Revealing Revelation - Introducing...The Harlot

We now turn the corner in the book of Revelation. Behind us are the three primary cycles of judgments found in the seals, trumpets and bowls. Before us lies the description of the two great enemies of the Church and the purpose of their judgment explained fully. We will encounter an odd vision to start Chapter 17 and then will receive a visit from an angel with an explanation of that vision.

This angel guide will make clear to those “who have ears to hear” as to the identity of the beast and woman. There are many clues to the identity of these characters that make the previous exposition easier to understand and should help in connecting the dots. We will also note the Covenantal ideas behind these images.

Rev. 17:1-3 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, [2] 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.” [3] 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.[4] 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. [5] And on her forehead was written a name of mystery: “Babylon the great, mother of prostitutes and of earth’s abominations.” [6] 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.

This is a rather large chunk of information and we will walk through the points in bold above systematically in this post.

The first character we come across is the prostitute, or as is best know, the Harlot. She is juxtaposed in the book against the true Bride of Christ. Where one is adorned with a white robe and is a perfect bride, the harlot is adorned with purple and scarlet with gold, pearls and precious stones.

We are also told that she “sits” on many waters which shows how widespread her harlotry extended. She was not only an adulteress, but a wicked whore that spread her wares across the many gentile nations. One would assume this is a present and a past reality.

At this point John is transported by the angel to the wilderness to get a larger and fuller picture of this harlot. This is interestingly also juxtaposed against the majority of the visions which were from the point of view or centered in Heaven. This time the wilderness is the geographic placement of the vision.

Immediately we are shown that this harlot is in league with the beast, which previously we discovered is the nation of Rome. This will later be confirmed in this chapter. But this section is more concerned with the harlot than the beast. The beast is simply revealed to show that this harlot has whored herself with this beast and sits on the beast, symbolic for receiving support for her actions from the beast. Dr. Ralph Bass states it best in his work, “Back to the Future,” when he notes, “It indicates not identity with Rome, but dependence on Rome.”

The confirmation that this beast is the same beast as was seen in Chapter 13 is noted by the identical description. Once again this beast has seven heads and ten horns. Remember, though, that the same physical description of that beast is identical to the beast in Chapter 12 which was clearly Satan. This should not be forgotten since the actions of the Beastly Nation of Rome and the support it gives to the harlot both are centered in the heart and actions of Satan!

The colors of her wardrobe may serve a dual descriptive device. It may from the outset appear to be the lavish wardrobe of a middle eastern prostitute or Roman religious prostitute, but in actuality the garment best resembles the garments and adornation of the Jewish Priestly wardrobe.

This connection to the Priestly class of the Jewish leadership makes even more sense when we are told that she has in her hand a golden cup full of the abominations and unclean things of her immorality. This cup may have meant an abominable use of the Temple wares symbolic of her unBiblical and immoral actions. The cup meant to be used for holy uses is used symbolically to describe her whoring ways. Jesus own words in Matt 23 ring true here.

Matt 23:25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence.

So now this cup used for holy means has been dirtied by the abominations of the Jewish religious leaders. That same cup makes her drunk with the blood of the saints and martyrs. This is clearly a picture of Jerusalem as the words match Jesus’ own.

Matt 23:32 Fill up, then, the measure of your fathers. 33You serpents, you brood of vipers, how are you to escape being sentenced to hell? 34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, 35so that on you may come all the righteous blood shed on earth, from the blood of innocent Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. 36Truly, I say to you, all these things will come upon this generation.

Here we see a similar indictment as is found in passage in Revelation 17…

[6] And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus

Though some argue that this should be applied to Rome, the fact that the “she” is associated with Rome, but is not Rome itself is apparent as she sits upon Rome (beast) but is clearly a separate character.. But more importantly there are two issues that need to be resolved to help the readers understanding as to the relationship between Jerusalem and the Harlot.

Both clues are found within the context of the passage in question…

Rev 17:5 And on her forehead was written a name of mystery: “Babylon the great, mother of prostitutes and of earth’s abominations.”

First is the use of the term “Babylon.” Many have immediately made this relate to Rome as some sort of revived Babylonian Empire. But since this is related to the harlot and Rome is distinct and represented as the Beast there must be another consideration. In fact we will find later that the Beast will hate the Harlot and make her desolate (Rev 17:16). This should make it more obvious that the Harlot is Jerusalem, but we will deal with that in a later post.

But for now let us consider this term, Babylon the Great, and how it should be seen as a description of Jerusalem and apostate Israel. This is the view that has been assumed in previous discussions, but now must be addressed specifically.

Babylon the Great is a symbolic description of the formerly great city of Babylon. This is the same Babylon that was Israel’s greatest enemy and the first to destroy the city and the first Temple. This sworn enemy and despised people of the Jews would now become the ultimate insult to Israel as her beloved city would be referred to using this same name. The point that a city is in view is found later in the same context as John is told that the woman is the “great city.”

