Nebuchadnezzar was the ruler of the Babylonian Empire (Daniel 4). God warned him in a dream about his pride. But one day he praised himself for the splendor of his empire, crediting it all to his own “mighty power” and “the glory of my majesty.” Immediately God took away his reason, and Nebuchadnezzar behaved as an animal for seven years before God restored his sanity. He learned his lesson: “[God] does as he pleases with the powers of heaven and the peoples of the earth…And those who walk in pride he is able to humble.”

In the same spirit, an angel in today’s reading proclaims the fall of Babylon (vv. 1–3). The “maddening wine” of her spiritual adulteries and her “excessive luxuries” have brought about her devastation under God’s just judgment.

Verses 4–8 are an exhortation to believers. We are to “come out of [Babylon].” Her pride and idolatry are her doom. Though she considered herself exempt from consequences, thinking she would “never mourn” (see Isaiah 47), the bottom line is, “mighty is the Lord God who judges her.” The New Testament agrees with this exhortation. For example, Paul wrote, “Do not be yoked together with unbelievers” (2 Cor. 6:14–17).

A threefold woe follows, delivered by Babylon’s former political allies and economic trade partners (vv. 9–19). These woes emphasize the quickness and completeness of her judgment and destruction. For the redeemed, this is cause for rejoicing (v. 20)! Finally, a “mighty angel” casts a boulder into the sea, illustrating the finality of Babylon’s destruction (vv. 21–24). She will never be rebuilt. Interestingly, in the days following Babylon’s conquest of Judah, a messenger of the prophet Jeremiah used a similar object lesson to warn that empire (Jer. 51:63–64).

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The long history of Babylon stretches back at least to the Tower of Babel (Gen. 11:1–9). Humanity tried to challenge God by building a tower that would reach to heaven. God stepped in and multiplied their languages in order to halt the project. From Babel to the Babylonian Empire and beyond, the name “Babylon” has symbolized power and pride.

The same is true of the woman in today’s reading. She’s the “great city that rules over the kings of the earth” (v. 18). The “many waters” by which she sits symbolize all the peoples of the world (vv. 1, 15). She’s a prostitute, engaged in spiritual adultery (vv. 2–6). She’s sitting on a “scarlet beast” that is the first beast from Revelation 13 (vv. 7–8). The beast is covered with blasphemous names and has seven heads and ten horns. The woman is also wearing luxurious clothes and jewelry and holding a cup filled with the “filth of her adulteries.” She’s “drunk with the blood of God’s holy people.”

An angel explains (vv. 9–14): The seven heads are kings or nations. Five are past, one is present (presumably the Roman Empire), and one is future. The beast is the eighth and of the same sort as the previous seven. The ten horns are also kings or nations, all future. They’re in alliance with the beast, whom we also know as the Antichrist. All these enemies of God are destined for defeat and destruction. “The Lamb will triumph over them.”

As so often happens when evil forces try to cooperate, there will be dissension and conflict (vv. 16–17). The beast and ten horns will hate the woman and will “bring her to ruin.” As they always do, God’s purposes prevail over His enemies’ best efforts.

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If people in hell were given a second chance, they’d change their minds, right? Wrong. In The Great Divorce by C. S. Lewis, “tourists” from hell are allowed to visit the outskirts of heaven. There, each is met by a friend who tries to convince them to stay, a choice which would require repentance. Nearly all of them reject this opportunity and return to hell.

The hardhearted rebelliousness of sinners is highlighted in Revelation 16, where the final seven bowls of judgment are poured out (v. 1). The first brings nasty sores to all those wearing the mark of the beast (v. 2). The second turns the oceans’ waters to blood (v. 3). All sea life dies. The third does the same to all freshwater rivers and springs (vv. 4–7). This is poetic justice: Given their sinful actions, people deserve to drink blood.

The fourth bowl judgment is environmental disaster, as the sun scorches the earth (vv. 8–9). In the fifth bowl, the very “throne of the beast” is targeted (vv. 10-11). Darkness descends. In the sixth bowl, the Euphrates River dries up and the false trinity gathers its forces, via deceiving demonic spirits, for Armageddon (vv. 12–16).

