Understanding Revelation 20:1-6, Part 2

In our first look at Revelation 20:1-6 we focused on introductory and contextual issues that lead us to believe Revelation 20:1-6 cycles back and focuses upon events that take place during the current time and before the Second Coming of Jesus Christ.

Now we will look in more detail at the passage itself, which is best divided into two parts. To begin, we have verses 1-3, which describe the binding of Satan. Then we have verses 4-6, which describe the thousand-year reign of Christians with Christ.

2. A Closer Look At Revelation 20:1-6 Itself. 

We will start by focusing on verses 1-3.

Revelation 20:1-3:

Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. ² And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, ³ and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while.

There are several things we can say about these verses.

Satan is bound for 1,000 years. What is the purpose? “So that he might not deceive the nations any longer.” This binding is reminiscent of other texts in which we learn Satan is defeated and contained in Jesus’ victory over him through the cross and resurrection (Mt. 12:26-29; Rev. 12:7-9). It also coincides with a greater coming to Jesus by the nations, as prophesied in the Old Testament (Isaiah 59:19-62:12). This binding of Satan is best taken as the ending of the times of ignorance (Acts 17:30), that time when the nations were, for the most part, lost—during the years of God’s working primarily through Israel.  Since once Satan is released, he will gather the enemies of Christ to band together to attack the church (7-9), “We conclude, then, that the binding of Satan during the gospel age means that, first, he cannot prevent the spread of the gospel, and second, he cannot gather all the enemies of Christ together to attack the church.”[1]

Since Revelation is full of symbolic numbers, it would be consistent that the 1,000 years is a symbolic reference. “Since the number ten signifies completeness, and since a thousand is ten to the third power, we may think of the expression ‘a thousand years’ as standing for a complete period, a very long period of indeterminate length”[2] which would occur between the first and second comings of Christ in light of the structure of Revelation.

“Since the ‘lake of fire’ mentioned in verses 10, 14, and 15 obviously stands for the place of final punishment, the ‘bottomless pit’ or ‘abyss’ mentioned in verses 1 and 3 must not be the place of final punishment. The latter term should rather be thought of as a figurative description of the way in which Satan’s activities will be curbed during the thousand-year period.”[3]

That this binding is real, but that the words in the text which depict it are symbolic and not literal are seen in the fact that a non-corporeal being is being bound with chains.  How does that take place literally?  It does not.

So, what is Revelation 20:1-3 talking about?  It addresses a greater working of God among the nations, through the Church, so that people from all over the world will come to know Christ and take their place among the Church. Though Satan still works and brings much damage (cf. Eph. 6:10-13; 1 Peter 5:8; Rev. 6:1-8; 12:1-6, 10), nevertheless God also is currently bringing about a great work and a great harvest at one and the same time that many trials and much persecution are taking place.

Revelation 20:4-6:

These verses read: 

Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. ⁵ The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. ⁶ Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

There are several points I want to make about these three verses that should help us understand them better.

The thousand year period of verses 4-6 should be seen as the same period verses 1-3 addressed. We have already seen that period extends from the first to the second comings of Jesus Christ and so, just like there, the reference to a thousand years is figurative, rather than literal.

Justice, especially for those martyred, is an important theme in Revelation (cf. 6:9-11). It is significant, then, that these saints are pictured seated on thrones and given authority to judge in some manner (Mt. 19:28 shows that reigning and judging go together). These three verses picture Christians who have died (martyrs probably stand for all Christians who have died as is the case earlier in the book (6:9-11). We must note that these saints are in heaven. After all, the word “throne” is used 47 times in Revelation and all but three (2:13; 13:2; 16:10) appear to be in heaven. There is little doubt, then, that this reigning is taking place in heaven and not on earth. It might even be said that verses 1-3 picture what takes place on earth from the first to second comings of Christ and verses 4-6 picture what takes place in heaven.

It needs to be noted that this text says nothing about Christ or saints reigning on earth (what would be necessary for it to reference a 1,000 reign of Christ and saints on earth). That concept needs to be brought into the text by implication. If, however, as we are suggesting, the better explanation for this entire passage is what the amillennialist puts forth, then there is no need to bring in that concept of an earthly reign.

