6<\/strong>. with the blood of the saints<\/em> &c.] Rev 18:24<\/span>.<\/p>\n martyrs<\/em> ] See on Rev 2:13<\/span>.<\/p>\n admiration<\/em> ] Better, wonder<\/strong>, the substantive used being cognate to the verb. Of course “admiration” is not meant in the modern sense of the word.<\/p>\n And I saw the woman drunken with the blood of the saints – <\/B>A reeling, intoxicated harlot, for that is the image which is kept up all along. In regard to the phrase drunken with blood, compare Jer 46:10<\/span>. The phraseology is derived from the barbarous custom (still extant among many pagan nations) of drinking the blood of the enemies slain in the way of revenge. The effect of drinking blood is said to be to exasperate, and to intoxicate with passion and a desire of revenge (Prof. Stuart, in loco). The meaning here is, that the persecuting power referred to had shed the blood of the saints; and that, in its fury, it had, as it were, drunk the blood of the slain, and had become, by drinking that blood, intoxicated and infuriated. No one need say how applicable this has been to the papacy. Compare, however, the Dan 7:21<\/span>, Dan 7:25<\/span> notes; Rev 12:13-14<\/span>; Rev 13:15<\/span> notes.<\/P> And with the blood of the martyrs of Jesus – <\/B>Especially with their blood. The meaning is, that the warfare, in which so much blood was shed, was directed against the saints as such, and that, in fact, it terminated particularly on those who, amidst cruel sufferings, were faithful witnesses for the Lord Jesus, and deserved to be called, by way of eminence, martyrs. Compare the notes on Rev 2:13<\/span>; Rev 6:9<\/span>; Rev 11:5<\/span>, Rev 11:7<\/span>. How applicable this is to the papacy, let the blood shed in the valleys of Piedmont; the blood shed in the Low Countries by the Duke of Alva; the blood shed on Bartholomews day; and the blood shed in the Inquisition, testify.<\/P> And when I saw her, I wondered with great admiration – <\/B>I was astonished at her appearance, at her apparel, and at the things which were so significantly symbolized by her.<\/P> <\/p>\n Verse 6<\/span>. And I saw the woman drunken with the blood of the<\/B><\/I> <\/B>saints, and with the blood of the martyrs of Jesus: and when I saw<\/B><\/I> <\/B>her, I wondered with great admiration<\/B><\/I>.<\/I>] How exactly the cruelties exercised by the Latin Church against all it has denominated heretics correspond with this description, the reader need not be informed.<\/P> <\/p>\n And I saw the woman, <\/B>the papacy, drunken with the blood of the saints, and with the blood of the martyrs of Jesus; <\/B>filled with the blood of those holy ones, which she caused to be slain for bearing testimony to Jesus Christ. <\/P> And when I saw her, I wondered with great admiration; <\/B>which he would not have done had it been a pagan Rome he had seen in this vision. But that any that owned Christ, and called themselves the holy church, should kill men for bearing testimony to Christ, and adherence to his rule of faith and life, this caused in John a just wonderment. <\/P> <\/p>\n 6. martyrs<\/B>witnesses. <\/P> I wondered with greatadmiration<\/B>As the Greek<\/I> is the same in the verb and thenoun, translate the latter “wonder.” John certainly did notadmire<\/I> her in the modern English sense. Elsewhere (Rev 17:8<\/span>;Rev 13:3<\/span>), all the earthly-minded(“they that dwell on the earth”) wonder<\/I> inadmiration of the beast. Here only is John’s wonder<\/I> calledforth; not the beast,<\/I> but the woman sunken into the harlot,the Church become a world-loving apostate, moves his sorrowfulastonishment at so awful a change. That the world should be beastlyis natural, but that the faithful bride should become the whore ismonstrous, and excites the same amazement in him as the same awfulchange in Israel excited in Isaiah and Jeremiah. “Horriblething” in them answers to “abominations” here.”Corruptio optimi pessima<\/I>“; when the Church falls,she sinks lower than the godless world, in proportion as her rightplace is higher than the world. It is striking that in Re17:3<\/span>, “woman” has not the article, “the<\/I>woman,” as if she had been before mentioned: for thoughidentical in one sense with the woman,<\/I> Re12:1-6<\/span>, in another sense she is not. The elect are neverperverted into apostates, and still remain as the<\/I> true woman<\/I>invisibly contained in the harlot;<\/I> yet Christendom regarded asthe woman<\/I> has apostatized from its first faith.