The Wedding of the Ages- Revelation 19:7-10

The wedding industry is a powerful thing. With reality shows devoted to picking the perfect dress to the huge money spent on venues, photographers, catering, music, and decorations, these ceremonies and receptions, with all their pomp and circumstance, still hold a special place in our culture. Having recently attended my sister’s wedding I can personally vouch for how mush interest there is in who is in the wedding party, what the ceremony will include, what song the couple will use for their first dance, and so much more. However, as beautiful as my sister’s wedding was and as wonderful as my sister and mom proved as wedding planners, there is at least one better. Believe it or not, in the pages of Revelation—filled with plagues, doom, cosmic conflict, and beasts—there is a wedding celebration. At this most wondrous occasion, recorded for us in Revelation 19:7-10, the reader witnesses the end of one era and the dawning of a new. Therefore, let’s take a close look at three pronouncements made in this passage (as we crash this eschatological wedding) and celebrate along with the guests the culmination of Christ’s redemptive work for his bride.

a. Pronouncement #1: Announcement of the Marriage-19:7-8

With the celebratory tone already set by the four-fold hallelujah chorus of verses 1-6, Revelation 19 immediately ushers the reader to a much-anticipated occasion—the marriage supper of the Lamb. Continuing the exuberant theme of joy, the reader is encouraged to “rejoice and be glad and give the glory to Him” (19:7a). This kind of call is often used “to urge someone to unite with the speaker in a course of action upon which he has already decided” (Chamberlain, Exegetical Grammar, 83). Here, the speaker is calling John and his audience to join in the excitement of heaven upon the culmination of the marriage of Christ and his bride, the church. In other words we are to join the party that is already in process.

The much-anticipated celebration is identified in the second part of verse 7 when the speaker says, “for the marriage of the Lamb has come, and His bride has made herself ready,…” (19:7b). In order to fully appreciate what this wedding celebration means, one must be aware of ancient Jewish wedding traditions that, no doubt, run parallel to this passage.

In the ancient Jewish world, weddings were a big deal (believe it or not, an even bigger deal than many make them out to be today). Celebrations could last days and, more importantly, these celebrations took place at the culmination of a long process. Stage 1: The betrothal and the payment of the dowry. In this stage the groom approaches the father of the bride and agrees on a dowry for the bride and signs a contract to that end. Once an agreement is made, the couple is engaged and, “as good as married” in every legal sense. In fact, many engaged couples referred to themselves as “husbands” and “wives” and, believe it or not, it required a formal divorce to break up such an engagement. One example of this phase of the marriage process is beautifully illustrated in the life of Mary and Joseph prior to the birth of Jesus. Joseph had already agreed to and paid a dowry for Mary and they were formally engaged. This is why upon hearing of the baby he wonders if he should not divorce her quietly. Stage 2: The preparation for the celebration. Following the engagement, the groom would make his house ready to accept his bride into their new home. Most engagements lasted (at most) a year and during this time gifts were exchanged between the two families. Stage 3: The snatching of the bride. Once preparations for the groom’s home and marriage celebration were nearing completion, the bride would make herself ready, dressing in all kinds of finery, to be picked up by the groom on the way to his home for the marriage celebration. Though brides and their wedding parties would know about when this would take place, they didn’t know for sure exactly when the snatching the bride would happen. Most of the time at night, the groom would call out to his bride, with much noise, fanfare, and romance, and proceed to carry her to his home. There is an interesting parallel parable that describes this phase of the marriage in detail.

Matthew 25:1-12-“Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. ² Five of them were foolish, and five were prudent. ³ For when the foolish took their lamps, they took no oil with them, ⁴ but the prudent took oil in flasks along with their lamps. ⁵ Now while the bridegroom was delaying, they all got drowsy and began to sleep. ⁶ But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’ ⁷ Then all those virgins rose and trimmed their lamps. ⁸ The foolish said to the prudent, ‘Give us some of your oil, for our lamps are going out.’ ⁹ But the prudent answered, ‘No, there will not be enough for us and you too; go instead to the dealers and buy some for yourselves.’ ¹⁰ And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. ¹¹ Later the other virgins also came, saying, ‘Lord, lord, open up for us.’ ¹² But he answered, ‘Truly I say to you, I do not know you.’ ¹³ Be on the alert then, for you do not know the day nor the hour.”

Stage 4: The Marriage celebration. Once she was picked up, the bride, her wedding party, and invited guests would gather at the home of the groom. Here, bride and groom would enter the huppah, recite a blessing over the wine (a symbol of joy), and finalize their vows. Now finally, the couple would consummate their marriage and then enter the reception party where they would celebrate along with friends and family, sometimes for days. At this point the couple would be fully married and allowed to live their new lives together.

Interestingly, each of these major stages of ancient Jewish weddings are represented in the redemption saga between Christ and his bride, the church. After all, the church is described as the bride of Christ multiple times in the New Testament.

Ephesians 5:25-27-“Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her,…”

2 Corinthians 11:2-“For I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ.”

John 3:29-“The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom's voice. Therefore this joy of mine is now complete."

The church’s relationship with Jesus can be traced using the same stages already described of an ancient Jewish Wedding.  In stage 1, Christ paid the highest price for his bride on the cross and reached an agreement with God on behalf of the church. In this, Jesus showed his willingness to give all to be with his desired bride (how romantic). At the moment of payment, sealed with the resurrection, those who are in Christ by repentance and faith are engaged—“as good as married”—with an engagement that cannot be broken off no matter how long it may take for the groom to make final preparations during stage 2. At some point in the future, and quite unexpectantly, Jesus, the groom, will call for his bride, the church, and snatch her away to heaven to be with him in stage 3. This is why the Bible constantly encourages readiness, watchfulness, and sober-mindedness (Matt. 24:4; Lk. 12:40; Mk. 13:33-37). Luke 12:35-38 says “Be dressed in readiness, and keep your lamps lit. Be like men who are waiting for their master when he returns from the wedding feast, so that they may immediately open the door to him when he comes and knocks.” Here, in Revelation 19, we read about stage 4, the bride and groom have finally made it to his house, have made their final vows, and enter the reception hall after their long betrothal and engagement.

In this passage, the Godhead is cast as a divine wedding planner who set up His son, Christ, with his bride, the Church, made the arrangements of the wedding, and picked the date. However, his provision doesn’t stop there.

God even makes provision by purchasing the wedding gown for the bride, “It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints,…” (19:8). The passive voice here prohibits the reader from believing the bride (church) in and of herself has had any kind of active and/or compelling role in bringing about her readiness for marriage. This readiness has been granted her by God—righteous garments. In other words, this bride’s wedding dress was gifted to her as she was woefully incapable of affording it or earning it in any way. This is a real Cinderella story here!

That the bride’s appropriate dress is identified as the righteous acts of the saints is established earlier in the Bible.

Isaiah 61:10-“I will rejoice greatly in the LORD, My soul will exult in my God; For He has clothed me with garments of salvation, He has wrapped me with a robe of righteousness, As a bridegroom decks himself with a garland, And as a bride adorns herself with her jewels.”

Job 40:10-“Adorn yourself with eminence and dignity, And clothe yourself with honor and majesty.”

2 Corinthians 5:4-“For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life.”

Galatians 3:27-“For all of you who were baptized into Christ have clothed yourselves with Christ.”

