The Great tribulation, Second Half, Part 6a--17:1-18:24

III. THE FUTURE (“THE THINGS WHICH SHALL BE HEREAFTER"), PART 2b--6:1-22:21
C. The Second Half of the Tribulation, Part 5--17:1-18:24
6. The Two Babylons--17:1-18:24
a. Mystery Babylon The Great--17:1-18
(I) General remarks
(A) This chapter is a sort of parenthesis, for though it comes after the seven vials, part of the chapter
covers events occurring before the vials.
(B) This chapter is largely descriptive and explanatory which also shows it to be a parenthesis.
(C) The woman is clearly identified to be a city in verse 18, but this does not preclude its religious nature,
nor does verse 18 identify itself as the same city as the Babylon of Chapter 18. Proof of this non-identity
will be left to chapter 18. This writer is simply asserting here that the two are not the same.
(II) Mystery Babylon The Great described--vv. 1-6
(A) The revealer of truth to John-vv. 1, 2
(1) One of the seven angels which had the seven vials--which one really doesn't matter, but since the
seventh angel and its vial is associated in Chapter 16 with Babylon, it would seem most logical that
it is that angel in view here.
(2) What the angel is to reveal
(a) The judgment of the great whore, or harlot
((I)) Called so four times
((A)) Here--the great harlot
((B)) The harlot in vv. 15, 16
((C)) Mother of harlots--v. 5
((II)) Called "the Woman" six times--vv. 3, 4, 6, 7, 9, 18--used in this chapter in a derogatory
sense
((III)) Pronouns "she," "her," and "whom" ten times in connection with this one
((IV)) This whoredom, or fornication, is not physical but spiritual as is evidenced by this chapter
as well as the Old Testament usage of the word in a departure from God to follow idols.
(b) The Great harlot sits upon many waters.
((I)) Waters in the Old Testament is often people.
((II)) Verse 15 plainly indicates this fact.
(c) The kings of the earth have committed fornication with her--that is, they have spiritually
subjected themselves to her.
(d) Earth-dwellers have become drunk with the wine of her fornication.
(B) The woman described--vv. 3-6
(1) John is carried in the spirit to a wilderness.
(a) No necessity here that this is the wilderness near Palestine
(b) As Newell (278; italics are his.) notes, "This is a literal description of the region surrounding
both Babylon on the Euphrates and Rome on the Tiber: the former, marshes and swamps; the
latter, the Campagna--'a marble wilderness'; in John's day rich and inhabited, but 'desolated
about the time the popes began to flourish.'" However, "it is the spiritual wilderness which we
need to observe. Babylon, in whatever form, has been a desolator of God's people and His
truth."
(2) The woman sits upon a scarlet beast.
(a) The beast is full of the names of blasphemy.
(b) He has seven heads and ten horns--cf. 13:1 (note that the word name there is actually "names")
(3) The woman is arrayed in purple and scarlet.
(a) Purple was the Roman imperial color.
((I)) The emperor was clothed in it.
((II)) Senators wore a broad band of it.
((III)) The knights of Rome wore a narrow band of it.
(b) Scarlet was also a color of imperial Rome.
(c) Is it not of great interest and significance that Rome in mockery to our blessed Lord and His
rightful claim to being a King clothed Him in purple and scarlet?
((I)) Matthew 27:28-31
((II)) Mark 15:16-20
((III)) John 19:1-7, 13-15
(4) Decked with gold, precious stones, and pearls
(a) The Greek says "gilded" as if it were painted on--this immediately suggests that the gloriousness
is not genuine, but put on.
(b) The precious stones and pearls suggest the richness of this harlot--if this represents a religious
organization or system, which this writer believes it does, then how suggestive this is; the false
religious groups of this day are, for the most part, the ones which are richly endowed. At the
time this study was originally made, this writer read in a periodical of a certain denomination
building a million dollar center in Washington , D. C. (today it would probably be several
million)--money which could be better used in missionary work or even in social work for which
this liberal group criticizes conservatives for lacking (which is untrue).
(5) Set forth as the MOTHER OF HARLOTS--vv. 4b, 5
(a) Has a golden cup in her hand filled of abominations and filth of fornication
(b) Called Mystery Babylon the Great, The Mother of Harlots and Abominations of the earth
((I)) The Old Testament background
((A)) Jeremiah 3:2ff.