Even though the words, “they came to life” (v. 4) can refer to a physical resurrection (See Mt. 9:18; Rm. 14:9; 2 Cor. 3:14; Rev. 2:8 where the same verb is used for physical resurrection) and certainly the words in v. 5, “this is the first resurrection,” let us know that this coming to life is a kind of resurrection, we are led away from seeing it as the future bodily resurrection of saints since that appears to be covered later on in verses 11-13.[4] What we have here involves those in Jesus Christ passing from this life to even greater life in heaven.  It is so much greater, even though it still does not involve the future bodily resurrection, that there is no way to describe it other than this—it is as if they are coming to life; they are being raised! Those who have true life are coming to know even greater and fuller life.

Most likely the words “first” and “second” (Rev. 20:5, 6, 14; 21:1) are not intended merely as ordinal numbers. Rather they describe what has to do with this present age (“first”) and the eternal age to come (“second”). What we learn, then, in the larger context is that those who have been given new life in this age and experienced that first resurrection will not undergo the second death. Rather, they will experience the new heaven and new earth (which is equal to the second heaven and earth—that of the new age). Additionally, those who have not experienced the first resurrection will experience the second death (which is equal to the lake of fire) and will not experience the second or new heaven and earth.

In verse 5, John’s clause, “the rest of the dead did not come to life unto the thousand years were ended,” is parenthetical. So, the subsequent clause, “this is the first resurrection,” refers back to the end of verse 4, before John offers the parenthesis. This parenthetical statement in v. 5 appears primarily to be stressing that those apart from Christ do not experience the greater life during this age. And, the only “greater” life they will have is that of being resurrected to face judgment and eternal conscious punishments (cf. vv. 11-15).

Finally, in verse 6, the fact that these “raised” believers who are reigning with Christ are “priests of God and of Christ,” suggests that the picture here is parallel to Rev. 5:9-10, a vision of heaven that takes place during this inter-advent age.

So, in all aspects of Revelation 20:1-6 (the explanation of the six verses, as well as structure and context) we conclude that the best explanation is that offered by Amillennialists (or Realized Millennialists).

What is left to do is to outline what is significant about properly understanding this text. In other words, what are some points of application that arise from this passage?

3. Some Points Of Application That Arise From This Passage.

To start, we should gain courage and boldness to proclaim the gospel to the ends of the earth. During the present age, though Satan still has great power and can wreak much havoc, he has not only been defeated, but his ability to deceive the different ethnic groups through the world and to keep them in spiritual darkness has been very much curtailed. This is why we have seen so much success in missions in this age. It is also why we can step out in faith and great hope that God will continue to work mightily to bring the different ethnic groups to himself in salvation.

Additionally, we are certain that if we know Jesus Christ as Savior, if we die before he returns, we will go from experiencing true life in this age to even greater life in his presence. And, we will still look forward to even greater life than that when our bodies are resurrected and we are reunited with them as spiritually and physically glorified (perfect) saints.

What is more, we are certain that the future second death has no power over us. We are assured in Christ we will go from life to more life and enter into our eternal joy.

Though the circumstances of this world often seem to suggest otherwise, Jesus Christ presently reigns over all things. Though this reign is not recognized and appreciated by all (which awaits a future time), it does bring encouragement to his people as we go through this hostile age and face hostile cultures.

Finally, we are reminded the next big thing we are awaiting that arrives with the future coming of Jesus Christ is the full future, eternal kingdom of God the Father and Son, the new heaven and earth. There is no need to have an additional period or kind of kingdom as all the promises made to Israel under the old Covenant are fulfilled in the true end-times Israel, comprised of Jews and Gentiles. Truly we as the New Covenant Church are the people of God, the apple of his eye, and not part of a second-class group of God’s people—a Plan B.

Joyfully Following Our Reigning Christ With You,

Tom

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[1] Hoekema, The Bible And The Future, 228.

[2] Hoekema, The Bible And The Future, 227.

[3] Hoekema, The Bible And The Future, 227-28.

[4] Anthony Hoekema explains: “Premillennialists understand what is described in verses 11-13 as the resurrection of unbelievers which, they claim, occurs after the millennium, since the resurrection of believers has taken place before the millennium.  The separation of the resurrection of unbelievers from that of believers by a thousand years, however, must be challenged, particularly in view of Jesus’ words in John 5:28-29.” That text reads:  “Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.”  So, it is better to take verses 11-13 as referring to the resurrection of all—believers and unbelievers.

Understanding Revelation 20:1-6

One of the most controversial and debated issues among Christians when it comes to our view of the end-times and the second coming of Jesus Christ has to do with the interpretation of the “millennium” mentioned in Revelation 20:1-6. The word “millennium” comes from a Latin word that means “one thousand years.” It arises from Revelation 20:1-6 and the mention five times of a thousand year period in that text during which time Satan is “chained” (20:2, 3), i.e. his work is somehow hindered, and during which time saints reign with Christ (20:4, 5, 6).