Ephesians 6:14-“Stand firm therefore, HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS”

Here, righteous acts, acts that believers are not capable of performing apart from a relationship with Christ, are described as wedding garments that identify them as the bride of Jesus before a jealous world.

b. Pronouncement #2: Blessing for the Invited Guests-19:9

After announcing the marriage celebration, the speaker breaks out into one of seven beatitudes/blessings (see 1:3; 14:13; 16:15; 20:6; 22:7, 14) found in the Book of Revelation—“Then he said to me, ‘Write, ‘Blessed are those who are invited to the marriage supper of the Lamb’” (19:9a). In this beatitude God’s role as wedding planner extends beyond arranging the marriage, picking the date, and purchasing the dress to include sending out invitations for others to join the celebration. While in 19:7 believers are symbolized as the bride who has been clothed in righteousness in preparation for the marriage ceremony, here, believers are introduced as invited guests to the wedding celebration. Thus, according to Revelation, saints are both the bride and the invited guests. This kind of mixing of metaphors was common in the ancient world to add “richness to the imagery” (Osborne, Revelation, 675). Just as the church is often described in the New Testament as the bride of Christ, so too is there biblical precedent for understanding believers as invited guests.

Matthew 22:1-14-“¹ Jesus spoke to them again in parables, saying, ²’The kingdom of heaven is like a king who prepared a wedding banquet for his son. ³ He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come. ⁴ Then he sent some more servants and said, ‘Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.’ ⁵ But they paid no attention and went off--one to his field, another to his business. ⁶ The rest seized his servants, mistreated them, and killed them. ⁷ The king was enraged. He sent his army and destroyed those murderers and burned their city. ⁸ Then he said to his servants, ‘The wedding banquet is ready, but those I invited did not deserve to come. ⁹ Go to the street corners and invite to the banquet anyone you find.’ ¹⁰ So the servants went out into the streets and gathered all the people they could find, both good and bad, and the wedding hall was filled with guests.¹¹ But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. ¹² ‘Friend,’ he asked, ‘how did you get in here without wedding clothes?’ The man was speechless. ¹³ Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’ ¹⁴ ‘For many are invited, but few are chosen.’”

In Revelation 19:9, the ones who have heard the invitation of God to this most wondrous occasion and have responded positively (RSVPing via faith and repentance) are those who are called “blessed” for they are allowed to celebrate the wedding feast of victory in heaven.

After voicing this blessing over those who have responded positively to God’s invitation to the wedding for the ages the speaker exclaims, “These are true words of God’…” (19:9b).

c. Pronouncement #3: Correction for John-19:10

In view of such splendor and in reaction to these pronouncements, images, and symbols, John says “then I fell at his feet to worship him” (19:10a). It is obvious here that John interpreted the speaker and his message to mean that he (the pronouncer) was divine. However, the speaker reveals that this is a mistake.

“But he said to me, ‘Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God” (19:10b). The speaker’s correction reveals several things: 1) this angel is not divine and/or equal to God. 2) the only proper destination for our reverent awe and praise is God himself. 3) human beings like John and angels share solidarity (“they are brothers and sisters”) in that they have faithfully testified about Christ.

Curiously, the speakers continues with “for the testimony of Jesus is the Spirit of Prophecy” (19:10c). This is similar to what was stated in Revelation 1:9-“I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.” If these two passages are taken together, they might suggest that “the testimony that Jesus is speaking (in certain spots, especially chapters 2-3) is the same message that the Holy Spirit is speaking through the rest of the prophecy in Revelation” (Wilson, ZIBBC, 335). Quite simply, the whole book is inspired either by Jesus or by the Spirit but, ultimately, all by God.

So What?

What a beautiful scene—a much-anticipated wedding ceremony between the Bridegroom (Christ) and his bride (the church). This marks the end of an era and the beginning of a new one. One might also remember that it was at a wedding that Jesus performed his first recorded miracle, instigating, in some ways, his earthly ministry. There, the miracle hinted at the end of one age (the old covenant) and the beginning of a new one (the new covenant). Here again, at a wedding, Jesus turns the page and says that one age is done (the church age and tribulation) and a new one is on its way (the millennial Kingdom of God). In the face of so glorious a spectacle what are we to do? What are we to take away? For those in Christ, this ought to inspire perseverance. The same Christ who saved you (purchased the rights to marry you and entered into a covenantal bond because of his death and resurrection) will one day seal the deal and introduce you to a new and better life. Paul puts it this way “He who began a good work in you will perfect it until the day of Christ Jesus” (Phil. 1:6). What an encouragement it is to remember when we find ourselves impatient and tired of waiting that Christ has not forgotten us. In fact, to the contrary, he is getting things ready for us. Does he not say in John 14 “Do not let your heart be troubled; believe in God, believe also in Me. In My Father’s house are many dwelling places; it were not so, I would have told you; for I go to prepare a place for you, I will come again and receive you to Myself that where I am you have be also…”? Make yourself ready and do not be dismayed!

However, for those without a relationship with Christ today, consider for what you have settled. Revelation only mentions two potential relationships in connection with the two kinds of people in this world (the people of God and the people of the world). Either you are a part of the bride of Christ (married to the perfect husband), or a suitor of the great harlot (deceptive, unfaithful, dangerous, and ultimately unsatisfying). The latter might offer cheap thrills for a season, but in the end, as we’ve read in Revelation 17-18, she and all who lie with her, will be destroyed. Also consider what James says in James 4:4-“Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy.”

The good news is that the invitation to the wedding we read about here in Revelation 19 extends to everyone. Isn’t it about time to RSVP for this celebration by forsaking the mistress of this world and embracing what Jesus has done on your behalf?

Facing the Music Pt. 2 Revelation 19:1-6

Two weeks ago we began a two-part series entitled “Facing the Music” that decided to look at two songs found at a pivotal moment in the Book of Revelation. The first of these was the song of Revelation 18:9-24—a song that mourned the loss of the fallen world order with its temporary powers and corruptible sources of wealth. Facing the music for those singing in chapter 18 meant recognizing their doom after having placed their hope in the wrong thing. We learned in the pitiful singing of the world that our hope must be found in something beyond this world as it currently exists and placed in someone outside of ourselves. Today, as we turn to the next chapter in Revelation, we hear a new song that celebrates the reign and power of the One who is lacking in nothing and is eternally sovereign over all. Facing the music for those in chapter 19 means acknowledging the ultimate authority already in place and extending him all praise, glory and honor. Let’s listen to four verses of the song in Revelation 19:1-6 and celebrate the coming victory of our sovereign Lord.

a. First Verse: HALLELUJAH, GOD IS A RIGHTEOUS JUDGE-19:1-2

Once again, in chapters 17-18 the long sad song of a world in the process of being destroyed is heard, illustrating how futile it hope in temporary powers or material wealth is. In chapter 19, a new song is sung—a celebration song consisting of four verses.  This tune, which sharply contrasts the one in the preceding chapter, is introduced with “After these things I heard something like a loud voice of a great multitude in heaven” (19:1a). This great multitude is the same group of saints envisioned earlier in chapter 7:9. There, as here, they are seen standing before the throne, praising God for his salvation.

The first verse of the song that this multitude sings is introduced with “Hallelujah! Salvation and glory and power belong to our God” (19:1b). It might surprise you to learn that Revelation 19 records the only four uses of “hallelujah” in the New Testament. However, this familiar exclamation comes from a Hebrews word meaning “Praise the Lord!” that is found frequently in the Book of Psalms. One Old Testament song that celebrates the greatness of God following the eradication of sin is found in Psalm 104:35-“Let sinners be consumed from the earth and let the wicked be no more. Bless the Lord, O my soul. Praise the Lord!” (i.e. “hallelujah”). This Old Testament reference appears to run parallel to what is celebrated here in Revelation 19 in both the words used (hallelujah) and reasons for their expression (victory over sin).