<\/I><\/P><\/p>\n And I saw the woman drunken with the blood of the saints<\/strong>,…. To see a woman drunk is a shameful sight; but to see one drunk, not with wine, but with blood, is monstrous, cruel, and shocking; the sword, when it devours, and is satiate, is said to be drunk with blood, Jer 46:10<\/span> but for a woman to be so is unexampled; and not with her own blood, as she will be, Isa 49:26<\/span> but with the blood of others; and not with the blood of wicked men, but with the blood of saints; such as God the Father has set apart from everlasting, and chosen to be holy; whom Christ has sanctified by his blood, or whose sins he has expiated, and to whom he is made sanctification; and who have principles of grace and holiness wrought in them by the Spirit of God, and live holy lives and conversations:<\/p>\n and of the martyrs of Jesus<\/strong>; the saints, whose blood is shed by antichrist, are martyrs also; but they seem to design the common people, and these the ministers of the Gospel, who are the martyrs of Jesus, both in life and death; they are his martyrs or witnesses, by their doctrine and ministry, bearing testimony to him as Jesus, a Saviour; testifying that he is the only Saviour, that there is salvation in no other, in opposition to the antichristian doctrines of merit, penance, purgatory, c. for which they have been cruelly put to death, and in great numbers, and so have sealed their doctrine by their blood. Now the woman being drunk with their blood, denotes the blood thirstiness of the church of Rome, her greedy aud insatiable desire after the blood of the saints, and her delight in it, being exceeding mad against them and the multitude of it shed by her, as the slaughters of the Waldenses and Albigenses, the butcheries of the duke d’Alva in the Low Countries, the massacres in France, Ireland, and other places, the burning of the martyrs in Queen Mary’s days here, with numerous other instances, show.<\/p>\n And when I saw her, I wondered with great admiration<\/strong>; not at the sight of the beast, which he had seen before, but at the sight of the woman, as, upon the beast; he wondered that one of her sex, generally timorous and fearful, should ride on such a monstrous creature; he was amazed at her dress, and grand appearance, whereas the church in his time consisted of poor persons, meanly arrayed; it was astonishing to him that one bearing the name of a Christian church should rise to such grandeur; and he wondered at the name upon her forehead, what the whole of that inscription should mean; but, above all, at her drunkenness with the blood of the saints; at her inhumanity and cruelty, being as savage as the beast she rode on; and also at God’s forbearance of her, that he, who is a pure and holy Being, a lover of his saints, an avenger of his elect, should suffer such a brutish, barbarous, and blood thirsty creature, to live upon earth; see Hab 1:13<\/span>.<\/p>\n Drunken with the blood of the saints <\/B> ( <\/SPAN><\/span>). Present active feminine accusative singular participle of <\/SPAN><\/span>, old verb, to be drunk (Mt 24:49<\/span>).<\/P> Of the martyrs of Jesus <\/B> ( <\/SPAN><\/span>). “Witnesses” (2:13<\/span>) for Jesus (objective genitive) unto blood (Rev 16:6<\/span>; Rev 18:24<\/span>) and so martyrs in the modern sense of the word. “Drunk with blood” is a common idea with the ancients (Euripides, Josephus, Philo, Cicero, Pliny).<\/P> With a great wonder <\/B> ( <\/SPAN><\/span>). Cognate accusative with <\/SPAN><\/span>. <\/P> <\/p>\n Saints – martyrs. The saints include the martyrs or witnesses, but the latter word emphasizes the testimony of the saints which has been the cause of their death. For martyr; see on 1Pe 5:1<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And I saw the woman,”<\/strong> (kai eidon ten gunaika) “and I saw (or recognized) the woman,” the whore or harlot fornicating woman, who sat upon many waters or religiously ruled over many people, Rev 17:1<\/span>; Rev 17:15<\/span>.