2
The End of Israel's Harlotry
And I saw the woman drunken with the blood of the saints, and with
the blood of the martyrs of Jesus: and when I saw her, I wondered with
great admiration [with great wonder]...
And the woman which thou sawest is that great city, which reigneth
over the kings of the earth (Rev. 17:6, 18).
The woman is mentioned first in the introductory material (vv. 1-7),
but the order is reversed in the identification. The Beast is identified
first, and the woman is then identified. And, as the identity of the Beast
is contingent on previous revelation in the book, so must it be with the
identity of the woman. One must reference that which has already been
revealed (which would include not only the preceding chapters in the
Book of Revelation but revelation preceding this book as well, particularly
that seen in the Old Testament). And, interpreting chapters seventeen and
eighteen in this manner (which is the only Biblical way to properly
interpret them), both the woman and the Beast can be easily identified,
leaving no question concerning the proper identity of either one.
The Woman and the Beast
"The Beast" is identified as the ruler of a ten-kingdom
federation of nations during the Tribulation (v. 12). The reference
to his being the eighth but of the seven (vv. 8-11) is apparently a reference
to this man coming into power as the seventh head, receiving the deadly
wound by the sword, and then being healed (previously stated in 13:3, 14)
-- becoming the eighth in this manner, but still of the seven.
In verse nine, "the seven heads" are said to be seven mountains.
And, in Scripture, "a mountain" is often used in a metaphorical
sense referring to a kingdom (e.g., Isa. 2:1-4; Dan. 2:34,
35, 44, 45; Matt. 17:1ff), which is what verse ten goes on to say.
These "seven mountains," used in a metaphorical sense, in this
particular instance refer to seven kings of a kingdom (or kingdoms).
Verse nine should literally read, "And they [the seven mountains
previously mentioned] are seven kings" These verses form a description
of the kingdom of the Beast, "on which the woman sitteth [or, 'where
the woman resides']."
The thought of the woman residing within the kingdom of the beast is
identical to and in complete keeping with the woman residing in the midst
of the nations in verses one and fifteen. Residing in the midst of one
would really be part and parcel to residing in the midst of the other,
for the kingdom of the beast in that coming day will encompass all nations
(cf. vv. 1, 7, 9, 15).
"The woman" is then identified. And, in the light of the way
that the woman is depicted in relation to both the nations and the kingdom
of the Beast (residing in their midst), the thought in verse seven of the
Beast carrying the woman must, contextually, be understood in a similar
sense -- the Beast bearing the woman in the sense of the woman
being identified with the Beast (cf. John 19:15; note the way
that this same word in the Greek text is used in Luke 14:27 and John 16:12
[translated, "bear"]).
The identity of the woman is given following a sequence of events which
brings the reader to at least the middle of the Tribulation, when the Beast
has come into power as world ruler and turns on the woman (all seven heads
crowned [cf. 12:3; 17:7]), seeking to destroy her from off the
face of the earth (v. 16; cf. 12:13-16). And God, at this time,
will allow that depicted in this chapter to occur in order to bring about
the destruction of the harlot, though this destruction will be at
the hands of the Beast (v. 17). That is to say, God will use the most
corrupt form of Gentile world power this world will ever know to ultimately
bring to pass His plans and purposes surrounding the woman.
Then, in verse eighteen, the woman is identified beyond question, through
two different means:
The woman is first said to be "that great city." And comparing
Scripture with Scripture, allowing Scripture to interpret itself, the identity
of "that great city" has to be understood in the light of the
way in which it has already been given in the book. As previously stated,
it appears evident and can be shown contextually that "Babylon"
is used as a metaphor in both 14:8 and 16:19 when referencing "that
great city," which was previously associated with two similar metaphors
("Sodom" and "Egypt") and identified as Jerusalem.
In this respect, solely from a contextual standpoint, the reference
to "that great city" in 17:18 can be understood only one way
-- as a reference to Jerusalem, previously identified with "Sodom,"
"Egypt," and "Babylon."
But this verse doesn't stop with the identification of the woman with
"that great city." Rather, the verse goes on to provide a second
means of identification, pinning matters of identification down beyond
any possible question. The verse continues by adding the words, "which
reigneth over the kings of the earth." A better translation of these
words would be, "the one having kingly authority over the kings of
the earth" (ref. Wuest's Expanded Translation -- "which
possesses [imperial] power over..."), limiting matters in the light
of Ex. 4:22, 23 to Israel and/or Jerusalem alone.