((B)) Ezekiel 16 & 23
((II)) "Religious sin, therefore,is especially in view in this great harlot of Rev. 17. It is Satan's
religious system controlling men by such doctrines as will salve and quiet their consciences,
while suffering them to walk in their natural lusts." "Men love their lusts, but their consciences
must be appeased that they may follow their lusts unrestrainedly. This, 'mystery Babylon,' by
her insidious and finally shameless teachings, supplies; so that Satan's system, promulgated
originally at Babylon, finally controls the whole world!" (Newell, 274; italics are his.)
((III)) This religious sin is essentially idolatry which is largely a post-flood development.
((A)) No Scriptural record of idolatry exists before the flood.
((B)) Joshua tracing the origin of Israel speaks of idolatry in connection with Terah,
Abraham's father--Josh. 24:2, 3.
((C)) Idolatry seems to have arisen after the flood in connection with the building of the
tower of Babel--Genesis 11. It may well be that "a secret organization of unbelievers
was formed soon after the death of Nimrod" recorded in Genesis 10, "at the time when
open apostasy was dangerous, and that its members established their headquarters at
Babylon." This secret organization had a baptism, the initiates were called "twice-born"
or regenerated, and they worshipped a "trinity, consisting of father, mother and son.
[It should be noted that these things are NOT the origin of Christian truth; it was a clever
Satanic deception.]. But the first person was very commonly confused with the third, and
at last almost entirely forgotten; so that the prominent deities were the mother and son."--
Newell, 275, footnote
(D)) Scripture repeatedly sets forth Babylon as the source of all idolatry--cf. Jeremiah
50:38; 51:7
((E)) Cf. Harry A. Ironside, Lectures on the Revelation, 287-95 as quoted in J. Dwight
Pentecost, Things to Come, 365- 367. Note this is an extended quotation which has
been relegated to its own web page. You can access it by clicking on Harry Ironside.
((F)) Hislop in his book, The Two Babylons, clearly traces idolatry (and particularly the
mother-child form) to Babylon.
((G)) It should, therefore, cause little wonder God's judgment upon this hideous, idolatrous
religious system.
((IV)) This religious system cannot be identified only with Roman Catholicism, although
Romanism has all of the symbolisms.
((A)) That Romanism is part and parcel of it seems very clear to this writer; but so is the
whole present day ecumenical movement which is even now courting Rome and putting
pressure upon Evangelicals (many of whom have now capitulated), who do not wish to
be joined to this harlot, to join also.
((B)) The first reason why this harlot is not Romanism only is clearly given by Newell (275)
who states that "the same manner of language is used in the Old Testament prophets
against Babylon as is used in the Revelation."
((C)) The blood of all prophets and saints who were slain is found in this harlot--cf.
Revelation 18:24. This could never be said of Romanism.
((D)) Again, it can not be said of Romanism that it has made all the earth drunk with its
fornication.
((E)) Even if Romanism by this time takes under its wings all the variations of idolatry from
Christian Science to Hinduism, this woman can not be identified solely with Romanism.
((F)) That the Papacy may well be in last days the leading force in this idolatry (Rome seems
increasingly to put forth this mother-son idolatry as well as having dialogue with Hinduism,
etc.), this writer does feel that it is contrary to the Scriptures and to known historical facts
to limit this harlot to Romanism. To that extend this writer would disagree with Pentecost
that the harlot "represents all professing Christendom united in a single system under one
head." This writer would agree with him if he would include other forms of idolatry as
evidenced in Hinduism , etc.
(6) Drunk with the blood of saints and the martyrs of Jesus--v. 6a
(a) The term saints, keep in mind, is broader than believers in the church age.
(b) The saints may include both Old Testament and New Testament saints; it is possible that they
are only the Old Testament saints with the phrase "the martyrs of Jesus" referring to all saints
since the cross.
(c) Martyrs of Jesus
((I)) The word is simply "witnesses"
((II)) As martyrs--ones who witness unto death--it would have particular reference to those
believers in the early church who suffered persecution--cf. Revelation 2:8ff.
((III)) It would have reference to the martyrs of any church period.
((IV)) It would have reference also to those tribulation saints (particularly so since that is
the context) who died for their witness.
