When is the Harlot Judged?

Commentators of almost all persuasions have regarded the judgment of the Harlot in Revelation 17-18 to be a recapitulation of the Bowl plagues of Revelation 16. This seems to fit nicely with the repetitive nature of the book, and specifically matches the description of “plagues” in both the Bowls (16:9) and the judgment of the Harlot (18:4). Additional support comes from the presence of the beast with seven heads and ten horns (17:3ff) that was originally seen in the controversy over worship (12:3, 13:1, etc.).

All of this data, while convincing on the surface, is exactly that: superficial. When the thematic structure of the book is examined, a different timing for the judgment appears. Further, when the key terms are examined, the judgment of the whore may be seen to be more closely related to the Great White Throne judgment in Revelation 20 than to the earlier scenes.

The Thematic Organization of the Book:

Numerous commentators have proposed various chiasms as the key structure of the book. Because the two sides of the chiasm have to be related thematically, these approaches all come near to the idea of a thematic organization. All of them place chapters 12-14 generally at the peak, implying that the controversy over worship is the single most important issue. While all of this is good, it is almost a case of missing the forest for the trees.

The first thing to note about the book is that it is addressed as an epistle. “John to the seven churches that are in Asia: Grace to you and peace…” (Rev 1:4) is very similar to the greetings in a number of other New Testament apostolic letters. If we were to take the first three chapters (the opening scene and the letters to the churches) and add the closing comments in 22:8-21, we would have a very nice epistle without the complications of the symbolic visions in the middle. But since we have a much more complicated book, we have to look further.

The epistle proper begins with John hearing “a voice like a Trumpet” (1:10). After an introductory scene in the sanctuary, Christ dictates letters to seven churches. When the book moves to the prophetic section, it again opens with “a voice like a Trumpet” (4:1). In fact, John identifies it as the same voice he heard in 1:10. This raises a question. “Is there a reason why the same voice is noted in these two places, but nowhere else?” I propose that there is.

Revelation is a book full of recapitulation. The story of salvation is told several times in several ways. These different accounts do not contradict each other, but show different aspects of the story. This pattern begins in the messages to the churches. Each time, different details show up, but the pattern is the same. Using the essential elements of a covenant, God speaks to the churches. He lists their good and bad points, and then tells them that if they do well, they will be rewarded. If they do not, they will pay the price. Should we be surprised if the prophetic middle of the book is an exposition of the covenant, just as the messages to the churches are?

When the covenant was given at Sinai, the people were called to receive it by a voice like a Trumpet (Exod 19:16). I believe that the voice like a Trumpet introducing the symbolic section of the book is nothing less than a signpost telling us that the message that follows is an expansion of the covenant message that followed the first two times that the voice was heard. In this case, we will see the course of the covenant through history. But even more, we will see the course of the war over the covenant. Satan has repeatedly accused God of unfairness in administering the gospel (Eph 1:9-10; 3:8-10) and its blessings (Job 1:9-11). The symbolic section of the book tells both past and future history of the covenant. Sinai was the Covenant Delivered. The messages to the churches are the Covenant Described. The symbolic section of the book is the Covenant Displayed.

The Covenant:

God’s everlasting covenant in action essentially says that if you answer his call of grace, you will receive blessings. In the end, Christ’s sacrifice on the cross will atone for your sins, leaving you clean (Lev 16:30) and ready to enter the presence of God. In the earth made new you will have blessings that are beyond imagination (1 Cor 2:9).

If you refuse the call, God will warn you of impending judgment. If you do not heed the warning, you will suffer the consequences. When the saints rise to meet Jesus (1 Thess 4:13-17), you will be killed (Matt 24:36-42). After the second resurrection, you will come before the final heavenly tribunal. Your failure to keep the covenant will be revealed in the covenant lawsuit brought at the Great White Throne. At your guilty verdict, you will die the second death in the lake of fire.

The first major symbolic section of Revelation is the triplet of the seven Seals, seven Trumpets, and seven Bowls. Each segment includes a set of six, an interlude, and a concluding seventh part. The interlude is a summary of the series presented from a different perspective. In the Seals, it is the Sealing of the saints (Rev 7), pointing out the theme of the call of grace in the Seals. In the Trumpets, it is the strong angel’s warning, the measuring of the temple and the ministry of the two witnesses (Rev 10:1-11:14). This is a strident warning of impending judgment on wickedness, followed by a picture of Christ’s witnesses proclaiming the warning. But the warning is rejected.