God is to be praised, according to the multitude as “salvation and glory and power belong to our God” (19:1b). This is another example of a triad (group of three things, people, or ideas that are connected contextually and/or grammatically in the Book of Revelation). While some of these triads accentuate three separate but related theological ideas/personalities, others are used to demonstrate or emphasize a sentiment or quality of a single entity. Here something of greatness of God is emphasized by three characteristics connected to his being and ministry. First God can and has provided salvation for his people. Following the destruction of the world, he will also bring about ultimate salvation for those who belong to him. Second, God is and has always been glorious and deserving of all glory. And third, God is powerful (and certainly his power has been witnessed in amazing ways through the vision given to John).

Salvation, glory, and power have been on display in a couple of specific ways in the book thus far. These are presented as reasons offered by the multitude for God’s worthiness to be praised.  First, he is praised “because His judgments are true and righteous” (19:2a). This is quoted, nearly verbatim, from Revelation 16:7 and in both passages. God’s justice is described as “true” because it is based on his own faithfulness and “just” because it is based on his own holy character. “In other words, his judgments are both morally true and legally just” (Osborne, Revelation, 664).

The recipient of his morally true and legally just punishment is the coming world order (Babylon the Great)—“For he has judged the great harlot who was corrupting the earth with her immorality” (19:2b). There is an interesting juxtaposition of verbal tenses here that is worth exploring in detail. God is said to “have judged” the power that “was corrupting.” It is a vivid way of saying that God has put a decisive end (see the culminative aorist function of “has judged”) to an ongoing/continuous process (see the progressive imperfect function of “was corrupting”). The visions in Revelation have already revealed that the world’s corruption has and will continue to involve rampant idolatry (the worship of something/someone other than God), either of the economy in overt materialism (see Rev 18:9ff), of the temporal powers in place (see Rev 18:1ff), or seen in the pagan worship of the Beast (see Rev. 13). This multi-pronged program of corruption will continue to the end when God will put a sudden end to it in his final judgment of the fallen world.

In addition to putting an end to corruption, God will “avenge the blood of his bond-servants on her” (19:2c). He will finally answer the cries of the martyred saints in heaven heard in Revelation 6:10-“and they cried out with a  loud voice, saying, ‘How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?’”. The wait for retribution is over and the same world that stopped at nothing to silence God’s people will itself by silenced once and for all.

This important conclusive note on evil in the world is an important truth to keep in mind when considering the problem of sin that we deal with on a daily basis. Evil certainly exists. However, this truism, if accepted in isolation, leads to a number of problems that one might expect in an incomplete reading of Scripture. Evil exists, but the Bible also teaches that evil is limited, will be judged, and will ultimately be eradicated. You cannot read Genesis 3 (the account of the fall of man) and skip 3:15 (the proto-euangelion/first gospel). Nor can we read Revelation 13-18 and skip Revelation 19. Be encouraged--God is greater than your sin and the evil in this world! Hallelujah!

b. Second Verse: HALLELUJAH, GOD’s JUDGMENT ENDURES-19:3-“…And a second time they said, ‘Hallelujah! Her smoke rises up forever and ever,…”

The second verse of the song sung is voiced by the same multitude as the first—“and a second time they said, ‘Hallelujah! Her smoke rises up forever and ever’…” (19:3). This short refrain celebrates the extent of the punishment that was identified in the first verse against the wicked. The language reflects Revelation 14:11-“And the smoke of her torment goes up forever and ever; they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name.” There is a lot of smoke in the Book of Revelation that indicates the presence of difference things. There is the smoke of the prayers of the saints that rises as incense to the throne room of God (see Rev. 8:4). There is also the smoke of the glory of God that fills the temple (Rev. 15:8). However, in contrast to these images is the smoke of war (Rev. 19:14-21) and the smoke of torment that accompanies the lake of fire to be described later (Rev. 19:20; 20:10, 14-15). The latter is probably what is in view here, indicating the judgment of God endures forever against his enemies.

c. Third Verse: HALLELUJAH, GOD IS WORTHY OF WORSHIP-19:4

The third verse of the tune is sung by a different group of choristers—“and the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne” (19:4a). Throughout the Book of Revelation in these moments of worship we often see this collection of singers. They were first introduced in Revelation 4.

Revelation 4:4ff-“Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads,…and before the throne there was something like a sea of glass, like crystal; and in the center and around the throne, four living creatures full of eyes in front and behind”

In Revelation 4, these worshipers praised God for his unmatched holiness and ability to create the universe. In Revelation 5, the same group sings a new song to the Lamb who emerges onto the scene. There, they praise Christ for his ministry of redemption and his ability to set in motion those things that will end the world as we know it (see 5:14 and 7:12). In Revelation 14:3, these same beings sing a song that no one else knows—looking forward to the victory of the Lamb. Here, in Revelation 19, this victory is secured and the twenty-four elders and four living creatures once again voice their praises to God who sits on the throne. It is his absolute authority that is most in focus here. After all it is his sovereign plan that has created the world, saved the world, and now judges the world so as to usher in a new world for his people.

Their posture before the throne says it all and rather than elaborate on their reasons for praising the Lord, they simply agree with what the multitude has already voiced “saying, ‘Amen. Hallelujah!’…” (19:4b). This simple affirmation is similar to what was voiced after a prayer for deliverance in Psalm 106:47-“Praise be to the Lord, the God of Israel, from everlasting to everlasting. Let all the people say, ‘Amen, hallelujah!’”. As in this Old Testament context, those singing in Revelation recognize the Lord’s unique ability to deliver his people from whatever threats they face. This is certainly fitting given the tribulation described in the Book of Revelation and the persevering power of God that sustains his people therein.

d. Fourth Verse: HALLELUJAH, GOD REIGNS-19:5-6

The final verse of the song found in Revelation 19:1-6 begins with a call to worship—“And a voice came from the throne, saying, ‘Give praise to our God, all you His bondservants, you who fear Him, the small and the great’…” (19:5). Though exactly who this voice belongs to is unmentioned, it can be assumed that whoever issues this command has the authority to do so (Aune, Revelation 17-22, 1027). This voice extends an invitation or request for those on the earth to join in the celestial worship of God. “all you his bondservants, you who fear Him, the small and the great” are those believers on the earth who have come to faith during the tribulation period described in Revelation 6ff. With the dead in Christ (the multitude) and a host of heavenly beings (elders and creatures) already worshiping, there are few left who can join the chorus. What is implicit in this call is a desire to see the worship of God that exists in the heavenly realm echoing in the earthly realm among all who belong to him (his bondservants), fear him (the obedient and reverent), no matter who they are (small and the great). After all, everyone in Christ is equal before the throne of God. Along with this shift from the heavenly to earthy realm is a shift in tone. Though the judgment of Babylon the great has been celebrated up to this point in the song sung, the final verse celebrates the anticipated reward of the saints (see also 11:18) (Wilson, ZIBBC, 353-54).

“Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder” (19:6a). The same group that opened the song in verse 1 now closes it in verse 6. Here, added descriptive phrases “like the sound of many waters” and “like the sound of mighty peals of thunder” highlight the volume of this climactic refrain. In Revelation 1:15 the voice of “the one like a son of man” was “like the sound of many waters,” and in 14:2-3 the harpists singing the “new song” were as loud as “many waters and loud thunder” (Osborne, Revelation, 672).  The decibels associated with this final verse are in keeping with the great message it communicates.

“Hallelujah! For the Lord our God, the Almighty, reigns” (19:6b). This is the last “hallelujah” of the four. A lofty title for God is employed once again—“Lord God Almighty” to highlight the Father’s omnipotence and sovereignty. It is He who reigns—a present progressive verb demonstrating an ongoing and consistent activity. Here, the activity involves ruling “as a king with the implication of complete authority…” (Louw & Nida).  The change of tense is significant when one considers what is happening in this pivotal chapter. While ongoing continuous corruption characterized the planet in verse 2’s description of the fallen world (“was corrupting”) because of God’s culminative and decisive act of judgment (see verse 2) a new existential reality pervades the planet—God reigns. Hallelujah!

So What?

Revelation 18 and 19 reveals that there are two kinds of people in existence: the people of the world and the people of God. These two types of people are illustrated by the songs they will sing in the end. The question today is this: What tune will be on your lips when you are made to face the music? Will your confidence in what this world can provide you or what you can provide for yourself have you singing a song of doom and gloom prior to being judged by the God you either denied or ignored? Or will your trust in Christ and the salvation he alone can provide have you singing a song of praise to a sovereign Lord who is on the throne and working all things out for an ultimate good to those who love Him and are called according to his purposes?

Facing the Music Pt. 1-Revelation 18:9-24

Songs are often written and/or sung to commemorate/celebrate/reflect on certain life events. Think of all the breakup songs there are in country and pop music today, all the party songs that get people on the dance floor, or those songs of remembrance that have us thinking about bygone eras. Each of these songs has an intended purpose—some happy and some sad. Interestingly, there are many songs in the Book of Revelation that serve specific purposes. Today and next week we are going to look at two of them. First up is a sad song of lament sung by the world as it anticipates the fall of Babylon the Great. This song is sung in Revelation 18:9-24 as two reactions are given to the destruction of the coming world order. It is my prayer that as we hear this pathetic tune, we will, as God’s people, find reason to rejoice that the same fate lamented in this passage by citizens of the world is not the destiny reserved for us who are in Christ.

a. REACTION #1: The Sad Song of the World-18:9-20

Prior to the events that will lead to the end of the world as we know it, those belonging to the fallen system will see the writing on the wall and mourn their imminent loss. The first to sing their sad song are the “kings of the earth, who committed acts of immorality and lived sensuously with her”—i.e. those who traded a meaningful relationship with Christ for trysts with the things/personalities of the world. These “will weep and lament over her when they see the smoke of her burning” (18:9). It is important to recognize both with the song of the kings and the merchants that these are not manifestations of repentance. They are saddened that their source of power and wealth is now destroyed. While they ought to be broken over how their sin has grieved the heart of God and incurred his wrath, they are upset first and foremost by how God’s judgment has inhibited their personal source of power. Instead of subjecting themselves to the true sovereign of the universe, they grieve that their own sovereignty is thrown into jeopardy.  

In addition to be upset by a loss of power, the “kings” are terrified at the fate of the capitol and, in an effort to escape the same punishment, these are shown “standing at a distance because of the fear of her torment, saying, ‘Woe, woe, the great city, Babylon, the strong city!’…” Though these kings recognize that the hour of judgment has come for Babylon—“for in one hour your judgment has come’”—little to do they know that their fate is connected to this powerhouse and they will soon experience the same.

The swiftness of the judgment (in one hour) on a regime called “Babylon” (the coming world order) is parallel to the fate of the Babylon of the Old Testament in Daniel 5. There, a celebration of idolatry and licentiousness is interrupted by a supernatural message via a floating hand that inscribes a message on the plaster wall of the palace. The message, interpreted by Daniel, spelled swift judgment for a regime that had forgotten Daniel’s God and, as Daniel puts it “that same night, Belshazzar the Chaldean king was slain” (Daniel 5:30). Here, an idolatrous and immoral world power is handed the same quick fate and, at least in this context, the kings are able to recognize the writing on the wall.

Not only do the kings mourn the loss, so do the merchants—i.e. those benefiting economically from the world’s system. The text reads as follows: “And the merchants of the earth weep and mourn over her, because no one buys their cargoes any more—cargoes of gold and silver and precious stones and pearls and fine linen and purple and silk and scarlet, and every kind of citron wood and every article of ivory an d every article made from very costly wood and bronze and iron and marble, and cinnamon and spice and incense and perfume and frankincense and wine and olive oil and fine flour and wheat and cattle and sheep, and cargoes of horses and chariots and slaves and human lives. The fruit you long for has gone from you, and all things that were luxurious and splendid have passed away from you and men will no longer find them,…” (18:11-14). The list of cargo mentioned here is teaming with historically significant connotations. These products were very expensive and affordable only to the wealthy of Roman society in the first century (when this was written). In fact, the immediate context to which this book was sent (Asia minor) was one of the richest provinces in the ancient Roman empire and exported many of these products throughout Rome. The indictment being made here in Revelation is therefore an indictment on excessive materialism and affluence of a world that seeks to serve itself at any cost—trading what is of lasting value (righteousness in Christ) for what is only of temporary significance (the things of this world).  

Some of the more interesting commodities mentioned in the list include “slaves and human lives” (18:13). In the first century, slaves, most of whom were men, numbered about 10,000,000—approximately 20% of the population of the empire (Wilson, SIBBC, 351). Slavery looked very different in Rome than it did in the history of the United States. Slavery was often entered into voluntarily to pay a debt and was a temporary condition that people could work their way out of. The prediction here in Revelation 18 reveals that in the future, people will be economically enslaved to the coming world order—a regime that controls every aspect of the lives of its citizens and trades people and their skills like commodities to serve its nefarious purposes.

Like the kings mentioned earlier, “the merchants of these things, who became rich from her, will stand at a  distance because of the fear of her torment, weeping and mourning, saying, ‘Woe, woe, the great city, she who was clothed in fine linen and purple and scarlet, and adorned with gold and precious stones and pearls; for in one hour such great wealth has been laid waste!’...” (18:15-17a). Again, as with the kings, the sadness of these merchants is not at their sin and how they’ve scammed the system and exploited people to get rich; it is that their cash cow is being taken away. Swift judgment will, like a massive stock market crash, devalue the wealth of the world, leaving no buyers left to make these merchants rich.

The shipmasters, sailors, and passengers join in on the lament of these merchants in verses 17b-19-“And every shipmaster and every passenger and sailor, and as many as make their living by the sea, stood at a distance, and were crying out as they saw the smoke of her burning, saying, ‘What city is like the great city?’…” Accompanying their cries is the expression of their distress—“and they threw dust on their heads” (Rev. 18:18). This is a sign of acute mourning/grief in the Old Testament (often accompanied with rolling in ashes) (see Josh. 7:6; Ezek. 27:30). What is fueling this dramatic display of displeasure is again revealed in verse 19 “Woe, woe, the great city, in which all who had ships at sea became rich by her wealth, for in one hour she has been laid waste!’…”.  These merchants are grieved that the wealth of the world that made them rich is gone.