The three major positions on the millennium are as follows:

1. The Premillennial position. Most who hold to this position believe the thousand years is a future reign of Christ on earth and saints with him for a literal thousand year period (though some Premillennialists give room for the amount of time not to be taken literally). The prefix “pre-” refers to the fact that Christ will return before this millennium. Many who hold this position believe the millennium is necessary so that God can fulfill literally (or close to it) promises he has made to the nation of Israel in the Old Testament.

2. The Postmillennial position. Most who hold to this position believe the gospel in this age will advance so extensively that as more and more people come to Christ and live under his reign a future world-wide reign of Christ (and saints) will be ushered in prior to his second coming. Since, in this view, Christ returns after this millennium (which may or may not be a literal 1,000 years), the prefix “post-” is affixed to the word “millennial” to label this understanding.

3. The Amillennial (or Realized Millennial) position. This position has been falsely labeled the “no millennial” view (since the prefix “a-” means “no”). This gives the impression that those who hold this position do not believe in a millennium at all. The truth is they do not believe in a future millennium and believe that the 1,000 years, like almost all numbers in Revelation, is to be taken figuratively as a long and full period of time. The better label for this view is the “realized millennial” position. Here “realized” means that it has already been experienced, already come, already started. The amillennial position believes the millennium runs concurrently to the current New Testament church age in which we now live.

Which position should we hold?  I hold to the third position for a number of reasons I blogged about in 2016. However, one of the big reasons I hold to it has to do with my understanding of Revelation 20:1-6, the passage we will look at this coming Sunday in our sermon series through Revelation.

In the remainder of this post and my next post I will explain how I believe this passage should be understood and why it does not speak of a literal future millennium.

1. A Look At Some Introductory and Contextual Issues. 

The only mention of a 1,000 year reign of Jesus Christ in the Bible is found in Revelation 20:1-6. This text is best understood in the context of the book of Revelation to refer to a reign of Christ in heaven (not on earth) with saints who have died—and this during the age between his first and second comings (in other words, right now).

Here is what we read in Revelation 20:1-6:

Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. ² And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, ³ and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while.

⁴ Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. ⁵ The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. ⁶ Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years. (emphasis added)

I emphasized the phrases and clauses that lead people to believe this speaks of a future thousand-year-reign of Jesus Christ and saints on earth—thus a millennium. However, there are a number of reasons why I believe this instead refers to the reign of Jesus Christ and saints in heaven for a long period of time that spans the entire New Testament church age—in other words, right now.

Here are some introductory and contextual reasons for that conclusion.

1. My first reason merely removes an obstacle as it reminds us that the amillennial stance is not new or strange, but has a long history in the Church.  “The amillennial understanding of Revelation 20:1-6 as describing the reigning of the souls of deceased believers with Christ in heaven has good standing in the church since the days of Augustine.”[1]

2. Premillennialists commonly assert that the millennium is a reigning of Christ on earth, as well as a reigning of believers with him on earth who have died and been raised, as well as a reigning of believers with him on earth who have not died. However this text says nothing of believers who have not died. The late theologian and scholar, Anthony Hoekema, puts it this way:

The millennium of the [premillennialists] is not the millennium described in Revelation 20:4-6…. When…we read Revelation 20:4-6 in the way [premillennialists] want us to read it, we find in the passage no reference whatever to people still living at the time the millennium begins or to people with “unresurrected bodies”…. We conclude that Revelation 20:4-6 does not describe the millennium of the [premillennialists], even when it is understood as [they] want us to understand.  The [premillennial] understanding of the millennium, in other words, is not based on a literal interpretation of this most important passage.[2]

Sam Storms agrees and disputes those who say the premillennial understanding of Revelation 20 is superior because it is literal. He cites Arthur Lewis, The Dark Side Of The Millennium: The Problem Of Evil In Rev. 20:1-10 (Grand Rapids: Baker, 1980), 50:  “The essential and concrete aspects of the text may not be ‘spiritualized’ out of existence. The martyred and enthroned saints are real, the angel who binds Satan is real, Satan himself is very real, and the wicked nations in revolt against the King are real nations and part of history. The question is not, therefore, which view is the more literal, but which correctly understands the place and purpose of the thousand years.”[3] (emphasis added)

Storms concludes: “The point is simply that the [amillennial version of the] millennium for which I will argue is just as real and literal as the millennium for which the premillennialist contends.”[4]

3. As we will see with greater clarity when we look in detail at the six verses, nothing is said in this passage at all about a reign of Christ and saints on earth (the view of both premillennialists and postmillennialists)! This is rather a reign in heaven.