(d) Certainly Romanism has done just this, but so have other pagan religious organizations. One
might add that so have certain Protestant groups when they departed from the truth. Even today
liberals figuratively ask for the blood of Evangelicals. (Liberals want tolerance for themselves,
free radio time for themselves, but let an Evangelical try for tolerance arid free radio time--
particularly when the liberals are criticized--and see how quickly the attempt is made to close
their mouths. Repeated attempts have been made by liberals, even to the point of pressuring
the Federal Communications Commission on the basis of the fairness doctrine, to still their
voices. Yet most Evangelical programs were aired not on the basis of free radio time, but were
paid for at commercial rates.
(e) Increasingly Christians today are being persecuted by Buddhists, Hinduists, etc.
(7) The wonderment of the seer--v. 6b
(a) His wonderment is due in part to the fact "that there was nothing either in Scripture (which John,
being in the Spirit, would know), or in the apostle's own experience or discernment, that would
enable him to solve the mystery of this woman presented." (Newell, 279)
(b) The angel's question, "Wherefore didst thou marvel?" does not of itself set forth the idea that he
shouldn't have wondered because of previous revelation on the matter, but rather was a form of
mild reproof for not turning immediately to his angelic guide for enlightenment.
(c) Alford (IV:708) suggests that the connection of the wilderness with a woman calls to mind the
woman in chapter 12, and John may have been wondering whether it was the same woman.
(Certainly, the apostate element would be included, and the very similarity is suggestive to say
the least.)
(III) Babylon The Great interpreted and judged--vv. 7-18
(A) The angel is to reveal the mystery of the woman and the beast that carries her.--v. 7
(1) The question of the angel was just considered.
(2) Note the careful way in which the angel states what he is going to reveal.
(B) The beast interpreted--vv. 7-17
(1) Strange indeed that the angel spends the greater part of the time on the, beast rather than on the
woman.
(a) This shows that the beast and what he represents is more important than the identity of the woman
(b) It shows that though the woman is wicked indeed, , and is the sum and substance of religious
idolatry, that it is the beast who is the ultimate evil one and that the beast just uses the woman to his
own ends.
(2) The beast has seven heads and ten horns, but no crowns--this may suggest that the beginning of the
tribulation is considered (Remember that this chapter--together possibly with the eighteenth chapter--for
a parenthesis; therefore, time element is less important.)
(3) This beast was and is not; and shall ascend out of the bottomless pit.--v. 8
(a) Was--had a former history
(b) And is not--was not then on earth
((I)) Was not at the beginning of the tribulation? Hardly what is in mind or else the beast arises very
quickly after the beginning of the tribulation.
((II)) May well refer to the time that John was writing. See later on verse 11.
(c) And shall ascend--has a future history
(d) Ascends out of the bottomless pit (Greek: abusson, abyss)--This is the habitation of the devil and
his angels.
((I)) Cf. Revelation 9:1
((II)) Luke 8:31--"The deep" is the same Greek word.
(e) Goes into perdition
((I)) This would correspond to the Lake of fire.
((II)) Cf. Revelation 19:20
(f) Some other considerations
((I)) The beast is a man--Revelation 13:18
((II)) Yet here in this chapter the beast represents a kingdom.
((III)) This seeming difficulty is reconciled by the fact that a kingdom is often represented and seen
in its head.
(4) The unsaved will marvel at this beast
(a) Earth-dwellers, the ones whose names are not in the Lamb's book of life
(b) These wonder at the beast
(c) Wonder when they behold the beast--their wonderment may be the result "of their knowledge that
he was once on earth and disappeared and shall return." This suggests that perhaps this beast will
be a resurrected former emperor (some suggest Nero; others, Judas Iscariot; however, in
connection with the number 666, Newell (205) said, "As to the man whom the number . . .
represents, God will give full 'understanding’' when it is needed, in those three and half years of
horror and danger.")
(5) THE GREAT DOUBLE INTERPRETATION--vv. 9-11
(a) A couple of general statements
((I)) The interpretation concerns the heads.
((II)) This obvious double interpretation shows that prophecies, particularly those of a highly
symbolic and visionary nature, can have more than one fulfillment; sometimes this double
fulfillment is partial in the first case and complete in the second. This principle, or rather the
failure to note it, has led many interpreters--mostly of the non-premillennial type--to assume the
fulfillment of a prophecy sometime in the past and thus to fail to see a future fulfillment.
Generally the partial fulfillment does not include all the details of the prophecy.
((III)) Here the double interpretation is complete in both cases.
(b) The seven heads of the beast represent seven mountains or hills.
