After these things I saw another angel descending out of the heaven, having great authority and the earth was lightened with his glory.
Commentary for this verse has not been generated yet.
And he cried with a strong voice, saying, Great Babylon has fallen, has fallen, and has become the habitation of demons, and a hold of every unclean spirit, and a hold of every unclean and hated bird;
An angel comes down, the earth lights up with his glory, and he shouts a verdict already carried out: the great city has fallen. She once carried the name of Christ, so how did she end up a home for demons?
The glory that floods the earth does more than light the scene. It exposes what was hidden.
An angel from heaven with great authority announces Babylon's fall. His glory lights up the earth. That light is God's exposure of the filthy works of the great harlot. Those works had thrived under the cover of spiritual darkness. Whatever was said and done in the dark will be announced in the light (Luke 12:2-3). Demon activity was rampant inside her long before this announcement. But she had hidden it behind fair outward appearances and behind her profession of the name of Christ.
The cry announces a collapse that has already happened. What follows shows it is a fall from position, not the end of existence.
Babylon is declared fallen — not destroyed, as what follows makes plain. She is given up to a spiritual desolation. It is worse than the physical desolation of the old Babylon, which she has long lain under, and from which these words seem to be drawn.
Losing power is not the same as being wiped out.
She had not stopped existing at all. But she was fallen, and had become the dwelling place of demons, the haunt of every unclean spirit, and the haunt of every unclean and hateful bird. This was her present condition and judgment — her moral condition. The fall of Babylon seems to be the loss of her place as the active, governing or leading power over the beast and the many waters. It means her moral degradation, not her destruction.
The shock lies in the two places that share this description.
"The dwelling place of demons." Their proper home is the abyss (Luke 8:31). Who demons are — lost angels, the souls of lost men, or a class of lost and miserable beings by themselves — we do not know. What an amazing thought! The abyss below the earth and the professed bride of Christ on earth are both called the dwelling place of demons. We can easily understand the abyss as the home of these agents of Satan. But that the professing Church should become that almost exceeds belief.
One writer names the system, and the claim it once made for itself.
Here the prophet's words are applied figuratively, not to the literal city, but to the Church of Rome. She who, in her religious arrogance, had claimed to be the dwelling place of the Holy Spirit, has now become a dwelling place for demons, a haunt for every unclean spirit.
The verse piles up three phrases, and each one adds something.
Demons had made it their home, not just a place they visited now and then. Moreover every foul or unclean spirit was there. Demons are spirits. But men have spirits too, and sin has made those spirits completely unclean. This statement covers every sort of spirit. Thirdly, there are hateful birds. In the parable of the sower the Lord used birds as pictures of the agents Satan uses among men. So Babylon had become a place where demons were completely at home. It held every kind of evil spirit and evil man as in a cage or prison. A fearful and crushing indictment indeed!
The word behind "haunt" or "cage" carries that same weight of confinement.
"A cage of every unclean and hateful bird" is a character of mystical Babylon, Revelation 18:2. The word here is φυλακή, often translated "prison."
The imagery is not new. It comes from an older prophecy about the ruin of the first Babylon.
Babylon has lost her public place of supremacy. The very powers that once made her strong have torn her to pieces, and she is left in a desolation described in language of unmatched force. The description is drawn from Isaiah 13:21-22. There the greatest of the Hebrew prophets foretells the ruin of Babylon, once the proud mistress of the world, now the most debased of all cities. Here we have the moral counterpart. This, then, is what the professed bride of Christ has become.
- Light exposes. The angel's glory floods the earth and exposes what a religious system hid behind a fair appearance.
- Fallen means dethroned. She loses her place of governing power and sinks morally, but she is not destroyed.
- Emptied, then occupied. What is stripped of glory does not stay empty — demons move in as residents, not visitors.
- Three tenants, one verdict. Demons at home, every unclean spirit gathered, every hateful bird caged: the charge builds phrase by phrase.
- The reversal. The system claimed to house the Holy Spirit. It ends up described like the abyss, in words once spoken over the ruins of the old Babylon.
because all the nations have drunk of the wine of the fury of her fornication; and the kings of the earth have committed fornication with her, and the merchants of the earth have been enriched through the might of her luxury.