Earlier in Revelation we find that Jerusalem is called Sodom and Egypt. At that same time she is called a “great city” using the exact same language applied to the harlot in Revelation 17.

Revelation 11:8 and their dead bodies will lie in the street of the great city that symbolically is called Sodom and Egypt, where their Lord was crucified.

In case John’s readers were confused as to which “great city” was in view with the symbolic reference to Egypt and Sodom, he confirms it as Jerusalem by adding to it the description that it is the same “great city” in which the Lord was crucified. There should be no confusion here as the words are quite clear.

So when we read that Babylon is the “great city” we must first consider that the first previous usage of that term is in relation to Jerusalem. The second time the term “great city” is used is when we see Jerusalem divided into three parts. This is dealt with in the previous post in the seventh bowl. This can only relate to Jerusalem as no comparison to Rome can be found.

Much of Revelation 18 will deal with the fall of the “great city” and how it took place at the hands of the beast. This will serve to further the point that this is speaking of Jerusalem.

The other point can be found in the embodiment of the character herself. She is a harlot. As has been asked several times in the blog, one must answer the question as to “who can be a harlot” to God and Jesus. Can a nation (city) that has never been Covenanted to God ever be considered a harlot against Him? Assuredly not!

For a nation to Harlot herself with others would mean that at one point she had to be contracted/covenanted to someone else. Only the nation of Israel ever had the status of a nation that was covenanted to God. He made that Covenant binding at Mt. Sinai and she broke the covenant over and over until a final breaking took place with the murder of His own Son, Jesus Christ. It is through that murder that the Covenant is officially broken and the vineyard (symbol of the Covenantal promise) belonging to that nation is taken from them and given to another (Matt 21).

This also matches a similar and consistent description of Jerusalem or apostate Israel found in the Old Testament. The story of Hosea is in itself and blatant picture of this Truth.

Isa 1:21 How the faithful city has become a whore, she who was full of justice! Righteousness lodged in her, but now murderers.

Isa 57:8 Behind the door and the doorpost you have set up your memorial; for, deserting me, you have uncovered your bed, you have gone up to it, you have made it wide; and you have made a covenant for yourself with them, you have loved their bed, you have looked on nakedness.

Jer 2:1 The word of the LORD came to me, saying, 2″Go and proclaim in the hearing of Jerusalem, Thus says the LORD, “I remember the devotion of your youth, your love as a bride, how you followed me in the wilderness, in a land not sown… 20″For long ago I broke your yoke and burst your bonds; but you said,’I will not serve.‘ Yes, on every high hill and under every green tree you bowed down like a whore.

The Old Testament is replete with this imagery and the picture of Israel whoring herself with the other nations and their gods is common. So, as a result, the official symbol of that covenant’s dissolution would come with the temple not having one stone left upon another and the city that housed it utterly destroyed.

There are few more points worthy of discussion as well as they too point to Jerusalem as the Harlot and why Rome cannot be seen as such. Plus the Harlot is contrasted with the Bride of Christ and there would be sense in contrasting a pagan nation with no covenant relationship with God against the true and eternal Bride of Christ. So, let’s quickly consider the following.

1. As mentioned previously Rome cannot be said to attack itself as we are told later in Chapter 17 that the beast will despise the harlot and desolate her.

2. If, as we have shown, the Olivet Discourse is a more concise treatment of similar events, it should be noted that Rome is not seen as “falling” in the Discourse.

3. The greatness of the city derives from it’s covenantal status and using that term to describe Jerusalem makes complete sense covenantally.

In the following post we will examine the explanation given to John by the angel as the discussion of the harlot is expanded and the identity of the Beast is more obviously revealed.

Revealing Revelation - The Seventh Bowl

With this seventh and final Bowl of Judgment we find a conclusion to the part of Revelation dealing with judgmental acts of God against the enemies of His Church. And here again we will find a common thread of themes running throughout. The first is that there is no repentance (much like Egypt – a nation Israel is likened to in the book) and the second is the similarity to the trumpet judgment earlier in the apocalypse.

Rev. 16:17-21 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!” [18] 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. [19] 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. [20] And every island fled away, and no mountains were to be found. [21] 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.

Let’s now consider the similarities between this seventh bowl and the seventh trumpet judgment.

Rev 11:15 Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.” … There were flashes of lightning, rumblings, peals of thunder, an earthquake, and heavy hail.

The similarities are virtually unmistakable. There is a proclamation of victory and completion followed by disruptions including lightning, thunder, an earthquake and even hail. This leads many to rightfully conclude that this judgment is best seen as being related to the final and utter destruction of Jerusalem.

Many that hold to the view that Rome is the recipient point to the use of the term “great city” and the description of that city as being Babylon. But as we have previously seen Jerusalem is called by many of her most hated enemies and evil cities of Biblical pasts. This includes clear descriptions of comparisons to Egypt and Sodom.