((I)) There can be no doubt that these seven hills are those of literal Rome.
((A)) First, remember John was on the Isle of Patmos due to the decree of Rome.
((B)) Second, the prophecy of the end time--and the tribulation in particularly--deals with the
fourth world-power, which is Rome.
((C)) No other city in the whole world is universally called, or known as, "the seven-hilled city."
Those who try to make Jerusalem this city fail to find any regular reference to it as "the
seven-hilled city."
((II)) As representing Rome, the woman is said to sit on the seven hills.
((A)) The woman is plainly indicated to be a city in verse 18.
((B)) However, this woman is also a religious system (NOTE: the principle of double
interpretation again)--the Babylonian mystery religion was "transferred to Rome by Attalus
III, or a colony from Babylonia--in B. C. 133." (Source unknown)
((C)) This still does not identify the Papacy as the woman--this writer insists that she is greater
than just the Papacy (The Pope may head up the religious system--note the recent attempts
to draw again all the churches together under his leadership as well as his conciliatory
attitude toward non-christian religions particularly Judaism.)
((III)) This woman, which is a city, reigns now (in John's day).
((A)) The existence of this present tense clearly indicates that Rome is meant, for only Rome
was in prominence in John's day ruling over all the kings of the earth.
((B)) This woman that sits upon the seven hills sits also upon many waters--which verse 15
declares are peoples, multitudes, nations, and languages. This, too, could only mean the city
of Rome.
((C)) See how this prevents the woman from being identified exclusively with the Papacy? (This
writer would only call to your attention that the Papacy, as such--in spite of their claims--
was not in existence in John's day; Rome, however, was very much in existence opposing the
saints--many of whom died for their witness of Jesus Christ.)
(c) The seven heads of the beast represents also seven kings, or rulers.
((I)) The rulers are associated with the woman in some manner and are part of the beast; therefore,
they are associated with Rome and are part of the Roman empire.
((II)) The first possibility is that these heads represent seven Roman emperors.
((A)) These emperors were blasphemous--claiming deity.
((B)) Verse 10 seems to confirm the notion that they are emperors.
((1)) Five are fallen--the term "fallen" probably indicating violent death.
((2)) More than seven emperors existed, even to John's exile; but some were unimportant.
(Domitian was the fourth.)
((3)) The five fallen ones could have occurred before John's exile and would be Julius
Caesar, Tiberius, Calgula. Claudius. and Nero--all who claimed deity and died violently.
((4)) The sixth emperor would be the one reigning in John's day , namely, Domitian--who
was assassinated, and was most blasphemous.
((5)) The seventh Roman emperor was yet to come.
((a)) "The other is not yet come," says the text. Clearly this seventh one would be as
Roman as the others.
((b)) The question arises as to who this seventh emperor might be.
((6)) The possible identity of the seven emperor can only fall into one of three possibilities--
either this seventh one has already past the scene (as far as our time is concerned), or he
is yet future or he is represented by some continued dynasty.
((a)) Newell makes no attempt to identify this seventh one; in fact he seems to avoid any
attempt to do so.
((b)) Alford (IV:711) identifies it as the so-called Christian empire beginning with
Constantine; this,of course, is the dynasty idea.
((c)) If the seventh emperor is past, we again run into a problem of identification; is it the
emperor which succeeded Domitian? (Note: that Domitian was identify as the sixth;
some writers identify him as the eighth--though this writer does not know that any who
are premillennial do so). Trajan (98-117) was emperor following Domitian (81-98).
Trajan seemed more or less indifferent to persecution of Christians. Likewise,
Hadrian--117-138--seemed more or less indifferent except he was strongly opposed
   to popular violent outbursts against Christians. His successor, Antonius Pius--
138-161, went as far as to try to shield Christians from popular outrage. The difficulty
of identification is increased by the peculiar way of expression the next one here:
"The other is not yet come; and when he comes he must continue for a short space."
The Greek for "a short space," is oligos which simply means a "little; small, few." A
more literal rendering would thus be "It is necessary for him to remain a little." One can
see that this makes the time element very indefinite, and in fact can leave quite a gap
between Domitian and the seventh emperor. Peters in his monumental work The
Theocratic Kingdom points out that emperors of Roman Empire continued down to
Francis II, King of France, who was also declared Roman Emperor--which
emperorship lasted to 1806. To this day the Roman empire as such has been headless.