As the merchants, sailors, and others concede the defeat of their 401Ks and nest eggs, another voice interrupts the pathetic song with “Rejoice over her, O heaven, and you saints and you apostles and prophets, because God has pronounced judgment for you against her’…” (18:20). When the fallen world mourns, God people can rejoice. After all, saints, apostles, and prophets are not of this fallen world and look forward to a new world to come. Because the fate of God’s people are not connected to the world as it currently exists, they do not mourn as the rest of the world does when its institutions are dismantled. Instead, they rejoice, knowing that just around the corner, there is a better reality awaiting them.

b. REACTION #2: The Proclamation of the Strong Angel-18:21-24

Following the reaction of the world’s sympathizers is a proclamation given by “a strong angel.” This proclamation begins with a concrete illustration of what the fall of Babylon will look like. “Then a strong angel took up a stone like a great millstone and threw it into the sea, saying, ‘So will Babylon, the great city, be thrown down with violence, and will not be found any longer,’…” (18:21). The violence of the act symbolizes the violence with which Babylon will be destroyed (see Jeremiah 51:63-64 for a similar demonstration). Babylon’s fall, still future, will come by means of two separate but related events: the civil war already described in 17:16 in which the Antichrist will consolidate absolute power over the world order, and in the final destruction at the return of Christ in Revelation 19:11-21. These two events will sink Babylon in the abyss of history, much as the millstone thrown by the angel, no doubt, sunk in the sea.

Though the city will be, at its height, a veritable metropolis teaming with activity, affluence, and attention—not unlike New York, Dubai, or London today—once this future Babylon falls this angel reveals “And the sound of harpists and musicians and flute-players and trumpeters will not be heard in you any longer; and no craftsman of any craft will be found in you any longer; and the sound of a mill will not be heard in you any longer; and the light of a lamp will not shine in you any longer; and the voice of the bridegroom and bride will not be heard in you any longer;…” (18:22-23a). The lack of music suggests that there is no longer anything to celebrate (as all celebrations centered on the world’s successes and that world has failed). The absence of craftsman and the silence of the mill suggests that there is nothing to work for (because there is no one left who can afford what is produced). The darkness that envelopes the once well-lit and gleaming district is indicative of the spiritual and existential darkness that characterizes this place and its citizens. While the millstone was heard during the regular workday, the lamp indicated life at night. Here, both the day life and night life of this coming world power has ceased (Osborne, Revelation, 657). Additionally, people are no longer giving themselves in marriage as they know time on the earth is short. Ultimately, this ominous presentation indicates that “the normal activities of life—music, work, and marriage—will forever disappear from the streets of Babylon” (Wilson, ZIBBC, 352). Very suddenly, what was the center of the world will become a ghost town, making what was seen at Pompeii after the eruption of Vesuvius look like practice.

After proclaiming the fate of Babylon, the “strong angel” outlines the reasons for this in verses 23b-24—“for your merchants were the great men of the earth, because all the nations were deceived by your sorcery. And in her was found the blood of prophets and of saints and of all who have been slain on the earth,…”. In ancient courts, crimes were always read aloud as the sentence was carried out. Following this custom (and in addition to those crimes already listed in places like 18:2-3, 7), the angel spells out against exactly what charges are being punished. First, “your merchants were the great men of the earth.” This summarizes the emphasis on wealth, luxury, and greed already mentioned in the chapter (Osborne, Revelation, 658). Second, “all the nations were deceived by your sorcery.” This context uses “sorcery” figuratively to describe the demonic deception behind the mass buy in to the world in general, its leadership in particular, and the Antichrist most specifically. For instance, earlier, the false trinity was described as having “deceived” the nations (see 12:9; 13:14) into worshiping the beast. This is no surprise as the Scripture frequently connects idolatry to demonic influence (see Deut. 32:16-17; Ps. 106:35-37; 1 Cor. 10:20). The third indictment brought against Babylon is the murder of the saints—“And in her was found the blood of prophets and of saints and of all who have been slain on the earth,…” (18:24). Accentuated in its own separate independent clause and the sudden move from 2^nd to 3^rd person, this is what grieves God most—that the wicked world would seek to destroy his people and anyone made in his image. So much life has been lost during this period and what was dealt by this corrupt world system will now be dealt to her.

So What?

The sad song of the world and the proclamation of the strong angel in this passage illustrate something very important: the world stands to lose everything in its focus on material possessions and temporal sources of strength. Thankfully, there is another way to live that is not dependent on fleeting things. There is another kind of security that is not limited to whomever controls whatever government is currently in power. Psalm 20:7-9 reads “Some trust in chariots and some in horses, but we trust in the name of the Lord our God. They are brought to their knees and fall, but we rise up and stand firm. Lord, give victory to the king! Answer us when we call!” In what are you placing your trust today? What kind of song will you be singing when what is prophesied in Revelation comes to pass? Will you be mourning the loss of your assets or will you be rejoicing in the hope of victory?

The World's Not So Fairy Tale Ending- Revelation 18:1-8

Recently my family had the opportunity to enjoy an exciting trip to Disney World courtesy of my awesome parents. In many ways this trip to this special place lived up to its billing as being “magical.” While you are there, the hospitality you are shown, the beauty of the parks, the fun that is had, and the experiences you enjoy can really have you forgetting your problems and living, at least for a brief while, in fairy-tale land. However, I know and you know that the world we live in isn’t quite the beautiful, carefree, and optimistic place I came to love at Magic Kingdom, Animal Kingdom, or Hollywood studios. In fact, our van breaking down on the way back home somewhere in North Carolina on I-77 jolted me back to this reality quickly. That said, many do buy into a false narrative—a fairy tale if you will—that has them believing that real happiness and a “happily ever after” is something that can be found in this world or in themselves. Revelation 18:1-8 tells a very different story. In fact, by spoiling the ending of history, my prayer is that we might spoil the ending the world doesn’t want people to know in time for them to become citizens of a new world to come. To this end, let’s look at this text and listen to two exclamations from heaven as it responds to the fall of the coming world order.

a. Description of Desolation-18:1-3

After witnessing a preview of what is coming—in a statement covering the victory of the Lamb and the fall of Babylon—the preview of Revelation 19 continues in chapter 18:1-8 with two exclamations that demonstrate how we ought to interpret the loss of this fallen world. The first of these exclamations is a description of desolation provided in verses 1-3. The source of the message is given first in verse 1: “After these things I saw another angel coming down from heaven, having great authority, and the earth was illumined with his glory.” Following the introduction of a new section (indicated by “after these things”) John witnesses “another angel” especially bright with God’s glory and possessing great authority. The message that he comes to bring is what one commentator calls a “prophetic taunt song” that begins with the angel announcing the death of the enemies of God with overtones of joy at the judgment (Aune, Revelation 17-22, 976; Osborne, Revelation, 634).

In many ways, it is similar to what a superior playground athlete might chant to his grossly inferior and opposing playmates—“Your gonna lose! Your gonna lose!”

However, in a statement that is a bit more refined than what was heard in my youth, the angel “cried out with a mighty voice, saying, ‘Fallen, fallen is Babylon the great!’…” (18:2a). Like the angel’s announcement in 14:8, this repeated chant also speaks of Babylon’s fall as it if had already occurred. Remember, when we are talking about “Babylon” in the context of Revelation we are referring to a coming world order with sway over the earth’s population. It will be a wicked and idolatrous regime that will be taken over by the Antichrist for a time during the tribulation period. This “Babylon” will fall and this angel of God knows it.