<\/p>\n 2) “Drunken with the blood of the saints,”<\/strong> (methuiusan ek haimatos ton hagion) “who was drunk from the blood of the saints; This alludes to the heathen custom still extant among some nations to drink the blood of enemies slain in revenge. 1) The saints are the redeemed of Israel who had given their lives during the tribulation the great, and 2) who had opposed the church of Jesus Christ, slaying so many during the dark ages. Mere believers are not identified as saints, Rev 13:15<\/span>; Rev 16:6<\/span>; 2Ti 4:7-8<\/span>.<\/p>\n 3) “And with the blood of the martyrs of Jesus,”<\/strong> (kai ek tou haimatos ton marturon lesou) “and who was also drunk (imbalanced) from the blood of the witnesses of Jesus Christ; Rev 17:6<\/span>; It was to the church Jesus commissioned “you all shall be witnesses unto me; neither Roman Catholicism nor the Devil seems to seek to slay any person who is not covenanted to a program of worship and service thru the true church or thru Israel’s worship, Mat 5:11-12<\/span>; Joh 15:20-21<\/span>; Rev 6:9-10<\/span>; Rev 12:16<\/span>.<\/p>\n 4) “And when I saw her,”<\/strong> (kai idon auten) “and beholding her,” on the red beast, in desolation, in the desert, for a disclosure of what she was and who she was, a primary religious enemy of God, doomed for hell with her daughters, Mat 7:22-23<\/span>; 2Co 11:13-16<\/span>.<\/p>\n 5) “I wondered with great admiration,”<\/strong> (ethaumasa thauma mega) “I marvelled (wondered) with a great wonder,” at the deceiver and what and how he works to doom and damn the souls and lives of men who try to climb up some other” way than by Jesus Christ, the way of the cross, that leads home, to glory, Joh 8:24<\/span>; Joh 10:1<\/span>; Joh 14:6<\/span>; Act 4:12<\/span>; Rom 1:16<\/span>; Eph 2:8-10<\/span>; Dan 11:32-35<\/span>.<\/p>\n Strauss Comments Text Rev. 17:6-18<\/span><\/p>\n 6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. And when I saw her, I wondered with a great wonder. 7 And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman and of the beast that carrieth her, which hath the seven heads and the ten horns. 8 The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, they whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come. 9 Here is the mind that hath wisdom. The seven heads are seven mountains, on which the woman sitteth: 10 and they are seven kings, the five are fallen, the one is, the other is not yet come; and when he cometh, he must continue a little while. 11 And the beast that was, and is not, is himself also an eighth, and is of the seven; and he goeth into perdition. 12 And the ten horns that thou sawest are ten kings, who have received no kingdom as yet; but they receive authority as kings, with the beast, for one hour. 13 These have one mind, and they give their power and authority unto the beast. 14 These shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings; and they also shall overcome that are with him, called and chosen and faithful. 15 And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues. 16 And the ten horns which thou sawest, and the beast, these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and shall burn her utterly with fire. 17 For God did put in their hearts to do his mind, and to come to one mind, and to give their kingdom unto the beast, until the words of God should be accomplished. 18 And the woman whom thou sawest is the great city, which reigneth over the kings of the earth.<\/p>\n Initial Questions Rev. 17:6-18<\/span><\/p>\n 1.<\/p>\n John saw the drunken harlot and wondered with a great wonder. What did the angel ask him in Rev. 17:7<\/span>?<\/p>\n 2.<\/p>\n Who does John say shall wonder at the woman in Rev. 17:8<\/span>?<\/p>\n 3.<\/p>\n What city of the N.T. World is surrounded by 7 mountains Rev. 17:9<\/span>?