Also, since the book is Covenantal in nature, the reference to the city being great must not be necessarily related to the worldly system of a great city (though Jerusalem was, in fact, quite a great worldly city), but rather the greatness of the city is in relation to the promises, blessings and birthright associated with this city in Scripture from the Lord God.

Another clue historically that this may best be seen as Jerusalem is relating to how the city is divided into three parts. There is no historical data to support that Rome was divided up into three parts, but John, borrowing here from Ezekiel 5 and the prophecy relating to the coming Babylonian captivity, related similarly to the events of 70 AD.

Eze 5:1 “And you, O son of man, take a sharp sword. Use it as a barber’s razor and pass it over your head and your beard. Then take balances for weighing and divide the hair. 2 A third part you shall burn in the fire in the midst of the city, when the days of the siege are completed. And a third part you shall take and strike with the sword all around the city. And a third part you shall scatter to the wind, and I will unsheathe the sword after them.

The above relating to the Babylonian captivity was fulfilled when a third of Jerusalem’s citizens were burned during the siege, a third were killed by the Babylonian soldiers and a third were scatted or taken into captivity.

John here is relating those events to the events to unfold in 70AD. It is argued that these “thirds” may relate to two different possibilities. The first is that it related to a third who died during the siege, a third who dies during the actual assault and a third that were scattered throughout the Roman Empire after the battle.

The other view is that we do know that there were three waring factions within the city itself in the time leading up to the assault. In fact many believe that the Jews could have staved off or even been victorious against the onslaught by the Romans if they were not so completely consumed with a civil battle within it’s own walls. This division caused its ultimate defeat.

What is one to make of the physical disturbances. Things like lightning, thunder, earthquakes and even hail. First off, it should be noted that these images are quite familiar Old testament language relating to the presence of God. Even when the Covenant with Israel was made on Sinai we see God’s presence described with similar language.

Ex 19:16 On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud trumpet blast, so that all the people in the camp trembled.

These images relating to God’s presence are now present at the confirmation of the New Covenant He makes with His people. The proof of the new covenant is found in the destruction of the symbol of the Old Covenant, the Temple. This is underscored in the book of Hebrews as well. In fact, within the context of the Covenant confirmation we find the words from Hebrews helpful in dealing with an earthquake greater than one ever felt previously.

Heb 12:26 At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heavens.” 27This phrase, “Yet once more,” indicates the removal of things that are shaken-that is, things that have been made-in order that the things that cannot be shaken may remain. 28Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, 29for our God is a consuming fire.

The Old Covenant was “shakable” as it rested on things that could not and did not last. But with the New covenant and the finished work of Jesus Christ we now have a kingdom that simply cannot be shaken. This is within the same context of Hebrews where we are told that the Old Covenant was “vanishing away.” God declares through the author of Hebrews that He would “shake” things so violently that only those things that cannot be shaken would remain. This is that same Covenantal earthquake of shaking. The Temple could be and was “shaken” so that not one stone was left upon another. This symbolism should not be missed.

The last image is that of the horrific hailstones. The hailstones as described in the trumpets are referred to as “great” while a more definitive picture of hailstones weighing some 100 pounds is described with this bowl judgment. What, though, should the writer make of this image.

The first point relates to actual historical data. Josephus describes that the assault began with a great attack of catapults against the city walls. One interesting fact amongst the description by Josephus is the size of the stones that rained down on the city.

“Now, the stones that were cast were the weight of a talent (100 pounds) … ” (Wars – Josephus)

The second point to note is that this is also a plague which impacted Egypt. There it is called heavy hail and described as hail that had never been seen before up to that time. And the reader should remember that God promised that Covenantal Unfaithfulness would demand a punishment like that which Egypt received, but at a rate seven times those plagues. This may be what is pictured here.

The third may refer to the presence of God in judgment. In Joshua we read of God protecting Israel by sending large stones from heaven against Israel’s enemy. destroying them. Here, as a result of their unfaithfulness, God turns the same judgment against them.Or note the uses below in relation to the presence and judgment of God.

Psa 18:11 He made darkness his covering, his canopy around him, thick clouds dark with water. 12Out of the brightness before him hailstones and coals of fire broke through his clouds.13The LORD also thundered in the heavens… hailstones and coals of fire.

Psa 78:47 He destroyed their vines with hail and their sycamores with frost. 48He gave over their cattle to the hail and their flocks to thunderbolts.

Psa 105:32 He gave them hail for rain, and fiery lightning bolts through their land.

Isa 28:2 Behold, the Lord has one who is mighty and strong; like a storm of hail, a destroying tempest, like a storm of mighty, overflowing waters, he casts down to the earth with his hand.

Isa 28:17 And I will make justice the line, and righteousness the plumb line; and hail will sweep away the refuge of lies, and waters will overwhelm the shelter.”

And note below how the imagery is used to describe the coming assault of the Babylonians.