Verse 15 is a message to believing readers from Christ Himself. We’re exhorted to “stay awake” and be ready. He will return “like a thief,” unexpectedly (1 Thess. 5:2). Jesus gave His followers the same message (Matt. 24:36–44; 25:1–13) and wrote the same to the church at Sardis earlier in the book (Rev. 3:2–3).

With the seventh bowl, the words “It is done!” are pronounced. Natural devastation follows—including an earthquake and hailstones—as well as spiritual devastation, the fall of Babylon. Of course, the survivors will repent now? No. They continue to curse God.

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When have you had an especially strong feeling of God’s presence? Perhaps it was when you were out hiking, communing with the Creator. Or perhaps it was at your church, as you raised your voice with others in joyful song. These are the times that spring most quickly to my own mind.

In Revelation 15, the feeling of God’s presence is especially strong as the final round of judgments is about to begin (vv. 1, 8).

Those who have been martyred by the beast (and by the entire false trinity) sing a song of victory (vv. 2–4). Drawn from the Psalms and other Old Testament passages, it is described as “the song of God’s servant Moses and of the Lamb.” This suggests that the song sung in Exodus (Ex. 15:1–21) thematically foreshadowed and is completed in Christ’s redemption. In the song, God is praised for His justice and righteousness. He is the sovereign King, and all nations will come to worship Him.

Next, out of the heavenly temple come seven angels (vv. 5–8). They wear clean linen, symbolizing Christ’s righteousness, and golden sashes, symbolizing His glory. There is no doubt that they are God’s representatives! One of the four living creatures gives each of them a golden bowl. The temple is then filled with the presence and glory of God, so that no one can enter. The same had happened when Moses set up the tabernacle (Ex. 40:34–35) and when Solomon dedicated the Temple (1 Kings 8:10–11). It signified the momentousness of the occasion as well as giving the audience a bit larger glimpse of the glory of God. The stage is set. The end is near. This round of judgments will be the last.

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Julia Ward Howe penned “The Battle Hymn of the Republic” during the American Civil War: “Mine eyes have seen the glory of the coming of the Lord; He is trampling out the vintage where the grapes of wrath are stored; He hath loosed the fateful lightning of His terrible swift sword; His truth is marching on. Glory, glory, hallelujah!”

These images are drawn from Revelation 14, which skips ahead in time to give us three “victory scenes.” The first is Christ the Lamb standing on Mount Zion with the 144,000 (vv. 1–5; Rev. 7:1–8). This is His Second Coming and the start of the Millennium (Revelation 20). The 144,000 sing a “new song” that only they know. These dedicated believers are “virgins,” likely symbolic of their spiritual purity in contrast to the spiritual prostitution of those worshiping the beasts and dragon. They are “offered as firstfruits” of the Tribulation believers.

The second scene features three angels making announcements (vv. 6–12). The first proclaims the “eternal gospel” and calls the earth to worship. The second declares the defeat of Babylon (Revelation 17–19). The third pronounces judgment on those worshiping the beasts and dragon. As previously (Rev. 13:10), followers of Christ are to respond with “patient endurance and faithfulness” (v. 12). The blessing in verse 13 was especially comforting for John’s suffering readers: Christians who die are not lost or defeated, but resting from their labors.

The final scene pictures “the harvest of the earth” (vv. 14–20). First, the Son of Man sorts and harvests true believers. Then, angels throw the rest into the “great winepress of God’s wrath.” This image of a final harvest, sorting, and judgment echoes Old Testament language (such as Isa. 63:2–3) and Christ’s own words (see Matt. 13:24–30).

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What is the “mark of the beast” (vv. 16–17)? There have been many colorful speculations. Credit cards and Social Security numbers have been suggested. As science has advanced, more sophisticated technologies have been put forward as candidates, including bar codes, implanted microchips, smartphones, bitcoin, and more recently, artificial intelligence.

Whatever it turns out to be, the “mark of the beast” is the work of a second beast “from the earth” who functions as a false prophet or religious leader in tandem with yesterday’s beast, who is more of a political leader. Both are satanically empowered and oppose God. The two beasts and the dragon form an unholy false trinity.