And, with this addition, Scripture in this verse has, so to speak, validated
the identity of the woman in the mouth of two witnesses -- something
required within the Mosaic Economy (cf. Num. 35:30; Deut. 19:15).
(Regarding the latter mode of identification, note that which Moses
was instructed to make known to the Egyptian Pharaoh when God sent him
to deliver the Israelites [an Assyrian ruler in Egypt, typifying the Coming
Assyrian who will rule the world (cf. Isa. 52:4; Micah 5:5)]. Moses
was instructed to say unto Pharaoh, "Thus saith the Lord, Israel
is my son, even my firstborn..." [Ex. 4:22, 23].
"Sonship" implies rulership. Only sons can rule
in God's kingdom (past, present, or future), and in the human realm, only
firstborn sons can rule [only firstborn sons find themselves in
a position to exercise the rights of primogeniture within a family, with
regality being one of these rights]. In short, Moses, announcing
to Pharaoh that Israel was God's Son, even His firstborn, was an
announcement to Pharaoh that God recognized Israel in the regal capacity
implied by sonship, not Egypt.
And this recognition was made known while Israel was still in Egypt.
Israel, following the events in Exodus chapter twelve, was to be led out
of Egypt under Moses. Then, following certain events occurring while enroute
to Kadesh-Barnea, Israel was to enter into and occupy the land previously
covenanted to Abraham, Isaac, and Jacob; and once the Jewish people had
become established in this land, they were to rule the nations as God's
firstborn son, within a theocracy.
Now, note the latter part of Rev. 17:18. There is only one nation
on the face of the earth that this can be referencing -- the nation which
is not to be reckoned among the nations [Num. 23:9]. Only one nation
on the face of the earth possesses a position of regal authority over
the kings of the earth [over all the Gentile nations]. This nation
was identified in Ex. 4:22, 23, immediately prior to Moses leading the
Israelites out of Egypt; and this nation is identified in Rev. 17:18, after
exactly the same fashion [previously introduced after this fashion
in Rev. 12:1], immediately prior to Jesus leading the Israelites out from
a worldwide dispersion yet future.
Dating from Moses' day, Israel has never lost the nation's standing
as God's firstborn son. Israel has been God's firstborn son since
the announcement was made in Ex. 4:22, 23, remains God's firstborn son
today [though a disobedient son, scattered among the nations], and will
one day exercise the rights of the firstborn [following repentance]. This
is why the one who has held the sceptre since prior to the creation of
Adam [Satan] has done everything within his power to destroy Israel since
this announcement was made almost 3,500 years ago.
Also, note that Israel is spoken of in both masculine and feminine
respects in Scripture -- as a son, and as a woman [cf.
Hosea 2:2; 11:1], with both having regal implications. Only sons
can rule, and man cannot rule alone. A man must rule in conjunction
with a woman, or a woman in conjunction with a man
-- the man as king and the woman as consort queen. This is
a principle established in the opening chapter of Genesis, which can
never change [Gen. 1:26-28].
And exactly the same thing, for exactly the same reasons, is
seen relative to the bride of Christ. The one who will rule as consort
queen with the Son is spoken of in Scripture in both masculine and
feminine respects, with both having regal implications [cf.
Rom. 8:14, 15, 19; Gal. 4:5; Eph. 5:23-32; Heb. 12:23; Rev. 19:7-10].)
In Revelation chapters seventeen and eighteen, the woman is identified
with and spoken of as a city ("And 'the woman' which thou sawest
is that great city" [17:18a]). This has caused problems for
some within our Western way of thinking. But note that the same thing is
done in Rev. 21:9, 10 relative to Christ's bride and the new Jerusalem ("Come
hither and I will shew thee 'the bride, the Lamb's wife.' And he carried
me away in the spirit...and shewed me that great city, the holy Jerusalem...").
That is, in these sections of Scripture, "Israel," the wife
of Jehovah, is identified with and spoken of synonymously with the earthly
Jerusalem; and "the bride of Christ" is identified with and
spoken of synonymously with the heavenly Jerusalem.
Thus, in the preceding respect, in Revelation chapters eleven through
eighteen, the name "Jerusalem" is used more than one way.