The interlude in the Bowls (Rev 16:13-16), as God is pouring out the plagues on the wicked, repeats the performances of Pharaoh’s magicians. They did counterfeit miracles to convince Pharaoh that Yahweh was not the one true God (cf. Exod 7:11-12, 22; esp. 8:7). And the result will be the same. The wicked have hardened their hearts, and God will deliver the saints by “great judgments” (Exod 7:4).

The seventh element of all three series is the same event: Yom Kippur/Yom Yahweh .

Since all three series end with the same event, there can be no doubt that they are recapitulations. Further, since the event that ends each series is the Day of Atonement and the Day of the Lord, this strongly suggests that this is the end of the age. The Day of Atonement is the day when the saints are finally cleansed, and the Day of the Lord follows immediately. Then the Lord can pour out his wrath on his enemies as a way to rescue his saints. An examination of the literary structure of the series confirms this.

The Literary Structure of the “Sevens”

We have already identified the fact that the three series have basically similar structures with summary interludes between their sixth and seventh elements. But there is one element where the Bowls differ from the Seals and Trumpets.

The seventh Seal and Trumpet contain a “look-ahead” within the seventh unit that is absent from the seventh Bowl. Revelation 8:2 interrupts the Day of Atonement language by noting that seven angels that stand before God were given seven Trumpets. This looks ahead to the seven Trumpets that are to sound in the vision. The seventh Trumpet is interrupted (Rev 11:15b-18) by paeans of praise to God. He has begun to rule and can now reward the saints and punish the wicked. This points forward to the Bowls where the wrath of God is poured out on the wicked.

When the seventh Bowl is examined, there is no “look-ahead” element within it. That is, when the wrath of God is finished, there is nothing left to look forward to in this age. The Seals present this age from the viewpoint of God’s call of grace. The Trumpets present the warning of judgment if the call is ignored. And the Bowls show the final result in this age of rejecting God’s grace. These three views show all major aspects of the covenant. There is nothing remaining to tell about the covenant in this age.

If we consider the Seals, Trumpets, and Bowls as a unit similar to each individual series, a similar literary organization can be seen. Within this series is inserted an interlude, just as each individual series had an interlude. Chapters 12-14 present the conflict over worship. Since the three series are covenant-oriented, this is, just as in the individual series, a recapitulation of the entire history of the covenant. Past, present, and future are rolled into one. True worship of God is the central issue. Of particular interest is the fact that most authors who have examined the chiastic structure of the book find chapters 12-14 (generally) to be the peak of the chiasm. Thus, whether we examine the book from the perspective of theme or of chiasm, the focus is the same. True worship is at stake. And this is the issue that was central in Satan’s rebellion (Ezek 28:1-19).

Returning to the structure of the combined series, there is no “look-ahead” within the Bowls. Once again, we find that the thematic literary organization of the Seals, Trumpets, and Bowls strongly suggests that they present all of the redemptive history of this age in symbolic form.

Curiously, if we consider the Controversy over Worship (Rev 12-14) as a unit, it again exhibits the structure we have seen for the “Sevens” individually and as a unit.

Revelation 12 tells the history of the church in outline, and is parallel to the Seals in theme. Chapter 13 is a revisitation of the Trumpets in that it reflects Pharaoh’s persecution of the Hebrews in Egypt. There the plagues were a warning of impending judgment, and we note that the imagery of the Trumpets is largely drawn from the plagues. Finally, the Harvest of the Earth presents the wrath of God from the Bowls and the final rescue of the saints inherent in the Day of Atonement of the seventh Bowl.

The Three Angels’ Messages are again a recapitulation of the Conflict over Worship, which we have seen is a recapitulation of the “Sevens.” The first angel announces the gospel, the theme of the Seals. The second calls out the fall of Babylon, the response of the wicked to the call of grace, echoing the theme of the Trumpets. And the third explicitly recites the wrath of God, the theme of the Bowls.

