Old Testament Reading: Jeremiah 51

“Thus says the Lord: ‘Behold, I will stir up the spirit of a destroyer against Babylon, against the inhabitants of Leb-kamai, and I will send to Babylon winnowers, and they shall winnow her, and they shall empty her land, when they come against her from every side on the day of trouble… For Israel and Judah have not been forsaken by their God, the Lord of hosts, but the land of the Chaldeans is full of guilt against the Holy One of Israel. ‘Flee from the midst of Babylon; let every one save his life! Be not cut off in her punishment, for this is the time of the Lord’s vengeance, the repayment he is rendering her. Babylon was a golden cup in the Lord’s hand, making all the earth drunken; the nations drank of her wine; therefore the nations went mad. Suddenly Babylon has fallen and been broken; wail for her! Take balm for her pain; perhaps she may be healed. We would have healed Babylon, but she was not healed. Forsake her, and let us go each to his own country, for her judgment has reached up to heaven and has been lifted up even to the skies. The Lord has brought about our vindication; come, let us declare in Zion the work of the Lord our God… ‘I will repay Babylon and all the inhabitants of Chaldea before your very eyes for all the evil that they have done in Zion, declares the Lord. ‘Behold, I am against you, O destroying mountain, declares the Lord, which destroys the whole earth; I will stretch out my hand against you, and roll you down from the crags, and make you a burnt mountain. No stone shall be taken from you for a corner and no stone for a foundation, but you shall be a perpetual waste, declares the Lord… For thus says the Lord of hosts, the God of Israel: ‘The daughter of Babylon is like a threshing floor at the time when it is trodden; yet a little while and the time of her harvest will come.’ Nebuchadnezzar the king of Babylon has devoured me; he has crushed me; he has made me an empty vessel; he has swallowed me like a monster; he has filled his stomach with my delicacies; he has rinsed me out. The violence done to me and to my kinsmen be upon Babylon,’ let the inhabitant of Zion say. ‘My blood be upon the inhabitants of Chaldea,’ let Jerusalem say. Therefore thus says the Lord: ‘Behold, I will plead your cause and take vengeance for you. I will dry up her sea and make her fountain dry, and Babylon shall become a heap of ruins, the haunt of jackals, a horror and a hissing, without inhabitant…’ The sea has come up on Babylon; she is covered with its tumultuous waves. Her cities have become a horror, a land of drought and a desert, a land in which no one dwells, and through which no son of man passes… Go out of the midst of her, my people! Let every one save his life from the fierce anger of the Lord… Jeremiah wrote in a book all the disaster that should come upon Babylon, all these words that are written concerning Babylon. And Jeremiah said to Seraiah: ‘When you come to Babylon, see that you read all these words, and say, ‘O Lord, you have said concerning this place that you will cut it off, so that nothing shall dwell in it, neither man nor beast, and it shall be desolate forever.’ When you finish reading this book, tie a stone to it and cast it into the midst of the Euphrates, and say, ‘Thus shall Babylon sink, to rise no more, because of the disaster that I am bringing upon her, and they shall become exhausted.’ Thus far are the words of Jeremiah.” (Jeremiah 51, ESV)

Sermon Text: Revelation 18

“After this I saw another angel coming down from heaven, having great authority, and the earth was made bright with his glory. And he called out with a mighty voice, ‘Fallen, fallen is Babylon the great! She has become a dwelling place for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast. For all nations have drunk the wine of the passion of her sexual immorality, and the kings of the earth have committed immorality with her, and the merchants of the earth have grown rich from the power of her luxurious living.’ Then I heard another voice from heaven saying, ‘Come out of her, my people, lest you take part in her sins, lest you share in her plagues; for her sins are heaped high as heaven, and God has remembered her iniquities. Pay her back as she herself has paid back others, and repay her double for her deeds; mix a double portion for her in the cup she mixed. As she glorified herself and lived in luxury, so give her a like measure of torment and mourning, since in her heart she says, ‘I sit as a queen, I am no widow, and mourning I shall never see.’ For this reason her plagues will come in a single day, death and mourning and famine, and she will be burned up with fire; for mighty is the Lord God who has judged her.’ And the kings of the earth, who committed sexual immorality and lived in luxury with her, will weep and wail over her when they see the smoke of her burning. They will stand far off, in fear of her torment, and say, ‘Alas! Alas! You great city, you mighty city, Babylon! For in a single hour your judgment has come.’ And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore, cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble, cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls. ‘The fruit for which your soul longed has gone from you, and all your delicacies and your splendors are lost to you, never to be found again!’ The merchants of these wares, who gained wealth from her, will stand far off, in fear of her torment, weeping and mourning aloud, ‘Alas, alas, for the great city that was clothed in fine linen, in purple and scarlet, adorned with gold, with jewels, and with pearls! For in a single hour all this wealth has been laid waste.’ And all shipmasters and seafaring men, sailors and all whose trade is on the sea, stood far off and cried out as they saw the smoke of her burning, ‘What city was like the great city?’ And they threw dust on their heads as they wept and mourned, crying out, ‘Alas, alas, for the great city where all who had ships at sea grew rich by her wealth! For in a single hour she has been laid waste. Rejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!’ Then a mighty 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 be found no more; and the sound of harpists and musicians, of flute players and trumpeters, will be heard in you no more, and a craftsman of any craft will be found in you no more, and the sound of the mill will be heard in you no more, and the light of a lamp will shine in you no more, and the voice of bridegroom and bride will be heard in you no more, for your merchants were the great ones of the earth, and all 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 earth.’” (Revelation 18, ESV)

Introduction 

It is important that we see Revelation 18 as a continuation of the description of the judgement of the harlot that began in Revelation 17.

In 17:1 we read John’s words, “Then one of the seven angels who had the seven bowls came and said to me, ‘Come, I will show you the judgment of the great prostitute who is seated on many waters…” (Revelation 17:1, ESV). After that John was shown a vision of the harlot. She was seen, “sitting on a scarlet beast that was full of blasphemous names, and it had seven heads and ten horns. The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality” (Revelation 17:3–4, ESV).

When we consider the way that the harlot and the beast upon which she rides is described it becomes clear that, for the original recipients of the book of Revelation who were alive in Asia Minor in the first century A.D., she symbolized the seductiveness of the Roman culture in which they lived. The Rome (the city of seven hills) was seductive. It’s sinful pleasures did have the power to seduce men and women to abandon Christ and commit spiritual adultery, which is idolatry. So, for the members of the seven churches to who Revelation was addressed, the harlot was Rome.

But when we consider the harlot’s name it becomes clear that she symbolizes, not only Rome, but all of the cultures of the world that seduce in the way that Rome did, for “on her forehead was written a name of mystery: ‘Babylon the great, mother of prostitutes and of earth’s abominations’” (Revelation 17:5, ESV). By this time the ancient city of Babylon had come to symbolize the seductiveness of the world. It was ancient Babylon that conquered Judah. It was there to Babylon that the people of God were exiled. It was there in Babylon that the Israelites were to remain pure. It was from Babylon that God would rescue his people as the great city was judged. This is what was described in Jeremiah 51. And so ancient Babylon, Judah’s captivity there, followed by their redemption and the judgement of that place have come to have symbolic significance. Babylon is code for “all that is evil and seductive in the world which does tempt men and women to commit idolatry”. By the end of chapter 17 we are told that this harlot symbolizes “the great city that has dominion over the kings of the earth” (Revelation 17:18, ESV).

For the members of the seven churches to whom Revelation was addressed, the harlot stood for Rome. For the people of Judah carried away to captivity in the sixth century B.C., the harlot was Babylon. For you and me who are alive today the harlot symbolizes the seductiveness of our own culture.

So just as the beast from the sea and the false prophet of Revelation 13 have alway been active in the world, so it is with the harlot. The dragon of Revelation 12 has always used these three – political powers that persecute, false teaching and the seductiveness of the world, to draw men and women away from the worship of the creator into an idolatrous worship of the creation instead.

So by the end of chapter 17 we have a good idea of what this prostitute represents. She represents the seductiveness of the world. She represents the way in which the world – particularly the great cultures and great cities of the world – seduce and drive men and women to chase after her pleasures and to make them ultimate – the pleasures of money, power, fame, and sexual immorality, to name a few. Indeed, the “kings of the earth have committed sexual immorality” with her. And it is from her cup that “the dwellers on earth have become drunk” (Revelation 17:2, ESV).

Notice also that by the end of chapter 17 we have only a description of the harlot (along with the description of the beast upon which she rides). She is beautiful and the power of her allure is recognized even by John. But as of yet we’ve heard nothing of her judgement as was promised to us in 17:1, when the angel said to John, “Come, I will show you the judgment of the great prostitute who is seated on many waters…” (Revelation 17:1, ESV). That is what we have in the chapter 18 – a description of the judgement of this prostitute whose name is Babylon.

What is the point of all of this? Why was this vision given to John, and through him, to us? What does God desire for us to take away from this?

I think his desire is that we would come to see the sinful seduction of the world for what it is – something that is empty; something that leads only to death; something destined for judgement. And having come to see the harlot (or Babylon) for what she is, then we are able to flee from her to God through faith in Christ Jesus and to the heavenly and eternal city of Jerusalem.

Revelation 18 describes the judgement of Babylon (or the harlot) to us, but in such a way that we also receive a heavenly commentary on Babylon’s true nature. Everyone, it seems, has an opinion concerning the happenings of this world. Turn on the television or talk radio and you’ll find no shortage of commentators. But friends, it is God’s commentary that matters most. It is his perspective on the world that we should be most eager to hear. Indeed, it is his point of view that every child of his should adopt as their own.

Notice five things:

A City Already Fallen

First of all, recognize that when God comments on Babylon he speaks of her as already fallen. This we see in verses 1 through 3 of Revelation 18:

“After this I saw another angel coming down from heaven, having great authority, and the earth was made bright with his glory. And he called out with a mighty voice, ‘Fallen, fallen is Babylon the great! She has become a dwelling place for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast.” (Revelation 18:1–2, ESV)

Of course, Babylon was not fallen in John’s day. Indeed, she is not fallen today (this world, and the great cultures of this word, are still very seductive). But this angel from heaven says that “Babylon the great” is “fallen, fallen”. It is as good as done. It is as if God has inscribed above the city the phrase, “abandon hope all ye who enter here”, for Babylon’s end is certain destruction.

From the human perspective it is hard to understand how this could be. When the Christians of the first century looked upon the Rome in all of its power and glory I’m sure they were tempted to think, “this empire will never be moved.” When the people of Israel were enslaved to Pharaoh I’m sure that they were tempted to think, “this power will never come to an end.” And we too are prone to look upon the great powers of the world in the same way today. These great nations and these great cultures seem to our natural senses to be immovable, all powerful, and eternal. It is no wonder, then, that men and women are often lured into the worship of them! These great powers seem to be almost divine and worthy of our worship to our natural senses !

But human history does show, and the word of God does plainly declare, that these powers are as good as fallen. This is true of individual nations, for in the last days “nation will rise against nation, and kingdom against kingdom…” (Matthew 24:7, ESV). But it is also true of the whole course of human history which is marked by the succession of nations for, in due time, “the end will come” (Matthew 24:14, ESV).

How foolish it is, therefore, to put ones ultimate hope is something that is destined to fail. That seems to be the point of it all. It is stupid to place your trust in, to live for, and to worship that which is as good as dead, and yet that is what men and women the world over do.

A City Fueled By An Insatiable Desire For Pleasure

Secondly, notice that Babylon is described as a city fueled by an insatiable desire for pleasure.

In verse 3 the reason for Babylon’s fall is given: “For all nations have drunk the wine of the passion of her sexual immorality, and the kings of the earth have committed immorality with her, and the merchants of the earth have grown rich from the power of her luxurious living” (Revelation 18:3, ESV). It is this passion for sexual immorality, for wealth, for power, and for luxurious living that drives Babylon. That’s what makes her tick.

Notice how those that belong to Babylon mourn when she is judged. Verse 9: “And the kings of the earth, who committed sexual immorality and lived in luxury with her, will weep and wail over her when they see the smoke of her burning” (Revelation 18:9, ESV). Verse 11: “And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore, cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble, cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls” (Revelation 18:11–13, ESV). Do you see how far men will do to have pleasure in this world? They will stoop even to the level of trading in human souls!

In verse 14 the idolatrous love affair that these men did have with the world is most plainly seen as the voice from heaven ridicules them, saying, “The fruit for which your soul longed has gone from you, and all your delicacies and your splendors are lost to you, never to be found again!” (Revelation 18:14, ESV). Clearly these men were driven by an insatiable desire for pleasure. They loved to the core of their being this world and the things of this world. They worshipped the creation instead of the Creator. Do you see how throughout this passage they are, again and again, described as “weeping” and “mourning” and “crying aloud? Verse 19: “And they threw dust on their heads as they wept and mourned, crying out, “Alas, alas, for the great city where all who had ships at sea grew rich by her wealth! For in a single hour she has been laid waste” (Revelation 18:19, ESV).

Truly, these men had their treasures stored up in Babylon. This is where their hearts were. They, being children of Babylon, lived with an insatiable desire for the pleasures of this world.

A City Filled With Pride 

Thirdly, notice that Babylon is described as a city filled with pride.

Verse 7: “As she glorified herself and lived in luxury, so give her a like measure of torment and mourning, since in her heart she says, ‘I sit as a queen, I am no widow, and mourning I shall never see.’” (Revelation 18:7, ESV)

Certainly this is how the prideful and powerful within our societies do think of themselves – as if they are untouchable, as if their empires will never come to an end.

A City Ripe For Judgement

Fourthly, notice that Babylon is described as a city ripe for judgement.

Verse 5: “For her sins are heaped high as heaven, and God has remembered her iniquities. Pay her back as she herself has paid back others, and repay her double for her deeds; mix a double portion for her in the cup she mixed.” (Revelation 18:5–6, ESV)

The phrase “God has remembered her iniquities” is meant to be heard in contrast to the covenant promise made by God to his people, when he says, For I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:34, ESV). God has covered the sins of his people by the blood of Christ. Though their “sins are like scarlet”, God has made them “white as snow” (Isaiah 1:18, ESV). “For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far does he remove our transgressions from us” (Psalm 103:11–12, ESV).

Not so with those who are of the world. The worlds sins – the sins of those not in Christ – is piled high like heap of garbage, stinking and rotting. “Because of [their] hard and impenitent heart[s] [they] are storing up wrath for [themselves] on the day of wrath when God’s righteous judgment will be revealed” (Romans 2:5, ESV).

In verse 21 John sees a depiction of the judgment of Babylon: “Then a mighty 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 be found no more…” A milestone is a very large and heavy stone used to mill grain. You can imagine what it would look like for one of these to be thrown into the sea, and how quickly it sink and vanish into the dark abyss. So it will be with the judgemnet of Babylon.  Then we are told that “the sound of harpists and musicians, of flute players and trumpeters, will be heard in you no more, and a craftsman of any craft will be found in you no more, and the sound of the mill will be heard in you no more, and the light of a lamp will shine in you no more, and the voice of bridegroom and bride will be heard in you no more…” These things that once made the culture so pleasant – these guilds which the Christians and Rome after found themselves barred from – will come to an end. Why? “For your merchants were the great ones of the earth, and all 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 earth.’”

This is quite a commentary on human culture. We should take care not to push this too far in assuming that all cultures are equally wicked. Indeed, some are corrupt than others. Some are more fueled by an insatiable desire for pleasure, than others. And some are, therefore, more ripe for judgement than others, the pile of their sins being heaped hire than others.

The judgement pronounced against Babylon here is not meant to be applied with such exactness, but communicates more generally that this is how the world works. The engine that drives the world is fueled by an insatiable desire for sinful pleasure. The sins of the world do not go unnoticed by God. The world – all not in Christ – is indeed “storing up wrath for [themselves] on the day of wrath when God’s righteous judgment will be revealed” (Romans 2:5, ESV)

A City To Flee

Fifthly, notice that Babylon is described as a city to flee from.