The two verses before this one announce that Babylon has fallen. This verse says why, naming three groups who each gained from her: the nations, the kings of the earth, and the merchants.
The verse opens with "For". What follows is the case against her.
The grounds of God's judgment on Babylon are next stated.
Older translations call this "fornication." The word does not mean ordinary immorality here. Scripture already had a settled symbolic use for it.
In the Old Testament it often points, as a symbol, to turning from God to idols (2 Chronicles 21:11, 13; Isaiah 23:17; Ezekiel 16:15, 26, 29). In the New Testament it points to unfaithful dealings with Babylon, the mother of harlots (Revelation 14:8; 17:2, 4; 18:3, 9).
The first charge is that she made whole populations drunk. Scott describes an attraction that works on the senses and on the fear of being shut out.
The peoples of Christendom, if not of a wider area, have been captivated by the splendour of her services and her high, ornate ritual. Her show of gorgeous robes and finery is all so fitted to work on the ignorant mind and unchecked imagination of the people in our cities, towns and villages. Add to this the easy terms on which she offers salvation to her followers. Add her threat that there is no salvation outside her communion. Need we be surprised that the nations become morally intoxicated, or mad, over a system which offers such advantages, while blind to any true judgment of her real condition before God! At the time this chapter describes, the Bible will have lost its place in public life, and in the conscience of the masses of even religious people. So they will fall an easy prey to the seductions of Babylon.
The ESV calls it "the wine of the passion of her sexual immorality." Other translations read "fury" or "wrath" here. Kelly weighs another suggestion and rejects it:
"Poison" has been suggested by devout and learned men. But it is better translated in a way that matches what is said elsewhere. We cannot apply "poison" to God's wrath. But many scriptures let us use "fury" to mark His extreme indignation, and Babylon's excessive deception and unrestrained wrongdoing.
The next two charges name world leaders in two areas: politics and trade.
By her very corruption, this vile system had gained a controlling hold on the kings of the earth — the leaders of earth's politics. Her wealth and luxury had gripped and controlled the merchants of the earth just as much — the leaders of earth's commerce. So in the last days, religion, politics and commerce will find in Babylon a centre that unites them for a brief moment. And the religion will be as earthly as the politics and the commerce.
The merchants' motive is plain:
This third class has traded with her for gain. There have always been a great many people who attach themselves to religion for what they can get out of it. They use the Church as a stepping-stone to advance their worldly interests. Babylon will offer a tempting bait to all such. Her abundant luxuries will attract the merchants of the earth. Soon, though, the scene will change, and these same traders will weep over the ruin of what made them rich.
Darby traces the same appetite further, into a principle at work now:
To trade and to grow rich — there is the spring of all the present politics of the world. And if trading in souls can serve that end, it does not matter. All that counts is reaching the aim: making much gain and beautifying this world, of which Satan is the prince.
Babylon is not only a future event. Dennett reads her as a system already at work:
Babylon represents a spiritual system, and this system, in its main moral features, has existed ever since the days of John... So the instruction is for all ages. It calls God's people to come out and be separate from whatever can be spiritually discerned as Babylon.
The verse also exposes what the heart can do with religion:
How easy it is for a man to call himself a Christian and yet in heart and soul belong to the world! How ready a man is to acknowledge God with his lips while his heart is far from Him! But God must have realities.
- Grounds — The verse is the charge sheet: it states the reasons God's judgment falls on Babylon.
- Nations — They drank. Splendour, ritual and easy terms of salvation made whole nations drunk. They could no longer see her true state.
- Kings — They joined her. A corrupt religious system held the world's political leaders in its grip.
- Merchants — They cashed in. People have always used religion for what they can get. Babylon is the perfect bait.
- Reality — Religion, politics and commerce unite in her for a moment. Her religion is as earthly as the other two. The call that follows is to come out — because God must have realities.
And I heard another voice out of the heaven saying, Come out of her, my people, that ye have not fellowship in her sins, and that ye do not receive of her plagues
Heaven has just announced Babylon's fall, and now another voice calls God's own to get out before the blow lands. So who is Babylon, who are "my people" still inside her, and what does coming out mean?