<\/p>\n 4.<\/p>\n How can the beast of Rev. 17:11<\/span> be an eighth king, and yet be out of the seven mentioned in Rev. 17:10<\/span>? Check a good commentary or Bible Dictionary on Nero (redivivus).<\/p>\n 5.<\/p>\n Does the for one hour in Rev. 17:12<\/span> imply that the ten kings will reign only for a short time under the authority of the beast?<\/p>\n 6.<\/p>\n Are the forces of evil unified Rev. 17:13<\/span>?<\/p>\n 7.<\/p>\n Who initiates the war in Rev. 17:14<\/span>?<\/p>\n 8.<\/p>\n Discuss the descriptive terms for Christians in Rev. 17:14<\/span> called and chosen and faithful.<\/p>\n 9.<\/p>\n What does the symbol of the waters mean according to Rev. 17:15<\/span>?<\/p>\n 10.<\/p>\n Does Rev. 17:17<\/span> show that God uses evil and those who are enthralled in evil to do His will ultimately?<\/p>\n 11.<\/p>\n What does until the words of God should be accomplished Rev. 17:17<\/span> mean?<\/p>\n 12.<\/p>\n The woman is identified as what, in Rev. 17:18<\/span>?<\/p>\n Rev. 17:6<\/span><\/p>\n The great harlot was drunk, not with wine, but with the blood of the saints (hagin those that are holy, set apart. Compare with biblical doctrine of the saint with the erroneous Roman Catholic doctrine of Sainthood. They stand in irreconcilable contradiction), and from the blood of the witnesses. (Marturn one who is martyred, because of his bearing public witness of Jesus Christ). And seeing her I wondered with a great wonder, What did John see that caused him to be amazed at the content of his vision?<\/p>\n Rev. 17:7<\/span><\/p>\n The angel asked JohnWhy did you wonder? Now the angel is going to explain and identify his imagery. John did not understand and the angel provides him with an inspired, revealed interpretation of the symbolism. How often in The Revelation does God see fit to give John an interpretation of his imagery? The imagery of the seven heads and ten horns are now to be interpreted (note that the imagery is taken from Daniel).<\/p>\n Rev. 17:8<\/span><\/p>\n The interpretation now follows. The beast which you saw was, and is not (or does not now exist); and is about to come up out of the abyss, and goes into destruction (apleian does not means annihilation, but rather being cut off from the presence of God. (See the note after this verse). The entire earth, with the exception of the redeemed will also wonder or marvel at the beast. There are many attempted explanations of the beast who was and is not and is about to come up out of the abyss,but a very plausible one is the Nero redivivus myth, which was very prevalent late in the first century. We shall give an explanation of this theory in our discussion of Rev. 17:9-12<\/span>.<\/p>\n Note: Queber (Hebrew) always means Grave, but Sheol does not always mean grave (e.g., 2Sa. 22:6<\/span>The sorrows of Sheol). Surely this reveals consciousness. The J.W.s doctrine book, Make Sure of All Things, p. 154, defines Hell as the grave. In the grave, the claim is made that man becomes extinct or annihilated. Space forbids any extensive examination of this claim, but we will consider two terms (olethros) and (apollumi). Lexicons provide no comfort to those who seek to find an annihilationist doctrine in the scriptures of the N.T. (for olethros see H. J. Thayer, Lexicon, p. 64; Liddell and Scott, new edition, p. 12121214; and Arndt and Gingrich, Lexicon of the New Testament and Early Christian Literature, p. 566). All of these lexicons are in agreement that the term means ruin, death, destruction, but they give no evidence that the term means annihilation. The standard text which receives most consideration is 2Th. 1:6-9<\/span> (the import is even clear in the N.W.T.)<\/p>\n . . . eternal destruction from the fact of the Lord. Here we clearly see that the wicked are separated from Gods presence (face of God always means His presence in the Scriptures). Paul uses a form of this same word in 1Co. 5:5<\/span> unto Satan for the destruction of the flesh, that the Spirit may be saved. (R.V. 1901) The last statement is a purpose clause. The flesh was separated not annihilated, in order that the Spirit would be saved in the judgment.