Verse 4 seems most important.: “Then I heard another voice from heaven saying, ‘Come out of her, my people, lest you take part in her sins, lest you share in her plagues…’” (Revelation 18:4, ESV).

Here is the point. God wants his people to see the world for what it is. Recognize the seductiveness. See what is good in it and rightly to be enjoyed to the glory of God, but recognize also what is sinful. See how the world does temp men and women to live, not to the glory of God, but for their own pleasure. And see the end of the matter, that the world, and those of the world, are destined for judgement.

Flee from Babylon. “Come out of her… lest you take part in her sins, lest you share in her plagues.”

Of course this is not all call to leave any particular city, or cities in general, but to flee from worldliness in general.

Listen to what John says directly in 1 John 2:15: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever” (1 John 2:15–17, ESV). What John says directly here is communicated via the symbolism in Revelation 18.

Conclusion 

So what should we do in response to these things?

Come out of Babylon! Flee from the harlot. Her power may be concentrated in the large and prosperous and particularly seductive capitals and cities of this world, but her tentacles are far reaching.

I wonder, Christian, has she grabbed ahold of you? Does she have a hold upon your heart?

Your impulse might be to say, certainly not! But I would urge you to slow down in your reply.

How is your heart, friend?

How is your thought life?

What do you truly treasure? Is God and Christ? Or do you treasure the things of this world?

What is ultimate for you? What are living for? What can you not imagine living without?

The answers to these questions help us to identify the idols that do reside within our hearts.

Brothers and sisters, do not be deceived to think the things of this world to be of ultimate worth and worthy of our worship. Indeed, only God is worthy of our worship, and we must come to him through faith in Christ.

And once we come to faith in him we must worship and serve him as he has ordained in his word.

We are to obey God’s commandments in this world. We are to “Abhor what is evil [and] hold fast to what is good” (Romans 12:9, ESV).

We are to live for the furtherance of his kingdom in this world, understanding that there is also a kingdom of darkness.

We are to live in this world for his glory.

“So, whether you eat or drink, or whatever you do, do all to the glory of God.” (1 Corinthians 10:31, ESV)

Posted in Sermons Revelation 18
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Old Testament Reading: Psalm 110

“A Psalm of David. The Lord says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool.’ The Lord sends forth from Zion your mighty scepter. Rule in the midst of your enemies! Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours. The Lord has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek.’ The Lord is at your right hand; he will shatter kings on the day of his wrath. He will execute judgment among the nations, filling them with corpses; he will shatter chiefs over the wide earth. He will drink from the brook by the way; therefore he will lift up his head.” (Psalm 110, ESV)

Sermon Text: Hebrews 2

“Therefore we must pay much closer attention to what we have heard, lest we drift away from it. For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will. For it was not to angels that God subjected the world to come, of which we are speaking. It has been testified somewhere, ‘What is man, that you are mindful of him, or the son of man, that you care for him? You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.’ Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers, saying, ‘I will tell of your name to my brothers; in the midst of the congregation I will sing your praise.’ And again, ‘I will put my trust in him. And again, ‘Behold, I and the children God has given me.’ Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. For because he himself has suffered when tempted, he is able to help those who are being tempted.” (Hebrews 2, ESV)

Introduction

There are many in this world who will give honor to the Jesus of the nativity who want nothing at all to do with the Jesus of the Holy Scriptures and of history.

The world will honor Jesus provided he be confined to the nativity scene.

The world will honor Jesus provided he remain only meek and mild.

Jesus of the nativity seems acceptable to the world – a babe lain in in a lowly manger, born to poor and humble parents, surrounded by poor and humble shepherds – that Jesus the world will have, for that Jesus, if considered only in this way, demands little of us.

And we will have that Jesus too! For we are not ashamed, as some might be, of the lowliness of Christ, for we know that it was by his humiliation and through his suffering that he did accomplish our redemption. Indeed, we rejoice in the fact that he “emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:5–8, ESV).

So we are happy to give honor to the Jesus of the nativity, but we are also happy to bow before the Lord of glory, the Christ of the Holy Scriptures and of history. We give honor to the whole Jesus – Christ, both in his humiliation and in his exultation. For the scriptures reveal that the same Jesus who was lain in the manager is also the one, who before this, “was in the form of God, [and] did not count equality with God a thing to be grasped but emptied himself…” (Philippians 2:6-7, ESV). The Jesus of the nativity is also the one who, after his humiliation, was “highly exalted [God having] bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9–11, ESV).

Friends, it is good that we give attention to the nativity of Jesus, but we should not loose sight of his glory. In considering Jesus’ birth we must also remember all that the scriptures have to say concerning the significance of his person and work.

Hebrews chapter 2 is one of those places in Holy Scripture that does help us to understand something of the glory of Jesus Christ.

The book of Hebrews was written to those who were Jewish, who had be raised in Old Covenant Judaism, and had professed faith in Jesus as the Christ. It appears that they were, for one reason or another, tempted to return to the Judaism that they had known from birth. The writer to the Hebrews wrote, therefore, to compel them, not to go back, but to remain true to Jesus as the Christ, for Jesus the Christ is better, and the covenant of which he is the mediator is better covenant than that of the Old, being founded on better promises.

The arguments in the book of Hebrews are many and they are complex, but here in chapter 2 we find Jesus Christ held forth as our great Prophet, Priest, and King. Under the Old Covenant there were many prophets, priests, and kings, but under the New there is one. Christ is the Prophet, the Priest, and the King.

My concern on this Christmas Eve is that, as we direct our minds towards the nativity of Christ, we remember also his glory, so that we might bow humbly before him.

And so let us consider from Hebrews chapter 2 Jesus the Christ as our Prophet, Priest, and King.

This theme of Christ in his threefold office is actually found at the very beginning of the letter to the Hebrews. Quoting the commentators Kistemaker and Hendriksen, “In the first chapter, the writer [to the Hebrews] describes the Son as the person through whom God spoke prophetically (1:2), a high priest who ‘provided purification for sins’ (1:3), and the one who in royal splendor ‘sat down at the right hand of the Majesty in heaven’ (1:3).”  The author continues this emphasis in the second chapter by portraying Christ as ‘the Lord’ who as a prophet announces salvation (2:3), the king crowned ‘with glory and honor’ (2:9), and ‘a merciful and faithful high priest in service to God’ (2:17).”

Let us now take each section in sequence.

Christ Our Prophet

It is in verses 1-4 of Hebrews 2 that Jesus is described as our great Prophet.

In verse 1 we read, “Therefore we must pay much closer attention to what we have heard, lest we drift away from it” (Hebrews 2:1, ESV).

The word “therefore” in verse 1 indicates that the author is here building upon principles that were established beforehand. In particular the author is building upon what was said in verses 1 and 2 of chapter 1. The opening words of the letter to the Hebrews are, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but [in contrast to this] in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:1–2, ESV).

Under the Old Covenant God communicated to his people through the prophets – prophets like Moses, Jeremiah, and Ezekiel. “But”, the writer to the Hebrews says, “in these last days he has spoken to us by his Son.” This “Son”, we learn, is the one whom God has appointed as “the heir of all things.” This “Son”, we learn, is the one “through whom [God] created the world.” The revelation that we have received through Jesus Christ, therefore, is far better than the revelations given under then Old Covenant through the prophets. Indeed, the revelation given through Jesus Christ, the eternal Son of God come in the flesh, was supreme and it was final. “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:1–2, ESV).

There is a similar principle communicated in John 1, isn’t there? There we read,

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made… [Verse 14] And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth… For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; the only God, who is at the Father’s side, he has made him known.” (John 1:1-3, 14–18, ESV)

The principle found both at the beginning of John and of Hebrews is this: Under the Old Covenant God did reveal himself truly through Moses and the prophets, but in Christ and under the New Covenant we have something better. Christ is the eternal Word of God – the Word that was “in the beginning”, the Word that “was with God”, and, indeed, the Word that “was God” – come in the flesh. In Christ we have God incarnate. In Christ we have the Word incarnate. In Christ we have truth incarnate.

This is why I say he is not a prophet, but the Prophet of God. And this is why the writer to the Hebrews says in 2:1, “Therefore we must pay much closer attention to what we have heard, lest we drift away from it.” In other words, what we have now received in Christ Jesus is so much greater than what was before given, how could we not “pay much closer attention” to it?

In verse 2 we read, “For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation?” (Hebrews 2:2–3, ESV).

When the writer to the Hebrews talks about “the message declared by angels” he is referring to (quoting Kistemaker and Hendriksen again) “the law that God gave to the Israelites from Mount Sinai. Although the Old Testament in general and Exodus in particular give no indication that God used angels to convey the law to the people of Israel (Exod. 20:1; Deut. 5:22), Stephen in his address before the Sanhedrin (Acts 7:35–53) and Paul in his Epistle to the Galatians (3:19) mention the instrumentality of angels. There is, of course, a reference to angels, present at Mount Sinai, in the blessing that Moses pronounced on the Israelites before he died [“He said, ‘The Lord came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran; he came from the ten thousands of holy ones, with flaming fire at his right hand’”(Deuteronomy 33:2, ESV).]

It is conceivable that oral tradition preserved this information for Stephen, Paul, and the writer of Hebrews.”

If the law of the Old Covenant which was declared by angels proved to be reliable and true and binding so that those who broke it were justly punished, what will happen to us if we refuse to listen to this message communicated, not by angels, but by the Son himself?

Christ is the Prophet of whom even Moses himself spoke saying to the people of Israel, “The Lord your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen—” (Deuteronomy 18:15, ESV). Christ is the Prophet. He is the one who has revealed God to us most fully and finally – it is to him that we must listen!

And what did Christ reveal as our Prophet? Among other things, he has revealed to us the way of salvation which is through faith in him. He came preaching the gospel of the Kingdom. What will happen to us, reasons the writer to the Hebrews, if we neglect “such a great salvation?”

In verse 3b we read, “It [our salvation] was declared at first by the Lord, and it was attested to us by those who heard, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will” (Hebrews 2:3–4, ESV).

How did the Hebrews to whom this epistle was addressed come to have this message of salvation?  Was it declared to them by a prophet in their midst? No, this salvation was declared “first by the Lord” Jesus himself. It was, after that, “attested to [them] by those who heard” the message, namely the Apostles of Jesus Christ. And God himself did bear witness to the truthfulness of the Apostles message “by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.” There were miracle workers present during the Apostolic age when eyewitness of Jesus’ life and teachings were still alive in order to validate that the message they delivered was true. The “signs and wonder and various miracles” that the eyewitness of Christ preformed functioned as a stamp of approval from God himself that the message they were conveying was true.

You and I, like those to whom the epistle to the Hebrews was addressed, did not have the privilege of hearing the voice of Christ our Prophet directly, but we do have record of his words, attested by those who did hear him, and validated by the signs and miracles that God did work through those eyewitness of Jesus, and o preserved for us in the pages of Holy Scripture. It is this word – the word of Christ the Prophet as declared by his Apostles and preserved in the Holy the Scriptures – that we must pay careful attention.

Christ Our King

It is in verses 5-9 that Jesus is described as our great King. There we read,

“For it was not to angels that God subjected the world to come, of which we are speaking. It has been testified somewhere, ‘What is man, that you are mindful of him, or the son of man, that you care for him? You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.’ Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.” (Hebrews 2:5–9, ESV)

The kingly language is hard to miss.

The writer to the Hebrews is talking about one to whom the world to come has been made subject. A king has subjects. And the writer to the Hebrews is talking about the king of the new heavens and new earth. He remarks that “It was not to angels that God subjected the world to come”, but rather it was (quoting from Psalm 8) the “son of man”, whom God did “for a little while” make “lower than the angels” that he crowned “with glory and honor, putting everything in subjection under his feet.”

Who is this “son of man” who, for a time was made lower than the angels (made human) who, having been crowned with glory and honor, now has everything in subjection to him? In verse 9 the writer to the Hebrews is most clear when he says, “namely Jesus.”

Jesus the Christ is our great King! Everything is now in subjection to him. God has left nothing outside of his control. And, though it is true that “at present, we do not yet see everything in subjection to him”, we, through the testimony of the Apostles, have seen Jesus “crowned with glory and honor” at his resurrection from the dead and ascension to the Father’s right hand.

How did Christ come to be our victorious and conquering King? We are told at the end of verse 9, “Jesus [was] crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone” (Hebrews 2:9, ESV).

It was through the “suffering of death” that Christ did conquer as our great King. It was through suffering – particularly the sufferings of the cross – that Christ did win a the great and decisive victory for all who belong to him. It was there by dying on that cross, and by raising from the tomb on the third day, that Christ defeated Satan, the enemy of God and the people of God, and even death itself, which is the just penalty for sin. Christ faced our most formidable foes on that cross. He went to battle for his people. Just as David (who would become king) confronted Goliath, not only for himself, but for all Israel, so too Jesus the Christ, confronted Satan himself and did taste death itself, not for himself, but for all his people. Failure would mean failure for all. Victory would mean victory for all.

It is because of the victory won by King Jesus that we are able, along with Paul, to say, “No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:37–39, ESV).

There were very many kings under the Old Covenant, but Christ is better than them all.

Christ is the King that David spoke of in Psalm 110, saying, “The Lord says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool.’ The Lord sends forth from Zion your mighty scepter. Rule in the midst of your enemies! Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours.”

Jesus Christ is the supreme King who’s kingdom shall never come to an end that was promised to David by the mouth of Nathan the prophet, who said, “When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever.” (2 Samuel 7:12–13, ESV)

Christ is our great King. He is the King of the new creation. He, after suffering, has been crowned with glory and honor. All things are in subjection to him. Nothing has been left outside of his control.

Christ Our Priest

Lastly, it is in verses 10-18 that Christ is described as our great Priest. There we read,

“For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers, saying, ‘I will tell of your name to my brothers; in the midst of the congregation I will sing your praise.’ And again, ‘I will put my trust in him.’ And again, ‘Behold, I and the children God has given me.’ Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. For because he himself has suffered when tempted, he is able to help those who are being tempted.” (Hebrews 2:10–18, ESV)

There is a great deal that could be said about this beautiful passage, but time will only allow for a few remarks.

Let me simply ask this: Why the incarnation? Why did (quoting our confession) “The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father’s glory, of one substance and equal with him… when the fullness of time was come, take upon him man’s nature, with all the essential properties and common infirmities thereof, yet without sin.” Why the incarnation? Why Jesus Christ the God-man?

The answer that is given here in Hebrews 2 is that it required one with a human nature to redeem those who were by nature human.

We are told in verse 10 that the mission of the Christ was to bring “many sons to glory”.

“It was fitting (or right) that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering.” Christ came to save sinners and he did so by sharing in our suffering. This was “fitting” or right.

Christ calls us brothers because he does truly share our nature. We have flesh and blood, and “he himself likewise partook of the same things.”

He truly died as only humans can die so “that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.” God cannot die. Angels do not die. Humans die. And Christ dies because he did truly “take upon [himself] man’s nature, with all the essential properties and common infirmities thereof.”

Why did the Son of God take upon himself a human nature? So that he might save those who are by nature human. Verse 16: “For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people” (Hebrews 2:16–17, ESV).

Jesus the Christ, the God-man, is our High Priest. He shared in our humanity. He suffered as we suffer. He died, which is something that we humans do. And he died, not for his own sins, for he had none, but for ours. He made “propitiation for the sins of the people” (Hebrews 2:17, ESV). This means that his death atoned for sins. His shed blood covered sins. His death wiped the sins of is people away.

Under the Old Covenant there were many priests, but they themselves could not remove sin. They offered up sacrifices to God on behalf of the people which did symbolize the removal of sin. Those sacrifices did also work to make the people right with God. But Christ, who is the High Priest, offered, not the blood of bulls and goats, but his very own blood. And shed blood did actually atone for the sins of many.