This beast is a deceiver (vv. 11–15; compare the “Man of Lawlessness” in 2 Thess. 2:9–11). It looks like a lamb but speaks like a dragon. It performs signs such as fire from heaven that lead people to worship the first beast and the dragon. It sets up an idolatrous image for this purpose and makes it appear that the image can speak.

This beast also implements the “mark” system for buying and selling (vv. 16–18). This seems to be a counterfeit contrast to God’s sealing of the 144,000 in Revelation 7. Its placement on people’s right hands and foreheads is also the opposite of Deuteronomy 6:8, which calls for God’s people to place His Word on their right hands and foreheads. In either direction, this is a symbol of faith and commitment. Anyone who does not have the beast’s mark is excluded from economic activity and would thus struggle to meet basic needs such as food and housing. The “number of the beast” is 666, that is, “humanity’s number” (NIV note), likely symbolizing imperfection or failure. The proper Christian response is wisdom or discernment (v. 18).

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Pastor Justin Dillehay has pointed out that the beast in Revelation 13 bears a striking resemblance to the beasts in Daniel 7. Daniel saw four different beasts, while John saw only one, but “it reads like a mashup of Daniel’s four.” Since the beasts in Daniel’s dream are explicitly identified as kings or nations (Dan. 7:15–28; 11:36–39), it seems best to interpret the beast in Revelation 13 in a similar way, especially the “ten horns and seven heads” (v. 1).

Though he’s doomed to lose, the enraged dragon (Rev. 12:17) is waging war against God. To do this, he summons a beast from the sea (vv. 1–4). The imagery indicates some combination of demonic forces and human political or military forces. People worship the beast, in part because of an apparently “fatal wound” that had been healed, and they worship the dragon, as the one empowering the beast. The question “Who is like the beast?” echoes biblical language (for example, Ex. 15:11) and is a direct challenge to God’s glory.

This beast, whom we also call the Antichrist, is given temporary authority to speak and act blasphemously and pridefully for 42 months, that is, the second half of the Tribulation (vv. 5–8). God’s people are specially targeted and suffer greatly. For those living at this time, it becomes increasingly apparent that nothing is neutral. There are only two paths to follow, with two very different eternal destinies. One is worship of the beast and the dragon, leading to hell. The other is worship of God and of “the Lamb who was slain from the creation of the world,” leading to heaven.

The proper Christian response is “patient endurance and faithfulness” (vv. 9–10). John quotes Jeremiah 15:2, indicating that God’s plan is inexorable and inevitable. He remains in control during the most difficult of times!

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Consistency is a good principle to follow when interpreting symbolic stories in the Bible. In Jesus’s Parable of the Sower, the “seed” is the “message of the kingdom” even when the results differ (Matt. 13:1–23). In Ezekiel’s allegory of an abandoned baby, the girl (later woman) is Jerusalem or Judah no matter her age, circumstances, or actions (Ezekiel 16).

Similarly, it’s probably best to consistently identify each of the individual characters in Revelation 12 in collective terms (vv. 1–6). Most interpreters agree that the woman is Israel, the symbolism is similar to Joseph’s dreams in Genesis 37, and the twelve stars represent the twelve tribes. Her child is often identified as Christ, given the Messianic reference to Psalm 2:9. But if we’re consistent, the child should also be a group and is better interpreted as the body of Christ in union with Him. That accounts for both the Messianic reference and for the “snatching up” to heaven, that is, the Rapture of the church (1 Thess. 4:17). The dragon is similarly to be interpreted not individually as Satan, but collectively as Satan and his demonic allies and all enemies of God.

These events are followed by war in heaven (vv. 7–9). Michael, seen in Scripture as a special protector of Israel (Dan. 12:1), leads the heavenly angels against the fallen ones and defeats them. The kingdom of God has now arrived in force (vv. 10–12), as previously announced (Rev. 11:15). The dragon, confined to earth and knowing that his time is short, is enraged and makes war against Israel, but Israel is divinely protected, just as it was during the Exodus (vv. 13–17). The forces of evil then attack the “rest of her offspring,” possibly meaning Jews worldwide or new Christian believers.

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