Isa 30:30 And the LORD will cause his majestic voice to be heard and the descending blow of his arm to be seen, in furious anger and a flame of devouring fire, with a cloudburst and storm and hailstones

Isa 32:19 And it will hail when the forest falls down, and the city will be utterly laid low.

Eze 13:11 say to those who smear it with whitewash that it shall fall! There will be a deluge of rain, and you, O great hailstones, will fall, and a stormy wind break out…13 Therefore thus says the Lord GOD: I will make a stormy wind break out in my wrath, and there shall be a deluge of rain in my anger, and great hailstones in wrath to make a full end.

Ezekiel 38:22 With pestilence and bloodshed I will enter into judgment with him, and I will rain upon him and his hordes and the many peoples who are with him torrential rains and hailstones, fire and sulfur.

Finally note how the Old Testament even uses hail as a judgment to cause repentance…

Haggai 2:17 I struck you and all the products of your toil with blight and with mildew and with hail, yet you did not turn to me, declares the LORD.

And like the Israelites of old, those in Jerusalem did not repent in 70 AD either. In fact their response was to curse God.

Rev 16:21 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.

This concludes the discussion of the seven bowl judgments. We will next turn our attention to Chapter 17 and the discussion related to the Harlot.

Revealing Revelation - The Sixth Bowl

With the sixth Bowl we once again see a similar picture of that of the the Trumpet judgments. Both are related to Euphrates River. Here is the description found in the discussion of the Bowl Judgments.

Rev. 16:12 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 also here in the discussion of the Trumpet Judgments.

Rev. 9:13-15 Then the sixth angel blew his trumpet, and I heard a voice from the four horns of the golden altar before God, [14] saying to the sixth angel who had the trumpet, “Release the four angels who are bound at the great river Euphrates.”

Where the Trumpets declare that the coming onslaught is spear headed by the angels who are bound near the Euphrates, the Bowl judgment is related directly the the drying up of the great and famous river. Both judgments are related to the river and should cause one to pause and discover the similarities to events familiar to the first century reader.

The imagery is taken directly from the fall of Babylon at the hands of the Persians in the 6th century BC. The Persian king, Cryrus, diverted the water of the Euphrates around the city of Babylon causing the riverbeds that flowed under the city walls to dry up. This allowed his army to enter silently in the night and take the great city with little to no resistance.

The imagery of the river drying is unmistakable and is related to the “fall” and end of Babylon. Here in revelation we have seen that Jerusalem is the “New Babylon” and this picture most likely related to the fall of that city. It is a symbol of defeat, and one that would be quite familiar to the first century reader.

There is, like the previous judgments, a spiritual, symbolic picture represented as well. The drying up of a waterway in Israel’s past actually showed God’s providence and supernatural support of Israel. We should remember the story of the passing through the Red Sea and the River Jordan in Israel’s past. In those cases God supernaturally provided for Israel. But now, as the new Babylon, the drying of the river meant her doom.

The passage continues with a discussion of the coming ultimate destruction of the city at the hands of the armies of the world gathering around her to bring her doom. This relates to the famed Battle of Armageddon, which has been discussed in detail previously, and so will not be dealt with here. For those that want to refer to those post they can be found here…

http://low5point.wordpress.com/2009/02/06/armageddon-the-mother-of-all-geddons/

and here

http://low5point.wordpress.com/2009/02/06/mega-geddon-the-biggest-of-all-geddons/

I would also recommend the latest book by Gary DeMar which discusses the Battle of Armageddon and it’s relation to Ezekiel 39 and 39. The book can be found here.

http://www.americanvision.com/endoftheworldisnotinyourfuture.aspx

Two final notes for consideration regarding this judgment.

The first is that historically speaking it should be known that Titus, the General now in charge of the siege and battle at Jerusalem only attacks the city after calling in a large force of reinforcements of the finest fighting regiment stationed at the Euphrates. This may be what is pictured here and in the sixth trumpet judgment.

Finally, as the book continues to compare Jerusalem with her greatest oppressors and enemies we see that the Battle is assembled by three unclean spirits that appear as frogs. This unmistakable allusion to the famous plague of frogs should not be missed. If the reader recalls, Jerusalem is now also being referred to as Egypt and the plagues of Egypt are revealing themselves now against the apostate nation that was once rescued by these same plagues.

Revealing Revelation - The Fifth Bowl

Rev. 16:10 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

Where the first four plagues could have been applied to Jerusalem, Rome or both, this one appears to be directed primarily at Rome with the mentioning of the “throne of the beast.” As we have seen previously and will note again in Chapter 17, the Beast (corporately speaking) is seen as the nation of Rome as it is the city that sits on the seven hills.

We also discovered that the term “beast” may also refer to the individual king or leader of that nation. So, at the time of John’s writing, the emperor under consideration would be Caesar Nero.