Conclusion

Friends, I’m glad that we do once a year give special attention to the nativity of Christ. It is good that we remember his long awaited arrival and consider the lowly and humble way in which he came. But let also remember his glory. This babe that was lain in the manger was, from birth – more than, from before the foundation of the world – destined to be the Christ, our Savior, our great Prophet, Priest and King. And we do need him.

“In respect of our ignorance, we stand in need of his prophetical office; and in respect of our alienation from God, and imperfection of the best of our services, we need his priestly office to reconcile us and present us acceptable unto God; and in respect to our averseness and utter inability to return to God, and for our rescue and security from our spiritual adversaries, we need his kingly office to convince, subdue, draw, uphold, deliver, and preserve us to his heavenly kingdom.” (London Baptist Confession 8.10)

Let us trust in him, worship him, and serve him in this world.

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Old Testament Reading: Daniel 7:15-28

“As for me, Daniel, my spirit within me was anxious, and the visions of my head alarmed me. I approached one of those who stood there and asked him the truth concerning all this. So he told me and made known to me the interpretation of the things. ‘These four great beasts are four kings who shall arise out of the earth. But the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever.’ Then I desired to know the truth about the fourth beast, which was different from all the rest, exceedingly terrifying, with its teeth of iron and claws of bronze, and which devoured and broke in pieces and stamped what was left with its feet, and about the ten horns that were on its head, and the other horn that came up and before which three of them fell, the horn that had eyes and a mouth that spoke great things, and that seemed greater than its companions. As I looked, this horn made war with the saints and prevailed over them, until the Ancient of Days came, and judgment was given for the saints of the Most High, and the time came when the saints possessed the kingdom. Thus he said: ‘As for the fourth beast, there shall be a fourth kingdom on earth, which shall be different from all the kingdoms, and it shall devour the whole earth, and trample it down, and break it to pieces. As for the ten horns, out of this kingdom ten kings shall arise, and another shall arise after them; he shall be different from the former ones, and shall put down three kings. He shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change the times and the law; and they shall be given into his hand for a time, times, and half a time. But the court shall sit in judgment, and his dominion shall be taken away, to be consumed and destroyed to the end. And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High; his kingdom shall be an everlasting kingdom, and all dominions shall serve and obey him.’ Here is the end of the matter. As for me, Daniel, my thoughts greatly alarmed me, and my color changed, but I kept the matter in my heart.”” (Daniel 7:15–28, ESV)

Sermon Text: Revelation 17:6-18

“And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus. When I saw her, I marveled greatly. But the angel said to me, ‘Why do you marvel? I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her. The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction. And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come. This calls for a mind with wisdom: the seven heads are seven mountains on which the woman is seated; they are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while. As for the beast that was and is not, it is an eighth but it belongs to the seven, and it goes to destruction. And the ten horns that you saw are ten kings who have not yet received royal power, but they are to receive authority as kings for one hour, together with the beast. These are of one mind, and they hand over their power and authority to the beast. They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.’ And the angel said to me, ‘The waters that you saw, where the prostitute is seated, are peoples and multitudes and nations and languages. And the ten horns that you saw, they and the beast will hate the prostitute. They will make her desolate and naked, and devour her flesh and burn her up with fire, for God has put it into their hearts to carry out his purpose by being of one mind and handing over their royal power to the beast, until the words of God are fulfilled. And the woman that you saw is the great city that has dominion over the kings of the earth.’” (Revelation 17:6–18, ESV)

Introduction

I think that most people would agree that this world is a messed up place. That is not to say there is no good in it at all. Indeed, by the grace of God, there is good in the world. There is beauty to behold. There are things to be rightly enjoyed. There is truth to be found here. There are people who do live virtuously. And there are even some who do worship God according to his word, seeking to keep his commandments.

The world, by the grace of God (both his common grace and saving grace), has not been delivered over to sin, and to the effects of sin, completely. Something of the Creator can still be seen within his creation. God is active in this place. He does show grace to all, causing it to rain upon the just and unjust alike. Indeed, it is in him that we all “live and move and have our being” (Acts 17:28, ESV). And he has shown saving grace to some, redeeming them out of the world by the blood of Christ, and by calling them to faith in Christ by his word and Spirit.

And so the Christian cannot be absolutely negative concerning this world in which we live. Indeed, we are sometimes moved to say, “what a wonderful world this is!”, and we are right to say it! But when we say it, you know as well as do I, that it will not take long for something to happen, or for some piece of news to reach our ears, which does remind us that something is terribly wrong with this world in which we live.

The book of Revelation does reveal, among other things, what is wrong with the world. It reveals something of the source of the troubles that do plague us. This book shows us, through its symbolic visions, that behind all of the sin and suffering that we see in the world lies an ancient, cosmic, and spiritual battle.

In the beginning Satan himself did rebel against God. And that dragon – the ancient serpent – did tempt man to rebel against God. But God, being rich in mercy showed grace to fallen humanity. In his common grace he did not immediately judge man fully and finally, but does permit us to live, making “his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:45, ESV). And in his special and saving grace he calls his chosen people out of the world to walk with him by faith in Christ. To put it in different terms, God is building his kingdom in this world, “and the gates of hell shall not prevail against it” (Matthew 16:18, ESV), and Satan is seeking to keep his.

Here in Revelation 17 we are learning more about how Satan works in this world. He does not always work directly to deceive his subjects and hold them captive, but often he works through agents. In Revelation 13 we learned that the evil one (the dragon) works uses political powers to persecute the people of God. Also, he uses false prophets to deceive men and women. These two powers that are always at work in the world were there symbolized by the beast that rose from the sea and the beast that rose up out of the earth. Here in Revelation 17 we are introduced to third agent. She is called “the great prostitute who is seated on many waters” (Revelation 17:1, ESV). Her name is “Babylon the great, mother of prostitutes and of earth’s abominations” (Revelation 17:5, ESV). She symbolizes the seductiveness of the world – money, power, fame, sexual immorality, and every filthy thing that the evil one does use to pull on the heart of man, drawing him away from the worship of the living God to idolatry.

We now have in the book of Revelation a kind of false or counterfeit trinity – the beast from the sea, the false prophet, and the harlot. These compel men and women to worship, not the one true God, but the things of this world, and ultimately the dragon whom they serve. These figures are presented to us so that we might understand something of how the evil one works in the world, and having understood it, to bear up under the temptation, so that we might conquer in Christ Jesus.

Notice that the beast from the sea of Revelation 13 and harlot of Revelation 17 are intimately related. The have a kind of symbiotic relationship, where the one benefits from and promotes the activities of the other.

In verse 3 John “saw a woman sitting on a scarlet beast that was full of blasphemous names, and it had seven heads and ten horns” (Revelation 17:3, ESV). This is the beast from the sea of Revelation 13. Here we learn that his color is red. It matches the color of the dragon of Revelation 12. It also matches the color of the prostitutes apparel. Red symbolizes blood and their persecution of the saints of God.

The fact that the harlot is riding upon the beast indicates that, although they represent different entities, they are in partnership with one another. The beast, who represents political powers that persecute, and the harlot, who represents the world in all of its seductive and sinful pleasures, motivate one another and cooperate in their effort to lead people away into idolatry. The harlot rides the beast, and thus drives it, as a rider does with a horse.And the beast carries the harlot, and thus empowers her, as a horse does its rider.

Something new is, therefore, revealed to us here in Revelation 17 concerning the sea beast of Revelation 13. One, we learn that political powers that persecute, and the rulers that rule them, are often driven by an insatiable desire for the pleasures of this world – money, power, fame, sexual immorality, and every abominable thing. Two, we learn that political powers that persecute use, not only brute force to make men comply with them, but also, in partnership with the seductiveness of the cultures of this world symbolized by the harlot, use the promise of the same pleasures that they themselves enjoy to lure others into idolatry. The combination is a powerful and deadly one. “Conform to our ways”, says the world, “If you will not we will use our powers to persecute you with force”. And, “conform to our ways”, says the world. “and you yourself will enjoy the pleasures that we enjoy – money, power, fame, sexual immorality, and the like”. It takes a special kind of resolve to stand against temptation such as this and to overcome. It takes faith. Faith in Christ, and faith that what God’s word say concerning the true nature of things is in fact true.

Why Do You Marvel? 

When John saw the image of the harlot “drunk with the blood of the saints, the blood of the martyrs of Jesus” in partnership with the beast, he “marveled greatly” (Revelation 17:6, ESV). He marveled, not because he was drawn to her, but because he recognized her seductive power.

The angle then said, John, “why do you marvel? I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her” (Revelation 17:7, ESV). What follows, then, is an explanation of the symbolism of these two figures.

The Mystery The Beast

First, the angel provides an explanation of the beast that carries the woman.

Verse 8a: “The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction.”

It is easy to hear the mockery of this member of the counterfeit trinity.

The threefold expression, “was, and is not, and is about to rise from the bottomless pit and go to destruction” is meant to be contrasted with the description of the one true God in Revelation 1:4: “John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come” (Revelation 1:4, ESV). God is, was and is to come. He is eternal. His life and power are without end.

Also, we are to remember Christ’s description of himself in 1:18: “Fear not”, Christ said to John, “I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades” (Revelation 1:17–18, ESV).

The beast, though impressive to our sight, is nothing before God and Christ. That he “was” indicates that there was a time when his power was greater. That he “is not”indicates that his power has, in some ways been broken and restrained by the time of John’s writing (the beast, though still active in the world, was defeated at the resurrection and ascension of Christ). And that he “is about to rise from the bottomless pit” indicates that a day will come when this beast will be unleashed, not to victory, but to ultimate judgement.

In verse 8b we read, “And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come.” (Revelation 17:8, ESV)

Here is the interpretation that I believe to be correct. The beast, representing political powers that persecute the church, is restrained now (he “is not”). God is restraining the political powers of this world from gaining too much power to oppress the people of God. At the end of time this beast will be released for a while, and he will come against the people of God to overthrow them. Those of the world will be impressed. They are called “dwellers on earth”, for this is their home. They are the ones “whose names have not been written in the book of life from the foundation of the world”.They “marvel to see the beast”. It is not that the world will have been without political powers that persecute between the time of John’s writing and the the time of the end. Indeed, the world will always have manifestations of the beasts power in it. But the beast “is not”. His power is now restrained. But at the end of time he will be released  – he will “rise from the bottomless pit” so that that his power will grow in a way that is impressive to the earth dwellers. Here at the end of verse 8 the text says that the beast “was and is not and is to come”. The “is to come” refers to the time where he will be released from the pit for while to come against the saints of God, and to be fully and finally judged.

And so here in verse 8 we have a kind of general overview of how the career of the beast will go in the world between Christ’s first and second comings. He “was, and is not, and is about to rise from the bottomless pit and go to destruction.” And again, he “was and is not and is to come.”

The angel now interprets the symbolism of the beast’s seven heads. In verse 9 we read: “This calls for a mind with wisdom: the seven heads are seven mountains on which the woman is seated…” (Revelation 17:9, ESV).

Notice that there is a shift in the metaphor. The angel says, “the seven heads are seven mountains on which the woman is seated.” What, then, do the seven mountains symbolize? The answer is clear. They represent Rome. Rome, from ancient times and down to the present, is known as “the city of seven hills”. They are here called mountains because mountains symbolize power. Rome was the dominant world power in the first century A.D. The seven churches to whom Revelation was addresses lived under Roman rule. The Christians of the first century did, from time to time, come under Roman persecution. Clearly the present manifestation of the beast’s power for the original recipients of this letter was Rome. That is upon the “seven mountains [that]… the woman is seated” signifies that Rome does also have the power to seduce with it’s economic and religious systems.

In verse 10 we read that the seven heads are “are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while” (Revelation 17:10, ESV).

So the seven heads also symbolize a succession of kings or kingdoms. From the perspective of the original recipients of the book of Revelation, five had fallen, one was in power currently, and the other had not yet come to power, and would remain only a short while.

There are some (in fact, many) commentators who try to identify those kings with precision, saying that they represent seven particular Roman Emperors – “Roman Emperor so and so was number one, this Emperor was number six (the one alive at the writing of Revelation), and that one was number seven.”

I agree with those commentators such as Beale and Johnson who question the validity of such an approach. It is better to see that the symbolism of the book of Revelation does not work with such precision, but often communicates truths in a more general way.

The fact that the commentators who seek such precision rarely can agree on the proper numbering of Roman Emperors, and the fact that all of the their views are filled with certain problems, should caution us against interpreting the text in such an exact way.

I do not wish to get too bogged down here, but here is a chart which shows five different ways in which commentators have attempted to number the Roman Emperors according to the number seven (or eight, as we will see) found in Revelation 17.

Date of Reign	Emperor	Possible Enumerations of the Reign in Rev. 17:10
49–44 b.c.	Caesar	1	1
31 b.c.–a.d.14	Augustus	2	2	1	1
14–37	Tiberius	3	3	2	2
37–41	Caligula	4	4	3	3	1
41–54	Claudius	5	5	4	4	2
54–68	Nero	6	6	5	5	3
68–69	Galba	7		6
69	Otho	8		7
69	Vitellius			8
69–79	Vespasian		7		6	4
79–81	Titus		8		7	5
81–96	Domitian				8	6

(Taken from Beale)

It is far better to take the number seven as symbolic for completion. The recipients of the book of Revelation were living historically near to the end of the succession of kings or kingdoms symbolized by the seven heads of the dragon. Quoting Johnson,

“The solution to the puzzle may be simpler, if understanding the message of the seven or eight kings is not dependent on historiographic expertise: Seven symbolizes completeness, so it shows that the beast’s reign apparently holds sway over the whole history of fallen humanity. Yet from the perspective of God’s plan to establish his kingdom under the scepter of the Lamb, the beast’s time is drawing short – five out of seven already ‘have fallen.’ To be sure, John’s readers are not yet at the very end of the conflict of the ages. The one king who ‘has not yet come’ and must ‘remain a little while’ shows that, though the dragon has been decisively defeated by the blood of the Lamb and therefore ‘has only a short time’ (Rev. 12:!1-12), nevertheless the church must be prepared to endure further suffering” (Johnson, Triumph of the Lamb, 250-251).

This, I think, is the right approach.

In verse11 we read, “As for the beast that was and is not, it is an eighth but it belongs to the seven, and it goes to destruction” (Revelation 17:11, ESV). After the seventh king does reign, the beast himself will reign as number eight. When the text says that “it belongs to the seven” it does not mean that he is to be number along with the seven, but that he of the same kind. Better yet, the seven are of the same kind as the beast who is eight. They are cut from the same cloth. At the end of time, when the beast “[rises] from the bottomless pit” the political powers on earth will persecute the people of God in such a way that it will right to say, the beast himself does reign, and then he will “go to destruction”.

The way that John talks about the beast here is similar to the way that he talks about the anti-Christ in his other writings. There are many anti-Christ’s in the world now, but there will come a day when the Anti-Christ will appear.

In verse 12 we read, “And the ten horns that you saw are ten kings who have not yet received royal power, but they are to receive authority as kings for one hour, together with the beast” (Revelation 17:12, ESV).

These ten horns symbolize ten kings who will “receive authority as kings for one hour”. This reference to ten kings who reign only briefly is another way of referring to the the seventh king of verse 10 of whom it is said “when he does come he must remain only a little while”. In other words, the seven kings do not represent individual kings, but kingdoms. The ten kings refer to a corporation of kings and kingdoms at the end of time who, being empowered by the beast who “will rise from the bottomless pit”, will persecute the people of God. The number ten, like the number seven, is not to be taken literally, but also communicates completion. The number ten has also been used in the book of Revelation to stand for a complete, intense, but brief period of persecution for the church. To the church in Smyrna Christ did say, “Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life” (Revelation 2:10, ESV). The ten kings of Revelation 17 stand for the end time world powers that, in a most intense way, and being motivated by the beast released from the pit, will seek to overrun the church of God that does remain in the world.