4. If the main purpose of the millennium has to do with Jews and the nation of Israel, as some premillennialists assert, “is it not passing strange that Revelation 20:4-6 says not a word about the Jews, the nation of Israel, the land of Palestine, or Jerusalem?  This would not be so serious if the idea of the restoration of Israel were only an incidental aspect of the millennium.  But, according to dispensational [premillennial] teaching, the restoration of Israel is the central purpose of the millennium! It is therefore all the more significant that nothing of this alleged central purpose is mentioned in the only biblical passage which deals directly with Christ’s millennial reign, Revelation 20:4-6.”[5]

5. Finally, we must grasp something about the structure of the book of Revelation itself that has bearing upon the meaning of Revelation 20:1-6. Revelation “consists of [six] sections which run parallel to each other, each of which depicts the church and the world [in recurring cycles] from the time of Christ’s first coming to the time of his second coming.”[6]   “The [sixth] section, chapters 20-22, narrates the doom of the dragon (who is Satan), thus completing the description of the overthrow of the enemies of Christ. The final judgment and the final punishment of the wicked are depicted at the end of chapter 20…vv. 11-12, 14-15. In addition, this section describes the final triumph of Christ and his church, and the renewed universe, here called the new heaven and the new earth.

“Note that though these [six] sections are parallel to each other, they also reveal a certain amount of [end-times] progress.  The last section, for example, takes us further into the future than the other sections.  Although the final judgment has already been briefly described in 6:12-17, it is not set forth in full detail until we come to 20:11-15. Though the final joy of the redeemed in the life to come has been hinted at in 7:15-17, it is not until we reach chapter 21 that we find a detailed and elaborate description of the blessedness of life on the new earth (21:1-22:5). Hence this method of interpretation is called progressive parallelism.”[7]

The significance of this structure of Revelation is that each of the cycles shows us a picture of what is happening in the world now—each of the cycles also progressing further as the book unfolds. So, we should not be surprised that Revelation 20:1-6 gives us insight into what is happening now (just like with previous cycles in the book) that goes beyond anything revealed earlier in the book. Nor should we be surprised that the final cycle goes further and gives us a picture of the future climactic new heaven and new earth—one not previously given in Revelation. 

6. At the end of chapter 20 (verses 11-15), attention is focused upon God’s judgment—something we have already seen in the book of Revelation. Consider that the twenty-four elders announce the time of judgment (11:18); the Son of Man’s coming begins the day of judgment (14:14–20); God pours out wrath leading up to the final judgment (16:17–21); the white horse rider judges and defeats his enemies (19:11–21); and God opens the books to judge each person at the last judgment (20:11–15). These all appear to be parallel events at the end of various cycles in Revelation –each cycle covering events from the first coming of Jesus Christ to his Second Coming and subsequent judgment.[1] If we are right about this, it would place Revelation 20:1-6 before the Second Coming of Jesus Christ and not depicting a post-Second-Coming millennial reign.

7. The phrase the war, a literal translation, found at three different places with almost identical wording around it each time (16:14; 19:19; 20:8) seems to be different than the previous six uses of the same word for “war” (without the definite article, “the”) in Revelation. It appears that as Revelation cycles back through the events from the first to second comings of Christ, it progresses forward as it goes. So, the result is this: In these later chapters the cycle moves to the final war that accompanies the Second Coming Of Jesus Christ. This also points to the likelihood that 20:1-6 takes us to events that happen during this present time and predating the Second Coming of Christ, rather than referring to a future thousand year reign of Christ that is after his Second Coming.

8. We must consider the descending of an angel in 20:1. In regard to the three previous times angels are said to descend or ascend in Revelation (7:2; 10:1; 18:1), whatever chronological activity has been taking place is suspended so that the text can cycle back to earlier events. If the same holds true in 20:1, this suggests that the events of 20:1-6 are not happening chronologically after those of chapter 19 but are cycling back to look again at events that preceded chapter 19. So, again, in 20:1-6, we are not dealing with a post-Second-Coming Millennial reign of Christ, but with the depiction of events that take place during the present time—between the First and Second Comings.