Fall she must as “she has become a dwelling place of demons and a prison of every unclean spirit, and a prison of every unclean and hateful bird” (18:2b). In many ways, the future world power has become haunted by every wicked spirit imaginable.

Jews in the first century believed that evil spirits lived in desolate places. Jesus reflects on this in Luke 11:24-“When the unclean spirit goes out of a man, it passes through waterless places seeking rest, and not finding any, it says, ‘I will return to my house from which I came.” This is also revealed when Jesus heals a demoniac who lived in the hill country off by himself along the sea of Galilee in Mark 5:5. Here, in Revelation 18:2b, the world’s system is described as not only haunted by evil spirits, but is shown serving as a prison cell for these wicked ghosts. Physical manifestations of the saturation of evil spirits emerge in the presence of unclean birds circling overhead like vultures waiting to devour the dead below. Isaiah 13:21 and Jeremiah 50:39 both prophesied that Babylon would be destroyed and that owls—an unclean bird—would inhabit the site. Also, other unclean birds, probably carnivorous vultures, are again mentioned in Revelation 19:21.

After taunting the world by throwing their coming destruction in their face, the angel outlines the reasons for this in verse 3. First, “for all the nations have drunk of the wine of the passion of her immorality” (18:3a). This is a figurative way to suggest that the nations will be destroyed along with the world power itself because they have participated freely with her in her debauchery (see 14:8; 17:2). They have gotten drunk on the same excesses and will therefore share in the same miserable defeat.

Not only are the nations implicated in this destruction, so too are the leaders of those nations—"and the kings of the earth have committed acts of immorality with her” (18:3b). Don’t you know that a nation is directly affected by the quality of its leadership? Just as the leadership is a reflection of the nation (to some degree) today, so too will there be a direct correlation between leader and nation in the end. Here again, as before (see Revelation 17) the image of sexual immorality is conflated with spiritual idolatry. Cheating on the one true God by allying oneself with inferior ideas and or personalities is compared to lying with a prostitute—in fact, this is exactly the image that was used to describe Babylon in Revelation 17:5—“and on her forehead a name was written, a mystery, ‘Babylon the great the mother of harlots and of the abominations of the earth’.”

Added to the drunkenness of the world and the immorality of its leadership is the greed with which the economic powers of the world have operated –“and the merchants of the earth have become rich by the wealth of her sensuality” (18:3c). Though up to this point the sins of idolatry and immorality have been highlighted and used to implicate the world and its leadership, Revelation 18 adds greed and materialism to the litany of grievances heaven has against earth.  Much as Rome conquered both through military might and economic domination at the time this was written, so too will this coming world order use trade to hold power over the earth’s population. The incipient greed and questionable networking will result in a global economic power, the likes of which the world has never seen. As power often accompanies money, this rich and powerful regime will abuse its power in controlling the economy for its nefarious purposes and not for the good of the world. For this it will be judged.

In the description of coming desolation we hear a prophetic taunt against the fallen world along with reasons for why the world is so deserving of future destruction. The next voice John hears calls for retribution.

b. Callings for Retribution-18:4-8

This retribution comes in three forms. The first involves a call for God’s people to separate themselves from the wicked world—“I heard another voice from heaven, saying, ‘Come out of her, my people, so that you will not participate in her sins and receive of her plagues’” (18:4a). “My people” is a relatively technical label for those who, in either the Old or New Testament share in a special relationship with God. In the context of Revelation 18, these “people” are those with a special relationship with God living on the earth during this tribulation period (tribulation saints). Miraculous though their conversion may be during this troubling period, these converts will emerge and will be in harm’s way. As most of these final plagues are focused on the seat of global power in a capitol of sorts, God’s people on the earth are asked to vacate the premises. Their association with this context could have them entertaining the ways of this context (idolatry, immorality, greed, etc.) and suffering the plagues that God will concentrate in this city’s direction.

Don’t you know that in some ways you and I are a product of our environments. North, south, country, urban, south side, north side, different contexts in different places can significantly impact people’s lives. This has been true since very early. Consider Lot and his affiliation with Sodom and Gomorrah. His locality had a very negative impact on him and his family for a time. Consider those kingdoms that required conquering as God’s people moved into the Promised Land. The same will be true in the end and one of the ways that retribution against the wicked world will be seen will involve the separation between God’s people and Babylon the Great. Once God’s people have left the area, God will reign down his final plagues (particularly the fifth and sixth bowls) on this region.

The reason for God raining down plagues on this location is articulated in verse 5—“for her sins have piled up as high as heaven, and God has remembered her iniquities” (18:5). The verb used for “piled” is defined as “to increase enormous the number of something, with the implication of reaching the attention of God” (Louw & Nida). The world will grab the attention of God in a negative way. Its idolatry, immorality, and greed will grow so great that it demands a response from heaven. Though the response may not seem especially great—“and God has remembered her iniquities”—it is antithetical to how God responds to his people in places like Hebrews 8:12—"for I will forgive their wickedness and will remember their sins no more.” To have one’s sins forgotten means to be forgiven and enjoy life. To have one’s sins remembered is to be judged and condemned. The fallen world is falling and will ultimately land in this second category.

The second way that God will enact retribution against the wicked world order is by paying her back for her many evil deeds—“Pay her back even as she paid, and give back to her double according to her deeds; in the cup which she has mixed, mix twice as much for her” (18:6). What follows in verses 6-8 of chapter 18 is a courtroom scene in which God deals out a punishment that fits the crime. In fact, “the whole scene could be likened to a universal courtroom, in which a class-action suit takes place. Plaintiffs in this suit are Christians together with all those killed on earth (18:24) (at the hands of persecution and pressure—see Rev. 6:9ff); the defendant is Babylon…who is charged with murder in the interest of power and idolatry; and the presiding judge is God. As announced previously in 14:8 (and revealed in 18:1-3), Babylon…has lost the lawsuit” (Schussler Fiorenza, Revelation: Vision of a Just World, 99). As a result, God pronounces a legal sentence that is read here by a heavenly intermediary (a bailiff of sorts if we are continuing the metaphor along). The sentence describes that the world be punished not just in a way similar to what she was guilty of, but “double according to her deeds.” Not only that, but to the degree that she made the world drink of her indulgences and immorality, she is to drink from the same cup and, added to it, the cup of God’s wrath mixed to full strength (see Rev. 14:10).

In verse 7 God hands down the punishment—“to the degree that she glorified herself and lived sensuously, to the same degree give her torment and mourning.” In this description of the punishment two crimes the world order has committed are revealed: she has glorified herself rather than God (the only appropriate destination for glory of any kind) and she has lived in sensuous luxury—i.e. licentious opulence. Pride and decadence are the two indictments God has against this future world order and for these the world will pay—“to the same degree give her torment and mourning” (18:7a).

So swelled is the world with pride and decadence in this future time that she will parade herself around saying “I sit as a queen and I am not a widow, and will never see mourning” (18:7b). The world believes herself to have it all and have no need of anything (spiritual or otherwise). Self-sufficient in her own mind, the world believes it has a happily ever after awaiting her. This is taught even today.

