And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:
With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet colored beast, full of names of blasphemy, having seven heads and ten horns.
And the woman was arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:
And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH (Rev. 17:1-5).
Revelation chapters six through eighteen reveal events which will occur during the coming seven-year Tribulation, "the time of Jacob's trouble" (Jer. 30:7). This will be the time when the final seven years of Daniel's Seventy-Week prophecy will be fulfilled (Dan. 9:24-27), completing a prophecy which began to be fulfilled about 2,450 years ago but was interrupted seven years short of completion almost 2,000 years ago, at the time of Christ's crucifixion. In this respect, the Tribulation period comprises the fulfillment of the last seven years of the previous dispensation.
Israel and the Nations
Events during this time will revolve around Israel and the nations, with Israel occupying center-stage. This will be the prophesied time of the manifestation of God's wrath upon the earth-dwellers at the end of Man's Day. And the Jewish people during this time, scattered among the nations and the central focus of God's wrath, will be brought into such dire straits that, to effect deliverance, they will be left without a choice other than to turn to and call upon the God of their fathers (as seen in the type in the Book of Exodus, preceding the deliverance under Moses [Ex. 1:8-3:10]).
God will use the judgments of the Tribulation (chs. 6-18) -- judgments which will reach a severity unparalleled in man's history (cf. Matt. 24:21, 22) -- to bring Israel to the place of repentance. Then Gentile world power will be destroyed (ch. 19b), with Israel subsequently occupying the position for which the nation was brought into existence (ch. 20a).
All of the judgments during the Tribulation are seen occurring within the scope of that contained in the seven-sealed scroll. That's why a search is seen in chapter five for an individual worthy to break the seals of the scroll alone, with nothing stated in this chapter about the subsequently revealed judgments under the seven trumpets and seven vials (seen in chs. 8-11, 15, 16). The reason for this is evident from revelation provided later in the book.
The seven trumpet judgments lie within the seventh seal, and the seven vial judgments lie within the seventh trumpet (8:1, 2; 11:15; 15:1ff). In this respect, all of the trumpet and vial judgments lie within the seventh seal, making all of the judgments seen within the seals, trumpets, and vials lie within the scope of that seen in the seven-sealed scroll.
This is also why a terminus can be seen when the seventh trumpet is blown (10:7; 11:15), for the seventh trumpet contains the seven vials, which bring matters surrounding these judgments to an end (16:17). Thus, once the seventh seal is broken, the door is opened for all of the remaining judgments to occur.
Also, note something about the layout of chapters six through eighteen in this book. That seen in these chapters forms a chronology of events, but this chronology is interrupted numerous times throughout the book in order that additional, explanatory data can be supplied. And this explanatory data, forming commentary material, drops back and covers events which occur during the same time already covered by the preceding material.
This form of revelation is something seen throughout Scripture. A complete, chronological sequence of events is given. Then Scripture drops back and provides additional, explanatory data, or other material about to be further developed in subsequent chapters.
To illustrate, note Revelation chapter twelve in this respect. Verses one through six cover the complete sequence of events. Then the remaining verses in the chapter drop back and form commentary material for the sequence of events already covered in the first six verses.
The whole of that seen in chapters six through eighteen is laid out in this manner. For example, the breaking of the first six seals in chapter six covers time during most of the Tribulation. But chapter seven drops back in time, providing commentary material as it relates to Israel and the nations during the time when these six seals are being broken. And, through doing this, chapter seven begins setting the stage for the impartation of different types of commentary material surrounding Israel and the nations, with earlier material forming a foundation for later material. In this particular instance, 144,000 Jews, removed from the nation, are introduced; and later revelation surrounding the 144,000 in the book (chs. 11, 12, 14) builds on the former.
Understanding how the book is structured is particularly important for correctly understanding chapters eleven through fourteen, along with chapters seventeen and eighteen. Then bear in mind that Israel and the nations are in view -- Israel first, then the nations (cf. Jer. 25:15-18; Ezek. 5:5). And though Israel will be the primary focus of God's wrath during the time beginning in Revelation chapter six, judgment will befall the Gentile nations as well. Not only will the Jewish people find themselves scattered among the nations at this time but also the object of an increasing anti-Semitism at the hands of these nations, resulting in God acting accordingly (cf. Gen. 12:3; Zech. 1:14, 15).
Overview of Chapters Six through Eighteen
The general overview of Revelation chapters six through eighteen, detailing events which will occur during "the time of Jacob's trouble," would be:
Chapter Six: The first six seals are broken (depicting judgments extending throughout most of the Tribulation, leaving the trumpet and vial judgments to occur during time near the end of the Tribulation (probably within about the last year), when conditions will become as seen in Matt. 24:21, 22 (cf. Rev. 6:12-17; 16:17-21).