9. There seems to be a close relationship between the events of chapter 12 and that of chapter 20 in regard to the binding of Satan. The devil was cast out of heaven in chapter 12 after losing a battle against Michael and his angelic warriors (12:7-9). As a result, the activities of the Deceiver were restricted (12:13-17). This appears to be parallel to God’s binding of Satan in 20:3—again suggesting that chapter 20 is taking us back to another look at events taking place from the First to Second Coming of Christ.

10. Finally, a linear or chronological understanding of the relationship of chapters 19-20 runs into difficulty with respect to those forces that oppose Christ and his people. They are completely destroyed in 19:18, 21 and yet reappear in 20:8. What we have most likely, then, are events that are parallel to each other (20:8 restating what previously happened from another perspective), rather than a chronological depiction (the events of ch. 20 coming after those of 19), which would lead us to see 20:1-6 as referring to a future reign rather than what it instead appears to be—speaking of a reign during the present age.

In summary, the larger context of the book of Revelation and the near context lead us to expect the events of Revelation 20:1-6 to happen during this present time between the First and Second Coming of Christ.

Yet, as we look more closely at the six verses and their meaning, will we find a message that is consistent with what we have set forth in regard to context and introductory issues? We will turn to that question in our next post.

Joyfully Delighting In The Reign Of Christ And His Saints With You,

Tom

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[1] In Revelation and the rest of the New Testament the final judgment is associated with the Second Coming Of Christ.

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[1] Anthony A. Hoekema, The Bible And The Future (Grand Rapids: Eerdmans, 1986, repr.), 183.

[2] Hoekema, The Bible, 220-21.

[3] Sam Storms, Kingdom Come: The Amillennial Alternative (Fearn, Ross-shire, Scotland: Mentor, Christian Focus, 2013), 428.

[4] Storms, Kingdom Come, 429.

[5] Hoekema, The Bible, 222.

[6] Hoekema, The Bible, 223.

[7] Hoekema, The Bible, 225-26.

On the clause, “And I saw” (20:1a [see also 19:11, 17, 19; 20:4, 11; 21:1]) which some premillennialists argue suggests chronological treatment in chapters 19-20, Storms, Kingdom Come, 430, writes: “The phrase…appears countless times in Revelation and need only indicate the sequence in which John received the visions. It does not necessarily indicate any historical relation among the many visions themselves.”

Judgment On The Babylonian-Like Economic And Religious World System (Rev. 17:1-18:24)

You know you are dealing with a difficult passage when you have a title as full as the one I have ascribed to this post. However, if we read this passage in light of the 3^rd and 4^th cycles in Revelation (12:1-16:21), this passage becomes much easier to understand.

We have already seen the judgment of the Babylonian world system in chapters 14 and 16, there learning that part of the reason the terminology of Babylon is used has to do with the fact that the New Covenant Church is seen in Revelation as the end-times Israel, the true people of God. And just like the evil nation of Babylon that set itself forth in the 6^th and 7^th centuries, B.C. as a false god and was used to purify Israel, but also faced judgment for their sin, so also in these last days there is an evil kingdom, a Babylon-like world-system, that represents a false god (more specifically a substitute Trinity of the Dragon/Satan, the Beast, and the Beast/False Prophet) that is used to sanctify the church, but because of its evil, also must face judgment.

There seems to be two main reasons that the judgment of this Babylon-like world system is revisited. To begin, it leads the reader into a sweet picture of the rejoicing in heaven over the ultimate defeat and judgment of evil (19:1-10), as well as a more specific view of the ultimate judgment (19:11-21). Second, in chapters 17-18 we see more specifically both the economic and religious nature of this God-opposing world system.  If I am reading Revelation correctly in general and these two chapters in particular, then what is being unveiled here is a tendency throughout this current age between the two comings of Christ for most kingdoms or governmental entities (which form an overall world system because of their similar worldviews to each other) to do the following:

1. Consolidate and centralize power to the point they control most, if not all, aspects of life and commerce.

2. Reward and penalize citizens economically based upon their allegiance or lack of allegiance to the powers-that-be.

3. Flowing out of the first two truths, persecute the Church because their allegiance is not first and foremost to the human leaders, worldview, and systems, but to Jesus Christ.

Because of these tendencies the Church lives like and is treated like it is in exile, just as Israel was in Babylon in the 6^th and 7^th centuries.