It is used referring to a literal city (11:2, 8), and it is also
used referring to the Jewish people (e.g., "the woman,"
"the great whore," and "the mother of harlots" in chs.
17, 18), referencing the central place in the nation's own land (17:1, 5,
18; 18:10, 16ff; cf. Jer. 44:13; Lam. 1:7, 8, 17; Matt. 23:37).
Further, if Scripture is compared with Scripture, Jerusalem alone
-- referring to the Jewish people -- is guilty of the blood of
the prophets and of all slain upon the earth (Matt. 23:34-37), which
is said of the harlot in Rev. 18:24. The Jewish people alone carry
this guilt. It is not possible for any other city, nation, or segment
of society to be looked upon in this manner. This fact is clearly stated
in Luke 13:33:
"...it cannot be [lit., '...it is not possible'] that a
prophet perish out of Jerusalem."
And it is clear from the subsequent verse (v. 34) that "Jerusalem"
is used in verse thirty-three referring to the entire nation -- the
Jewish people -- exactly as it is used in Rev. 17:18.
"O Jerusalem, Jerusalem, which killest the prophets, and stonest
them that are sent unto thee..."
Thus, according to Scripture, Israel alone can be considered
guilty of blood in this respect. And in keeping with this thought, Christ
died in the capital of Jewry at the hands of the Jews (Matt. 16:21; Acts
2:23, 36; Rev. 11:8); and the Apostle Paul, as well, was prepared to die
at Jerusalem at the hands of the Jews (Acts 21:11-13).
Then, as previously seen, the woman in chapters seventeen and eighteen
is also identified as "the one having kingly authority over the kings
of the earth" (17:18b). This identifying statement reflects back upon
and draws from a similar statement about the woman earlier in the book:
"...and upon her head a crown of twelve stars" (12:1b). "Twelve"
is the number of governmental perfection; and this verse from chapter
twelve forms part of the contextual foundational material in the book upon
which the identity of the woman in 17:18 rests.
The word used for "crown" in the Greek text of Rev. 12:1 is
stephanos, not diadema, indicating that the woman, though
possessing regal power and authority, was not exercising that power and
authority at the time seen in the text (which is a time yet future, near
the middle of the Tribulation). An individual presently exercising regal
power and authority would wear a crown depicted by the word diadema,
not a crown depicted by the word stephanos. This is seen two verses
later (v. 3), where the Greek word diadema is used -- showing an
exercise of regal power and authority in the kingdom of Antichrist
by the one to whom Satan will one day give "his power, and his seat
['his throne'], and great authority" (Rev. 13:2).
(Ref. the author's book, JUDGMENT SEAT OF CHRIST, Ch. XII, pp.
186-190, for a discussion of the use of stephanos and diadema
in the preceding respect.)
Israel's Harlotry
An Apex, Then an End
Note the buildup in the Book of Revelation to chapters seventeen and
eighteen. All the way through (from ch. 6ff) it has been Israel and the
nations, with the government ultimately centered in the kingdom of the
Beast and Israel residing in the midst of both the government and the nations.
Israel must be viewed in this central respect relative to everything
occurring, for this is "the time of Jacob's trouble," the
fulfillment of Daniel's Seventy-Week prophecy. Events throughout Revelation
chapters six through eighteen must be understood, first and foremost,
in the light of God's dealings with Israel. Everything else is secondary,
though somehow connected with God's dealings with the Jewish people during
this time.
This is the grand climax of God's purpose for having allowed the Assyrians
to come down about 722 B.C. and take the northern ten tribes into captivity
and the Babylonians to come over about 605 B.C. and take the southern two
tribes into captivity. God allowed what is called the Diaspora (the
dispersion of His people among the Gentiles) because of continuing Israeli
disobedience extending over centuries of time. When Israel's cup of
iniquity had become full (cf. Gen. 15:16; Num. 14:22, 23),
God uprooted and scattered His people in this manner to effect repentance,
also taking centuries of time (and continuing today), in order that the
Jewish people would ultimately occupy the position for which they were
called into existence almost 3,500 years ago.