Chapter Seven: One hundred and forty-four thousand Jews, twelve thousand from each of the twelve tribes, are sealed -- an introduction to God's evangels of the Tribulation, who will proclaim the message seen in Matt. 24:14 -- with the apparent results of their ministry seen in the latter part of the chapter. This chapter provides commentary material on particular events which occur during the time covered by the breaking of the first six seals in the previous chapter, which would cover time during most of the Tribulation. It is evident from subsequent revelation that the 144,000 in this chapter are saved and set apart during the first three and one-half years of the Tribulation, with their ministry occurring during the last three and one-half years.
Chapters Eight, Nine: The first six trumpets are blown, depicting judgments apparently occurring near the end of the Tribulation (note again that the previous breaking of the first six seals appears to carry matters to a time near the end of the Tribulation).
Chapter Ten: An announcement is made concerning the blowing of the seventh trumpet, which is seen producing an end to all of the judgments connected with the seven-sealed scroll. And, as previously stated, matters can be presented in this manner because the seventh trumpet contains the seven vial judgments (note v. 7).
Chapter Eleven: This is the first of a number of chapters (chs. 11-14, 17, 18) which drop back and cover events occurring, at times, throughout the entire seven years. And chapter eleven is one of the chapters which drops back to the beginning of the Tribulation and covers specific events occurring throughout this period. The ministry of the two witnesses occurs in this chapter, along with the city of Jerusalem being trodden under foot by the Gentiles for the last three and one-half years of the Tribulation (cf. Dan. 9:26; Matt. 24:15ff; Luke 21:20-24; II Thess. 2:3ff; Rev. 11:2, 3).
It appears evident that the ministry of the two witnesses occurs during the first half of the Tribulation, for several reasons: 1) Their ministry appears to be centered in Israel, particularly in Jerusalem. Jerusalem though will be destroyed in the middle of the Tribulation, with the Jews in Jerusalem and the land of Israel either being killed, escaping to a place of safety specially prepared by God for them, or being sold as slaves throughout the Gentile world (cf. Joel 3:6; Zech. 13:8, 9; Matt. 24:21, 22; Luke 21:20-24; Rev. 12:13-17). The status of the Jews in Israel, their capital city, and their land during the last half of the Tribulation would result in conditions of a nature rendering it quite unlikely that the ministry of these two witnesses could occur during this time. And 2) it seems evident from comparing Rev. 11:13 and Rev. 12:17 that the 144,000 previously introduced in chapter seven will hear the message from the two witnesses (or perhaps from individuals saved as a result of their ministry) during the first half of the Tribulation, resulting in their being saved and set apart during this time.
At the end of their ministry, the two witnesses will be slain; and their
"dead bodies" will be allowed to lie, unburied, "in the street
of the great city, which spiritually is called Sodom and Egypt,
where also our Lord was crucified" (v. 8). Then, "after three
days and an half" (apparently marking off a day for each year of their
previous ministry), breath will re-enter their bodies, they will
stand "upon their feet," great fear will fall upon
those seeing them, and they will ascend "to heaven in a cloud"
(vv. 9-12).
This chapter also records "the voice of the seventh angel," introduced in the previous chapter (10:7). And, for reasons already given, the end of the matter is pictured again, pointing this time to the goal toward which everything in the book moves -- the kingdom of this world (under Satan and his angels) becoming the kingdom of our Lord and His Christ (under Christ and His co-heirs).
Chapter Twelve: More commentary is provided in this chapter. But one can't begin at this point in the book. The previously provided commentary material has to be understood first in order to properly understand this chapter. And, in like manner, revelation in this chapter, along with revelation in previous chapters, is necessary in order to properly understand revelation in subsequent chapters. This is simply the manner in which the book has been laid out and structured.
This chapter, as all of the book and the Bible as a whole, is rich in metaphors. Three metaphors are used to depict individuals or groups of individuals -- a woman, a dragon, and a man child. And all three are identified in the chapter.
Note something which Scripture doesn't do. It doesn't provide revelation of this nature (metaphors) and then leave the interpretation to man. Rather, Scripture is its own interpreter, not only when using metaphors but at all times.
"The woman" can only be identified as Israel (from that stated about her in the chapter), "the dragon" is identified as Satan (v. 9), and "the man child" can only be identified as "the remnant of her seed" (v. 17) -- the 144,000 previously introduced and about to be dealt with again (ch. 14).
Note that the woman gives birth to the man child very near the middle of the Tribulation. This birth will occur following that time when Satan and his angels have been cast out of their place in heaven, following that time when all seven heads of the Beast have been crowned (which shows the timing of this event to be near the middle of the Tribulation), but before Jerusalem is destroyed in the middle of the Tribulation and the Jews then find themselves subjected to the Beast's wrath (vv. 3, 4).
