REVELATION 17-20

The Structure of Revelation 17-20

1. The harlot (Babylon) and the Beast and their followers make war on the Lamb (Chapter 17)

2. Babylon falls (Chapter 18)

a. an angel (vv. 1-3)

b. another voice (vv. 4-8) Lord God judges

c. the kings (vv. 9-10) alas, alas, thou great city...in one hour

d. merchants (vv. 11-14)

d'. merchants (vv. 15-17a) alas, alas for the great city...in one hour

c'. seafarers (vv. 17b-19) alas, alas for the great city...in one hour

b'. anonymous voice (v. 20) God has given judgement

a'. an angel (vv. 21-24)

3. Three-fold Hallelujah: Praise our God (19:1-5)

2'. The marriage of the bride of the Lamb (19:6-10)

1'. The Lamb conquers the armies and condemns the two beasts and the dragon (19:11-20:15)

a. Christ as conqueror (19:11-18) white, name, great and small

b. Fall of beast, false prophet and Satan (19:19-20:3)

c. Millennial reign (20:4-6)

b'. Satan joins the beast and false prophet in lake of fire (20:7-10)

a'. Christ as judge (20:11-15) white, name, small and great

Sections 1 and 1' share much common language such as “white,” “judge / judgment,” “blood,” “eat / devour flesh,” “make war,” “bottomless pit,” and

Lord of lords and King of kings (17:14)

King of kings and Lord of lords (19:16)

There is an obvious contrast between the two symbolic women in sections 2 and 2' and their respective fates. The key word “saw” appears 12 times in this section.

Revelation 17

v. 1 Historic Babylon was situated on many waters.

vv. 1-4 reminds one of pictures of pagan goddesses riding on animals, especially Cybele whose orgiastic cult would make her a “mother of harlots.”

v. 5 Roman prostitutes wore ribbon headbands with their name on it.

v. 8 This is a parody of God “who was and is and is to come.”

v. 9 Seven mountains would identify it as Rome.

v. 11 This may refer to the legend of Nero redivivus, also known in Jewish apocalyptic writings.

v.14 This is a Hebrew way of expressing a superlative (the greatest Lord and the greatest king).

v.15 indicates that this is not just one city but representative of all cities, or something that the concept of the city represents.

v.16 is not quite clear but indicates that there is no honor among thieves. Evil forces have trouble staying united in their purpose.

Revelation 18 The Great City

The language here is borrowed from Isaiah 23's condemnation of Tyre and the description of Babylon in Isaiah 13. Together they symbolized mercantile wealth.

v. 12 “We can hardly overlook the meaning of the progression John is developing from the thing apparently most precious on down: first gold and pearls, then rare fabrics, then...finishing by what is most scorned, the bodies and souls of men. The man who disappears into the city becomes merchandise...” (Jacques Ellul, The Meaning of the City, p. 55)

v. 17 Contrast it with Genesis 4:12, and also the Tower of Babel where man attempted to make a name for himself.

vv. 21-22 A millstone figures prominently in the Matthew 24 saying about two women grinding wheat at a millstone and one is taken. The harmless item of v. 22 becomes an instrument of judgment in v. 21.

Since the daily baking of bread was needed to sustain life, the silencing of the millstones was an ominous sign. See Ecclesiastes 12:1-8.

v. 23 “And it is all intended to seduce men, to keep them from carrying out to the end the search implanted in their heart. There [in the city] man ceases his wandering and doubt, satisfied not to leave the city in his search for genuine meaning and fulfillment. There he finds a world which he thinks fits him, a closed world where all his needs and aspirations are apparently satisfied...” (Jacques Ellul)

Revelation 19

v. 8 This is the relatively simple clothing similar to that put on by the High Priest when, once a year, he entered the holy of holies. In the presence of God, all mankind's honors are stripped away.

v. 9 At the Last Supper, Jesus abstained from the fourth cup which usually concluded the Passover service. He promised to conclude the meal with believers in heaven.

Revelation 20

vv.1-3 An amillennial understanding of these verses equates it with Jesus' saying in Matthew 12:29 referring to the casting out demons. “How can you enter a strong man's house unless you have first bound him.” He uses the same word for “bind.” Also see John 12:31-32: “Now the ruler of this world is cast out” (same word for “cast.”). The gospel is not confined to the Jewish nation anymore.

The only other place where a 1,000 year period is mentioned in Jewish writings is in 2 Enoch where history is divided into seven 1,000-year periods, the last 1,000 years equivalent to a Sabbath rest for mankind.

The bottomless pit is not to be confused with the lake of fire mentioned at the end of the chapter, which is the place of final judgment.

vv. 4-6 appears to refer to the same 1,000-year period, this time with the view shifting to heaven. The first part of v. 4 refers to all those who have died in Christ (See Matthew 19:28 for their role in judging) while the next description is specifically of those who were martyred for their faith. (similar to language in 6:9). The first resurrection is the dead reigning in heaven with God. It indicates that we come into the presence of God as soon as we die. The implied second resurrection will be the reuniting of souls with resurrected bodies.

vv. 7-8 Now Satan is allowed to deceive the nations, i.e., by convincing them to wage open war against the forces of God.

v. 8 Gog and Magog. These two appear as Gog of the land of the Magog, the chief prince of Meshech and Tubal in Ezekiel 38-39 whose two chapters are directed against a vaguely described enemy of Israel who will come from the north. There have been many proposed interpretations. He may historically be identified with Gyges, king of Lydia about 660 BC. The people listed were at the extremes of the known world at that time and so the designation is probably symbolic (as in rabbinic literature).

vv. 11-15. The only true reality remaining in the universe is God's throne; everything else has disappeared.

Revelation 20 (The Millennium)

In about half of the occurrences of “1,000” in the Bible, it means a long time, figuratively. In addition, 

in all of the appearances outside this chapter in which it applies to a period of time, it is always 

figurative.

Those who feel this time period must be understood literally are usually not consistent in taking 

literally the other language in this chapter (bottomless pit, chain, dragon, prison, four corners of the 

earth, sand of the sea, fire and brimstone, lake of fire, book of life).

This time is described as a period when Satan should not deceive the nations. Some define this as a 

period when Satan no longer has absolute spiritual control over Gentile nations as he did before 

Christ’s coming. Therefore the Gospel message can spread over the whole world.

Luke 10:18 Compare this with Jesus sending out disciples by twos. They report back, and he 

says, “I saw him fall from the sky.” Jesus associates the casting out of demons during his 

lifetime to the loss of Satan’s undisputed power over mankind.

John 12:31 “Now is the judgment of this world, now shall the ruler of this world be cast out.” 

This refers to Satan’s loss of power upon Jesus’ death and resurrection.

Romans 16:20 contains the promise to the church that if they take due note of dissenters then 

“God will soon crush Satan under your feet.”

I John 2:13-14 Those in the church "have overcome the evil one."