Verse 13: “These [ten kings] are of one mind, and they hand over their power and authority to the beast” (Revelation 17:13, ESV). They are of one mind as it pertains to their opposition of God and his people. The are, in a most pure way, compelled by the beast.

Verse 14: “They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.” (Revelation 17:14, ESV).  The battle at the end of time will be between the beast and his army, compose of all who are of this world, and the Lamb and his army, composed of the elect.

As you know, the book of Revelation does recapitulate, and so it should be no surprise to you that we will be given another picture of this end time battle later in the book. Look at Revelation 19:17. There we hear John say,

“Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly directly overhead, ‘Come, gather for the great supper of God, to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great.’ And I saw the beast and the kings of the earth with their armies gathered to make war against him who was sitting on the horse and against his army. And the beast was captured, and with it the false prophet who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur. And the rest were slain by the sword that came from the mouth of him who was sitting on the horse, and all the birds were gorged with their flesh” (Revelation 19:17–21, ESV).

Can you picture it, then? In human history the dragon has always been active (Revelation12). He works through his agents, the beast, the false prophet (Revelation 13) and the harlot (Revelation 17), to oppose God, his kingdom, and his people. There has been a never ending succession of world powers, symbolized the beast and harlot together,  who do threaten the people of God with their strength and seduce them with their pleasures. At the time of the writing of the book of Revelation, Rome was that power. The succession of powers has continued from that time, and will continue to the end of the world. Near to the end of the world there will be an intensification of this power when the beast is released from the pit where he is now restrained. He will persecute the people of God through his ten kings. The persecution will be brief, and then the beast and his kings will go to destruction.

The Mystery Of The Woman

In verses 15 through 17 we have a brief explanation of the symbolism of the woman.

In verse 15 we read, “And the angel said to me, ‘The waters that you saw, where the prostitute is seated, are peoples and multitudes and nations and languages” (Revelation 17:15, ESV).

The prostitute was said in verse 1 to be seated on many waters. This imagery conjures up throughs of Babylon, situated on the Tigris and Euphrates, and even Egypt, situated on the Nile. That she is seated on these waters indicates her authority. When a king is said to be seated on his through, it refers to his authority. When Christ is said to be seated at the Father’s right hand, it refers to the authority. The woman seated on many waters signifies the power and authority that she has over the kingdoms of the world.  “The waters that you saw, where the prostitute is seated, are peoples and multitudes and nations and languages.” It is worth noting that she has authority, not over one nation, but man. The symbolism in this passage cannot be confined only to Rome, or to any other power, but has universal and timeless significance.

Verse 16 reveals something surprising: “And the ten horns that you saw, they and the beast will hate the prostitute. They will make her desolate and naked, and devour her flesh and burn her up with fire…” (Revelation 17:16, ESV).

At the end of time the beast and its kings will turn on the prostitute. The world power symbolized by the beast and the harlot will somehow self destruct. The political powers will turn on the culture to devour it. It is not hard to imagine how this could be for we have seen examples of this in human history with the rise and fall of nations.

Why does the beast turn on the harlot? Verse 17: “for God has put it into their hearts to carry out his purpose by being of one mind and handing over their royal power to the beast, until the words of God are fulfilled” (Revelation 17:17, ESV).

Where is God in all of this? He is enthroned. He does permit it the rise of nations, including those at the end of time, and does ordain their destruction. Sometimes he executes his judgments by simply given men over to their corruptions. Much like when he hardened Pharaohs heart to bring about his greater purposes, so too will he “put it into their hearts to carry out his purpose”.

Verse 18: “And the woman that you saw is the great city that has dominion over the kings of the earth” (Revelation 17:18, ESV). It was Babylon in the days of Israel’s captivity. It was Rome in the days of the early church. There are manifestations of it in our day. Who it will be at the end of time, only God knows. There is no point in speculating. What we need to know has been clearly communicated here, and we must be faithful to Christ.

Conclusion

Brothers and sisters, these visions are given so that we might see the world for what it truly is. Yes, in many ways the world is filled with the glory of God, but it is all twisted up by sin, bent away from God and towards evil. There is a power at work in this world that is Satanic in its origin.

We should not be completely negative in our view the world for, by the grace of God, there is much good in it. But neither should we be naive. The Christian is, therefore, to live in the world, but be not of it.

Worldly power do tend away from God and towards evil. The cultures of the world are seductive  and promote, not the worship of the one true God, but idolatry.

This principle is what undergirded Paul’s famous words to the Christians at Ephesus when he said,

“And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” (Ephesians 2:1–10, ESV).

Posted in Sermons Revelation 17:7-18
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Old Testament Reading: Jeremiah 50:1–20

“The word that the Lord spoke concerning Babylon, concerning the land of the Chaldeans, by Jeremiah the prophet: ‘Declare among the nations and proclaim, set up a banner and proclaim, conceal it not, and say: ‘Babylon is taken, Bel is put to shame, Merodach is dismayed. Her images are put to shame, her idols are dismayed.’ For out of the north a nation has come up against her, which shall make her land a desolation, and none shall dwell in it; both man and beast shall flee away. ‘In those days and in that time’, declares the Lord, ‘the people of Israel and the people of Judah shall come together, weeping as they come, and they shall seek the Lord their God. They shall ask the way to Zion, with faces turned toward it, saying, ‘Come, let us join ourselves to the Lord in an everlasting covenant that will never be forgotten.’ My people have been lost sheep. Their shepherds have led them astray, turning them away on the mountains. From mountain to hill they have gone. They have forgotten their fold. All who found them have devoured them, and their enemies have said, ‘We are not guilty, for they have sinned against the Lord, their habitation of righteousness, the Lord, the hope of their fathers.’ Flee from the midst of Babylon, and go out of the land of the Chaldeans, and be as male goats before the flock. For behold, I am stirring up and bringing against Babylon a gathering of great nations, from the north country. And they shall array themselves against her. From there she shall be taken. Their arrows are like a skilled warrior who does not return empty-handed. Chaldea shall be plundered; all who plunder her shall be sated, declares the Lord. Though you rejoice, though you exult, O plunderers of my heritage, though you frolic like a heifer in the pasture, and neigh like stallions, your mother shall be utterly shamed, and she who bore you shall be disgraced. Behold, she shall be the last of the nations, a wilderness, a dry land, and a desert. Because of the wrath of the Lord she shall not be inhabited but shall be an utter desolation; everyone who passes by Babylon shall be appalled, and hiss because of all her wounds. Set yourselves in array against Babylon all around, all you who bend the bow; shoot at her, spare no arrows, for she has sinned against the Lord. Raise a shout against her all around; she has surrendered; her bulwarks have fallen; her walls are thrown down. For this is the vengeance of the Lord: take vengeance on her; do to her as she has done. Cut off from Babylon the sower, and the one who handles the sickle in time of harvest; because of the sword of the oppressor, every one shall turn to his own people, and every one shall flee to his own land. Israel is a hunted sheep driven away by lions. First the king of Assyria devoured him, and now at last Nebuchadnezzar king of Babylon has gnawed his bones. Therefore, thus says the Lord of hosts, the God of Israel: Behold, I am bringing punishment on the king of Babylon and his land, as I punished the king of Assyria. I will restore Israel to his pasture, and he shall feed on Carmel and in Bashan, and his desire shall be satisfied on the hills of Ephraim and in Gilead. In those days and in that time, declares the Lord, iniquity shall be sought in Israel, and there shall be none, and sin in Judah, and none shall be found, for I will pardon those whom I leave as a remnant.” (Jeremiah 50:1–20, ESV)

Sermon Text: Revelation 17:1-6

“Then one of the seven angels who had the seven bowls came and said to me, ‘Come, I will show you the judgment of the great prostitute who is seated on many waters, with whom the kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk.’ And he carried me away in the Spirit into a wilderness, and I saw a woman sitting on a scarlet beast that was full of blasphemous names, and it had seven heads and ten horns. The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality. And on her forehead was written a name of mystery: ‘Babylon the great, mother of prostitutes and of earth’s abominations.’ And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus.” (Revelation 17:1-6, ESV)

Introduction

Brothers and sisters, as we journey deeper into the book of Revelation it is important for us to remember that this book was originally written, not to us, but to seven churches in Asia Minor in the first century A.D. Specifically Revelation was addressed to the church in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. These churches, being seven in number, do represent all churches (their struggles being common to all), but we must remember that these were actual churches, and that the book of Revelation was given first to them.

Christ addressed each of these churches individually in seven letters found in chapters 2 and 3 of the book of Revelation. He rebuked most of them for their weaknesses; he encouraged and exhorted all. These churches struggled with many things: some were persecuted, others were plagued by false teaching, some were especially tempted by the seductiveness of the world, others had, in their prosperity, grown complacent in their love for God and for one another.

I mention those letters to the seven churches here so that we might recognize how the rest of the book of Revelation connects to them. Though the visions of chapters 4 and following differ rather significantly in style, they are not unrelated to those seven letters, but give an answer to them. In the letters the churches were exhorted to stay true to Christ at all costs. They were commanded to persevere. They were urged to overcome! But do you see how the visions of chapters four and following complement the letters as they provide an answer to the inevitable question, “why?”, or “is it worth it?” After reading the letters to those seven churches you can almost here the members of those churches asking, “why should we persevere in Christ if it will mean poverty for us? Why should we persevere in Christ if it will mean persecution for us? Why bear up under this suffering in the name of Christ? Why abstain from the pleasures of this world? Is it worth it?”

The visions of chapters 4 and following say to the Christ follower, “it is worth it!”, by revealing how things really are, and how they will be. That is what the book of Revelation reveals – how things really are now, and how they will be at the end of the age. The book reveals how things really are, despite appearances.

Though things might appear to be otherwise the truth is that God is enthroned in heaven and he is worshiped there, being radiant in glory and awesome in power. And Christ is there at the Fathers right hand. These are sovereign over all. Nothing happens in this world apart from their decree. God and Christ know those who belong to them. They promise to keep them and will judge all who oppose them, partially now, and fully in the end. To belong to Christ – to have his seal placed upon you – means life eternal. But to belong to the evil one – to have his mark stamped on you – means everlasting damnation. In the world, Christ followers will indeed have tribulation. They will be pursued by the dragon. They will come under the assault of the beast from the sea (political powers that persecute). They will feel the pressure of the beast from the land (false prophets who serve the beast and the dragon), but God will keep those who are his, and judge all who oppose him in the end.

These are some of the truths that have been communicated to us via the the visions shown to John as described in Revelation chapters 4 through 16. These truths are for the church. Initially, they were for the seven churches of the first century in Asia Minor, but they are also for us today. The visions, like the letters, urge Christians to persevere in Christ by showing how things truly are.

The Harlot Introduced

Here in chapter 17 we come to a new vision, and in it we are introduced to a new character. She is called “the harlot”, or the “the great prostitute who is seated on many waters” (Revelation 17:1, ESV). And this new character, as we will see, symbolizes the seductiveness of the world. She represents the seductiveness of the great cities of the world – cities filled to the brim and overflowing with money, sinful pleasures, and the promise of power and fame. Here the Christian is warned to see the seductiveness of the cultures of the world for what it is. The world’s beauty, though impressive, is only skin deep. Though the world might appeal to us, in truth she is rotten to the core. Her way leads to death. Her end is destruction.

 

The harlot of Revelation 17 was an answer to those in the seven churches who’s appetites and affections were drawn to the seductiveness of Rome – Rome being the dominate world power in that day. . Remember that there were some in the church in Thyatira who loved “that woman Jezebel, who [called] herself a prophetess and [taught] and [seduced Christ’s] servants to practice sexual immorality and to eat food sacrificed to idols” (Revelation 2:20–21, ESV).  And there were some in Pergamum who “[held] to the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality” (Revelation 2:14, ESV). The church in Laodicea had been lulled into complacency by her prosperity, saying, “I am rich, I have prospered, and I need nothing, not realizing that [they were] wretched, pitiable, poor, blind, and naked” (Revelation 3:17, ESV). To those enamored with the sinful pleasures, and luxuries of the world, the book of Revelations presents the harlot of chapter 17. Her beauty and appeal is not denied, but Christians are warned not to chase after, for, though she promises pleasures forever more, she leads only to death – her end is destruction.

In versus 1 and 2 the harlot is introduced: “Then one of the seven angels who had the seven bowls came and said to me, ‘Come, I will show you the judgment of the great prostitute who is seated on many waters, with whom the kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk.”

It was one of the angels who had the seven bowls that revealed the harlot to John. It should be recognized that this vision concerning the harlot provides us with another vantage point what bowls six and seven revealed, namely the gathering of the kings of the earth for judgement, and the judgement of Babylon, which stands for the great cities of the world.

Notice that though this is the first time the harlot has been mentioned, she is described as judged as soon as she is introduced. “Come, I will show you the judgment of the great prostitute”, the angel says.

This harlot is said to be “seated on many waters”. Her being seated indicates her power and authority over the people of the earth and over the beast. When it is said that she is seated on many waters, it is to remind us of Jeremiah 51 where God did promise to judge Babylon, saying, “O you who dwell by many waters, rich in treasures, your end has come; the thread of your life is cut” (Jeremiah 51:13, ESV). Babylon was rich, in part, due to her close proximity to the Tigers and Euphrates rivers, and thus her success in trade.

We are told that it is with the harlot that the “kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk.” It would be a mistake to think that this harlot represents only the temptation of sexual sin. True, she is called a “harlot” or “prostitute”. And true, the sin of “sexual immorality” is mentioned again and again. But we should remember that harlotry, sexual immorality, and the sin of adultery often function as a metaphor for spiritual idolatry in the pages of Holy Scripture. For example, in Jeremiah chapter 3 God confronts Israel for her idolatry (their false and misdirected worship) by saying,  “You have played the whore with many lovers… declares the Lord. Lift up your eyes to the bare heights, and see! Where have you not been ravished? By the waysides you have sat awaiting lovers… You have polluted the land with your vile whoredom” (Jeremiah 3:1–2, ESV).  God was not confronting Israel for sexual sin only, but for her sin of idolatry, which sometimes involved sexual immorality.

Harlotry and the sin of sexual immorality and adultery serve as metaphors for spiritual idolatry because the two things are similar. The sin of adultery is committed when a husband or wife goes off to join themselves to another, thus violating the marriage covenant. The husband belongs to the wife, and the wife to the husband, and it is a grave sin when that union is broken. And so also the sin of idolatry is committed when a person abandons the worship of the one true God, to worship another who is not God. The creature belongs to the Creator, and the Creator is to be worshiped and served by the creature. It is a grave sin when that union is severed. You can understand, then, why spiritual idolatry (false worship) is referred to as adultery and whoredom. It is a most grievous sin when the thing that should be given only to God is given to another, namely glory, honor, and praise.

The harlot of Revelation 17 signifies all of the ways in which the world seduces men and women to abandon the worship of the one true God, and to worship something in his creation instead.

So far John has only heard about the harlot. In verses 3 through 6 he sees her. There we read,  “And he [the angel] carried me away in the Spirit into a wilderness, and I saw a woman sitting on a scarlet beast that was full of blasphemous names, and it had seven heads and ten horns. The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality.”

What shall we say about this?

One, John was in the Spirit, which indicates that he was again receiving a prophetic vision.

Two, he was carried away into a wilderness. We should remember that it was into the wilderness that the church fled while being pursued by the dragon in Revelation 12. It was there in the wilderness that the church “has a place prepared by God, in which she is to be nourished for 1,260 days” (Revelation 12:6, ESV). Many things may be signified by the fact that John was taken into a wilderness to see this harlot. One is that the church will not be entirely immune from the harlots seductive powers as she is protected and preserved in this wilderness place. Another may be that when Babylon is judged, which is what this woman represents, the once thriving city will be made desolate, like a wilderness place. This is what Revelation chapter 18 describes. There an angel calls out with mighty voice, saying,

“Fallen, fallen is Babylon the great! She has become a dwelling place for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast. For all nations have drunk the wine of the passion of her sexual immorality, and the kings of the earth have committed immorality with her, and the merchants of the earth have grown rich from the power of her luxurious living” (Revelation 18:1–3, ESV).