Just before this, an angel comes down from heaven. The voice in verse 4 is a different thing:
An angel descending from heaven (v. 1), and a voice heard in heaven (v. 4), express different actions. The latter is the expression of the mind of God, in which all in heaven are in unison.
Believers have heard a "come out" call before. One writer sets the two calls side by side.
In the early days of Christianity, believers heard the call to "come out" from among the idolaters of the heathen world, and to be "separate" (2 Cor. 6:16-17). At the end of the Christian period — the time we live in — believers hear the call to "come out" of the corrupt Christian profession... We are not called to try to reform it, or overthrow it; but to come out of it, so that we do not share in its sins. Babylon means "confusion." No word could better express the terrible result when something that claims the name of Christ shows the marks of friendship with the world, and the world is at enmity with God.
The verse gives two reasons — sins and plagues — and they are not equal in weight.
Receiving her plagues is not the divine motive for separation. Men would be anxious enough about that. But the great thing God looks for from His people is this — that they should not share in her sins. I would put it to every Christian: how far is he in sympathy with God's mind about Babylon and its sins? How far does he feel the evil of it, and judge it?
The order of the sentence matters, and leaving late for the wrong reason is not obedience:
We come out of her because of her sins and so as not to share in them, not because her plagues have arrived.
Many assume that being present in an evil system is not the same as taking part in it. One writer answers that plainly.
Some may protest that an evil association does not defile you unless you are doing the same evil things. But this is not God's view. He commands us to come out of the association itself!
God still owns people inside the system He is about to destroy. One writer shows how truth can save souls in a false system without saving the system itself:
So even in Babylon, and even this late, there are people in her who belong to God. But God calls them to separation... Souls may be saved in it, but the truth it holds cannot save the false system in which it is found. Truth cannot save the error men would ally with it, nor can error destroy the truth.
Commentators differ on who the call reaches at that final hour. Another writer holds that the church is gone by then:
There can be no Christians in Babylon at this period, because the church is already in heaven. There will be Jewish saints on the earth, and, as Revelation 7 teaches, Gentile believers too. We do not know whether any of these, worn out by persecution, may seek shelter inside Babylon. If they do, the call reaches them too. But the main meaning of the cry is for all who may at any time have become mixed up with the principles that will finally concentrate and express themselves in Babylon.
Babylon is a set of principles before it is a finished system. So the call has force long before the vision comes true.
We believe the Spirit of God meant this call to weigh with the people of God at all times, not just when it all comes true. So wherever the saint's anointed eye sees any feature of Babylon, he must come out. Then he has no fellowship with her sins, and he is clear of her plagues. "Let everyone who names the name of the Lord depart from iniquity" (2 Tim. 2:19).
The danger shows up in something ordinary:
Babylon's present danger to every soul is this: Christians slowly come to care for and allow what man values on the earth... Man rising, progressing, exalting himself — man showing what he can do and how he can improve. And people try to tie all this to the name and approval of Christ!
- Out, not reform. We are not called to reform Babylon or to overthrow it. The one command about it is to come out.
- Out because of sins. Escaping the plagues is the lesser motive; God looks for people who share His judgment of the evil itself.
- Out of the association. Not doing her sins is not enough — remaining in the connection makes you a partaker.
- Out, though owned. God still calls people inside Babylon "my people" — and He calls them out before the blow falls.
- Out now. Wherever the marks of Babylon show up — man exalting himself under Christ's name — the call is already in force.
for her sins have been heaped on one another up to the heaven, and God has remembered her unrighteousnesses.
Babylon, in Revelation, is the name for a corrupt religious system that God is about to judge. This verse gives the reason behind both the call to leave her in verse 4 and the judgment that follows: her guilt has stacked up to the sky, and God has kept the record.
One writer sets the verse beside the tower of Babel, the first attempt to build up to the sky.
But why such severe judgment? Why such terrible treatment from both man and God? "For her sins are heaped high as heaven." Of the first Babel alliance formed without God we read, "Come, let us build ourselves a city and a tower with its top in the heavens" (Gen. 11:4). They meant to build a lasting monument of their folly, one made of stone. But here the sins heaped up reach heaven, the monument of her shame if she only knew it. What a striking picture this is: a Babel tower, not of stones but of sins. This is not simply sin on earth calling for judgment. These sins are so serious, so many, so bold and godless, that heaven itself is outraged.