<\/p>\n The other important word we mentioned is (apollumi). The noun form means destruction and the verb form to destroy, etc. This is the word found in Luke 15<\/span> concerning the lost sheep (Luk. 15:3<\/span>, a form of this word is translated lost, not annihilated) Luk. 15:9<\/span> contains a form of this term and plainly says the coin was lost, not annihilated (after all it would be difficult to find something that had been annihilated) vs. 62 says that the son was lost and found again; it must be very apparent that an annihilated son could not be found.<\/p>\n The Scripture makes inseparable the redemption obtainable only in Jesus Christ as God incarnate and the escape from Hell or the ever lasting separation from the presence of God. Rev. 17:9<\/span><\/p>\n John states thatHere is (does not appear in the text) the mind (ho nous the faculty of understanding and judgment) having (present participle means that the mind constantly possesses) wisdom. Now we learn what the symbols mean. The seven heads are seven mountains (the city of Rome was built around the geographical terrain of seven mountains) where the woman sits (kath tai present indicative implying that she constantly occupies the territory) on them,(The last phrase in the Greek text of Rev. 17:9<\/span> is translated with Rev. 17:10<\/span> in our English Bibles).<\/p>\n There are other cities in the world who occupy seven hills (e.g. Constantinople, Jerusalem, etc.), but they are all inappropriate for Johns imagery.<\/p>\n Rev. 17:10<\/span><\/p>\n And there are seven kings; five fell (epesan 1st aor. ind. expresses the fact that five kings fell in a final, complete act. Expresses the complete over throw of these puppet kings. It is used in The Septuagint for violent overthrow of kings and nations Isa. 21:9<\/span>; Jer. 1:15<\/span>). One is (estin presently is king), the other not yet come (lthen 2nd aor. ind. shows the fact that the other king has not yet appeared on the scene of Roman history); and whenever he comes he must (dei expresses necessity) remain a little while (oligon means a short period of time).<\/p>\n Rev. 17:11<\/span><\/p>\n The beast who was and is not, even he is the eighth, and is of (ek out of) the seven, and goes into destruction. (See note after Rev. 17:8<\/span> on the word here translated destruction). Johns riddle needs clarification. There are seven kings. There is to be an eighth one, but he is out of the seven. How can he make plausible sense out of this riddle? The seven kings could have been the seven Roman Emperors (1) Tiberius (ruled from 14 37 A.D.; (2) Caligula ruled from 3741 A.D.; (3) Claudius, 4154 A.D.; (4) Nero, 5468 A.D.; (5) Vespasian, 6979 A.D.; (6) Titus, 7981 A.D.; (7) Domitian, 8196 A.D. Galba, Otho, and Vitellius were in power for a short period of time after Nero, but they were not seriously taken as emperors. The five are fallen. It is possible that Nero was omitted from the list because of the myth of his coming to life again. Domitian (8196 A.D.) is to be identified as the one is (Rev. 17:10<\/span>). On the basis of the Nero redivivus myth, Nero could meet the requirements of Johns imagery in Rev. 17:11<\/span> even he is the eighth, and is out of the seven. . . . The eighth one was originally one of the seven.<\/p>\n Rev. 17:12<\/span><\/p>\n The ten horns are now identified as ten kings. These kings have not yet come to power. Gods omnipotent knowledge enables John to have this information revealed to him. These kings and their reign are short lived. They receive authority (same Greek word for power) as kings one hour (hran is more specifically a very limited period of time than is oligon a short period or a little while in Rev. 17:10<\/span>) with the beast. God has control of the universe, even when it appears to man that evil powers dominate the cosmos.