Pastor’s Table Blog

Sermon Summary

Pastor Dave Hentschel

Revelation 17:1–19:10

Revelation 17–19 invites readers into a profound theological drama, symbolizing the collapse of one city and the rise of another. In Augustine’s book, The City of God, he sets up a contract between the doomed city of man with the enduring city of God. Augustine masterfully articulates the struggle between these two cities: one rooted in self-love and rebellion, the other in the love of God and submission to His rule. In Revelation, these two cities are personified in Babylon and the New Jerusalem, framed within the judgments of God upon Jerusalem (as Babylon) and Rome (as the Beast).

1. The Harlot and the Beast (Revelation 17:1-18)

John begins by describing a woman—“the great prostitute who is seated on many waters” (17:1, ESV)—adorned in opulence, drunk with the blood of the saints. The Harlot represents apostate Jerusalem, seduced by power and entangled with Rome, depicted as the scarlet Beast with seven heads and ten horns. Jerusalem’s spiritual adultery, often highlighted in the prophets (e.g., Ezekiel 16), culminates here as she aligns herself with Rome, rejecting her covenant with God.

8 Reasons to Consider the Preterist View of Babylon as Jerusalem

The preterist interpretation of Revelation suggests that Babylon represents apostate Jerusalem, destroyed in AD 70, while the Beast symbolizes imperial Rome. Here are key reasons why some find this view compelling:

1. Babylon is "The Great City," Like Jerusalem
   Revelation 11:8 identifies "the great city" as the place where Jesus was crucified—Jerusalem. Revelation’s consistent use of this term suggests Babylon symbolizes Jerusalem.
2. Temple and Priesthood Imagery
   The Harlot’s attire (Rev 17:4) mirrors the high priest’s garments in Exodus 28, including her forehead inscription. This detail aligns with Jerusalem's identity as the city of the Temple.
3. Harlotry as Covenant Betrayal
   The Old Testament often depicts Jerusalem as a harlot when she breaks covenant with God (e.g., Hosea, Isaiah 1:21). This imagery ties the Harlot of Revelation to apostate Jerusalem.
4. Jesus’ Words Against First-Century Israel
   Jesus frequently rebukes first-century Israel as "worse than harlots" (Matt 21:32) and an "evil and adulterous generation" (Matt 12:39). These descriptions align with Revelation’s portrayal of Babylon.
5. Jerusalem’s History of Persecution
   Babylon is described as killing prophets and saints (Rev 17:6; 18:20). Historically, Jerusalem persecuted the prophets, and Jesus declared that their blood would be charged against that generation (Matt 23:37; Luke 11:50).
6. Revelation’s Time Frame References
   John emphasizes events that "must soon take place" (Rev 1:1) and Jesus’ imminent return (Rev 1:7). Preterists interpret this as referring to Jerusalem’s judgment in AD 70.
7. The Connection to the Crucifixion
   Revelation 1:7 speaks of judgment on “those who pierced Him,” referring to Jerusalem's leaders, consistent with Jesus’ predictions of judgment on His generation (Matt 24).
8. Contrast Between Old and New Jerusalem
   Revelation contrasts the Old Jerusalem’s alliance with the Beast (Rev 17:3) with the New Jerusalem, the Lamb’s bride (Rev 21:9). This dichotomy underscores Jerusalem’s role as Babylon in judgment.

In this view, Babylon represents first-century Jerusalem, condemned for covenant unfaithfulness and judged through Rome. As NT Wright observes, Jesus reinterprets traditional Jewish expectations of judgment on the nations to focus on unrepentant Israel. This theme echoes the great prophets and climaxes with the vision of the New Jerusalem, the true city of God.

For further exploration, Kenneth Gentry’s The Divorce of Israel offers a deep dive into this interpretation.

Who is the Beast? 

The Beast, symbolizing imperial Rome, carries the Harlot. Rome’s political dominance and persecution of the early church place it at odds with God’s kingdom. Yet the Beast itself is unstable.

Here’s the record of the first six Roman emperors.

• Julius Caesar
• Caesar Augustus
• Tiberias
• Caligula
• Claudius
• Nero

Five have fallen, and one is. Nero's name just happens to add up to 666. Revelation 17:16 tells of a paradox: “the ten horns... will hate the prostitute,” indicating the eventual betrayal of Jerusalem by Rome, fulfilled historically in the destruction of the city in AD 70.