John being carried away into the wilderness to see the harlot does prepare us to here of her judgment unto desolation in that place.

Three, notice the apparel of the women. “The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls.” Her dress is very extravagant. She represents the luxurious living and sinful seduction.

Four, notice that she is “holding in her hand a golden cup full of abominations and the impurities of her sexual immorality.” She has in her a hand a cup filled with a deadly sinful concoction which she offers to the kings of the earth and the earth dwellers, from which they do drink.

In verse 5 we read, “And on her forehead was written a name of mystery: ‘Babylon the great, mother of prostitutes and of earth’s abominations.” On her forehead was written a “name of mystery”. The name will need to be interpreted for us, for it is mysterious. The fact that it is written on her forehead indicates that her name reveals her true character. And what is her name? “Babylon the great, mother of prostitutes and of earth’s abominations.” And what does the women with this name represent? In verse 18 the angel reveals it when he says to John, “And the woman that you saw is the great city that has dominion over the kings of the earth” (Revelation 17:18, ESV). The harlot, as I said before, represents the seductiveness of the world. She represents the seductiveness of the great cities or cultures of the world – cities filled to the brim and overflowing with money, sinful pleasures, and the promise of power and fame.

In verse 6 we read, “And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus… (Revelation 17:6, ESV). So this woman, if she cannot seduce Christ’s people, does persecute them even to the point to of death.

Clearly the description of the woman of Revelation 17 is meant to be contrasted with the description of the bride of Christ which we will find in Revelation chapter 21. There we find language similar to the language found at the beginning of chapter 17:

“Then came one of the seven angels who had the seven bowls full of the seven last plagues and spoke to me, saying, ‘Come, I will show you the Bride, the wife of the Lamb.’ And he carried me away in the Spirit [not to the wilderness, but] to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal… [and so on]” (Revelation 21:9–12, ESV).

Satan has his woman, and Christ has his.

Satan’s woman is the world. She is a harlot arrayed in extravagant apparel, but filled will all manner of impurity, who does seduce men and women to commit idolatry. Her way is death. Her end is destruction.

Christ’s woman is the church. She too is arrayed gloriously, but is pure – made pure by the blood of her husband and the washing of the water of the word. She is no harlot, but has remained true to her God and to Christ. Her end is everlasting glory.

At the end of verse 6 John says, “When I saw her, I marveled greatly” (Revelation 17:6, ESV).

Commentators differ on how to interpret this. Some say that John himself was tempted strongly by the harlot. Others refuse to say that John was in any way impressed by her. The answer seems to me to be somewhere in the middle. Though John probably was not swayed by her seductive powers, it seems that he recognized the potential. He understood the power that this woman did have to seduce, and so he marveled greatly.

The angel then said to him, “Why do you marvel? I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her” (Revelation 17:7, ESV). In other words, John, there’s nothing to be impressed with here. I will show who this woman truly is.

Application and Conclusion

Brothers and sisters, we must stop here today for the sake of time and pick with verse 7 next week, where we will learn more about this harlot and her relationship to “the beast with seven heads and ten horns that carries her.”

But before we conclude I must ask, does the world seduce you? Does the seductiveness of the world land with you? Are the sinful things of he world appealing to you?

Now it is important for us to think clearly and biblically here. The things of this world are not inherently sinfully. It is good and right for the Christian to enjoy the world – to marvel at it is beauty and to give glory to God for it. It is right for the Christian to eat and drink with thanksgiving in his heart. It is right and good for the Christian to earn money to prove for himself and for his family. Indeed, all of the pleasures of this life can and should be enjoyed to the glory of God!

But you know as well as I do how the evil one does tempt us to approach the good things of this world in the wrong way, to misuse them, to make them ultimate, and only to please ones self. This is the essence of idolatry, wherein men and women worship and serve the creation instead of the Creator. They do not give glory to God. They do not seek to obey him. They do not live according to his will. Instead they seek only to satisfy their sinful appetites and desires.

How is it for you, friend? Are your affections bent towards God, or towards evil? Do you love the things that he has called loves, or do you love this world more? Does the harlot seduce you? Are you drawn to her sinfully? Or have have you been renewed by Christ so that you crave that which is good and right and distain that which is evil?

“Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked, when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator.” (Colossians 3:5–10, ESV)

Brothers and sisters, the old, natural and sinful man is indeed seduced by the world. The sinfulness of the world certainly appeals to him. He, given his fallen nature, has an appetite for it. But in Christ we have been made new. And in Christ, by his word and Spirit, we are being renewed day by day. This is what we must pursue – transformation of the mind, the heart and the will – so that we love what God love as and hate what he hates. So that when we look upon the harlot of Revelation 17 we marvel not, but look away with authentic and heart felt disgust.

How do get this heart transformation? By walking in the means of grace that God has given to us.

Worship on the Lord’s Day Sabbath

Being attentive to God’s word, seeking to obey it.

Giving cheerfully

Prayer (and fasting)

 

Posted in Sermons Revelation 17:1-6
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Sermon Text: Revelation 16

“Then I heard a loud voice from the temple telling the seven angels, ‘Go and pour out on the earth the seven bowls of the wrath of God.’ So the first angel went and poured out his bowl on the earth, and harmful and painful sores came upon the people who bore the mark of the beast and worshiped its image. The second angel poured out his bowl into the sea, and it became like the blood of a corpse, and every living thing died that was in the sea. The third angel poured out his bowl into the rivers and the springs of water, and they became blood. And I heard the angel in charge of the waters say, ‘Just are you, O Holy One, who is and who was, for you brought these judgments. For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve!’ And I heard the altar saying, ‘Yes, Lord God the Almighty, true and just are your judgments!’ The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire. They were scorched by the fierce heat, and they cursed the name of God who had power over these plagues. They did not repent and give him glory. The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness. People gnawed their tongues in anguish and cursed the God of heaven for their pain and sores. They did not repent of their deeds. The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way 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 demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. (‘Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!’) And they assembled them at the place that in Hebrew is called Armageddon. The seventh angel poured out his bowl into the air, and a loud voice came out of the temple, from the throne, saying, ‘It is done!’ And there were flashes of lightning, rumblings, peals of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake. The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. And every island fled away, and no mountains were to be found. And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.” (Revelation 16, ESV)

Introduction

I decided to devote two sermons to Revelation chapter 16. In the first sermon we considered the bowl judgements broadly, giving special attention to the things that John heard in this vision, and four observations were made: One, a reminder was given that it would be an error to interpret this passage in a literal fashion as if John were shown video footage of the last days ahead of time. No, here we have truth communicated through symbolism. Two, we recognized that the key to the symbolism of the bowl judgments is found in the Old Testament, particularly the ten plagues of Exodus 7 and following, and Leviticus 26. Three, we learned that the bowl judgements reveal something of the final judgment, particularly the outpouring of the wrath of God upon the ungodly alive upon the earth on the last day. And four, we did see that the heavenly opinion concerning the judgments of God is that they are perfectly right. This point was drawn from what John heard the angel and the alter say in verses 4-7. Finally, and in conclusion, we did look at the words of Christ in verse 15 where he warns,  “Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!” Indeed, this is what the thought of the return of Christ and the wrath of God poured out should do within us – it should move us to live with a sense of expectation, and to be always prepared, having put away our sin stained garments through repentance, and being properly clothed with the righteousness of Christ received by faith.

Today I wish to look at each of the bowl judgments themselves and to show how their symbolism, one, draws from the plagues of the Exodus, two, advances what was revealed earlier in the book of Revelation, and three, does, in some instances, prepare for things to be revealed later in this book.  The end result is that we have, here in the bowl judgements, a symbolic description of the wrath of God poured out on immediately preceding and leading up to the the return of Christ upon the kingdom of the beast, and all who are in it (all who have received his mark) who, evidently, at the end of time will be hell bent on overrunning the people of God (those sealed by him). God will, on the last day, rescue those who belong to him and pour out his fierce wrath open his enemies. As it was with the Egyptians at the Exodus, so will it be with the kingdoms of this world on the last day. As is was for Israel at the Exodus, so will it be for all who in Christ on the last day, the great and awesome day of the Lord.

The First Bowl

In verse 1 we read of John’s heavenly vision: “Then I heard a loud voice from the temple telling the seven angels, ‘Go and pour out on the earth the seven bowls of the wrath of God.’ So the first angel went and poured out his bowl on the earth, and harmful and painful sores came upon the people who bore the mark of the beast and worshiped its image” (Revelation 16:2, ESV).

Notice that these bowls filled with God’s wrath have as their target those who bare “the mark of the beast and worshiped its image”. These are all who are not in Christ. They are those – and this we have learned from earlier passages in the book of Revelation – who worship, not God and Christ, but the things of this world. They are idolaters. Their hope is set on earthly things. They trust in themselves, in political institutions, in wealth, etc. Their number is 666, which is the earthly and imperfect number of man in trinitarian form. To put it differently, it all who are not in Christ who will drink the cup of God’s wrath on that last day. Those who have the seal of Christ upon them will have been rescued.

Remember that the first bowl here in Revelation 16 corresponds to the sixth of the plagues that were poured out by God upon the Egyptians at the Exodus, when, after Moses and Aaron, took “handfuls of soot from the kiln, and… Moses threw it in the air… it became boils breaking out in sores on man and beast” (Exodus 9:8–10, ESV).

One question we might ask is, why are these seven bowls so deliberately attached symbolically to the ten plagues of the Exodus? The answer cuts in two directions: One, it is so that we might understand something about the future – that at the end of time something like that great act of judgement that came upon the Egyptians (and the god’s) and deliverance that Israel did enjoy will happen again at the end of time, but in a much greater way. And two, so that we might understand something about the past – that Israel’s deliverance from Egypt was not ultimately about the nation of Israel, but it was about the Christ and all who would be saved in him, not from Pharaoh, but from the evil one himself, from sin, and from death. The book of Revelation picks up these Old Testament images, alters them, and advances them so that we might understand something about both the past and the future.

Notice also that the first bowl corresponds to the first trumpet that was blown back in Revelation 8:7:  “The first angel blew his trumpet, and there followed hail and fire, mixed with blood, and these were thrown upon the earth. And a third of the earth was burned up, and a third of the trees were burned up, and all green grass was burned up” (Revelation 8:7, ESV). The first bowl of Revelation 16 is poured out upon the same realm – the earth. We are to notice the similarity, and also the difference. The similarity is the realm. The difference is the scope of the judgement. In the first trumpet 1/3 of the earth was affected. With the outpouring of the first bowl, there is no restraint. The whole of the earth is affected. This is why we concluded that while the trumpets (most of them) do symbolize the partial and restrained judgements of God which are poured out even now, the bowls symbolize the full and final outpouring of the wrath of God. For indeed “with them the wrath of God is finished” (Revelation 15:1, ESV).

It is worth noting that at the Exodus the Lord did inflict the Egyptians with boils and sores as an act of judgement upon them. Also, the Lord did threaten Israel herself should she sin saying, “The Lord will strike you with the boils of Egypt, and with tumors and scabs and itch, of which you cannot be healed…The Lord will strike you on the knees and on the legs with grievous boils of which you cannot be healed, from the sole of your foot to the crown of your head” (Deuteronomy 28:27, 35, ESV). Now the final wrath of God poured out on the last day is portrayed as God inflicting all idolaters “harmful and painful sores.”

The Second Bowl

In verse 3 we read, “The second angel poured out his bowl into the sea, and it became like the blood of a corpse, and every living thing died that was in the sea.” (Revelation 16:3, ESV)

Notice three things:

One, the second bowl corresponds to the first plague of the Exodus where the waters of the Nile were turned to blood. In the second bowl it is not fresh water, but the salty water of the sea that is turned to blood. The reason is to symbolize God wrath poured out, not just upon the river of one nation, but upon the sea’s of the whole earth. Also, we should remember that is was from the sea that the first of the two beasts did rise. Here also is the place where the ships of the nations sail to do trade. It is this water which is turned to blood with the pouring out of the second bowl, but it does correspond to the first plague nonetheless, for water is turned to blood.

Secondly, the second bowl corresponds to the second trumpet. There is was a “blazing mountain” that was thrown into the realm of the sea.

Thirdly, with the sounding of the second trumpet “a third of the sea became blood. A third of the living creatures in the sea died, and a third of the ships were destroyed” (Revelation 8:8–9, ESV). When the second bowl is poured out there is no limitation or constrain, but “the sea… became like the blood of a corpse, and every living thing died that was in the sea” (Revelation 16:3, ESV).

The Third Bowl

In verse 4 we read, “The third angel poured out his bowl into the rivers and the springs of water, and they became blood” (Revelation 16:4, ESV).

You’ve undoubtably gotten the hang of things by now, so I need not be too tedious.

The third bowl also corresponds to the first plague, and perhaps even more exactly, for water is again turned to blood, this time, not the salt water of the sea, but the fresh water of springs and rivers. But it is not one river, the Nile or he Euphrates, but springs and rivers in general.

The third bowl corresponds to the third trumpet. In both is the realm of rivers and fountains that are afflicted.

And again, there is progression – not a third as it was with the trumpet, but all, for indeed, with these bowls “the wrath of God is finished” (Revelation 15:1, ESV).

Heavenly Opinion

Notice that it is here, after bowl three, that we are provided with a heavenly opinion on the wrath of God poured out. John “heard the angel in charge of the waters say, ‘Just are you, O Holy One, who is and who was, for you brought these judgments. For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve!’ And I heard the altar saying, ‘Yes, Lord God the Almighty, true and just are your judgments!’” (Revelation 16:5–7, ESV).

The placement of these words is significant, for they come right in the middle of the outpouring of the bowl judgments. The seventh bowl is set off from the first six both literarily and thematically – it is with the pouring out of the seventh bowl that things are truly brought to an end, as we will see – and so the pattern is this: bowls 1, 2, and 3 are poured out, we are exposed to the heavenly opinion concerning God’s wrath poured out, and then we have bowls 4, 5, and 6. There is a chiastic structure to the text, and at the midpoint, or peak, or heart of it, we do hear the heavenly opinion, both from an angel and from the redeemed whose souls are under the alter (Revelation 6:9ff.). And what to they say? As terrible and awesome as the wrath of God is, it is perfectly just and right. The things that John saw in this vision are important, but the things that he heard do stand out as being most significant.

The Fourth Bowl

In verse 8 we read, “The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire” (Revelation 16:8, ESV).

Bowl four can be compared with plague number nine where the sun is struck with darkness. Here the sun does not go dark, but scorches people with fire. Beale points out that it might be better to compare bowl four with the seventh plague where hail, thunder and lightning (fire) fall from the sky. He might be right.

Bowl four and trumpet four correspond in that it is the realm of the celestial bodies that are struck.

Notice that a feature is added in the description of the fourth bowl that was not present in the description of the first three, for John comments on what he saw, saying in verse 9, “They were scorched by the fierce heat, and they cursed the name of God who had power over these plagues. They did not repent and give him glory” (Revelation 16:9, ESV). These plagues, as they are called, do not bring men to repentance, but only judgement. Don’t wait, for then it will be too late.

The Fifth Bowl

In verse 10 we read, “The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness” (Revelation 16:10a, ESV).

Clearly it is bowl five and plague nine that correspond, where Egypt was plunged into utter darkness for three days. It was “a darkness to be felt.” Now it is the whole kingdom of the beast that covered in darkness.