<\/p>\n Rev. 17:13<\/span><\/p>\n Do the powers of darkness have a unified loyalty to evil and error? (See Act. 20:3<\/span>; 1Co. 1:10<\/span> for same expression applied to Christians.) John gives us a categorical answer. These have one mind, and they give (didoasin present tense active, indicative they continually give) their power (dunamin power which they exercise as rulers) and authority (exousian the authority which their kingly office carries to the beast. Here we see that earthly governments can and are used for the forces of evil. Individuals in a given society can be moral and yet, the society, as a whole, can be rotten to the core. From a Christian viewpoint how is the individual related to his environment? In what sense do individuals exist in our mass society? If men are brought to Christ as individuals who are responsible to our Lord, how can we reach that individual as he participates in our anti-individual social structure? No Man is an Island! In one real sense of the term, there are no such things as individuals in our technological oriented, depersonalized cultures-Read chapter Rev. 13:2<\/span>. Here we are told that the dragon gave both his authority and power to the beast, so that they all have just one purpose; and all of their authority, etc., is dedicated to the ways of evil. (Read Gibbons Decline and Fall of the Roman Empire now available in paperback; for background details of Romes rise and fall.)<\/p>\n Rev. 17:14<\/span><\/p>\n The forces of evil gather to make war with the Lamb. Satan tempted Christ because he did not know the ultimate nature nor the power to overcome evil which our Lord possessed. Again, Satan puts the Lamb to the test, and calls Him to do battle. Johns imagery does not remind us of any species of Pacifism which is so dominate today under the auspices of the love of God. The Lamb will overcome them; because He is Lord of lords and King of kings (see Deu. 10:17<\/span>; 1Ti. 6:15<\/span>; Rev. 1:5<\/span>)and the ones with Him are called, and chosen, and faithful. Here John is giving us three characteristics of a child of God. The first two reveal Gods approach to man; the third manifests mans response to Gods call through the Word, and being chosen in Christ. (See 2Pe. 1:10<\/span>; Rom. 8:28<\/span> ff; Rev. 2:10<\/span>; Rev. 2:13<\/span>.) The passage found in 2Pe. 1:10<\/span> is crystal clear that the Christian man has something to do in order to make his calling and election sure. The entire passage from the pen of Peter implies that if we do not do the things listed there then our calling and election is not sure! We must not fail to see the significance of the third characteristic of the victorious Christian faithful!<\/p>\n Rev. 17:15<\/span><\/p>\n The Angel interprets the imagery of the waters in this verse. The waters are peoples and crowds, and nations, and tongues. (See Isa. 8:7<\/span>; Psa. 18:4<\/span>; Psa. 18:16<\/span> for the symbol of water.)<\/p>\n The greatest danger any conquering nation has is the people whom they have enslaved. The Roman empire was the melting pot of the heterogeneous population of the world.<\/p>\n Rev. 17:16<\/span><\/p>\n The ones who revelled in the immoral mire of the infamous Roman life are going to revolt. Even Romes closest associates were about to throw off allegiance to the empire. The worst possible enemies anyone can have are those who are formerly intimate friends. This is to be Romes fate. The ten horns (Rev. 17:12<\/span> are kings which have no kingdom yet) and the beast, these will hate the harlot, and will make her naked and having been desolated (rmomenn perfect passive participle meaning that she is completely desolated, and that her condition was brought upon her by outside force. This is the significance of the passive voice), and will eat her flesh (the text has a plural fleshes), and will consume (katakausousin this form gives the picture of completely burning to the ground. This is the force of kata the initial part of the word) with fire. The empire will be pillaged and sacked, and burned until the glory of her wealth and power is no longer to be seen. It is gone forever!