Or, “blasphemous names” (see on Mark 2:7; 7:2). In Rev. 13:1 (see comment there) the names are on the seven heads; here, they are scattered over the entire beast. These names indicate the character of the beast—it presumes to usurp the prerogative of Deity. That it is “full” of blasphemous names indicates that it is wholly devoted to this objective. Compare Isa. 14:13, 14; Jer. 50:29, 31; Dan. 7:8, 11, 20, 25; 11:36, 37.

Apostasy and opposition to God are complete.

 In Bible prophecy beasts commonly represent political powers (Dan. 7:3-7, 17; 8:3, 5, 20, 21; cf. Rev. 12:3; 13:1). The color of this beast may intimate that it is the epitome of evil, as the names of blasphemy with which it is covered indicate that it stands in opposition to God. Accordingly, the beast itself may be identified as Satan working through those political agencies, in all ages, that have submitted to his control.

 In certain respects this beast resembles the great red dragon of ch. 12:3, and in others the leopardlike beast of ch. 13:1, 2 (see respective comments.) The context makes the latter relationship appear to be closer. The chief difference between the beast of ch. 13 and that of ch. 17 is that in the former, which is identified with the papacy, no distinction is made between the religious and the political aspects of papal power, whereas in the latter the two are distinct—the beast representing political power and the woman, religious power.

 Or, “crimson,” a brilliant color certain to attract attention. In Isa. 1:18 scarlet is the color of sin. Compare the “great red dragon” of Rev. 12:3.

 The form of the verb denotes continuing action. In v. 1 the “great whore” is represented as being in direct control of men as individuals, religiously, and here as directing the policies of civil government (see on v. 18). It has ever been characteristic of apostate Christianity to attempt a union of church and state, in order to consolidate religious control over public policy (cf. Vol. IV, p. 837). Compare the declaration of our Lord that His “kingdom” is not “of this world” (John 18:36).

 The OT prophets repeatedly represent an apostate people as a licentious woman (cf. Eze. 16:15-58; 23:2-21; Hosea 2:5; 3:1; etc.). This “woman”—the “great whore” (Rev. 17:1), or mystical “Babylon the great” (v. 5)—is guilty of “the blood ... of all that were slain upon the earth” (ch. 18:24), apparently throughout history. Mystical Babylon constitutes the organized religious opposition to God’s people, probably from the beginning of time, but here, particularly, at its very close (see on ch. 17:5).

 Gr. erēmos, “a desolate place” (see on ch. 12:6). The related verb used in ch. 17:16 means “to desolate,” “to lay waste,” “to strip bare,” “to abandon.” A “wilderness” was an uninhabited region where life could be sustained only amid difficulty and danger. Food, shelter, and possibly even water would be difficult to obtain, and there would be danger from wild animals and perhaps from brigands. Accordingly, some consider that when used figuratively, as here, a “wilderness” would be a situation fraught with difficulty and danger, apparently for God’s people (see vs. 6, 14). Absence of the definite article before the word “wilderness,” in the Greek, clearly makes the term qualitative and descriptive. In other words, it specifies a condition rather than a particular location.

 In view of the fact that ch. 17 appears to deal most particularly with the time of the seven last plagues (see on v. 1), some hold that the “wilderness” situation here referred to is descriptive of the experience of God’s people at that time. The situation here depicted is similar to, but not to be identified with, that of the “wilderness” of ch. 12:6, 13-16.

 Literally, “in spirit” (see on ch. 1:10; cf. chs. 4:2; 21:10). The absence of the definite article in Greek stresses the quality, or nature, of the experience.

 The sensation of motion was doubtless designed to aid John in making the mental transition from his own time and place to those of the vision (cf. Eze. 3:12-14; 8:3; 40:2, 3; Rev. 21:10).

 See on vs. 9-11. For seven-headed beasts in ancient mythology see on Isa. 27:1.

 See on vs. 12-14, 17.