Of course, there are differences between what Revelation 17-18 is addressing from what happened to Israel centuries before Christ. To begin, the people are God are no longer primarily in one nation but are throughout the world. So, it is world-wide and lasts for the duration of this age. Additionally, the evil entity that persecutes and is used as a sanctifying agent is not only a nation but is a world-wide system that also lasts for the duration of this period.

If we understand these underlying themes, then we can grasp what is being communicated here. In the same way that Israel under the Old Covenant went into exile at the hands of an evil kingdom to be purified for the first coming of Christ, so the new and true Israel under the New Covenant is being sanctified and prepared at the hands of an evil world-system for the second coming of Christ. And, just like God fulfilled his promises to his Old Testament people, so also he will to us.

Here is an outline of Revelation 17:1-18:24. Refer to this as you read through this passage in preparation for Sunday’s sermon. Keep in mind that what you are reading is the fifth cycle that gives an overall view of this current age in Revelation. We are saving the last two parts of cycle five (19:1-10; 11-21) for the following two weeks.

I. The Introduction To The Vision: The Angel Announces To John That He is To Witness A Vision About The Judgment Of The World’s Idolatrous Economic Religious System. 17:1-3a

II. The Vision And The Seer’s Response: John Is Frightened And Perplexed By The Magnificent Appearance of The Babylonian-Like Hostile Economic-Religious System In Its Alliance With The State. 17:3b-7

A. The woman is on the beast (3b-c).

B. The woman is royally and wickedly arrayed, as aligned with the state economic system and as an idolatrous persecutor of the church (4).

C. The woman Is The Babylonian world system, mother of idolatry and evil (the contrast to the church) (5).

D. The woman is a voracious, evil persecutor of the church (6).

E. The angel speaks to John, telling him he will explain the mystery of the woman (7).

III. The Interpretation Of The Vision Of The Woman. 17:8-18

A. The interpretation of the beast: the deceptive career of the satanic state and its allies will be revealed as a sham when they are judged by Christ at the end of time. 17:8-14

1. The beast, a Christ-substitute, is described in a manner that shows he sets himself forward as a substitute, but is truly defeated (8a).

2. The response of the unregenerate earth-dwellers to the beast (8b-c).

3. A further explanation of the beast, its heads, and horns, and its ultimate defeat: another picture of the defeat of the Babylon-like God-opposing world system. 9-14

a. Understanding this calls for wisdom (9a).

b. First explanation of the seven heads: they depict a fullness of oppressive power and authority (9b).

c. Second explanation of the seven heads: they depict government, religious, and gate-keeper authorities who exercise great power, but have already been defeated in Christ (10).

d. Explanation of the beast: affirmation that the previously-mentioned entities comprise the beast throughout the church age who is defeated and will someday face eternal perdition (11).

e. Explanation of the ten horns: Leaders who have power at the end of this age, which they give in alliance with the beast (12-13).

f. The anti-God beastly governmental and religious leaders of the Babylon-like world system will war against Christ and he will defeat them (14).

B. The interpretation of the woman in relation to the waters and to the beast: At the end of history God will inspire the state and its allies to turn against the economic-religious system in order to remove its security and destroy it. 17:15-18

1. The explanation of the waters (15).

2. A revelation that the kings and beast (the government and gatekeeper entities) will turn on the woman, Babylon (economic and religious system) (16).

3. The reason God has sovereignly ordained this turning on Babylon: Destruction (17).

4. Another explanation of the woman, Babylon: Her universal influence (18).

IV. Unlike the Rest Of The World Who Will Be Judged With Babylon, Saints Who Do Not Compromise With The Idolatrous World Are To Rejoice over God’s Judgment Of It Because This Demonstrates The Integrity of Their Faith And of God’s Justice And Glory And Leads To God’s Consummate Reign And Union With His People. 18:1-19:10

A. An angel announces Babylon’s judgment (its fall) and its severe effects, which will come because of her idolatrous economic and religious seduction of people. 18:1-3 

B. God’s people are exhorted by an angel to separate from cooperating with the Babylonian religious and economic system before her judgment, lest they suffer punishment with this arrogant world system that believes it is invincible. 18:4-8

C. Those cooperating with the Babylonian religious and economic system (e.g. kings, merchants, shipmasters and their crews) will lament after her swift judgment because it means their own demise. 18:9-19

D. The faithful (those who separated from Babylon) should rejoice over her judgment once it is accomplished because it vindicates their faith and God's just character. 18:20-24

Joyfully Trusting God In Babylon With You,

Tom