Bowl five corresponds to trumpet five in a most interesting way. When the “And the fifth angel blew his trumpet, [John] I saw a star fallen from heaven to earth, and he was given the key to the shaft of the bottomless pit. He opened the shaft of the bottomless pit, and from the shaft rose smoke like the smoke of a great furnace, and the sun and the air were darkened with the smoke from the shaft” (Revelation 9:1–2, ESV). The end result of both the fifth bowl and the fifth trumpet is darkness, but for very different reasons. With the blowing of the fifth trumpet the darkness is the result of Satan and his demons being permitted to do their work within their kingdom. Here with the outpouring of the fifth bowl it is the kingdom of of the beast itself that is plunged into darkness by God as an act of judgement.

Again John comments, saying that “people gnawed their tongues in anguish and cursed the God of heaven for their pain and sores. They did not repent of their deeds” (Revelation 16:10b–11, ESV).

The Sixth Bowl 

In verse 12 we read, “The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way 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 demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty.” (Revelation 16:12–14, ESV)

This sixth bowl is the most complex and interesting of them all.

It obviously corresponds to the second plague where, after the water of the Nile was turned to blood, frogs came up out of it to cover the land. But there are some important differences to be noticed.

One, it is not the Nile that is said to be struck, but the waters of the Euphrates. This is so typical of how the symbolism of the book of Revelation works. The book draws upon the Old Testament for it’s symbolism, but it alters those Old Testament images in obvious and sometimes jarring ways in order to make a point.

In the book of Revelation it is Babylon, and not Egypt, that is used to symbolize the godless and worldly powers which seek to seduce the people of God. And if they will not be seduced, then it is Babylon that will then persecute the people of God. This will become ever more clear as we progress in our study of this book. The Euphrates is the river of Babylon, and it so it only makes sense that it is the river that is struck.

Two, notice that the river is not turned to blood here, but is dried up, “to prepare the way for the kings from the east.”

Notice that the sixth bowl corresponds to the sixth trumpet where, when the “sixth angel blew his trumpet, [John] heard a voice from the four horns of the golden altar before God, saying to the sixth angel who had the trumpet, ‘Release the four angels who are bound at the great river Euphrates.’ So the four angels, who had been prepared for the hour, the day, the month, and the year, were released to kill a third of mankind” (Revelation 9:13–15, ESV).

Remember that it was from the north and east – from the region of the Euphrates – that Israel’s enemies did come. Both Assyria and Babylon did come from that region – from the region of the Euphrates – to conquer them. That region took on symbolic force by the time that John did receive and write the Apocalypse. Where do the enemies of God’s people come from to adult them? The come from the Euphrates.

When the sixth trumpet was blown, “four angels who [were] bound at the great river Euphrates” were released and were permitted to ”kill a third of mankind” with an army two hundred million strong.

Something similar happens when the sixth bowl is poured out. The river Euphrates, which once functioned as a protective boundary, is dried up “to prepare the way for the kings from the east. And [John] 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 [false trinity], three unclean spirits like frogs. For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty” (Revelation 16:12–14, ESV).

Notice the lack of restraint. It is not Assyria or Babylon who assemble for battle. It is the “kings of the whole world”. They are moved by the demonic, who are sent by the false trinity – the dragon and the two beasts. And who are they assembling to fight against? The people of God. In verse 16 we read, “And they assembled them at the place that in Hebrew is called Armageddon” (Revelation 16:16, ESV).

The scene is set, therefore, for what we will encounter later in the book of Revelation. You’ll see that nothing more is said in the bowl cycle about this battle. The seventh bowl will indeed describe the end, but not with battlefield terminology. We are kind of left to wonder what this battle of Armageddon is all about. But we will return to it in Revelation 19:11-21 where we read,

“Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly directly overhead, ‘Come, gather for the great supper of God, to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great.’ And I saw the beast and the kings of the earth with their armies gathered to make war against him who was sitting on the horse and against his army. And the beast was captured, and with it the false prophet who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur” (Revelation 19:17–20, ESV).

So, if you’re able to track along with all of this complex symbolism being drawn from many places within the Holy Scriptures, Old Testament and New, what we have in the first six bowls is a symbolic description of how things will go at the end of the age. How long of a time span do the bowl judgements represent? I do not know for sure. I don’t think that we need to know. There is no reason at all to say that these things will happen in the last seven years, or three and a half years of human history. Nor do I think we need to confine what is symbolized here in the first six bowls to one day. But the bowls do seem to describe a complex series of events that will take place right before the Lord returns culminating in the return of Christ.

Perhaps the best way to explain this is to go with the analogy that is embedded within the bowl judgments themselves, that being the analogy of the Exodus. How will things go with the righteous and the unrighteous at the end of time? It will be for them much like it was for the Israelites and the Egyptians at the Exodus.

The Israel of God (that is, all who are Christ, according to the New Testament) will find themselves under persecution and in a helpless place.

God, knowing who are his, will pour out judgements with precision upon his enemies – plagues. His people will be spared.

The kings of the earth – being moved by the demonic; being motivated by the dragon, the beast and false prophet – will pursue God’s people. They will press hard against them to overwhelm them Notice that it is not the waters of the Red Sea that will be dried up to provide safe passage for the people of God, but here at the last Exodus it is the waters of the Euphrates that will be dried up so that the enemies of God might be released to war against God and his people!

But they will be gathered together, not so that might prevail against the people of God, but so that the people of God might be rescued, and the wicked judged. “Come, gather for the great supper of God, to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great”, the angel of Revelation 19 says.

Warning

Notice that a warning from Christ himself is stated prior to the outpouring of the seventh bowl. “Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!” (Revelation 16:15, ESV)

The Seventh Bowl 

And then “The seventh angel poured out his bowl into the air, and a loud voice came out of the temple, from the throne, saying, ‘It is done!’ And there were flashes of lightning, rumblings, peals of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake. The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. And every island fled away, and no mountains were to be found. And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.” (Revelation 16:17–21, ESV)

Clearly the seventh bowl and the seventh plague correspond with the mention of hail. Also, the seventh and bowl and the seventh trumpet share many similarities, for they describe the same event. When the seventh trumpet was sounded, “Then God’s temple in heaven was opened, and the ark of his covenant was seen within his temple. There were flashes of lightning, rumblings, peals of thunder, an earthquake, and heavy hail” (Revelation 11:19, ESV).

Notice that there is no interlude between bowls six and seven as there was between seals and trumpets six and seven. That is because at the time for warning and for patience is over with the outpouring of the bowls of the wrath of God.

Clearly this seventh bowl is a depiction of the end of the world as we know it. The voice from the temple and throne said, “It is done!” We see again the “flashes of lightning, rumblings, peals of thunder” associated with the last judgement. There is “a great earthquake such as there had never been since man was on the earth, so great was that earthquake.” Babylon is split into three parts. “The cities of the nations fell”. “God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. Every island fled away. No mountains were to be found. “And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.” (Revelation 16:17–21, ESV)

Application

Brothers and sisters, it is good that we talk about the time of the end. Some do grow obsessed with this subject so that it becomes the only thing that they talk about, and that is not good. But there are others who neglect the subject and that too is not good.

It is important that we see human history and the Christian life as a journey, and a journey involves traveling towards a destination.

Let us not neglect the travel, friends. Let us not grow so obsessed with talk about the destination that we forget to walk the walk that is required to get there. Let us not neglect the other things that the Bible has to say to us – things pertaining to God, our condition and need, our salvation, and the Christian life. Let us not fail to apply the word to every detail of our lives so that we might be found walking in the will of God.

But let us not forget about the destination, either. Having a destination is what makes a journey a journey. Otherwise we are just wandering. And so how important it is that we understand the end. Eschatology (the study of last things) matters greatly. For it is is by the study of last things that we are able to pin the pin on that map, if you will. And by putting the pin on the map, we are then able to journey well as we order our affairs with the destination ever in mind.

Brothers and sisters, my prayer for you is that, having learned something about the end of the world that you would then order your life accordingly.

The biggest question of all is, are you in Christ?

If the answer is yes, then I encourage you to examine your life even more carefully to the point that you begin to ask questions like, in light of these things is it right the way that I spend my time and money? Do I value the right things? Do I have my priorities straight? Am I spending my life well in a way that will have lasting significance?

Truth be told, you can’t even begin to ask these questions without a pin stuck in the map. And some have a pin, but not one placed by the God and his word. May our view of the world in which we life and the end of it be true according to God, and may we order our lives accordingly, for our good, and to God’s glory. Amen.

Posted in Sermons Revelation 16
Comments Off on Sermon: The Seven Bowls Of God’s Wrath Poured Out: Revelation 16 Posted by Joe

Sermon Text: Revelation 16

“Then I heard a loud voice from the temple telling the seven angels, ‘Go and pour out on the earth the seven bowls of the wrath of God.’ So the first angel went and poured out his bowl on the earth, and harmful and painful sores came upon the people who bore the mark of the beast and worshiped its image. The second angel poured out his bowl into the sea, and it became like the blood of a corpse, and every living thing died that was in the sea. The third angel poured out his bowl into the rivers and the springs of water, and they became blood. And I heard the angel in charge of the waters say, ‘Just are you, O Holy One, who is and who was, for you brought these judgments. For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve!’ And I heard the altar saying, ‘Yes, Lord God the Almighty, true and just are your judgments!’ The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire. They were scorched by the fierce heat, and they cursed the name of God who had power over these plagues. They did not repent and give him glory. The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness. People gnawed their tongues in anguish and cursed the God of heaven for their pain and sores. They did not repent of their deeds. The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way 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 demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. (‘Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!’) And they assembled them at the place that in Hebrew is called Armageddon. The seventh angel poured out his bowl into the air, and a loud voice came out of the temple, from the throne, saying, ‘It is done!’ And there were flashes of lightning, rumblings, peals of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake. The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. And every island fled away, and no mountains were to be found. And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.” (Revelation 16, ESV)

Introduction

Whenever we have come to a new cycle of seven in the book of Revelation it has been my custom to, first of all, consider that cycle broadly in one sermon and then to move through it more methodically in subsequent sermons. That was my approach with the letters to the seven churches, the seven seals, and the seven trumpets, and I’d like to take the same approach with the seven bowls of God’s wrath as they are described here in Revelation 16. We will consider this passage in it’s entirety today, making some general observations, before moving through it more slowly in the the week (or weeks) to come.

There are four general observation that I would like to make about this text today.

It Would be an Error to Interpret this Passage in a Literal Fashion

First of all, we must remember that it would be an error to interpret this passage in a literal fashion.

This is a point that you’ve heard me make over and over again in this sermon series, and so I will not try to prove the point here, for I’ve already done that. I simply need to remind you that the book of Revelation, given its apocalyptic genre, is not meant to me interpreted literally. Generally speaking, the book uses symbols to communicate truth to us. Most of the Bible is to be interpreted literally. And it is a tragedy when people take passages of scripture that are meant to be taken literally and interpret them symbolically or spiritually (this they do so that they might interpret them, not as author intended, but as they would like to). We must resists that impulse with all that is in us, for it is a distortion of God’s word. But with that said, there are some passages of scripture that would be wrong to interpret literally, for they are symbolic by nature. To interpret the literal as symbolic, or the symbolic as  literal is equally problematic, for both approaches will yield error. The student of the Bible must pay careful attention to the type of literature that he or she is handling, and interpret it accordingly and with consistency. The text that is before us today is apocalyptic and prophetic. Here we have truth communicated via symbol.

Now, please do not misunderstand. The event that is symbolized here in this passage will literally happen. God will indeed pour out his wrath upon the ungodly at the end of time. But that event is described to us in a symbolic way. In other words, John was not shown video footage of the second coming of Christ and the outpouring of God’s wrath ahead of time as if exactly what John saw is exactly what will one day happen. No, John was shown a vision filled with symbols which reveal to us what will indeed happen on that last day.

When interpreting symbolism an extra step is required in the process of interpretation. Not only must we read the words to understood what the author is describing to us, but we must go a step further and ask, what does that thing represent? Jesus said, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field” (Matthew 13:31, ESV). The literalist thinks, “if I wish to further the kingdom of God I must learn how to farm!” But the one who rightly divides the word of truth recognizes the symbolic nature of Jesus’s words and adds another step to the process of interpretation, asking, “what does the sowing of mustard seeds represent concerning God’s kingdom in the world?”

So no, I do not believe that on the last day those ungodly who are alive upon the earth when Christ returns to judge will experience things exactly as they are stated here in Revelation 16, as if John were shown video footage of the event ahead of time. No, I don’t believe that the outpouring of God wrath will happen just like this, with seven literal angels pouring out seven literal bowls, as they, like crop dusters, fly over the face of the earth.

But I do believe that the wrath of God will be poured out, and that the outpouring of God’s wrath will be terrible and awesome and perfectly just. The symbolism of Revelation 16 communicates these truths very effectively.

The Key to the Symbolism of the Bowl Judgments is Found in the Old Testament

Secondly, it is important to recognize that the key to the symbolism of the bowl judgments is found in the Old Testament.

Two passages are primary: First of all, the ten plagues as described in Exodus 7 and following, and secondly, Leviticus 26, where Israel was threatened with sevenfold punishment should she fail to keep the covenant that she did enter into with her God – the Mosaic Covenant – a covenant of works that could be broken.

I will not go into great detail here. For now, recognize that the seven bowl judgments of Revelation 16 are clearly patterned off of the ten plagues that God poured out upon the Egyptians by the hand of Moses to bring about the deliverance of the people of Israel so that he might lead them to the promised land. It is the historical event of the exodus and the ten plagues that stand behind and give meaning to the symbolism of the seven bowls of Revelation 16.

Remember that the bowls were first called plagues in Revelation 15:1-8. In 15:1 John said, “Then I saw another sign in heaven, great and amazing, seven angels with seven plagues, which are the last, for with them the wrath of God is finished” (Revelation 15:1, ESV). Now they are called “the seven bowls of the wrath of God” (Revelation 16:1, ESV).

Notice that the seven bowls, or plagues, of Revelation 16 correspond to the ten plagues of Exodus 7 and following.

The first bowl of Revelation 16 corresponds to the sixth plague of Exodus wherein sores and boils did inflict the ungodly.

The second and third bowls correspond to the first plague wherein the waters were turned to blood, this time not just the Nile, but all the waters of the earth.

The fourth and fifth bowls corresponds to the ninth plague, I think, in that the sun is affected, first resulting, not in darkness, but in scorching heat, and then darkness.

The sixth bowl corresponds to second plague with the mention of frogs.

And the seventh bowl corresponds to the seventh plague with the mention of hail stones falling from the sky.

Clearly, the plagues that were poured out upon the Egyptians in the exodus event stand behind the symbolism of Revelation 16. We have only considered these things very briefly, but the similarities and the differences are obvious.

Leviticus 26 is also a significant text. In verses 1-13 blessings are promised to Old Covenant Israel should they keep God’s commandments. In verses 14-39 judgments are promised to Israel should they decide to break the covenant of works that they did enter into with their Redeemer. These blessings and curses have to do, not with the salvation of individuals, but with the nation and their prosperity or ruin in the land of promise.

The repeated threat is that, should the people disobey, God would “strike” them, or “discipline” them “sevenfold”. There is in this passage a noticeable intensification in the threatening, and it does culminate with these words from God:

“But if in spite of this you will not listen to me, but walk contrary to me, then I will walk contrary to you in fury, and I myself will discipline you sevenfold for your sins. You shall eat the flesh of your sons, and you shall eat the flesh of your daughters. And I will destroy your high places and cut down your incense altars and cast your dead bodies upon the dead bodies of your idols, and my soul will abhor you. And I will lay your cities waste and will make your sanctuaries desolate, and I will not smell your pleasing aromas. And I myself will devastate the land, so that your enemies who settle in it shall be appalled at it. And I will scatter you among the nations, and I will unsheathe the sword after you, and your land shall be a desolation, and your cities shall be a waste.” (Leviticus 26:27–33, ESV)

Clearly, both the plagues of the exodus event and the sevenfold threats leveled against Israel in Leviticus 26 do stand behind the outpouring of the seven plagues of Revelation 16.