In between the other-worldly parks, spectacular shows, memorable characters, and themed rides, a distinct and not-so-subliminal message was broadcast to the thousands of daily visitors at Disney World on our recent trip. This message might be summed up best in the closing lyrics to the firework show that can be seen each night at Magic Kingdom: "The story comes alive! When we look inside; a new adventure, there in your eyes. It’s just beginning, feel your heart beat faster. Reach out and find your…happily ever after!" While there are many reasons to question the philosophy behind these lyrics, this message (and others similar) are indicative of what the world would have us all believe: that our hope, joy, and fulfillment can be found inside ourselves and that this can somehow bring about a happily ever after. It is a message that is, like the overpriced cotton candy sold in the parks, as sweet as it is weightless. Nonetheless this philosophy (and the cotton candy) sells...a LOT! The Bible presents a very different worldview. Our hope is not found by reaching inside or around us. After all, our hearts, according to Jeremiah 17:9, are deceitfully wicked and the world around us is itself corrupt (Romans 8:21). In fact, because of the condition of the hearts of men and the corruption of the world, things as they stand, in and of themselves, will never result in a happily ever after. Instead, the Bible clearly articulates, in no uncertain terms, that the world (affluent and attractive though she may be) will fall under the weight of her indulgences (Revelation 17). Therefore, we should not look for nor expect to find a happily ever after kind of ending around us here and now.

This same popular philosophy will be in place at the future pivotal juncture of history described here in Revelation 18. Thankfully, the one we follow is not of this world and our ultimate destiny is in a new heaven and a new earth. Jesus says in John 16:33, "These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world." Christ is the true and ultimate hero. Instead of dawning tights and a perfect hairdo, he carried a cross and bled and died to bring about salvation. Instead of conquering a dragon or kissing a sleeping princess, he overcame the grave and ascended on high to the right hand of God. As such he alone is able to offer salvation that is far greater than a carriage ride over the horizon or peace in a temporary kingdom. Though I don't want to spoil a perfectly wonderful trip by ranting on what appear to be relatively benign lyrics to a song, I'm afraid that what might appear benign is actually symptomatic of a malignant cancer in our culture--a culture that is looking in all the wrong places for its fulfillment. In shooting for happiness in this world or in themselves, people miss out on the joy that Christ alone can bring in any and all circumstances. The real fairy tale is believing that the world or those in it can live up the hype that these songs, presentations, and philosophies project. The Bible teaches that Jesus and what he provides not only lives up to the hype, he surpasses it greatly. Which is why HE ALONE is deserving of all the glory. To glorify something/someone else here or in the future is misinformed to the max!

As the world will be guilty of this in a most egregious way in the future, the writing is on the wall—“for this reason in one day her plagues will come, pestilence and mourning and famine, and she will be burned up with fire; for the Lord God who judges her is strong.” In many ways this is the same predicted fate the Book of Revelation has made plain several times already (see Rev .14:9ff; 16:17ff; 17:1-18). Ultimately, the indulgent, immoral, and idolatrous world will suffer a great humiliating defeat—it will be the opposite of the fairy tale ending it often predicts for herself.

So What?

If this is what the coming world order can expect and certainly what the fallen world system will experience, why place any confidence in the world and what she offers? Don’t believe the lies that she tries to sell you. A happily ever after ending is not found in anything in you or around you, nor will it emerge out of anything the world could produce in an of herself no matter how good we may cooperate with each other or what solutions we may find to the problems that confront us all today. According to Revelation, the fallen world (no matter how pretty or alluring she may be) isn’t the heroine of God’s grand story, but the villain and ultimate loser. Christ is the victor and he alone provides the victory. For many in our world, this truth may seem like an unexpected plot twist too ludicrous to believe. However, it is up to us to spoil the ending of the story that has already been spoiled for us in places like Revelation 18:1-8  so that those who belong to this world today may grieve their sin and turn to the only one who can save them—turning from their worldly allegiances and becoming members of God’s family.  

The Fallen's World's Defeat-Revelation 17:14-18

Last week we learned that the world will prove to be a cruel and immoral mistress that seeks only to take from and deceive people with her wiles all the way to their death. This week we are going to learn more about the one who will rule the world for a short time and come to understand just how evil evil can be. However, thankfully, this sobering message is only offered after an inspiring promise is made to all who are ultimately not of this world.  In Revelation 17:14-18, we are going to examine TWO VICTORIES that are portrayed and appreciate about how futile and short-lived any confidence in the world really is compared to the confidence that can be found in the person and work of Christ.

a. The Lamb’s Future Victory over the Beast-17:14

The reason for the assimilation of forces described in Revelation 17:13 is revealed in verse 14—“these will wage war against the Lamb” (17:14a). All the world’s evil powers—particularly of the ten governors (ten horns) and the Antichrist (the beast)—will join together in an effort to lodge a final insurrection against the Lamb. This final insurrection has already been introduced in Revelation 16 and will play out later in the account of Revelation 19.

Revelation 16:12-14-“The sixth angel poured out his bowl on the great river Euphrates; and its water was dried up, so that the way would be prepared for the kings from the east  And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs; for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty.”

Revelation 19:19-“And I saw the beast and the kings of the earth and their armies assembled to make war against Him who sat on the horse and against His army”

What is introduced in Revelation 16 and fulfilled in Revelation 19 is predicted here in Revelation 17—a major battle involving the evil world and the Lamb. This is the culmination of cosmic conflict that this apocalyptic work has been building up to ever since Revelation 6 with the opening of the seven seals. In one corner you have the beast and his gang of governors and in the other the Lamb.

Though the forces of evil will engage in open warfare against God and his people, especially at the tail end of the tribulation period, “the Lamb will overcome them” (17:14b). While the Lamb might appear to be an interesting choice to go against a seven-headed, ten horned beast, consider who this Lamb is. He is the leonine Lamb introduced in Revelation 5:6.

Revelation 5:6-“And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirit of God, sent out into all the earth.”

This Lamb occupies a place of absolute power (between the throne,…and the elders), unlike the beast who occupies the earth and operates on borrowed authority. This Lamb has already conquered death itself (“standing as if slain”) what is a beast and a few vassal-kings? This Lamb has all authority (seven horns) and is not encumbered with the weight of three extra (ten horns). The Lamb is also omniscient, nothing escapes his vision (seven eyes which are the seven Spirits of God). This Lamb is the humblest and most glorious figure ever to exist and as such is worthy of worship and deserving of honor. Who better to lead God’s people in victory over the Lord’s enemies than this Lamb—Christ?

This Lamb—humble, glorious, powerful, wise, victorious—“will overcome.” The verb is the latest installment of a theme that rings forth throughout the book. The theme of “overcoming” would have inspired the original readers, many of whom were experiencing all kinds of persecution and pressure, to overcome despite their present circumstances in view of the ultimate victory described here. God’s people can overcome in any age because they know that the Lamb—their Savior—will overcome on their behalf in the end. 

If the reference to the “Lamb” is not enough to suggest that the battle between he and evil is not a fair fight (in favor of the former), John continues with a description of the Lamb’s superiority—“Because He is the Lord of lords and King of kings” (17:14c). At the time this was written, the Roman emperor was called “king of kings” because he presided over the many “sub”-kings of the empire. However, the Bible does one better in describing the ultimate protagonist in this coming saga. The Lamb is not merely “the King of kings,” he is also “the Lord of lords”—a phrase that is used of God often in the Old Testament (see Deut. 10:17; Daniel 2:37; 2:47; 4:37), in intertestamental literature (2 Macc. 13:4; 1 Enoch 9.4; 63.4), and in the New Testament (1 Tim. 6:15). In light of this textual and historical background, John appears to be applying divine connotations to this Lamb. He is not just the greatest ever Savior; he is one with God—the absolute sovereign over the universe!