(In the preceding respect, the gestation period for childbirth as it relates to the woman and man child is seen covering at least most of the first half of the Tribulation, paralleling the ministry of the two witnesses. Individuals comprising the man child will evidently be saved at different times throughout this period, progressively continuing to add to the total until the number is complete -- 12,000 from each of the twelve tribes of Israel. The child, prior to birth, will grow in this manner and ultimately become fully developed near the middle of the Tribulation [all 144,000 finally saved], with the woman then experiencing "birth pangs" and bringing forth the man child [cf. Matt. 24:8-14; Mark 13:8-10, NASB].)
Chapter Thirteen: Commentary is provided in this chapter for the Beast (and his false prophet), who has already been introduced in the preceding chapter. "The Beast" arises out of the sea, referring to the Gentile nations; and "the false prophet" arises out of the earth [or, the land (as opposed to "the sea")], referring to the land of Israel (vv. 1, 11). According to Daniel, the Beast will arise from within the boundaries of the northern part of the Babylonian kingdom as it was divided following Alexander the Great's death in 323 B.C. (Dan. 8:8, 9). This territory today would cover parts of northern Iraq, Iran, Syria, and Turkey. This man will be a Gentile ruler coming out of this part of the world, and his false prophet will apparently be a Jew coming out of the land of Israel.
Chapter Fourteen: This chapter provides additional commentary material on the 144,000 in order to explain previous revelation. The 144,000, previously seen removed from the earth (12:5), are seen in heaven in this chapter (vv. 1ff). Thus, it is evident that they will have to be sent back to the earth to carry out their ministry, which will occur during the last half of the Tribulation (cf. Matt. 24:14; Mark 13:10).
They will be removed from Satan's jurisdiction either at the time of or shortly after their birth (Satan will have previously been cast out of heaven and will no longer have access to this realm [12:4, 7-10]). Then, at a later time, they will have to be sent back to the earth, allowing them proclaim the gospel of the kingdom to the Gentiles for the last three and one-half years of the Tribulation.
(This would have its parallel in Christ being taken to Egypt shortly following His birth, out of Herod's jurisdiction. Then He was later brought back to the land of Israel to subsequently proclaim the gospel of the kingdom to Israel for three and one-half years.)
The 144,000 will form a first fruit of the nation (v. 4; "first fruit" is singular in the Gk. text). Israel was called into existence to be God's witness to the nations, to carry God's message to the Gentiles throughout the earth (Isa. 43:1-10). However, the Jewish people refused. They went the way of Jonah and eventually, because of their disobedience, found themselves in the same place Jonah found himself because of disobedience -- in the sea, i.e., scattered among the same nations to which they were supposed to have carried God's message, in the place of death, to be raised on the third day.
The 144,000, who will carry the message of the one true and living God to the Gentiles worldwide during the last half of the Tribulation will form a first fruit of the nation with respect to the nation's calling. Then the entire nation will form the main harvest and occupy a position of this nature during the Messianic Era, following the Jewish people having been brought to the place of repentance at the end of the Tribulation.
Of particular interest is the statement introducing the identity of the 144,000 in verse four, along with that stated in verses six through eight.
In the introductory statement, the 144,000 are said to not be "defiled with women" (v. 4a). That is, the 144,000, though out of the nation of Israel, will no longer be seen associated with the nation's defilement -- a defilement shown numerous places in the Old Testament to be harlotry (e.g., Isa. 1:4-7, 21); and the nation's harlotry is about to be brought into full view in the Book of Revelation.
A first fruit of the nation will have been saved, and cleansing will have occurred (something awaiting the remainder of the nation); and, with this cleansing, they will find themselves referred to as "virgins," in sharp contrast to the way in which the nation as a whole will still be viewed.
Then there is the mention of good news to be proclaimed worldwide, in connection with judgment (vv. 6, 7), which, contextually, would appear to be an allusion to the ministry of the 144,000 (though an angel is seen proclaiming the message, which would be in complete keeping with the way angels appear throughout the book -- having a part in announcements, carrying out certain activities, etc.). And this is immediately followed by attention once again being called to "that great city [or, 'the great city']" (the wording in the Greek text is always the same and can be translated either way).
The opening reference to "the great city" in 11:8, identifying the city as Jerusalem (a name used in Scripture to refer to both a city and the Jewish people, discussed later in this article), associates the city with two places, with "Sodom" and "Egypt." This reference -- showing sexual immorality of a very degrading nature (seen in Sodom), occurring in the world where the woman from chapter twelve, Israel, resides (typified by Egypt) -- would be setting the stage for that about to be revealed concerning the city, or the Jewish people. Then 14:8 and 16:19 form the necessary additional information to finish setting the stage for that about to be revealed (in chs. 17, 18), metaphorically associating "that great city" with a city in another geographical location, with Babylon.