The meaning is this, therefore. At the end of time something like the exodus event will happen again, but on a universal scale and with finality. God’s people – all in Christ, Jew and Gentile alike – will be redeemed, and the wicked – all not in Christ, Jew and Gentile alike – will be judged.

These plagues – or these sevenfold judgments – will come, not upon one people, but upon all who do not have Christ as Lord, who have taken upon themselves the mark of the beast, and not in a limited way, but fully and with finality.

God’s people will be redeemed, not from Egypt, but from this world, being rescued, not from Pharaoh, but from the Ancient Serpent himself, being delivered, not from earthly bondage, but from sin and death.

More will be said about the relationship between the bowls of Revelation 16 and the Old Testament in coming sermons. For now I simply want you to recognize, one, that there is clearly a connection (the key to understanding the symbolism of the Revelation 16 is the Old Testament, and not today’s news paper!), and two, that the book of Revelation is picking up these Old Testament themes having to do with judgment and is intensifying and universalizing them.

If you’ve spent time reading your Old Testament you’ve undoubtably come across those passages of that describe the judgment of God coming upon peoples and nations and their, so-called, gods.

The exodus event would be an example of this. The ten plagues did culminate with the death of the firstborn throughout all of Egypt. Pharaoh’s army was indeed swallowed up in the sea. It was  and act of deliverance for Israel, and act of judgment upon the Egyptians.

Also, in Leviticus 26 we read the threats that God did level against Israel at the beginning of the Mosaic Covenant, but later in the Old Testament we have an account of God actually making those threats a reality because of the Israel’s disobedience. Indeed, Old Covenant Israel would eventually be vomited out of the land and sent away to exile – those threats of Leviticus 26 did eventually fall upon Israel, for they broke the covenant.

And we also find in the Old Testament many descriptions of the judgment of other nations too. God is indeed merciful and patient, but when the iniquity of a particular nation was complete (see Genesis 15:16), God would judge them. For example, this happened to many nations at the time of the conquest, when Israel did finally enter into the promised land with Joshua at the lead. God commanded Israel to devote those peoples to utter destruction.

I know that many people are bothered by those passages of scripture where God commanded the utter annihilation of a particular people by Israel at the conquest. One thing that should be remembered is that for Israel this was an exception to the rules which typically governed their warfare. These instances of herem warfare were unique to Israel’s conquest of land promised to them. this needs to be recognized.

But the thing I wish to focus upon now is how many, even amongst professing Christians, feel compelled to explain away those difficult passages of scripture that have to do with God’s judgment of a nation. And what is their complaint? “That is not fair”, they say. Or, “God is love, never would he command such a thing.” And so with that assumption firmly rooted within their hearts they go to work to explain away those difficult passages found within the Old Testament.

One of the most common explanations is that the God of the Old Testament is somehow different from the God of the New. The God of the Old is wrathful, the God of the New is love, mercy, and grace, some say.

This view is problematic on so many levels. I’ll mention two things: One, our God does not change, but is the same yesterday, today, and forever – the scriptures are clear about this! And two, I wonder if those who make a distinction between the God of the Old Testament and the New have ever read either! For God is loving and gracious, merciful and kind in both Testaments; and in both Testaments he is also just. He has forever hated that which is evil and will, in due time, punish all iniquity.

Friends, the New Testament does not throttle back one bit on the theme of wrath and judgment, but intensifies it. I suppose we could also say that God’s love and grace is also intensified in the pages of the New Testament. Why? Because the Christ has come! Christ suffered and died for our sins. It’s at the cross we have the greatest manifestation of the love of of God the world has ever known. And it is also at the cross that we are given a glimpse of what it is that our sins do deserve.

But the New Testament does still speak often of judgment and the outpouring of the wrath of God. And when it speaks of God’s wrath and the final judgement it refers back to those Old Testament instances of judgment and speaks of them as merely a sampling or taste of the wrath that is to come.

Jesus himself did say concerning the town that rejects the proclamation of the gospel that, “it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town” (Matthew 10:15, ESV). Those instances of judgment that we find in the Old Testament are to be viewed, therefore, as but a small foretaste of the judgment that is to come – a judgment universal, full and final.

To put it bluntly, if you are one of those who, when you read of instances of judgment in the Old Testament, think, “I’m not fond of the God of the Old Testament”, then I doubt you’ll be fond of the God of the New Testament either, for he is the same. What God did to Sodom and Gomorrah, to Egypt, to the Amorites at the hands of Israel, and to Israel at the hands of other nations will be done at the end of history by God himself against all who have sinned against him who are not in Christ – these God and Christ will judge fully and finally at the end of time.

When you read of the seven bowls of God’s wrath poured out, and when you see that the symbolism is rooted in the ten plagues of the exodus event and in the sevenfold punishments of Leviticus 26, only modified to be universal, full and final, this is the conclusion we must come to: those judgments of old were but a partial and restrained manifestation of the wrath of God to be poured out in full strength upon all ungodly at the end of time.

Relationship to the rest of Revelation – seals; trumpets; Armageddon; judgment of dragon, beast, FP harlot; great white throne

The Bowl Judgements Reveal Something of The Final Judgment, Particularly the Outpouring of the Wrath of God Upon the Unrighteous Alive on Earth on the Last Day

Thirdly, and briefly, notice that the bowl judgements reveal something of the final judgment, particularly the outpouring of the wrath of God upon the ungodly alive on earth on the last day.

I mention this because we tend to speak of the final judgment, or the return of Christ, or the last day in general terms, but we should remember that that day will be a complex day. Here in the bowl judgments we have a depiction of the wrath of God poured out upon the ungodly alive upon the earth on the last day, but that is not all that will happen.

When we consider all that scriptures have to say about the time of end we must conclude that when Christ returns the dead in Christ will be raised and caught up with the Lord to meet him in the air, then those alive will also be caught up. Those alive and not in Christ will have God’s wrath poured out upon them (that is the thing symbolized here). All not in Christ will then be raised to stand before God at the Great White throne judgement. Also, Satan and he demons will be judged. And what should we say about the dissolution of the heavens and earth, and the ushering in of the new creation?

The book of Revelation does picture all of these things, but not all at once, and not necessarily in the order in which they will take place. These cycles give a glimpse of one thing and then other, sometimes with greater detail, and sometimes with less. For example, notice that the battle of Armageddon is only briefly mentioned here in this passage, but the book of Revelation will return to that event to describe it in greater detail in chapter 19.

The Heavenly Opinion Concerning the Judgments of God Is That They are Righteous

Fourthly, and finally, notice the heavenly opinion concerning the judgments of God is that they are righteous.

After the pouring out of the third bowl John “heard the angel in charge of the waters say, ‘Just are you, O Holy One, who is and who was, for you brought these judgments. For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve’” (Revelation 16:5–6, ESV)!

This angel emphasizes the justice and holiness of God and his eternality. God is just. All of his judgments – and even the final judgment – are perfectly right. He is holy and can do no wrong. He is the one “who is and who was”. In Revelation 1:4 and 8, and 4:8 God and Christ are called the one “who was and is and is to come”. The “is to come” is dropped here, for here we have a description of his coming! According to this angel God’s judgments are perfectly fitting – the punishment does fit the crime – “for they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve.”

After this John heard the alter speak. This must refer back to Revelation 6:9 and the breaking of the fifth seal where John “saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne. They cried out with a loud voice, ‘O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” (Revelation 6:9–10, ESV).  Now that that question has been answered by the subsequent visions, the voice from the alter says, “Yes, Lord God the Almighty, true and just are your judgments!”

So both the elect angels and the redeemed do agree that the judgments of God are perfectly fitting, just and right.

Conclusion

I wonder, what do you think of the judgments of God?

Some scoff at the idea, I know. They are those that Peter spoke of when he warned, “that scoffers will come in the last days with scoffing, following their own sinful desires. They will say, ‘Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation’” (2 Peter 3:3–4, ESV). Is this you? Do you disregard the word of God, saying, “these things will never happen” to comfort your conscience so that you might continue in your sin? Friends, do not disregard God’s word. And do not ignore the judgments of God that have already been poured out as warnings of the wrath of God to come.

While some scoff, others recoil at the thought of the judgments of God. I have in mind those who, when they hear of instances of God’s judgement, either past, present, or future, say, “that’s not right!”, or, “that’s not fair!”, or, “how could God do such a thing to us?”. It’s not surprising when the un-believing do this, but many who profess faith in Christ in our day also recoil at the thought of the judgment of God. And so they must do something with the scriptures they claim to believe. They must find a way to disregard those passages which speak of judgment.

Some simply ignore the texts that mention God’s wrath, judgment, and condemnation. These are those who love to quote John 3:16: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV), but neglect John 3:18: “Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God” (John 3:18, ESV).

Some attempt to explain those judgment passages aways, usually by applying some kind of evolutionary principle to the history of religion or to God himself. Their argument is basically that something has changed with God, or with our conception of God, so that we no longer think of God in those terms.

But the Christian must confess that God is the same yesterday, today, and forever. He is the one who was and is and is to come”. And the Christian does also believe that God’s word is indeed God’s word so that what it says is true! And so we are bound to believe, not parts of it, but all of it. And what do find when we handle it with care? That God is indeed merciful and gracious and kind. Though he would have been right to judge all for their sin, he has provided a way for salvation through faith in Jesus the Christ. And he is patient with sinners. He gives good gifts even to those who blaspheme his name – he causes it to rain upon the just and the unjust alike. But God is also holy and just. All sin must be punished. The punishment for sin was either poured out upon Christ on the cross, or it will poured out upon the sinner at the end of time.

Brother and sisters, I’m not saying that we should rejoice at the thought of the judgment of the wicked. Ezekiel 33:11actually reveals that God himself takes “no pleasure in the death of the wicked”, and neither should we. But neither should we scoff or recoil all thought of the judgments of God. Our minds must be thoroughly renewed by the word of God so that when we think of him we do see him as loving and kind, but also holy, righteous, and just! And when we think of man we must also confess that we are, apart from Christ, very sin and deserving of God’s just condemnation. In short, we must agree with the angel and the alter who say, “It is what they deserve!” And, “Yes, Lord God the Almighty, true and just are your judgments!” (Revelation 16:6–7, ESV).

Lastly, the thought of the wrath of God poured out at Christ’s return should stir us to be ready. Notice the words of Christ in verse 15, and with these words will close: “Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!” (Revelation 16:15, ESV). Friends, be ready. Repent and believe upon him for the forgiveness sins, for there is no other way to stand before God righteous! You do not have a righteousness of your own. You must be clothed with Christ’s righteousness received by faith. And once you have believed upon him, cling to him continually until he returns our takes you home.

Posted in Sermons Joe Anady Revelation 16
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Old Testament Reading: Exodus 15:1–18

“Then Moses and the people of Israel sang this song to the Lord, saying, ‘I will sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea. The Lord is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father’s God, and I will exalt him. The Lord is a man of war; the Lord is his name. Pharaoh’s chariots and his host he cast into the sea, and his chosen officers were sunk in the Red Sea. The floods covered them; they went down into the depths like a stone. Your right hand, O Lord, glorious in power, your right hand, O Lord, shatters the enemy. In the greatness of your majesty you overthrow your adversaries; you send out your fury; it consumes them like stubble. At the blast of your nostrils the waters piled up; the floods stood up in a heap; the deeps congealed in the heart of the sea. The enemy said, ‘I will pursue, I will overtake, I will divide the spoil, my desire shall have its fill of them. I will draw my sword; my hand shall destroy them.’ You blew with your wind; the sea covered them; they sank like lead in the mighty waters. Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders? You stretched out your right hand; the earth swallowed them. “You have led in your steadfast love the people whom you have redeemed; you have guided them by your strength to your holy abode. The peoples have heard; they tremble; pangs have seized the inhabitants of Philistia. Now are the chiefs of Edom dismayed; trembling seizes the leaders of Moab; all the inhabitants of Canaan have melted away. Terror and dread fall upon them; because of the greatness of your arm, they are still as a stone, till your people, O Lord, pass by, till the people pass by whom you have purchased. You will bring them in and plant them on your own mountain, the place, O Lord, which you have made for your abode, the sanctuary, O Lord, which your hands have established. The Lord will reign forever and ever.’” (Exodus 15:1–18, ESV)

New Testament Reading: Revelation 15

“Then I saw another sign in heaven, great and amazing, seven angels with seven plagues, which are the last, for with them the wrath of God is finished. And I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, ‘Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed.’ After this I looked, and the sanctuary of the tent of witness in heaven was opened, and out of the sanctuary came the seven angels with the seven plagues, clothed in pure, bright linen, with golden sashes around their chests. And one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever, and the sanctuary was filled with smoke from the glory of God and from his power, and no one could enter the sanctuary until the seven plagues of the seven angels were finished.” (Revelation 15, ESV)

Introduction

I’d like for you to notice three things about this text before we go on to make application from it to our lives.

First of all, notice again the presence of recapitulation. Secondly, notice how this passage prepares us for the judgment scenes to come. And thirdly, notice how this passage pauses to gives us a glimpse into the world of the redeemed.

Recapitulation 

First of all, let us simply recognize the presence of recapitulation.

Recapitulation is the fancy word used by Bible scholars to describe the repetition that we encounter in the book of Revelation. The book is not ordered chronologically, as some suppose, so that what is said in chapter 15 will actually happen after what was said in chapter 14. No, the book moves in cycles, telling, and retelling the story of redemption, giving special attention to the time between Christ’s first coming and the time of the end. But we should recognize by now that the repetition that we encounter in Apocalypse is far from monotone. The book does not simply say the same thing over and over again,  but with each cycle reveals something new. With each pass some aspect of the history of redemption is emphasized that was not emphasized before. Here is one of those places where the presence recapitulation is very obvious.

In verse one we read, “Then I saw another sign in heaven, great and amazing, seven angels with seven plagues, which are the last, for with them the wrath of God is finished” (Revelation 15:1, ESV).

For now simply notice that this new heavenly vision shown to John will describe to us the outpouring, or finishing, of the wrath of God at the end of time. And if you are paying careful attention to book of Revelation you should say, “but haven’t we already been told about the outpouring of God’s wrath?” And the answer would be, yes.

In fact the vision of Revelation chapter 14 concluded with a depiction of the outpouring of the wrath of God upon the ungodly. Look at 14:19:

“So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia.” (Revelation 14:19–20, ESV)

The final judgment was also depicted back in Revelation 11:15-19 with the sounding of the seventh trumpet. The song that the twenty-four elders sang in 11:17-18 proves the point. They sang,

“We give thanks to you, Lord God Almighty, who is and who was, for you have taken your great power and begun to reign. The nations raged, but your wrath came, and the time for the dead to be judged, and for rewarding your servants, the prophets and saints, and those who fear your name, both small and great, and for destroying the destroyers of the earth.” (Revelation 11:17–18, ESV)

The final judgment was also depicted with the breaking of the sixth and seventh seals back in Revelation 6:12-17 and 8:1-5. Listen to 6:12:

“When he opened the sixth seal, I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place. Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, ‘Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand?’” (Revelation 6:12–17, ESV)

What is this except a description of the last day when the wrath of God will be poured out upon the ungodly? In 8:1 the description of the final judgment is more subtle, but it is there. “When the Lamb opened the seventh seal, there was silence in heaven for about half an hour” (Revelation 8:1, ESV). I argued that the silence in heaven was the kind of silence appropriate for those witnessing something as terrible and awesome as the final judgment. No celebrating, on the one hand. No objections on the other. But only solemn silence. 8:5 says, “Then the angel took the censer and filled it with fire from the altar and threw it on the earth, and there were peals of thunder, rumblings, flashes of lightning, and an earthquake” (Revelation 8:5, ESV). This is a portrayal of the final judgment.