In Augustine’s framework, the Harlot embodies the earthly city’s fleeting splendor, built on human pride and rebellion. Her adornment signifies worldly allure, but her destiny—consumed by fire—demonstrates the futility of a life divorced from God. The Beast’s rise and fall remind us that even the mightiest human empires are subordinate to divine sovereignty. Augustine writes, “The earthly city shall not be everlasting; for when it is transferred to its final punishment, it shall no longer be a city.”

Revelation 17 thus reveals God’s judgment on both the Harlot and the Beast. Jerusalem’s spiritual adultery is exposed, and Rome’s hubris is curbed. Together, they exemplify the transient nature of the city of man.

2. The Lament of Babylon (Revelation 18:1-24)

In Revelation 18, the focus shifts to the lament over fallen Babylon, evoking images of economic collapse and social ruin. Babylon, here representing Jerusalem, is judged for her unfaithfulness, having become a “dwelling place for demons” and a participant in the world’s corruption (18:2-3).

Merchants and kings mourn Babylon’s destruction. This imagery underscores the interconnectedness of spiritual apostasy and worldly systems. Jerusalem, instead of serving as a beacon of covenantal faithfulness, aligned itself with Rome’s oppressive power and idolatry. Her fall is inevitable and just: “For her sins are heaped high as heaven, and God has remembered her iniquities” (18:5).

The lament echoes the prophetic judgments against ancient cities like Tyre (Ezekiel 27) and Babylon (Isaiah 13, Jeremiah 50–51), emphasizing that no city, regardless of its prestige, can withstand God’s righteous judgment. Augustine describes this as the downfall of the city of man, a society consumed by self-love and materialism: “Two loves have made two cities: love of self, even to the contempt of God, made the earthly city; love of God, even to the contempt of self, made the heavenly city.”

This section challenges modern readers to evaluate where their ultimate allegiance lies. Are we, like Babylon, seduced by wealth, comfort, and worldly power? Or do we seek the enduring kingdom of God, whose foundation is righteousness and justice? The call to “come out of her, my people” (18:4) reminds us that participation in the city of man carries spiritual consequences.

3. The Marriage Supper of the Lamb (Revelation 19:1-10)

Contrasting the destruction of Babylon is the glorious celebration of the Marriage Supper of the Lamb. The transition from lament to worship signals the vindication of God’s people and the ultimate triumph of the city of God.

The multitude in heaven rejoices, proclaiming, “Hallelujah! Salvation and glory and power belong to our God, for his judgments are true and just” (19:1-2). The destruction of Babylon is not merely punitive; it is redemptive, paving the way for the establishment of God’s eternal kingdom.

At the heart of this celebration is the union of Christ and His bride, the church. The bride is described as wearing “fine linen, bright and pure,” symbolizing the righteous deeds of the saints (19:8). In Augustine’s theology, the city of God is a community of believers whose citizenship is in heaven. The Marriage Supper represents the culmination of history, where Christ gathers His people in eternal communion.

The invitation to the Marriage Supper stands in stark contrast to the judgment of Babylon. While the earthly city meets its end, the heavenly city experiences eternal joy. Augustine reflects on this duality: “There is no other city, eternal in the heavens, save the city of God, whose Founder and Ruler is Christ, and whose participation in His eternal reign shall be their glory.”

The Marriage Supper also provides a picture of hope for believers enduring persecution. Just as the early church faced hostility from both Jerusalem and Rome, today’s church may find itself at odds with worldly powers. Revelation 19 assures us that God’s justice prevails, and His covenant promises will be fulfilled.

Revelation 17–19 encapsulates the cosmic drama of judgment and redemption. The Harlot and the Beast illustrate the transient, self-destructive nature of the city of man. The lament of Babylon exposes the futility of a life built on worldly pride and materialism. Finally, the Marriage Supper of the Lamb celebrates the enduring victory of the city of God, whose citizens are called to love and serve their King.

Augustine’s insights into the two cities help us interpret this passage not merely as ancient history but as a timeless spiritual reality. As he wrote, “The earthly city, which shall not be everlasting, is doomed to eternal punishment; the other, which is eternal, is destined for glory, everlasting.”

In a world still seduced by Babylon’s allure, the call of Revelation 18:4—“Come out of her, my people”—resounds with urgency. May we, as citizens of the heavenly city, fix our eyes on Christ, the Bridegroom, and eagerly await the day when we, too, shall celebrate at the Marriage Supper of the Lamb.