This recurring pattern of a series with an interlude that recapitulates the series shows that we have indeed identified a simple literary plan within this portion of the Apocalypse. It is a continual telescoping repetition that explains the covenant from different angles. The fact that the seventh Bowl does not contain a look-ahead element strongly suggests that it is the end of the presentation of the plan of covenant in this age. The gospel call will end (Rev 10:7).

Transition

The “Sevens” are all focused on the individual believer. The call of grace is individual. So are the threat and execution of wrath. Revelation 17:1 changes this focus by addressing the judgment of the Harlot. This character is the personification of apostasy using the pervasive Old Testament image of Harlotry as apostasy.

The judgment of the Harlot has frequently been considered to be a recapitulation of the Bowl judgments. But we must question this identification. On its face, this is a new literary segment that should not be directly involved with the series that preceded it. After all, the organization we have explored above shows a terminus at the seventh Bowl, whether the three series are considered separately or together.

Two major considerations stand as possible confounding factors. First, the Harlot is said to be seated on “many waters” (17:1) which are “peoples and multitudes and nations and tongues” (17:15). Since these are the wicked of the earth, the present tense suggests a possible repetition of the Bowl judgments.

Second, she is pictured seated on a beast (17:3). This beast is nearly identical to the beast of 12:3 and 13:1-2. Since these are within the “Sevens,” there is another suggestion that we are looking back at the same events. But other features point in a different direction.

Suggestion of Future Timing

In 17:2, the kings of the earth “committed immorality.” The aorist tense of porneo suggests that this is a past set of events, not a present state of apostasy. If this description were of events during this age, we would expect this to be in the present active tense. Instead, this is our first hint that John’s view has been directed to a future epoch beyond the boundaries of this sinful era.

Next (verse 3) John sees this same woman (cf. v. 5) seated on a scarlet beast. This beast, as noted earlier, has several of the same features of the beasts in 12:3 and 13:1-2. The first beast is red and has crowns on his heads. This beast is Satan (12:4, 9). The second has no color noted, and has blasphemous names added to its heads. We recognize from the progress of the controversy over worship that this beast represents earthly powers where Satan is the “power behind the throne.”

The beast in 17:3 is scarlet. This is a more vivid red. Now it is full of blasphemous names. These elements again suggest a progression beyond the great controversy over worship to a time when evil will be seen in its pure form.

A few of the other hints include the language used before and after 17:1. “Wrath” appears ten times before and once after. “Babylon” occurs twice before and four times after. If we add “harlot,” which is a synonym for Babylon, then we see Babylon mentioned twice before and nine times after. These linguistic shifts create a “change of flavor” that again suggests a new focus for the Apocalypse that is consistent with a change of time.

Confirmation of Future Timing

Verse 8 says that the beast “was,” “is not,” and will “come up out of the abyss and go to destruction.” This language should allow us to determine the time in view with certainty. We only need to identify the abyss and a time when the beast ceases to exist temporarily. The later discussion of the eight kings will then allow us to confirm our conclusion. The first part of the task requires that we explore the nature of the beast.

The beast has seven heads and ten horns. This is clearly a reference to the four beasts of Daniel 7. Between them, they had seven heads and ten horns. If we consider the parallel reference in 13:1-2, the beast is like a leopard with feet like a bear and a mouth of a lion. These are the three identifiable beasts from Daniel’s vision. With all this similarity, Daniel 7 should be the defining passage that interprets the identity of the scarlet beast.

Daniel’s four beasts represented the civil world empires from his time until the Parousia. This is clear from the simpler parallel vision in Daniel 2:31-45. The image of Nebuchadnezzar’s dream showed the progression through the same four empires. The fourth empire (Rome) would be fragmented. Then “in the days of those kings” (Dan 2:44) God would set up his eternal kingdom. There is no single empire controlling the entire world at any point after the collapse of imperial Rome in 476AD and before the Parousia.

Some interpreters may argue that Revelation 13 presents a one-world civil authority since verse 7 states, “authority over every tribe and people and tongue and nation was given to him (the beast).” But the imagery of the beast melds a series of kingdoms into a single entity, even though they are multiple, both in time and place. Further, the emergence of a single world power would contradict Daniel 2. Thus, a single world power within this age prior to the Parousia is an improper inference.