The Lamb’s victory extends to those who are on his side—“and those who are with Him are the called and chosen and faithful” (17:14d). Used elsewhere in the New Testament to speak of believers (see Rom. 8:28; Col. 3:12; 2 Tim. 2:10), “called” and “chosen” are paired with “faithful” here in connection to what was found earlier in places like Revelation 2:10.

Revelation 2:10-“…Be faithful until death, and I will give you the crown of life” (i.e. the victor’s crown).

The point being made in Revelation 17:14 is that God’s people (“called and chosen”) demonstrate their special relationship with God in their enduring faithfulness. Those who remain faithful in the midst of temptation and persecution, with Jesus (the faithful witness) as their model (Rev. 1:3; 3:14; 19:11) and their own faithfulness as the result (2:10; 17:14) prove they have been called and chosen and counted among those associated with the Lamb and his final victory. What a promise and preferred destiny—victory with the victorious one!

b. The Beast’s Temporary Victory over The Harlot-17:15-18

In 17:1-13 the harlot, beast, heads, and horns were explained in greater detail. In verses 15 and 18, two more important symbols are explained in the context of the beast’s temporary victory over the harlot. The first of these is the water—“and he said to me, ‘The waters which you saw where the harlot sits, are peoples and multitudes and nations and tongues’” (17:15). The waters referred to here were first introduced in 17:1—“’I will show you the judgment of the great harlot who sits on many waters,…’”. Ultimately, this detail shows that the coming world order will be a conglomerate of peoples and nations that are united in opposition to God and in promotion of the world’s system. This world’s system will enjoy a capitol city in the future—described in verse 18 as a woman.

 “the woman whom you saw is the great city, which reigns over the kings of the earth” (17:18). Just as “Washington” is one way to refer to the power base of the United States (an example of metonymy), so too will the woman/harlot and the city she illustrates represent the power base of the coming world order. All of the world’s powers will be funneled through this great capitol.

Perhaps this is why the beast and his forces are so bent on conquering this city and assuming absolute power in its place. This is what is described in verse 16—“And the ten horns which you saw, and the beast, these will hate the harlot and will make her desolate and naked, and will eat her flesh and will burn her up with fire” (17:16a). Though the language is symbolic, what is ultimately described here involves the world powers (beast and ten kings) turning against the center of power (the woman). Here, the true feelings of the beast (Antichrist) for the harlot (coming world order) are revealed and what results is a civil war of sorts in  which  the ruling forces (Antichrist and governors/”beast” and “heads”) turn against the populace (“waters”) and city (“harlot”). Though this city and its population have devoted themselves to the beast, the actions taken by the beast reveal that Satan’s forces of evil at this late juncture have no love for any human beings—God’s people or lost people—as all humans possess the image of God and are objects of God’s love. By inflicting as much pain as possible on humanity at large, these evil forces seek to get back at God by wreaking as much havoc on his greatest creation.

What is described here is not unlike what Rome feared most in the ancient world (the context in which this was all written). There were many prior to the writing of Revelation who believed that the deceased emperor Nero would one day return with a foreign army to destroy Rome. This played upon the Roman population’s dread of vassal kings conspiring together against the capitol and seizing power—something that Hannibal of Carthage attempted around 200BC. Here, the world’s worst fears—a civil war that overthrows a sitting power—will prove successful and many of the world’s citizens will pay the ultimate price.

The Bible holds no punches in describing the nature of this victory of the beast—“will make her desolate and naked, and will eat her flesh and will burn her up with fire,…” (17:16). First, “to make desolate” means to suffer destruction with the implication of being totally deserted and abandoned. Rendering “naked, …and will burn her up with fire” is taken from Ezekiel 23:25-29 where the destruction of an unbelieving Jerusalem is described. In that context, Babylon is being used as God’s means of judging a people that has denied their Lord in Jerusalem. Here, a future Babylon (this great city and her population) is being judged by evil because of their unrepentant sin and pride. In describing this judgment on this capitol city, several images are used. First, “to be stripped naked” builds on the warning to the church of Laodicea (to buy white garments and cover their nakedness) and the shame already associated with nakedness mentioned in places like 16:15—“Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame.” This imagery refers to the exposure of one’s sinful deeds. Here, the beast’s victory over the world capitol will render all of her inhabitance exposed and ashamed. Worse than even this the text goes on to describe this defeat with “and will eat her flesh,” calling to mind the fate of people like Jezebel in 2 Kings 9:36-37 whose dead corpse was consumed by dogs. Finally, “and will burn her up with fire” references both the smoldering structures that often accompany conquests of this type and the ultimate judgment of fire that will be revealed in Revelation 20:10 in which the enemies of God will be tormented day and night forever (Osborne, Revelation, 626-27).

While this insurrection between the beast and the world capitol appears to be inside baseball and limited to the earthly domain, the vision reveals that even this temporary victory handed to the beast is not beyond the scope of God’s control. First, even this victory of the beast is according to God’s plan—“For God has put it in their hearts to execute His purpose by having a common purpose” (17:17a).

Not only has God moved in the hearts of these players to execute this temporary victory for his greater purposes, he has “given their kingdom to the beast” (17:17b). This is not new as God has often placed people under the rule of others at various times and for various reasons. God allowed the Egyptians to enslave the Hebrews for a time. God gave Jerusalem to the Babylonians in the days of Nebuchadnezzar. He then handed the Babylonians into the hands of the Medes and Persians and them to the Greeks and them to the Romans. All of these historical examples reveal what is said in places like Romans 13:1, “For there is no authority except from God, and those which exist are established by God” and Daniel 2:21, “It is He who changes the times and the epochs; He removes kings and establishes kings; He gives wisdom to wise men And knowledge to men of understanding.” God alone can do this kind of king-making as the King of kings and the Lord of Lords.

And this he will continue to do—that is orchestrating world affairs according to his will—“until the word of God is fulfilled” (17:17c). In the most general sense this refers to all the promises concerning the last days in the end and the final judgment that will condemn the world and usher in a new heaven and a new earth. Interestingly, this temporary victory of the beast over the capitol will contribute indirectly and ultimately to the demise of evil itself as part of God’s plan to bring about a glorious destiny for all who belong to him.

So What?

This future temporary victory of the beast over the capitol city demonstrates what happens when evil leads to self-destruction. “The repulsive immorality, idolatry, luxury, and misuse of power” that will characterize the future world order will ultimately leave this power susceptible to destruction by evil at the hands of the beast (Osborne, Revelation, 628). What is portrayed here (pride and idolatry preceding a mighty fall) is, in many ways, the same thing that happened to Rome in the ancient world and what has proven to be the case of many world powers since. Evil doesn’t just destroy good things; it destroys corrupt things as well. Thankfully, as God’s people, we are “with the Lamb” and as such look forward to a victory over the forces of evil forever. If in Revelation 17:1-13 we learned that being the bride of Christ is to be preferred over being a lover of the world, here we learn being with the Lamb of victory is infinitely better than being counted among those who will prove to be the biggest losers—those who will be desolate, naked, eaten, and burned up. Are you standing with the Lamb in victory today? Or are you counted among the ranks of this world and her temporary systems. Make no mistake, the world that promises everything will one day be ruled by an evil one who will turn on a dime to destroy you without batting an eye. Just as the harlot (world system) will woo only to use, so too will the Beast (Antichrist) come to rule the world just to watch it burn. Christ, the Lamb, came to save the world and will come again to remake the world. Our confidence ought to be placed in Him.