So, with this knowledge considered it is important to note the historical implication that did impact Jerusalem and the Jews at that time. What we are getting at is this; just because the plague may be directed at Rome does not mean it did not have an impact on Judea as well.

We have also noted previously that darkness over a land represents the fall or disturbance within the nation in question. This could internal turmoil, civil war, economic strife of even attack and conquering. Here we see darkness as the primary agent of the plague. The fact that it is directed against the “beast” means that the nation could be under tribulation and/or the emperor is the victim.

In this case it is quite possible that both the nation and the ruler are in view. Remember, that by this time both Rome and Israel have “covenanted” to persecute the Church of Jesus Christ. This starts with the combined effort to kill the Lord Himself and continued to the persecution of the followers of Christ, especially in the last few years of Nero’s reign.

In 68 AD, though, a darkness came over the nation of Rome with the suicide of Nero. There was no easy succession to the throne for any descendant as their were no descendants of Nero. This is unique in Rome’s history up to that point since all the previous emperors could point to a lineage traced back to Julius Caesar. But with Nero the line of Julius was severed.

This brought tremendous turmoil to the nation and the next two years were filled with chaos, upheaval, civil war and tyranny. In fact, the next three emperors to ascend to the throne reigned for no more than six months. Galba (the 7th) remained a little while (Rev 17) and reigned less than six months. He was followed by Otho and Vitellius who also could not least more than six months.

It wasn’t until 70 AD when Vespasian took the throne that order was restored. This ascendancy, though, had great impact on the nation of Rome and upon Israel.

Vespasian took control by starving the citizens of Rome. This may actually account for the idea that the inhabitants would gnaw at their tongues, a possible phrase representing hunger and emotional chaos.

Israel was impacted as well since Vaspasian was the general that was besieging the city of Jerusalem until the chaos in Rome erupted at the death of Nero. Vespasian would not forget the troubling zealots and had his heart set against the people of Judea from his time spent there. So, one of the first things that Vespasian did after taking control of the nation of Rome was to order the attack on the city to be led by his own son, Titus.

One must wonder what would have happened if Vespasian never took over the throne. Would another emperor have ordered the same vicious attack against the city? This proved to be a truly dark time for Israel as well. Their covenant was broken, their city destroyed and their Temple levelled with not one stone left upon another. All of this at the direct command and will of God.

This leads to the second reference to the reaction of the people. Rather than seeing their tribulation as coming as a result of the covenantal unfaithfulness and their horrific actions regarding Jesus and His church…

They did not repent of their deeds.

Revealing Revelation - The Fourth Bowl

The fourth bowl, just like the previous bowls presented, contains both a potential literal, physical application as well as a spiritual and Covenantal application as well. And just like the previous bowls there appears to be a connection to the corresponding trumpet judgment.

In this case, though, the correspondence appears to look like an opposite until one seriously considers the consistent Biblical symbolism employed by John in the book of Revelation. In the fourth trumpet we see the celestial beings, the sun, moon and stars, going dark, while in this fourth bowl we see the power of the sun increased. But what we will find, like the previous bowl judgments, is that there is a “reversal” of Covenantal benefits in view.

Rev. 16:8-9 The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire. [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.

While the fourth trumpet shows the sun going dark, here we see the intensification of the sun causing scorching. This scorching is actually a promised result of Covenantal Unfaithfulness found in Deuteronomy 28.

Deut 28:22 The LORD will strike you with wasting disease and with fever, inflammation and fiery heat

So, here we have the spiritual, covenantal result of the unfaithful covenant breaking by Israel. This promised result is amplified in the book of revelation and again directed at Israel, the only nation that could receive the punishment of Covenantal Unfaithfulness.

This also reverses the blessing of God found in covering and protecting His people. This is found in the cloud that covered the children of Israel in the wilderness and the concept of God’s continuing to act as a refuge from the “destruction of the noonday” in the Psalms.

But taking a look at how celestial beings are used as symbols throughout the Scriptures may give us another potential interpretation of this passage. If the reader recalls, we previously noted that the sun quite often represents a nation or the king of that nation. When the sun is rising on a nation it is said to be in it’s glory, but when the sun fades it is seen as the end for that nation.

Here we have the nation of Rome that is seen as so oppressive and overbearing that it is like it is scorching it’s enemies. To Israel, the sun of Rome is a scorching, blistering machine of oppression. This oppression comes from the rulers of that nation and is set against it’s enemies like the sun scorching the earth. It is inescapable.

Finally, it should be noted that it is quite common for temperatures to be impacted by the actions we know took place in the siege of Rome. With the destruction of the vegetation and the polluted waterways, it would most certainly impact that natural temperate climate of the Judean area. This coupled with the lack of fresh water would only add to the misery.

Revealing revelation - The Third Bowl

This relatively quick look at the third bowl is based somewhat on it’s historical connection to the second bowl and to the events surrounding the third trumpet. Again we have a similar plague impacting the fresh water supply of the city and surrounding areas.