The fact that the beast “was” and “is not” adds to our understanding. If we follow the imagery to its natural end, the beast represents civil power in general. The fact that is “was” indicates that the time in view in John’s vision is a time when civil power on earth has ceased to exist. And this is what is described by “is not.” Thus, the time window is after the Parousia when there is no one left alive on the earth.

The beast is predicted to “come up out of the abyss” after this time. The abyss is the location where Satan will be chained during the millennium. Considering that at the Parousia,

• All of the saints have risen to be with Christ in heaven (1 Thess 4:13-17, John 14:1-3),
• All of the wicked have been killed (Matt 24:27-41),
• The geography of the earth has been altered so as to be unrecognizable (Rev 16:20),

the earth will have no people, and will have become “unformed and unfilled,” echoing Genesis 1:2. This is the abussos (LXX) spoken of by Jeremiah (Jer 4:23-26) using the exact Hebrew from Genesis. The beast “is not” because there are no people on the earth to form political entities. It will “come up out of the abyss” when the wicked are resurrected at the end of the millennium (Rev 20:5, 7-8).

Closely related language is found in verses 9-11. There we find that the heads of the beast are kings. Five have “fallen.” This verb is associated with the demise of kingdoms. Since the beast begins with Babylon, we may suggest that the five are:

1. Babylon,
2. Medo-Persia,
3. Greece,
4. Pagan Rome, and
5. Papal Rome.

The first four are obvious from the symbolism in Daniel 7. But the fifth is not so obvious. Fortunately, John has provided the answer in 13:1-9. There we see the career of the beast presented with one special element. One of the heads receives a “deadly wound” (13:3) but comes back to life. Later (13:5) this head persecutes the saints for forty-two months. Since this it the dark-ages period of papal oppression (cf. Dan 7:25; 12:7, Rev 11:2-3), the preceding head must be pagan Rome.

The papal head does not fall until the Parousia. Even though papal authority as a substantial civil government ended in 1798, the Papacy itself was not terminated. It remains today as the leader of over one billion Catholics. Since the fifth head “has fallen” as of John’s view, the wilderness (17:3) scene must be after the Parousia.

Shortly following the discussion of the head that “is not” comes one of the most enigmatic statements of the Apocalypse.

11 "And the beast which was and is not, is himself also an eighth, and is one of the seven, and he goes to destruction. 12 "And the ten horns which you saw are ten kings, who have not yet received a kingdom, but they receive authority as kings with the beast for one hour. Rev 17:11-12

The beast is here defined to be the beast’s sixth head, one of the seven (the seventh), and in some fashion it is an eight king not counted within the seven heads. To propose that this can be physically literal is ludicrous. But within symbolic prophecy, such gymnastics can show literal truths.

The first element is the sixth king who is also the seventh. Since the time in view is the millennium, the king has to be Satan. But since the “kings” represented by the first five heads are kingdoms, this is actually the kingdom of Satan during the millennium. The saints are in heaven, the wicked are dead, and only Satan and his angels are alive on the earth (the abyss), which is in a chaotic state like before Creation.

The next kingdom is Satan’s kingdom in the second resurrection. The wicked of all ages will be raised to form a single kingdom that attacks the saints at the Great White Throne (20:7-9, 12). The inclusion of “ten kings” in 17:12 reflects this time. While they resemble the ten kings of Dan 7:7, 24 and Dan 2:42, these kings “have not received authority as kings” during the millennium. They cannot be within this age, since they will unify in giving their authority to the beast (Rev 17:13). The ten kings in this age will not unify (Dan 2:42-44).

This resemblance between the time after the millennium and elements of Daniel’s prophecy have led some interpreters to suggest that this is during a “reconstituted Roman empire” in our age. As noted before, Daniel 2 prevents this understanding. So this confederation describes the total unity of the wicked in opposition to God after they have been raised to answer in the final judgment.