<\/p>\n Rev. 17:17<\/span><\/p>\n Even in the midst of this severe persecution God had not abdicated His throne. God permitted men to be enthralled with evil. Paul makes this same claim in Romans chapter Rom. 1:24-32<\/span>, when he declares that God gave them up in the lusts of their hearts. . . . Paul uses the phrase God gave them up three times in nine verses. The second chapter of Romans begins Wherefore thou art without excuse, O Man,. . . . Even though God gave them up unto their evil passions, they were responsible to Him, and would give an account of every word, deed, and thought on the great day of judgment. God permitted evil to persist, until the words of God should be accomplished. The Hebrew concept of word means both spoken and the produced effect. Gods word shall not return unto Him before it accomplishes His divine purpose. What is the relationship of human effort to the divine plan of the ages?<\/p>\n Rev. 17:18<\/span><\/p>\n Now the last image is identified by the angel. The woman, the great harlot is the great city having a reign (or a kingdom) over the kings of the earth. No other city could meet the requirements of this imagery other than Rome, the capital of the immoral Roman empire! Rome controlled all the small, satellite kingdoms in the civilized world. Gods wrath will always be poured out even upon so-called Christian nations. Is not this the plight of our contemporary, western, Christian civilization? We need revival immediately, if we are to survive.<\/p>\n Discussion Questions<\/strong><\/p>\n Chapter Rev. 17:1-18<\/span><\/p>\n 1.<\/p>\n In what passage in The Revelation has the judgment of Babylon already been announced Rev. 17:1<\/span>?<\/p>\n 2.<\/p>\n Name one O.T. prophet who uses the imagery of a harlot Rev. 17:1<\/span>.<\/p>\n 3.<\/p>\n Study Jer. 51:13<\/span> and discuss Johns description of Babylon Rev. 17:1<\/span>.<\/p>\n 4.<\/p>\n Study the Book of Hosea for background in considering the imagery of fornication as signifying spiritual apostasy see Hos. 2:5<\/span>; Hos. 3:3<\/span>; Hos. 4:14<\/span>, etc. Rev. 17:2<\/span>.<\/p>\n 5.<\/p>\n According to the teaching of Rev. 17:2<\/span> can a saved person ever be lost?<\/p>\n 6.<\/p>\n Does the wilderness play a great place in biblical literature? What significance might it have Rev. 17:3<\/span>?<\/p>\n 7.<\/p>\n Is there any necessary connection between sin, culture and wealth Rev. 17:4<\/span>?<\/p>\n 8.<\/p>\n What is the source of Johns imagery in Rev. 17:5<\/span>?<\/p>\n 9.<\/p>\n Is the biblical doctrine and the Roman Catholic teaching about sainthood compatible Rev. 17:6<\/span>?<\/p>\n 10.<\/p>\n Did John understand the vision of the great harlot Rev. 17:6-7<\/span>?<\/p>\n 11.<\/p>\n What is the myth of Nero redivivus Rev. 17:8<\/span>?<\/p>\n 12.<\/p>\n Does the word destruction mean annihilation according to the note after Rev. 17:8<\/span>?<\/p>\n 13.<\/p>\n What is a plausible explanation of Johns riddle in Rev. 17:11<\/span>?<\/p>\n 14.<\/p>\n How could John know about the ten kings who had not yet come to power in Rev. 17:12<\/span>?<\/p>\n 15.<\/p>\n What does John say in Rev. 17:12<\/span> which implies that the reign of evil is to last only a very short time?<\/p>\n 16.<\/p>\n The Body of Christ is not united. What power does Satan have which enables the forces of darkness to be of one mind, which the forces of light do not possess Rev. 17:13<\/span>?<\/p>\n 17.<\/p>\n Discuss the statement found in the comment on Rev. 17:13<\/span> that no man is an island.<\/p>\n 18.<\/p>\n What are the three characteristics of Gods children according to Rev. 17:14<\/span>?<\/p>\n 19.<\/p>\n What are the former friends of Rome going to do to her according to Rev. 17:16<\/span>?<\/p>\n 20.<\/p>\n According to Rev. 17:17<\/span>how long is God going to wait until He avenges the faithful Christians?<\/p>\n 6<\/strong>. <\/strong> Saw the woman drunken<\/strong> She is plainly Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
SECTION 58<\/strong><\/p>\n
For an excellent study of the term Sheol see the Bulletin of The Evangelical Theological Society. Dec. 1961 for the article by R. Laird Harris, The Meaning of The Word Sheol as shown by Parallels in Poetic Texts, p. 129.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n