitute. They will make her desolate and naked, and devour her flesh and burn her up with fire, for God has put it into their hearts to carry out his purpose by being of one mind and handing over their royal power to the beast, until the words of God are fulfilled.’”
Do you see what this is showing us? If the beast and the prostitute are symbols for the same reality, just different aspects of it, then what is being portrayed by the beast devouring the prostitute? I think the idea is that all sin is self-destructive. And moreover, this is the very design of the Lord as judgment.
It is the Lord’s design that sin ends in our own destruction. It is his design as divine judgment. And there are no exceptions. If you chase after a superficial beauty and are obsessed with the body image to the point that you abuse yourself, then that will lead to your destruction. If you chase after your lusts so that you’re addicted to pornographic images, that will lead to your destruction. If you’re abusing alcohol, that will lead to your destruction. If you’re gossiping about and slandering others, that will lead to your destruction. And we could go on and on because that’s the design of sin. It leads to death.
Therefore, Satan seduces you so that he might destroy you. He has always been a murderer, and he always will be until the end. What then do we do? Well, three things:
The good news that Jesus lived a perfect life for us, died to pay for our sins, and rose from the dead on the third day to justify us is our only hope in this life. That message, that good news, must be our focus. It’s the means by which we were justified, and it’s the means by which we’ll find strength to fight. Remember, we are told that the saints overcame the dragon by the blood of the Lamb and their testimony. That is, we endure by holding fast to the gospel message. Because someone who is obsessed with the gospel.
See sin for what it is – that which is used by Satan is our lives to wage war against the Lamb and his people and which will lead to our destruction. Employ every means you know to fight against sin and fight for holiness in your life.
If you’re a believer, you may well have been chasing after these things. Then simply repent. Turn from them and confess your sins to Jesus Christ who died for you. John tells us in another letter that if we sin we have an advocate with the Father – Jesus Christ, the righteous one. Believers are not marked by perfection, but we are marked by repentance. So turn from your sins this morning.
And if you’re not a believer, turn to Christ for the first time in faith so that you might never face his terrible judgment. Turn to him now and then confess your faith in baptism. And for those who have already confessed their faith, let us come to the table, remembering the gospel, declaring our war on sin, and looking to the Lord in repentance so that we might delight in the forgiveness he gives. Amen.