(That "Babylon" is used as a metaphor when referencing "that great city" in 14:8 and 16:19 appears evident from the way similar metaphors are used when "the great city" is introduced in 11:8 [cf. Isa. 1:9, 10], along with the extensive use of other metaphors in the book. And this will be shown to be the correct way to view matters through Scriptures dealing with "that great city," called "Babylon," in chapters seventeen and eighteen.
That is to say, the context on both sides of 14:8 and 16:19 will show, beyond question, that "Babylon" is used in these verses as a metaphor, in exactly the same sense that "Sodom" and "Egypt" are used as metaphors in 11:8 -- referencing a particular facet of defilement associated with Jerusalem.)
With this addition, sufficient detail has been given -- based on numerous Old Testament references -- for a proper understanding of that about to be presented in chapters seventeen and eighteen (though the judgments depicted by the pouring out of the seven vials precede the revelation in these two chapters). All of this previous revelation is brought together in chapters seventeen and eighteen, where "that great city" is seen as "Babylon the Great, the Mother of Harlots and Abominations of the Earth" (17:5, 18).
(Note Peter's reference at the end of his first epistle to having written this epistle from "Babylon" [5:13]. Expositors often associate "Babylon" in this verse with Rome; others believe that Peter was referencing the literal city of Babylon. But it is quite unlikely that Peter ever traveled to either city. Peter was the apostle called to conduct his ministry among the Jews [Gal. 2:7], and the center of his ministry in this respect would be Jerusalem.
If Peter was using a metaphor, which appears far more likely than not, comparing Scripture with Scripture would limit the association of this metaphor to only one city -- not Rome, but Jerusalem.)
Chapters Fifteen and Sixteen: Chapter fifteen introduces the vial judgments, and chapter sixteen provides details concerning the pouring out of all seven vials, which can only occur very near the end of the seven years; and these vial judgments bring all of the judgments seen within the scope of the seven-sealed scroll to an end (vv. 17-21).
(Throughout Scripture God is seen using numbers to reveal specific truths, with the whole of Scripture established on a numeric structure, a septenary structure, at the beginning [Gen. 1:1-2:3]. Different numbers carry particular meanings. And, in this respect, in Revelation chapters six through sixteen, there are three sets of sevens comprising all of the judgments seen in the seven-sealed scroll -- seven seals, seven trumpets, and seven vials.
"Three" is the number of divine perfection, and "seven" is a complete number, used throughout Scripture as God's number. Thus, all of these judgments together show Divine perfection within God's complete judgment upon the earth-dwellers during "the time of Jacob's trouble" -- judgments covering time during Daniel's Seventieth Week, designed to bring Israel to the place of repentance, resulting in an end to and destruction of Gentile world power.)
Chapters Seventeen and Eighteen: These two chapters deal with a woman and a scarlet colored Beast (v. 3). "The woman" is associated with Babylon, referred to through the use of the word "mystery" (vv. 5, 7), called "The Mother of Harlots, and Abominations of the Earth" (v. 5), and was previously introduced through different means in chapters eleven, twelve, fourteen, and sixteen. And "the Beast" (also referred to through the use of the word "mystery" [v. 7]) is associated with "the seven heads" and "the ten horns," and was previously introduced different ways in chapters twelve through sixteen. "The Beast" is then identified in verses eight through fourteen, and "the woman" is identified in verses fifteen through eighteen.
(A "mystery [Gk. musterion, meaning, 'a hidden thing,' 'a secret']" in the New Testament is usually defined as something previously hidden but now revealed [cf. Rom. 16:25; Eph. 3:4, 5]. This definition though should not be thought of along the lines of something not found in previous revelation, for there is nothing in the New Testament that does not have its roots somewhere in the Old Testament. Rather, a "mystery," in reality, pertains to something previously made known [e.g., seen in the types] but not opened up [or fully opened up] to one's understanding until a later point in time.
The revealing of a mystery requires Divine action [e.g., Christ, in time past, opened His disciples' understanding by explaining previously revealed revelation surrounding mysteries (cf. Matt. 13:10, 11; Eph. 3:2, 3); and the indwelling Spirit, today, leads individuals "into all truth" surrounding mysteries (cf. John 16:13-15; I Cor. 13:2)]. That is, the Spirit takes something in the Scriptures which cannot be understood [or fully understood] in and of itself and, through Divine leadership [using additional revelation which casts light on the earlier revelation (today, comparing Scripture with Scripture under the leadership of the indwelling Spirit)], opens the matter to an individual's understanding.)
"These are 'mysteries' [a reference to 'the mysteries of the kingdom of the heavens' in Matt. 13] because men by nature and by their own abilities are unable to discover and to know them. It must 'be given' to a man 'to know' them. This Divine giving is done by means of revelation..."
— R. C. H. Lenski
Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla.
E-mail: alchitwood@att.net.