Revelation 17:9-11

The mind which hath wisdom. Compare ch. 13:18. The angel thus introduces his explanation of “the beast that was, and is not, and yet is” of ch. 17:8. What John had been shown was a “mystery” (cf. v. 7; see on v. 5) in the sense that reality had been concealed in symbolic language, and it would require “wisdom” to understand the figurative in terms of the literal. Although this statement of the angel probably refers most particularly to the enigma of v. 8, and thus especially to the explanation in vs. 9, 10, it is also true of the entire vision, and thus of the explanation of vs. 10–18 as a whole.

Seven heads. These apparently represent seven major political powers through which Satan has sought to destroy the people and work of God on earth (see on vs. 2, 3, 6, 10). Whether or not Inspiration intended these heads to be identified with seven specific nations of history is not clear, since in the Revelation the number “seven” often has a symbolic rather than a literal numerical value (see on ch. 1:11). Accordingly, some have understood the seven heads to represent all political opposition to the people and cause of God on earth throughout history, without specifying seven particular nations.

Others assume that the powers represented by the seven heads must be seven specific nations already referred to in the various prophecies of Daniel and the Revelation. They identify the first four heads with the four great world empires of Dan. 2 and 7, the fifth with the little horn of chs. 7 and 8 and the leopardlike beast of Rev. 13, the sixth with the power represented in ch. 11:7, and the seventh with the two-horned beast of ch. 13:11. According to this pattern of interpretation the powers represented by the first five heads would be Babylon, Persia, Greece, the Roman Empire, and the papacy. The sixth and seventh heads might be revolutionary France and the United States, or the United States and a world organization, or the United States and a restored papacy.

Still others consider that the seven heads represent major persecuting powers since God first had a chosen people and an organized work on earth, and accordingly specify Egypt, Assyria, Babylon, Persia, Greece, the Roman Empire, and the papacy. Those who follow this pattern of interpretation call attention to the important role of Egypt and Assyria with respect to Israel in OT history and prophecy. Also, they point to the following circumstances when each of these seven powers, in turn, attempted either to annihilate God’s people, or to subjugate them, or to obliterate their distinctive religious character: (1) Egypt at the Red Sea, Ex. 14:9–30; (2) Assyria under Sennacherib, Isa. 8:4–8; 36:1–15; 37:3–37; (3) Babylon during the Captivity, Jer. 39:9, 10; 52:13–15; (4) Persia under Haman, Esther 3:8, 9; 7:4; 9:1–6; (5) Greece under Antiochus Epiphanes, 1 Macc. 1:20–64; 3:42; 4:14, 36–54; (6) Rome, in its persecution of both Jews and Christians, Dan. 8:9–12, 24, 25; Matt. 24:15, 21; Luke 21:20–24; Rev. 2:10, 13; and (7) the papacy throughout her history, Dan. 7:21, 25; 8:24; 11:33, 35.

In view of the fact that Inspiration has not indicated whether the seven heads are to be understood as representing seven particular nations and has not specified any point of time from which they are to be reckoned, this commentary considers that evidence is insufficient to warrant a dogmatic identification of them. Revelation 17 is concerned with the beast during its “yet is” period, when it is “the eighth” (see on vs. 8, 11), and the interpretation of the basic message of the chapter is fortunately not contingent upon the identification of the seven heads.

Mountains. A common prophetic symbol designating political or religio-political powers (see Isa. 2:2, 3; Jer. 17:3; 31:23; 51:24, 25; Eze. 17:22, 23; etc.). This symbol may also be an allusion to the city of Rome with its seven hills. Classical writers often refer to Rome as the City of Seven Hills (Horace Carmen Saeculare 7; Virgil Aeneid vi. 782–784; Georgics ii. 534, 535; Martial Epigrams iv. 64. 11, 12; Cicero Letters to Atticus vi. 5; Propertius Elegies iii. 11; etc.). In the early Christian centuries Christians commonly referred to Rome as “Babylon” (see on 1 Peter 5:13; Rev. 14:8), probably to avoid being considered as subversives when they spoke and wrote concerning Rome’s anti-Christian activities and the impending judgments of God upon her. In view of the historical relationship of ancient Babylon to the people of God in OT times, the appellation “Babylon” as applied to Rome in its relations with Christianity was particularly appropriate.

The woman sitteth. Here the angel refers to the “woman” as sitting upon the seven “heads,” whereas in v. 3 she is spoken, of simply as seated upon the “beast” (see comment there). Thus, to be seated upon the seven heads is apparently the same as being seated upon the beast. Accordingly, there is no sharp distinction between the beast and its heads. Probably no difference is intended.