Rev. 16:4 The third angel poured out his bowl into the rivers and the springs of water, and they became blood.

This is how it was presented in the third trumpet judgment.

Rev. 8:10-11 The third angel blew his trumpet, and a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the springs of water. [11] The name of the star is Wormwood. A third of the waters became wormwood, and many people died from the water, because it had been made bitter.

In the post on the third trumpet you will find a detailed look at the Old Testament reference of Wormwood and the spiritual and covenantal implications. Again, we also see a similar picture represented in the plagues of Egypt and the exodus.

This is a “reversal” of covenantal status for Israel. Where in the exodus God turns the bitter water to sweet for Israel, here God makes the sweet water bitter and undrinkable. This is done as the result of Covenantal Unfaithfulness. This is made even more clear in the following verses within the context in question.

Rev 16:6 For they have shed the blood of saints and prophets,
and you have given them blood to drink.
It is what they deserve!”

This is clearly related to Israel. No other nation can this be said about. Rome may be guilty of persecuting and martyring the early Church, but the reference to “saints and prophets” gives this a much more historical and Old Testament revelation. In fact, it is nearly a quote from Jesus Himself related to the first century Jewish religious leaders in His diatribe against them known as the Seven Woes.

Matt 23:34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, 35so that on you may come all the righteous blood shed on earth… 37 “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it!

This is the sin of Israel. This is nothing new. It can only be attributed to Israel, especially in a Covenantal document. So, the placement and target of this judgment plague is without a doubt Israel.

Rome, though, like the previous plague is impacted as well since their fresh water supply would be impacted in the same manner, so here the plague is expanded to include many nations represented by the Roman army and citizens in the Judean area.

Revealing Revelation - The Second Bowl

Where the first trumpet and first bowl were both poured out on and impacted the “land,” with this second bowl we see the waters once again impacted, just like what was seen with the second trumpet.

Rev. 16:3 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.

Compare the above to the second trumpet…

Rev. 8:8-9 The second angel blew his trumpet, and something like a great mountain, burning with fire, was thrown into the sea, and a third of the sea became blood. [9] A third of the living creatures in the sea died, and a third of the ships were destroyed.

The primary difference between the two has to do with the magnitude of the results. From one-third to total destruction.

The difference may have more to do with the impact of the original judgment of the trumpet as time passed. What was initially a portion of the sea was impacted as time passed it became more horrific. This is possible but not definite.

It is also possible that the trumpets dealt with events leading up to the fall of Jerusalem while the bowls deal with the final and ultimate destruction of the city and the Temple. This would make sense given the totality of the destruction described in difference to the previous partial destruction impact.

Finally it could also mean that the judgments of the trumpets expand to now include the citizens of Rome who may have been impacted in the Judean area as well. This would most necessarily impact the soldiers who were also dependant upon the water supply of the area.

It should be again noted that this plague is also quite similar to the plague of Egypt in which the Nile was turned to blood. As stated previously, Jerusalem has now Covenantally and symbolically become Egypt and is being impacted just as God declared would take place under the Old Covenant for Covenant Breakers.

Others have argued that this picture is representative of how the entire Judean area had become Covenantally “unclean” as the blood is described as being like the blood of a corpse. This unclean picture may simply represent the Judean area and people as unclean in the eyes of God.

So, just like the previous bowl there are certain and specific potential symbolic and spiritual implications to the judgment of the bowl. They include as mentioned above; the similarity to the hated nation of Egypt and the picture of an unclean people and land.

But there is also a quite literal picture here as well. As noted in our discussion of the trumpets, during the siege a large number of Jews attempted to escape to the Sea of Galilee. In doing so the entire multitude was cut down and killed in the sea by the spears and arrows of the Roman army. What followed, though, is noted by Josephus in that the area was not cleaned up and the bodies were not given proper burial or cremation. They were simply left to rot.

The rotting corpses over time left the sea desolate and destroyed. It no longer served as a useful water source or food source. This continued for a great length of time and impacted the Romans as well. Even the fresh water source feeding in and out of the sea were contaminated by the stench and results of death.

Revealing Revelation - The First Bowl

As we begin our discussion of the seven bowl judgment of Revelation, we must first note the similarity between the judgments presented in the bowls and their correspondence with the Trumpet Judgments of revelation AND the plagues of Egypt in Exodus.

The former is seen in the possible expanded results of the trumpet judgments end results being seen in the bowl judgments. In other words, though both of the first trumpet and bowls are said to impact the land, the results of the ravaged countryside and food source of the trumpet is seen in the sores and boils in the first bowl. Other similarities between the trumpet and bowls are actually more obvious as we will discover.

The latter point is quite important as Jerusalem is now being seen by God as a new kind of Egypt.

Rev 11:8 and their dead bodies will lie in the street of the great city that symbolically is called Sodom and Egypt, where their Lord was crucified.