And this grand climax ends with Israel occupying a very similar position
to that seen in John 19:15, immediately preceding Christ's crucifixion --
"We have no king but Caesar." Israel, viewed as "the great
whore" -- associated more with "Sodom," "Egypt,"
and "Babylon" than with Jerusalem -- will be enmeshed in
the kingdom of the Beast in a similar respect to that seen among the Jewish
people and Rome almost 2,000 years ago.
Note a number of Old Testament references having to do with Israel's
harlotry:
"How is the faithful city become an harlot!" (Isa. 1:21a).
"Thou hast played the harlot with many lovers...
Thou hadst a whore's forehead, thou refusedst to be ashamed" (Jer.
3:1b, 3b; cf. vv. 6-14).
"Son of man, cause Jerusalem to know her abominations.
Thou hast played the whore also with the Assyrians...
Thou hast moreover multiplied thy fornication in the land of Canaan..."
(Ezek. 16:2, 28a, 29a).
"And the Babylonians came to her in the bed of love, and they defiled
her with their whoredom...
So she discovered her whoredoms, and discovered her nakedness..."
(Ezek. 23:17a, 18a; cf. vv. 35-37).
"And now will I discover her lewdness in the sight of her lovers,
and none shall deliver her out of mine hand" (Hosea 2:10; cf.
vv. 2ff).
Chapters seventeen and eighteen in the Book of Revelation have to do
with Israel's harlotry seen at its apex and then brought to an end.
Israel's principle lover in that day will be the most corrupt Gentile power
this world will have ever known. And Israel, through subsequent persecution
at the hands of her lover (a genocidal persecution, which will begin in
the middle of the Tribulation when the Beast breaks his covenant with Israel),
will ultimately be brought to the place of repentance. Then, following repentance,
Israel's harlotry will be done away with (Rev. 18:21-19:3; cf.
Isa. 1:21-26; Hosea 2:13-23).
Though the nation will have paid a heavy price, one beyond comprehension,
her harlotry will be a thing of the past. Israel's sins will have been "as
scarlet," "red like crimson"; but, with these sins having
been completely removed -- "as far as the east is from the west"
-- where scarlet and crimson once existed, conditions will
then be "as white as snow," "as wool" (Isa. 1:18; cf.
vv. 21-26; Psa. 103:12-22). And a cleansed nation in that day will
realize the rights of the firstborn, fulfilling the purpose for the nation's
existence (cf. Rev. 17:16, 17; 18:8-21; 19:2).
(Note that judgments during the Tribulation -- seen particularly in
the vial judgments -- will be directed primarily toward Israel [cf.
Rev. 16:5-7, 12-16], with Israel scattered among the nations and enmeshed
within the kingdom of the Beast. Judgments befalling the earth-dwellers
will reach their most intense state during the vial judgments, with certain
previous judgments under the seals and trumpets possibly continuing when
the vials of wrath are poured out. And it will be during this time that
the Jewish people, left without a choice, will turn to and call
upon the God of their fathers for deliverance.)
Following Israel's salvation and cleansing, those comprising the nation
in that day, as the 144,000 previously comprising a first fruit of the nation,
will then be looked upon in the same manner as the 144,000, as "virgins."
And the nation, as the 144,000 during the Tribulation, will then, in complete
obedience, carry God's message to the ends of the earth.
The matter is brought to an end at the conclusion of chapter eighteen
(18:20-19:3), the festivities surrounding the marriage of the Lamb follow
(19:7-10), and Christ then returns with His angels to destroy Gentile world
power (19:11ff). Man's Day will then be over, and the Lord's Day will begin
on earth, with God's firstborn Sons -- Christ, Israel, and the Church
(following the adoption) -- occupying their proper positions on and over
the earth.
(The identifying expression, "that great city [or, 'the great city'],"
appears nine times in chapters eleven through eighteen, pointing to "Jerusalem,"
revealing some facet of Israel's harlotry. These nine references
are used in a progressive manner in these chapters and carry the reader
from an introduction to Israel's harlotry [11:8], to a time showing
Israel's harlotry at its apex during the closing years of Daniel's
Seventy-Week prophecy [ch. 17a], to a time revealing the end of Israel's
harlotry [chs. 17b, 18].