Older translations render the phrase as "joined together," which points to something worse than a pile:
Of Great Babylon, that city of religious evil and moral decay, we read: "her sins have been heaped on one another" or "joined together" (Revelation 18:5). It suggests a cancerous growth that ends in complete corruption. God Almighty will pour out His wrath on that wicked system. In the meantime God urges His people, "Come out of her, My people."
God's long silence was never approval. The judgment settles that:
The judgment of Babylon publicly proves that through the long ages God has not been indifferent — neither to the corruptions of this system nor to the persecution of His saints. The judgment will match the truth about every corruption and every persecution, exactly as God's all-searching eye has seen it. Because it matches the truth, it will be perfectly righteous. Heaven rejoices that it is so.
The judgment matches what she has done, and the record reaches back to the beginning:
God's judgment matches the iniquity of the people; He brings their own iniquity back on them. The Spirit of God applies this principle to Babylon in Revelation. All the blood shed on the earth is found in her. God's judgment holds her responsible for everything done from the beginning, and He calls the apostles and prophets to rejoice at the vengeance He takes on her.
Her piled-up sins are why verse 4 calls God's people out. But escape is not the main reason He gives them:
Escaping her plagues is not God's motive for separation. Men would be anxious enough about that. But the great thing that God looks for from His people is this — that they should not share in her sins. I would ask every Christian: how far do you agree with God's mind about Babylon and its sins? How far do you feel the evil of it, and judge it?
Two men saw the judgment on Sodom fall, and only one of them lost everything:
To man it often seems a small thing whether he is tied to evil or not, as long as he himself is safe. But such thoughts dishonour God! … How different Lot's end was from Abraham's. Lot was saved "as through fire," losing everything, while Abraham watched the judgment from the heights of Hebron. That is the difference between those who walk apart from evil and those who stay comfortably with it because they are sure of their own salvation. Like Sodom, the sins of this corrupt system have risen up to heaven, and God calls His people, like Lot, to save themselves by coming out of it.
This warning is not only for some future moment. Thyatira and Laodicea are two of the churches addressed earlier in Revelation:
Remember first that Babylon stands for a spiritual system, and that this system, in its main moral features, has existed ever since the days of John. Thyatira and Laodicea in fact held the root of all the evils later seen in full growth in Babylon. So the instruction is for every age. It calls God's people to come out, and to stay separate from whatever can be spiritually discerned as Babylon.
- Heaped — her sins are not scattered acts. They are joined together, a tower of sin reaching the sky.
- Seen — the long delay was never indifference. God's all-searching eye has watched every corruption and every persecution.
- Remembered — the account runs back to the beginning, and includes all the blood shed on the earth.
- Called — God calls His people out. He wants them to refuse her sins, not just escape her plagues.
- Separated — Lot got out with nothing; Abraham stood clear and watched. The call to come out stands in every age.
Recompense her even as she has recompensed; and double [to her] double, according to her works. In the cup which she has mixed, mix to her double.
A voice from heaven has been speaking to God's people about Babylon, and now it passes her sentence in her own currency, doubled. Two questions follow: what does "double" mean here, and who is told to pay her back?
Commentators read the verse as a statement of how God settles accounts with nations. The standard goes beyond the old rule of matching injury for injury.
Then, as now, the principle stands that God acts in retributive justice. This is the principle on which God acts towards nations, as Matthew 7:2 shows how it applies to people one by one. Jewish law demanded "an eye for an eye," but the vengeance demanded here goes far beyond that: the measure is doubled.
The word is not arithmetic. Elsewhere in Scripture it points to an amount too great to count, whether the thing measured is a blessing or a punishment.
You can see in Matthew 23, Revelation 18:6, and Isaiah 40:2 that "double" was used to mean great beyond measure, whether in good or in evil.
Commentators differ on the sense of it. Another writer reads the double as an exact equivalent, drawn from her own record, so that every part of the sentence answers to something she did.
Verses 6 and 7 show how fitting God's judgments are. They fit the case exactly. You can see the same thing in the laws of Moses. They brought on the offender the very penalty he had inflicted on another, and they gave relief to the injured party. Babylon is to get her exact "double," her equivalent. Her torment and sorrow will match her earlier self-glorification and luxury.