This is unmistakeably referring to Jerusalem (where their Lord was crucified) and here the name of Egypt is attached to the city. This is important as we see a promise from God to send the plagues of Egypt against the Israelites if they were to break Covenant with Him (Deut 28). Some more obvious than others.

It should also be noted that quite often what we will find in these bowl judgments are both a symbolic and spiritual application as well as a literal, physical one. These will be discussed as we examine each of the bowl judgments.

THE FIRST BOWL

Rev. 16:2 So the first angel went and poured out his bowl on the earth [land], and harmful and painful sores came upon the people who bore the mark of the beast and worshiped its image.

The first bowl that is poured out is poured out on the “land.” As we have seen previously we have again the representation of the land, which many argue is in reference to Israel. Since we saw the previously the judgments, like those described in the Olivet Discourse, were limited to the land of Judea and limited by the time restraints of both Revelation (soon, near, at hand) and the Olivet Discourse (this generation), there is no reason to argue this plague is expanded beyond the limits of Judea, though they may quite easily impact Roman citizens located there as well.

Also remember that this plague is very similar, if not identical, to a plague of Egypt and that Jerusalem is now seen as a type of Egypt. In fact, the similarity can simply not be missed.

Ex 9:8 And the LORD said to Moses and Aaron, “Take handfuls of soot from the kiln, and let Moses throw them in the air in the sight of Pharaoh. 9It shall become fine dust over all the land of Egypt, and become boils breaking out in sores on man and beast throughout all the land of Egypt.”

This is not only similar to the Egyptian plague, but is promised by the Lord to be set against apostate Israel when they break covenant with the Lord.

Deut 28:27 The LORD will strike you with the boils of Egypt, and with tumors and scabs and itch

A little understanding of the culture of the Old testament is also quite helpful here. Many have heard the term leprosy used. Leprosy was any skin disease and anyone afflicted with it would immediately be outcast and removed from their homes and city. They, in a sense, were excommunicated from the Covenantal family of God. This symbolic representation of Israel being leprous was a greater affliction than even the boils and sores since it meant they were “outcasts” in regards to the covenantal relationship with God.

The rest of the verse from Dueteronomy actually states that these sores cannot be healed! This was a permenant rejection of the Old Covenant relationship and the system it was centered around, most notably, the Temple and the sacrificial system.

In a literal sense it there is fulfillment in that this would be quite a common occurrence in the midst of war and the siege. This is especially true in a situation of a malnutrition and a limited clean water supply. Skin diseases would be quite common in this circumstance, but it should not overshadow the truer and deeper reality of the loss of covenantal relationship with the eternal God.

Revealing Revelation - The Seven Bowls Introduced

With what many see as a transitional Chapter in chapter 14 behind us, we now turn our attention to the infamous seven bowl or vial judgments. It is important to note from the outset that how many interprets these judgments is directly tied to how one views the outline and emphasis of the book. That is why throughout the discussion we will consider both views.

Those two differing Preterist interpretations center around whether one believes the bowls are judgments about Rome exclusively or whether they are simply the same judgments as the trumpets, directed at Jerusalem, but from a different point of view or reference. This author finds himself leaning toward a subset of the second view in that that the judgments poured out impact both Jerusalem and Rome, with the impact of those judgments on Rome being the primary focus.

It should be stated that there is little doubt that from the 10th and 11th Chapters there has been a focus shift to Rome within the confines of the book. This doesn’t mean that the focus has shifted away from Jerusalem, but rather, that the book’s judgments have “expanded” to include the nation of Rome. This is seen in the “eating for the little book” in Chapter 10.

Rev 10:11 And I was told, “You must again prophesy about many peoples and nations and languages and kings.”

With the direction John is told to prophesy again, and this time about many nation, kings, peoples, etc. This leads many, the writer included, to conclude that the following section introduce Rome as the many nations. This is confirmed in the description of the Beast of Chapter 13 and will be reconfirmed in Chapter 17. But we also find the Harlot, representing Jerusalem, still present and active in the latter chapters.

So, what that means to the student of this book, is that there are many difficulties the lie ahead based on ones presuppositional view of the books outline. That is why, for the sake og\f this work, that both views will be represented.

It should be noted that though they are called “vials” in the King James the terms “bowls” or “chalices” are much better representative of the word and of the results which are much “larger” impacting judgments than what has been seen previous.

Also, before dealing directly with the bowls themselves as poured out in Chapter 16, let’s first consider their introduction in Chapter 15.

Rev. 15:6-8 and out of the sanctuary came the seven angels with the seven plagues, clothed in pure, bright linen, with golden sashes around their chests. [7] 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, [8] 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.

These plague judgments are listed as the final ones to be delivered. The image is similar to what was seen previously with the trumpets with the throne room, the smoke and seven angels whose job it is to deliver these judgments. Once again we also note that the number of judgments is seven. This fulfills the Old testament promise of seven fold judgments against God’s covenantal breakers.