The description of the beast as an eighth kingdom reflects the status of Satan as king of this earth (John 12:31; 14:30: 16:11). That is, he is the power behind the throne in earthly kingdoms. This is the image presented in the first beast in Revelation 12. Certainly, God set up kings (cf. Dan 2:37), but we must not take this as implying that he directs their every move. Nebuchadnezzar was a wicked pagan, but God was able to use him for his purposes (Jer 25:9). In fact, even when Satan is loosed to do his worst during the fifth and sixth trumpets, God restrains him sufficiently to protect the saints (Rev 9:4).

Summary of the Beast

We are now prepared to summarize the career of the beast. The seven heads represent seven successive kingdoms. The interpretation is governed by the time course of the Danielic beasts from which it is composited. Thus, it begins with Babylon and progresses through Medo-Persia, Greece, Pagan Rome, and Papal Rome to the Parousia. During the millennium, Satan is the sixth king, and he is also the seventh king when the wicked are raised. Since he stands behind wickedness in all ages, he is in a sense an eighth king as well.

Where the Woman Sits

John relates that the harlot is seated on the seven heads. If she is judged at the time of the bowls, she cannot be seated on the sixth or seventh head, since they do not exist until after the Parousia. She must have her existence at least from the time of the Babylonian captivity. The history of Israel reflects this apostasy at every step of existence. And this apostasy exists even during the millennium, since Satan is the first apostate, and the father of all apostasy thereafter. Rather than representing a physical entity at any time in history, the harlot is the personification of rebellion against God throughout the ages. And rebellion cannot be judged until it is finished. Therefore, the harlot is not judged until after the final rebellion in Revelation 20, the attack on the saints (Rev 20:9).

Additional Timing Elements

A few other items may be noted that support the case we have been building. 17:14 describes Satan’s confederation making war on the Lamb. With the Lamb are the “called and chosen and faithful.” If this scene takes place during this age, then the saints have not been gathered to the Lord and cannot be with him. If this scene has any literal content, this must be after the Parousia. Indeed, we see this attack in 20:7-9).

Verse 16 describes the ten kings hating the harlot. This is completely opposite to the progress of history as seen in the “sevens.” There (13:8, 15), the whole world worships the beast or his image. In the context of this passage (13:8), this is a complete rebellion against God, personified in chapter 17 as the harlot. Once again, this scene cannot be within the present age. But, if it occurs after the millennium (the only time when the ten kings of chapter 17 can exist), the entire world can see that apostasy has left them in a hopeless situation. They then react to blame the rebellion for their plight, yielding the image of burning the harlot with fire as if she were the adulterous priest’s daughter (cf. Lev 21:9). But even then the wicked do not repent. Instead, they long for the “good things” that they had in the heyday of Babylon (18:15-19).

Some may object that the ten horns represented ten kingdoms of this era in Daniel’s vision. While this is true, we must note that the seven heads also had literal interpretations in this age as well. John’s vision re-applies some of the elements to provide a different meaning. While the beast owes its symbolic roots to Daniel 7, there it was four beasts. Here it is one. The transformation brings parts from the original to set the scene, but applies some details differently.

Another objection is that in 18:1-8 we hear the message to come out of Babylon. To some this suggests that the entire discussion of the judgment of the harlot is within this age. But this does not need to be the case. Rather, we may regard this admonition to be a parenthetical comment. The disaster awaiting those who do not come to God and away from rebellion is so great that it cannot be described without a plea to those listening. “He who has an ear, let him hear what the Spirit says to the churches!”

We will only briefly touch on the scene of chapter 19. It will be sufficient to note that the beast is sent to judgment in the lake of fire (19:20) at the same time as the wicked (19:21). Of course, the wicked are judged at the Great White Throne (20:11-15) after the millennium. And as we look at the language of this scene, the devil is thrown into the lake of fire at this time. Since the beast is the personification of the devil, the presentation of the beast as already in the lake of fire is a literary device, and does not have any real temporal meaning. All are thrown into the lake of fire at the same time.

Covenant!

God’s covenant, while presented in different ways in different places, essentially says, “If you follow me, I will bless you. If you rebel, you will suffer the curse.” And the ultimate curse is death.

God does not fulfill the covenant in secret. He has a regular orderly way of dealing with man. For those who answer the call of grace, he provides the Atonement. They become clean from sin and enter the eternal kingdom.