And so it is not hard to see that the book of Revelation does recapitulate, not only in its portrayals of the final judgment, but in other respects too, particularly its portrayals of the redemption of God’s elect. The book is constantly giving us different view points on the preservation and salvation of God people, and also the judgment, both partial and full, of those not in Christ who do stubbornly persist in their sins.

By this time you might be tempted to complain, saying, “Pastor, you also recapitulate often on the subject of recapitulation.” I do so because it is important. I would argue that most of the errors made in the interoperation of the book of Revelation are made because people fail to recognize this literary feature. Also, I do it because I believe it to be beautiful. God, in his grace, shows us what is true concerning the time between Christ’s first coming and the time of the end over and over again. And with each pass more texture and detail is added to the story. Truly, the book of Revelation is like a painting wherein the artist comes to the canvas time and time again, first to lay down a base, then to add detail, then to shade, and then to texture.

Preparation

Secondly, notice how this passage prepares us for the judgment scenes that are to come.

In verse one John describes “another sign in heaven”. This sign, he says, is “great and amazing”. And what does he see? “Seven angels with seven plagues”. These, he says, “are the last, for with them the wrath of God is finished” (Revelation 15:1, ESV).

These seven plagues, as they are here called, will differ from the seven seals and the seven trumpets which we have already encountered in that some of those – the seals and trumpets – described, not the final judgment, but partial judgments – the kind of judgments that come upon men as they live in this world, but are not the final judgment. Indeed, the sixth and seventh seals did describe the final judgment, but seals one through five did not. Seal five provided us with a glimpse of the “souls of those who had been slain for the word of God and for the witness they had borne”, crying out for justice from beneath the heavily alter. Seals one through four described wars and famines and plagues. And these, we were told with the breaking of the fourth seal, were limited to 1/4 of the earth. And so while the judgments of God were indeed portrayed there in the breaking of the first four seals, it was not the final judgment that was portrayed.

The same can be said of the first six trumpets. The seventh trumpet did indeed take us to the time of the end, but the first six did not. The judgments of God described there were restrained by God to affect only one third of the earth. And so intensification is communicated, but trumpet judgments one through six were not about the full and final judgment to be poured out on the last day.

Not so with these seven plagues. These “are the last, for with them the wrath of God is finished” (Revelation 15:1, ESV).

In verses five we read, “After this I looked, and the sanctuary of the tent of witness in heaven was opened, and out of the sanctuary came the seven angels with the seven plagues, clothed in pure, bright linen, with golden sashes around their chests.” (Revelation 15:5–6, ESV)

These angels that John introduced in verse one are now described in verse five as coming out of “the sanctuary of the tent of witness in heaven” which was opened.

Remember that the tabernacle that Israel constructed in the wilderness under the leadership of Moses and after the exodus was constructed according to the heavenly realities shown to him on the mountain. Exodus 25:40 says so. Acts 7:44 and Hebrews 8:5 emphasize this. So the earthly tabernacle and temple were not the originals but were earthy copies which represented heavenly realities. Here John is seeing the heavenly reality.

These angels are seen proceeding from “the sanctuary of the tent of witness in heaven”. The tabernacle was called the “tent of witness”, or “tabernacle of testimony”, because it was there that Ten Commandments were kept, and these Ten Commandments did serve as a testimony or witness against the people of Israel concerning their sin. Indeed, they function as a light unto their path, but also as a witness against them. The tabernacle was, therefore, both the place where God’s people were to approach him in faith (it was also called “the tent of meeting”), but it was also the place from which the judgments of God did flow when the people were found living in perpetual and unrepentant disobedience to the commandments of God. And so this one place – the tabernacle – was both a place of worship and refuge for the faithful (a tent of meeting), and the place from which the judgments of God did flow (it was a tent of witness).

The same is true of the heavenly tabernacle. Better yet, the earthly tabernacle was simply a visible representation of that which is true in heaven. God is a place of refuge for his people. He does meet with and shelter those who come to him through faith in Jesus Christ, our Savior and Lord. But it is also from him that judgment flows.

And what will be the basis for his judgment? He will judge all who have transgressed his holy law. This law is contained within and summarized by the Ten Commandments, and it is also written upon the heart of man. The fact that these angels come out of “the sanctuary of the tent of witness” to pour forth “the seven plagues, which are the last, for with them the wrath of God is finished”, does show us that God will judge all who have transgressed his holy law.

God will judge all who have failed to give him the worship he so rightly deserves and have given to another instead. He will judge all idolaters. He will judge all who take his name in vain. He will judge all who violate his sabbath day. He will judge all who dishonor parents; all who murder and have hatred for others in their heart. He will judge the adulterer and the one who lusts. He will judge the thief and the one who is dishonest. He will judge the one who covets that which belongs to another. And he will send his angels before him as his ministers.

Notice that these seven angels who came forth from the sanctuary were “clothed in pure, bright linen, with golden sashes around their chests” (Revelation 15:6, ESV). This is the way that Jesus was described as being dressed in Revelation 1:13. They are dressed like him because they represent him.

Verse seven: “And one of the four living creatures (do you remember them from earlier in the book of Revelation?) gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever….” (Revelation 15:7, ESV). The seven plagues are now described as “seven golden bowls full of the wrath of God”. We will witness these seven bowls being poured out, one at a time, in chapter sixteen.

Verse eight: “And the sanctuary was filled with smoke from the glory of God and from his power, and no one could enter the sanctuary until the seven plagues of the seven angels were finished” (Revelation 15:8, ESV). Clearly the outpouring of this final judgment will be very awesome and great.

Can you see, then, how all of chapter fifteen is preparatory. No judgement is actually poured our here, but preparations are certainly made. Literarily this serves to create a sense of anticipation leading up to this great and amazing event. Also, it seems to communicate something of the mercy of God. He, by his mercy, does not give us what our sins deserve now, but is patient and long-suffering.

A Pause

Thirdly, let us recognize how this passage pauses to gives us a glimpse into the world of the redeemed.

Verses two through four seem out of place, don’t they? But this is intentional. In verse one the seven angles with seven plagues are introduced. In verses five through eight they become the focus again, as they are prepared to pour out the wrath of God upon lawbreakers. But in verses two through four the focus is on the redeemed. There we read,

“And I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, ‘Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed.’” (Revelation 15:2–4, ESV)

You should be used to this kind of thing by now. Remember the interludes that we found inserted in between seals six and seven and trumpets six and seven? The focus in both the seal and trumpet cycles was mainly upon the ungodly and God dealings with them, but before the end of these cycles we encountered a pause where the focus of attention was shifted to the redeemed of God and their salvation in Christ Jesus.

Between the breaking of the sixth and seventh seals we found, inserted in chapter seven, a vision of the 144,000 sealed by God, and then a vision of “a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands” (Revelation 7:9, ESV), giving praise to God – the vision was of the redeemed in heaven. Between the sounding of the sixth and seventh trumpets we found, inserted in chapter eleven, a vision of two faithful witnesses, preserved by God as they ministered on earth. These interludes, or pauses, served two purposes. One, they gave a sense of delay, as if to say, the end is not yet. Two, they gave an answer to the question, “what about the people of God? How will they fair in the midst of these trials, tribulations and judgments?” The answer is that God knows and is able to keep those who belong to him.

Something similar is happening here in 15:2-4. Preparations for the outpouring of God’s wrath are being made. We will see the outpouring of God’s wrath portrayed in chapter sixteen. But before we get there, God’s word does provide us with a picture of the redeemed. And where are they? They are safely home and at peace.

God’s people are “not destined…for wrath, but to obtain salvation through our Lord Jesus Christ” (1 Thessalonians 5:9, ESV). As God’s people we will indeed experience tribulation in the world, but we will not come under his wrath. Why? Because Christ has stood in our place, has taken upon himself the punishment that we deserved, and we do trust in him! If you are in Christ – if you are sheltered by his wings – you will not come under the wrath of God.

This, I think, was the thing being symbolized in the previous passage too. In 14:14-16 we saw a depiction, first of all, of the harvest of the righteous unto salvation on the last day, and then we saw a depiction of the harvest of the wicked unto condemnation.

And here in this passage preparations are being made for the outpouring of the wrath of God by the “seven angels with seven plagues”, which are the “seven bowls full of the wrath of God who lives forever and ever.” But before even one of these bowls of the full and final wrath of God is poured out, we see that God’s people are safely home.

These are seen standing beside (or upon) “a sea of glass mingled with fire… with harps of God in their hands.”

Think about the imagery here. It is really quite beautiful. And you must think about the imagery, not only with the rest of the book of Revelation in mind, but the whole of scripture. Where are these worshippers of God standing? They are standing beside (or upon) “a sea of glass mingled with fire”.

Remember that this sea of glass was first mentioned in Revelation 4:6 as being before the throne of God in heaven. On earth there is turmoil, but in heaven there is perfect tranquility. The turmoil of this world cannot effect heaven. God is not disturbed by his enemies. God is not affected from without. His heavenly kingdom and his heavenly purposes are never in danger.

Also, remember that not long ago in the Apocalypse John saw “a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads” (Revelation 13:1, ESV). Again, the seas of this world are tumultuous. The beast rises from there, works for the dragon, and represents political powers that persecute the people of God. And so the people of God do suffer as they sojourn in this world. They are threatened constantly by tumultuous seas and the evil that rises from there.

But here the saints are seen, no longer battered by stormy seas, no longer at war with the beast who rises from there, but they are peace. The sea that they now stand upon is like glass. All is right. All is as it should be.

The sea is said to be “like glass mingled with fire.” Fire symbolizes judgment. The picture is that of a tumultuous sea made calm because the one who stirred up the sea by rising out of it has been judged by God and eternally condemned. And so there the people of God stand. They are peace. No longer are they threatened or persuade. They have harps in their hand to give worship to God. These are the ones “who had conquered the beast and its image and the number of its name.” These are the elect of God as seen in glory.

And they sing a song. Notice that it is said to be “the song of Moses, the servant of God, and the song of the Lamb…” (Revelation 15:3, ESV).

The original song of Moses was read at the beginning of this sermon from Exodus fifteen. But do you remember what happened in Exodus fourteen? It is there that we find the story of God’s parting of the Red Sea at the hand of Moses so that the people of Israel could pass through to escape Pharaoh who had pursued them into the wilderness with his army. The song of Moses was a celebration of God’s deliverance of his people through tumultuous waters and from Pharaoh, who, in Ezekiel 29:3, is referred to as “the great dragon”.

But the song sung here in Revelation fifteen is not exactly the same as the original song of Moses. For one, it is called “the song of Moses, the servant of God, and the song of the Lamb” (Revelation 15:3, ESV). This song is ultimately about Jesus. Secondly, this song is about the accomplishment of things far greater and far more universal than what was accomplished at the Exodus by the hand of Moses.

The ten plagues leveled against the Egyptians at the hand of Moses, as awesome as they were, were nothing at all compared to the seven plagues given by God and Christ to the seven angels, for they are the last, and with them the wrath of is finished.

Moses delivered Old Covenant Israel from Egypt. Christ delivered New Covenant Israel from sin and death.

Moses defeated Pharaoh. Christ has overcome the dragon himself, the beast and false prophet.

Moses led the people through the tumultuous waters of the Red Sea. Christ will still all waters at his return so that nothing will threaten his people at all for all eternity.

The deliverance brought about through Moses did cause the Egyptians to give glory to God as well as the sounding nations, but at the return of Christ all will bow the knee to confess that he is Lord, either willingly or by compulsion.

This is why we hear the redeemed sing: “Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed” (Revelation 15:3–4, ESV).

The salvation provided for Old Covenant Israel by the hand Moses pales in comparison to the salvation provided for the elect by Christ. The first Exodus was but a precursor to the second. It served as a shadow of better things yet to come.

Application

How then should we apply these truths?

I wonder, how will you fair when the seven angels with the seven plagues of God come forth from the heavenly tent of witness to judge fully and finally on that last day? How will you fair when your life is compared with God’s holy law? Will you stand or will you fall?

If you are trusting in your own righteousness, you will not stand, but will fall, “as it is written: ‘None is righteous, no, not one…Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (Romans 3:19–20, ESV). But if you are found believing in Christ you will stand. You will be made to stand by the grace of God, being justified in Christ, having been washed of yours sins and covered in his righteousness. Be sure that you are in Christ on that last day. Be sure that you are in Christ before you breath your last, for there is no room for repentance after death.

Friends, acknowledge your sin, turn from it, and look to Christ today for the forgiveness of your sins, and then remain in him. Your sins will be judged.  The question is, who will take the judgment? The cup of God’s wrath will be poured out upon your sins. God’s wrath will either be poured out upon you, or it has been poured out upon Christ. The cup of God’s wrath will be drunk to the dregs. Will you drink it? Or has Christ absorbed it in your place? You must believe upon him, friends. You must turn from your sins and cry out to Christ, saying, “have mercy upon me!”

And for those of you who are in Christ I wonder, do you stand in awe of the salvation that has provided for you in Christ Jesus?

Imagine standing amongst the freshly redeemed Israelites under the Old Covenant. Imagine standing on the opposite side of the Red Sea, having just passed through, and having witnessed the waters fall in upon the mighty Egyptians. Imagine looking upon Moses by whom your deliverance was accomplished. Remember the plagues. Remember how you did plunder the Egyptians as you left. Indeed, you would have stood in awe of the salvation that the Lord had provided for you.

How much more should we stand in awe of the redemption accomplished by Christ, for it is far greater. Christ has redeemed us, not from Egypt, but from the domain of darkness. He has defeated, not Pharaoh, but the evil one himself. He has led us through, not the Red Sea, but the waters of God’s wrath. And he brought us, not into the promised land, but has guaranteed our place in the new heavens and the the new earth. How could we not stand in awe of the salvation our Lord has provided, and give thanks?

Posted in Sermons Joe Anady Revelation 15
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Old Testament Reading: Joel 3:9–16

“Proclaim this among the nations: Consecrate for war; stir up the mighty men. Let all the men of war draw near; let them come up. Beat your plowshares into swords, and your pruning hooks into spears; let the weak say, “I am a warrior.” Hasten and come, all you surrounding nations, and gather yourselves there. Bring down your warriors, O Lord. Let the nations stir themselves up and come up to the Valley of Jehoshaphat; for there I will sit to judge all the surrounding nations. Put in the sickle, for the harvest is ripe. Go in, tread, for the winepress is full. The vats overflow, for their evil is great. Multitudes, multitudes, in the valley of decision! For the day of the Lord is near in the valley of decision. The sun and the moon are darkened, and the stars withdraw their shining. The Lord roars from Zion, and utters his voice from Jerusalem, and the heavens and the earth quake. But the Lord is a refuge to his people, a stronghold to the people of Israel.” (Joel 3:9–16, ESV)

New Testament Reading: Revelation 14:14-20

“Then I looked, and behold, a white cloud, and seated on the cloud one like a son of man, with a golden crown on his head, and a sharp sickle in his hand. And another angel came out of the temple, calling with a loud voice to him who sat on the cloud, ‘Put in your sickle, and reap, for the hour to reap has come, for the harvest of the earth is fully ripe.’ So he who sat on the cloud swung his sickle across the earth, and the earth was reaped. Then another angel came out of the temple in heaven, and he too had a sharp sickle. And another angel came out from the altar, the angel who has authority over the fire, and he called with a loud voice to the one who had the sharp sickle, ‘Put in your sickle and gather the clusters from the vine of the earth, for its grapes are ripe.’ So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia.” (Revelation 14:14–20, ESV)

Introduction

There are two interpretations of Revelation 14:14-20 that I find plausible. One interpretation is that these verses describe only the judgment of the ungodly on the last day.  The other interpretation is that these verses describe two things: first, the ingathering of the godly, and then the judgment of the wicked on the last day.  (more…)

Posted in Sermons Joe Anady Revelation 14:14-20
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