Thus, "that great city [or, 'the great city']," is used nine
times in these chapters of the book referring to Jerusalem -- the
city identified through the way in which the expression is first used
in the book. Then, though probably not genuine, this expression can be
found a tenth time in the book in the KJV rendering of 21:10, referring
to the new Jerusalem. Note that the Book of Revelation refers to
both Jerusalem below and Jerusalem above, along with the people associated
with each city [the wife of Jehovah (the Jewish people, associated
with Jerusalem below), and the bride of Christ (Christians, associated
with Jerusalem above)]. However, there is little manuscript support for
referring to the new Jerusalem as "that great city" in
21:10, with more recent English translations [e.g., NASB, NIV] not
including these words.
One thing though bears repeating -- something which must be kept
in mind -- about the destruction of "that great city" seen in
Revelation chapters seventeen and eighteen. Though there will be a destruction
of the literal city of Jerusalem in the middle of the Tribulation, the
destruction of Jerusalem seen in these two chapters of the book is not
that destruction. Rather, the destruction seen in these two chapters
is the destruction of the harlot, though not the destruction of
the Jewish people per se [an impossibility (cf. Jer. 31:35-37)].
This is a destruction revealing the end of Israel's harlotry.
Failing to see and understand the way in which the name "Jerusalem"
is used in Scripture is where people have gone wrong over the years. They
have sought to see a literal city destroyed in these two chapters, failing
to not only recognize that Jerusalem is being referenced but also
failing to recognize that the Jewish people rather than the literal
city are in view. And, again, the fact that these two chapters deal with
the Jewish people in this respect is plainly stated in 17:18 --
"And the woman [the harlot, residing among the nations (vv. 1, 15)]
which thou sawest is that great city..."
The matter couldn't be stated any plainer than seen in this closing
verse of the seventeenth chapter. Beginning with the introductory verse
to "the great city" in Rev. 11:8, Rev. 17:18 forms a concluding
verse for this complete section. And, relative to identification, this
concluding verse spells matters out in no uncertain terms.
Then, as previously shown, this woman is also revealed to be "the
one having kingly authority over the kings of the earth" [v. 18b],
identifying the woman a second time through another means in this concluding
verse [cf. Ex. 4:22, 23]. And, relative to identification, this
again spells matters out in no uncertain terms.
Then, as also previously shown, this woman is guilty of shedding "the
blood of prophets, and of saints, and of all that were slain upon the earth"
[18:24] -- a statement which can pertain to Israel alone [cf.
Matt. 23:34-37; Luke 13:33, 34], identifying the woman yet again at the
end of the succeeding chapter. And, relative to identification, this again
spells matters out in no uncertain terms.)
With respect to Revelation chapters seventeen and eighteen as a whole,
"the time of Jacob's trouble" is seen drawing to a close in the
Book of Revelation in the only natural way which could be expected --
with the destruction of the harlot, with an end wrought to Israel's harlotry
in order that God's purpose for calling the nation into existence might
be realized.
There could really be no other way for one to expect chapters
six through eighteen to end. Again, these chapters cover "the time
of Jacob's trouble," and the end seen in these chapters is the end
toward which all previous revelation surrounding Israel's disobedience and
resulting dispersion among the nations moves; and, as previously noted,
it moves in this direction and ends at this revealed goal immediately prior
to Christ's return, the destruction of Gentile world power, and the Messianic
Era being ushered in (chs. 19b, 20a).
(Revelation chapter eighteen, concluding matters, dwells somewhat at
length on an interchange of worldly wealth between Israel and the Gentile
nations [apparently having occurred over centuries of time], resulting
from Israel's harlotry, as the Jewish people found themselves dwelling
among and forming forbidden alliances with the nations [vv. 3, 9-16]. The
Jewish people, through this means, became rich in worldly goods
at the expense of the Gentiles; and the Gentiles in turn, through this
same means, became rich in worldly goods at the expense of the Jews.
And, to the detriment of both Israel and the nations, great spiritual
blessings which were to flow through Israel to the Gentiles were withheld.
But all of this interchange of worldly wealth will end with the destruction
of the harlot, which will be followed by the destruction of Gentile
world power [18:17-21; 19:2, 3, 11-21]. Then true wealth --
the blessings which God has reserved for Israel and the nations --
will subsequently flow out through Israel to the nations after Israel
has been cleansed of her harlotry and occupies her rightful, God-ordained
place at the head of the nations.)
Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla.
E-mail: alchitwood@att.net.
©2004 Arlen L. Chitwood, The Lamp Broadcast.