Those who reject the call of grace will have to answer for their own sins. No sacrifice will be available to help. God will bring his covenant lawsuit against them. Evidence will be presented when the books are opened (20:12). A verdict of guilty will come against those who depended on their works rather than accept the gift of grace.

It is necessary for the Atonement to be completed before the covenant lawsuit. If the lawsuit were to come first, every person would be found guilty, since all of us have sinned. But once the saints have been cleansed of sin through the Atonement, they will be guiltless. The lawsuit can then proceed.

But there is an even greater lawsuit under way between the Atonement and the Great White Throne. God is on trial (Rom 3:4)! His “administration of the mystery” (Eph 3:9) is being reviewed (Rev 20:4) by the saints in answer to the charges of unfairness brought by Satan. This is the only way that the universe can be made safe from sin. Every living being has to be convicted that God managed the gospel correctly. While we see the external events of our day, none of us can read the hearts of our neighbors. Our own motivations are even uncertain. So during the millennium we will examine the records of the hearts of humanity. By the time of the second resurrection, we will render our appellate verdict. God is righteous in all his deeds. And we will never again think of sinning.

The Book

The first three chapters of the book of Revelation present the covenant in formal terms. Each message to a church says, “Follow me and you will prosper. Reject me and you will die.” Thus Revelation 1-3 and 22:8ff are the Covenant Described.

Revelation 4-5 presents the enthronement of our Redeemer-King. He is worthy because of his sacrifice on the cross (5:9). The gospel covenant may now proceed. The seven Seals recount the call of grace. The seven Trumpets present the warning of impending judgment. The seven Bowls then tell of the wrath of God poured out on the wicked as he comes to rescue his saints.

The call of grace in the Seals ends with the Day of Atonement, God’s way of cleansing the saints, and the Day of the Lord, his way of rescuing them. The warning of judgment in the Trumpets ends with the Day of the Lord, showing the fate that awaits those who rebel. And the Bowls end in the Day of the Lord, this time as the actual end of their lives.

In a literary sense, the “sevens” conclude this age. Each displays an aspect of the covenant. Now the story must move into the next phase. Revelation 20 explicitly speaks of the millennium, while Revelation 17 deals with it in a symbolic way, telling us of the time when the beast “is not.” During this time, the saints will examine the records of God’s dealings with mankind, verifying that God is truly righteous in all his ways. When this is complete, God may then proceed to carry out the covenant lawsuit against the wicked.

During the millennium, Satan bears the sins of the saints as the scapegoat from the Atonement. When the saints return with Christ, the wicked are resurrected. For a time they live on the earth, while Satan assembles them for a last-ditch attack. Jesus protects the saints, and brings the final court into session. The wicked are convicted, and consigned to destruction.

Although this paper has not discussed it, following the Great White Throne judgment, the saints are able to move to their new homes in the new earth. This completes the Covenant Displayed.

Conclusion

The book of Revelation may be divided into two segments. The first is the epistle where we see the specifications of the covenant. This is the Covenant Described. Then the symbolic section tells the story of the covenant. This is the Covenant Displayed. It is presented in careful chronological sequence. Every foundational element is present. Through thematic recapitulation, we can see the gospel unfolding in all of its essential aspects.

The judgment of the harlot is one view of the final judgment of the wicked. This occurs after the millennium during God’s covenant lawsuit at the Great White Throne. This judgment is presented three times. It is first seen as the judgment of the harlot in 17-18. Then it appears in the defeat of the ten kings by Christ in 19:11ff. Finally, it appears in the Great White Throne in 20:11-15.

Revelation opens claiming to be the “revealing” of Jesus Christ. This suggests that Jesus has been a mystery. Indeed, that is what Paul calls him (Eph 3:4; 5:32, Col 2:1). But within the same discussions, Paul identifies the gospel as the mystery (Eph 6:19, Col 1:26-27). And he also states that the “administration of the mystery” (Eph 3:9) is at issue.

When we look at the book of Revelation, these are the things that we see. Christ is revealed through the Description of the covenant that he makes with us. Then he is Displayed in the story of the covenant. Revelation is truly the revealing of Christ Jesus.

The message of the Revelation is simple.

3 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. 14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Ecclesiastes 12:13-14 KJV