Lev 26:21 “Then if you walk contrary to me and will not listen to me, I will continue striking you, sevenfold for your sins.

This repetitive number of sevens fulfills God’s promise to punish those who walk contrary to the covenant with a seven times or seven fold judgment. This is also directed at a nation, not an individual. The nation ultimately broke covenant with God in an irreparable way when they took the Lord Jesus Christ and placed Him on a wooden cross!

Next we will look at the historical implication of each of the seven judgments and note how the two different preterist interpretation explain them.

Revealing Revelation - The Sickles of Reaping and Wrath

As we conclude our discussion here in Chapter 14 of the Book of Revelation we finish by looking at two different sickles used and the results of those two different actions. One is quite positive while the other is clearly negative. We will note the use of the reaping instrument for two different purposes and how the Gospel does the same when preached.

Rev. 14:14-16 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. [15] 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.” [16] So he who sat on the cloud swung his sickle across the earth, and the earth was reaped.

There is not much disagreement to the idea that the one sitting on the cloud with the crown of gold is, in fact, Jesus Christ. In this picture He is given a sickle, an instrument used used for reaping during the harvest season, most notably of wheat.

In the second harvesting we are shown grapes, but in this case the object of the reaping is not disclosed. Using similar Biblical imagery it may be beast to see this harvesting as related to wheat since this would coincide with the harvesting found in Matt 13 and the story of the wheat field. But whether that is in view is purely conjecture.

What is important to note is that it is Christ doing the reaping and should be seen in a positive light of an “ingathering” of those that are His. This is plainly contrasted by the bloody and wrathful results of the second sickle as we shall see.

But let’s also consider the image of the Son of Man as He is presented here. This image is actually quite familiar. Here is another case of Jesus sitting on a cloud in the heavens. This familiar image hearkens back to the Olivet discourse and Matt 24.

Matt 24:30 Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn…and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds,

As we saw in our discussion of the Olivet Discourse that what is seen is actually the “sign” or proof that the Son of Man is in Heaven. This proof is demonstrated by the destruction of the Temple as He declared and this event provides for the successful proclamation of Gospel.

This is very similar to what we see taking place in Revelation 14. After the destruction of Jerusalem as pictured in the previous Chapter and the proclamation of the fall of Babylon, we see a great harvest being successfully carried out. This takes place simultaneously with the destruction of Jerusalem and the judgement poured out in the following verses with the introduction of the second sickle.

Rev 14:17 Then another angel came out of the temple in heaven, and he too had a sharp sickle. 18And 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.” 19So 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. 20And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia

This clear picture of judgment in greatly contrasted to the previous positive impact of the Gospel. This harvesting of the grapes of God’s wrath is prophesied by Jesus Himself in Matt 23 during His diatribe against the Jewish religious leaders. Note the imagery Jesus uses.

Matt 23:35 so that on you may come all the righteous blood shed on earth, from the blood of innocent Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. 36Truly, I say to you, all these things will come upon this generation.

The blood of God’s messengers, prophets and true priest that was spilled by the religious leaders throughout the years would be poured out upon that generation. That is a lot of blood! Jesus declared that their blood would be “upon them” as a way of pointing to their guilt and the horrific wrath that was set against them.

The image of ripeness of the grapes also points to the how all the blood throughout the generation was waiting to be avenged. There would be a perfect time in which of all that blood would be “fully ripe” to be held up against ap0state Israel and her religious leaders. In earlier times Israel was not quite ripe even though she was warned that her destruction was near. The Lord was awaiting that full ripeness or full measure of guilt (Matt 23:32) to be held against them.

So, in this harvest we see the grapes being delivered over to the wine press of God’s wrath and the pouring out of the blood (juice) would be so great as to cover some two hundred miles several feet deep. This obvious symbolic image does have some literal implications to consider as well.

John here is borrowing, again, imagery from the Old testament. this time we find it Isaiah.

Isa 63:3 “I have trodden the winepress alone,
and from the peoples no one was with me;
I trod them in my anger
and trampled them in my wrath;
their lifeblood spattered on my garments,
and stained all my apparel.
4 For the day of vengeance was in my heart,
and my year of redemption had come.

Here in revelation we have the blood extending beyond just a splattering but a flow deep and wide. This final act of wrath against the apostate would be horrific and thorough. No area of Judea would be spared. The destruction would seen from border to border, a distance of about 200 miles. All of Judea would be affected and, as history played out, is exactly what happened.

The last point I would like the reader to consider is that the same instrument is used symbolically to perform the actions of two different kinds of harvesting. This may actually be a wonderful picture of the power of the Gospel to both save and damn. The destruction of the second harvest that damned the recipients was performed by the same instrument that saved those in the first harvest. The Gospel is that way. Like the Word of God that cuts and divides, even bone from marrow, the Gospel proclaimed will either save or condemn!