From the time of Antoninus Pius to Constantine, several emperors persecuted
Christians--Marcus Aurelius (161-180) persecution was severe and cruel but short;
Maximinus the Thracian (Z35-238) had a short reign but persecuted quite severely the
Christians; Decius Trajan (249-251) had even a shorter reign and persecuted
Christians because of his attempt to revive the state religion; Valerian (253-260) at
first was to be friendly, but was finally persuaded to persecute Christians; Diocletian
(284-316) was the last of the persecutors before the joining of state and church under
Constantine. Thus to name a seventh emperor in the past would be nearly impossible.
If this writer were to pick any, he would center on Decius Trajan, but for no other
reason than his short reign and attempts to revive the state religion, or babylonianism.
If the seventh emperor is yet future, perhaps he will arise for a very short time, and
then the beast will come out after him.
((III)) The second possibility is presented by Peters in his The Theocratic Kingdom. The view
that he presents (with evident approval) is that the heads represent seven forms of Government.
((A)) Each form can be blasphemous or end in blasphemy.
((B)) Five forms of the Roman empire have fallen.
((1)) Kings
((2)) Consuls
((3)) Dictators
((4)) Decemvirs--A body of ten men acting as a commission (c.450 B. C.) in whom were
invested the supreme government of Rome
((5)) Military Tribunes
((C)) The sixth form was existing in John's day, namely, "the Roman emperorship," which Peters
shows clearly to have "continued uninterrupted from the time of John down to Francis II."
He further shows that this emperorship can be said to have continued through the Napoleons. ((D)) The seventh head.is, again, hard to discover.
((1)) Peters shows clearly that a period of time exists after the sixth head (under the scheme
just given this would be the emperors) in which the Roman empire is headless. "It is
headless now," he says, "no one distinctively claiming to be the Imperial head of the
empire."
((2)) Peters then goes on to show that the seventh head is yet to arise. He also shows
correctly "that the Roman Empire in some form or other would exist down to the end
of this age; and that its close would be followed by the universal Empire of the
Messiah. (Italics are his.)
((3)) If Peters scheme is correct, then the seventh head, in all consistency is a form of
government.
((a)) Nowhere, as far as this writer has been able to find, does Peters make any attempt
to identify this seventh form.
((b)) Any attempt to identify it, if it still is future, would only be an educated guess.
Peters, who published his work about 1883, may not have had enough historical
information to hazard a guess. Since his time sufficient events have transpired to
enable to suggest a possible solution. In the light present day historical events, one
might suggest that the last head, the seventh, would be the form of a coalition
government. Already some such body exists in the commercial realm, namely, the
Common Market, the countries of which--for the most part--make up the Old
Roman Empire. It is a small step from this commercial coalition to a political one,
particular with the Papacy having a finger in the commercial pie.
(d) The beast is of the seven--v. 11
((I)) Literally, "is out of the seven " (Greek: eks)
((II)) Peters suggested that he arises out of the seventh. The Greek simply says "out of the seven";
in spite of this, Peters' view may be correct.
((III)) Note again the emphasis that the beast was, is not, and the emphasis that he goes into
perdition.
((A)) Three times he is said to have been, is not.
((1)) Verse 8 where he is also said that he shall ascend out of the abyss.
((2)) Verse 8b where his is also said that he "yet is" (The Greek here means "to be at hand,
to have arrived, to be present", also "to be ready")
((3)) In this present verse the phrase stands alone with the idea of his going into perdition.
   ((B)) This progression may well indicate that this entire section, although a parenthesis, does
convey an advance of time.
((C)) Furthermore, this would tend to make the phrase "is not" to refer to just the beginning of'
the tribulation rather than to the time John wrote.
((IV)) In any event the beast, who this writer has before shown to be the Antichrist; arises out of
the seven rulers and, even the eighth.
((V)) "And goeth into perdition."
((A)) This is the second time in this chapter that John by inspiration says the beast goes into
perdition--cf. v. 8.
((B)) That this is the lake of fire seems clear to this writer in the light of Revelation 19:20.
(6) The ten kings--vv. 12-14, 16, 17
(a) The ten horns of the beast represent ten kings, not kingdoms as some seem to say.
(b) These kings were not ruling in John's day--cf. the phrase "which have received no kingdom as yet."
(c) They receive their rulership with the rise of the beast.
((I)) Evident from the phrase "receive power as kings one hour with the beast."
((II)) The phrase "one hour" indicates a special time, not the time limit.
((III)) These kings are associated with the beast as seen in Chapter 13 where the horns have
crowns.
((IV)) Also evident from Daniel 7:23-25
(d) These kings give their authority to the beast unanimously.
(e) They .make war against the Lamb, but will be defeated by the Lamb.
      ((I)) The reason He defeats them is because He is "Lord of Lords and King of kings."
((A)) Lord of lords
((1)) Deuteronomy 10:17
((2)) Psalm 136:3
((B)) The combined phrase
((1)) 1 Timothy 6:15
((2)) This text
((3)) Revelation 19:16
((C)) Notice that the phrase refers to our blessed Lord and Savior
((II)) Those who are with Him
((A)) What they are
((1)) Called ones
((2)) Chosen ones
((3)) Faithful ones
((B)) Who they are
((1)) Possibly angels, for a great army follows Him in this battle--cf. Revelation 19:14; but
note that they are not so identified in either passage, neither can they be said to be called
and chosen.
((2)) Possibly, church saints, for certainly that description fits them; but so does it fit saints of
every age, and besides the church saints are the bride of Christ.
((3)) Possibly tribulation saints and Old Testament saints--seems best, although this has
difficulties.
((4)) Another possibility is that the armies and this group here are two distinct groups. (This
possibility will be discuss when Revelation19:14 is considered.)
(f) The kings destroy the harlot.
((I)) Notice that the defeat of these kings by the Lamb is considered as future; one need not think
that a chronology is given here. If a chronology is presented here, their defeat is to come after
the destruction of the harlot.
((II)) These kings hate the harlot, probably because ultimately they will see the religious system that
the harlot represents is detracting from the worship of the beast--undoubtedly the harlot system
retains some of the forms and worship of the true God, and Satan wants none of this. He
wants the sole adoration and worship of mankind.
((III)) The kings strip her of her finery--all the riches of the religious system will be removed by
these kings; all the wealth that the Papal system has acquired; all the rich appointments and
furnishings of apostate protestantism.--cf. Ezekiel 16:38-40 (This passage may speak of Israel,
but even so it can speak of this harlot representing religion, for even apostate Israel will be a
part thereof.)
((IV)) The kings shall eat her flesh.
((A)) If the Romanish mass is still practice, which this writer thinks it will be (in fact it may be
this very thing which will cause the kings to destroy her, for it is a reminder of the Lord), it
might will be that these kings will hold a mocking feast.
((B)) It might be even more literal in that actual cannibalism will be practiced; possibly the
religious leaders will serve as food.
((C)) The verb is the word for consume in connection with food, but could be used in a more
metaphorical sense. In this case it carries on the idea of stripping and desolating this one.
((V)) The kings burn her with fire.
((A)) Keep in mind that this harlot represents a religious system and yet a city.
((B)) The former notions fit in with the symbolism of a woman.
((C)) The burning with fire fits in best with the city. Thus, evidently Rome will be destroyed by
fire when it is burned down together with all the papal territory.
(7) The waters--v. 15
(a) Said to be peoples, multitudes, nations, and tongues--sees to be needless repetition (and would be
to a liberal who considers the Bible not inspired of God) , but this repetition emphasizes that this
harlot had control over everyone regardless of how divided up.
(b) This control over all humans is what the religions systems of the world want--complete control of
the souls of men.
(c) When these religious systems are united (no matter in what sort of coalition) under, this writer
believe, the pope, then this part will be fulfilled. It may be that at that point the beast really comes
to forefront, and when he no longer needs the religious system of Apostate Christianity and other
Religions Amalgamated (Inc., of course) , he will destroy it.
(C) The woman identified--v. 18
(1) The woman is "that great city."
(2) What great city? "Which reigns," present tense,"over the kings of the earth.
(3) What clearer identification of Rome is needed than the present tense?
(a) Obviously, the city in question must have been existing when John wrote and must have been the
ruling city of his day; hence, Rome.
(b) Alford (IV:713) well says, "It has already been seen, that the prophecy regards Rome pagan and
papal, but from the figure of an harlot, and the very nature of the predictions themselves, more the
latter than the former."
(c) This writer has repeatedly said that the woman represents a religious system, greater than the
Papacy, but has also affirmed that the pope may will be its chief head. Things in the religious world
seems to this writer to be headed that way.

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