She already had a cup, and she filled it herself. Now that same cup comes back to her, and the punishment matches the crime.
She had exalted herself and lived for the world instead of Christ, and now sorrow and torment are her lot. She had filled her cup with the filthiness of her fornications. Now the cup of judgment will be filled for her, double. She had prided herself in her power and glory, instead of waiting for her absent Lord. Now desolation comes upon her.
God chose the timing. He bore with her a long time first, and that is part of what makes the verdict righteous.
God had borne with this corrupt woman until her cup of iniquity became full. Her sins cried out for heaven's judgment. God remembers her past and will judge in perfect righteousness (v. 5). She has handed out cruel, unrighteous judgment to others. Now she receives double measure in return.
Commentators differ over who receives the command. Some read it as an order to the kings, who serve God's purpose against the false church without knowing it:
The kings allied against the Lamb are the instruments that strip the false church of her glory and riches and leave her desolate. But in this they are carrying out God's purposes without knowing it, as Nebuchadnezzar did long ago.
Others say the words name no executioner at all. They simply announce the sentence and the rule behind it.
It looks like a continuation of the address to God's people that began in verse 4. But that is hardly possible, for two reasons. First, the saints do not carry out the judgment on Babylon. Second, we know that the beast and the kings, the ten horns, are the appointed instruments for this. That has led some to think the words are spoken to those kings. But that hardly fits what we find in this book. So we treat these verses as an announcement of the judgment, and of the principle God will follow in it, rather than a summons to those chosen to be the vessels of God's vengeance.
Behind the doubled cup lies blood. The reckoning reaches back to the beginning, and those she wronged are called to rejoice when God settles it.
God judges people according to their iniquity; He brings their own iniquity back on them… In her is found all the blood ever shed on the earth. God's judgment makes her answerable for everything done from the beginning, and the apostles and prophets are called to rejoice at the vengeance God takes on her.
- Her measure — God repays nations by what they have done. What she measured out sets the measure she gets back.
- Her double — "double" means an amount beyond counting, so the repayment overwhelms her.
- Her cup — she mixed and filled the cup herself, and the same cup is filled for her; the crime comes back as the punishment.
- Her executioners — commentators differ on who is told to repay her. Some say the kings who serve God's purpose without knowing it; others say the words name no one and only announce the sentence.
- Her debt — all the blood shed on earth is found in her, and the doubled cup settles that debt.
So much as she has glorified herself and lived luxuriously, so much torment and grief give to her. Because she says in her heart, I sit a queen, and I am not a widow; and I shall in no wise see grief
The voice from heaven turns from what Babylon has done to what she says to herself. She makes three claims in one breath — a throne, a husband, and a future without grief — and each one comes back on her in the plagues that follow.
She never makes this claim in public. By now the kings of the Roman world have stripped her, so she can only keep her royal language alive inside herself.
The first part of verse 7 shows the principle of judgment that pays back what is owed. It is not about what Babylon has done (v. 6), but about what she is in herself. The kings of the Roman world have pulled her down from her public place, yet she still holds on to her pride. Her spirit is unbroken. She keeps up her arrogance even though she sits in the dust of her former splendour, and her end is close. Her boasting is within; she says in her heart, "I sit as a queen."
Commentators trace the wording back to Isaiah's warning against the old Babylon. One phrase, though, is new here.
Verses 7 and 8 point back to Isaiah 47:8 and 9. The words that foretold the fall of the literal Babylon by the Euphrates are repeated in the judgment of the symbolic Babylon, with one addition. It is the symbolic Babylon who says, "I sit as a queen." … The true church is the bride of Christ, and she is to share His place in the day of the glory of the kingdom. The church that has turned away from Him is "no widow," though her Lord was killed on the earth. She claims to be "queen," though He is absent and the day of His power has not yet come.
Others paid for her comfort, and her repayment is measured to fit it. Refusing the widow's place also means refusing to feel the absence of Christ.
She has exalted herself and lived in luxury at the expense of the poor. Now her torment and sorrow are to match the measure of her self-indulgence (v. 7). She has boasted of being "a queen," in fact "the queen of heaven," reigning as the claimed bride of Christ before Christ Himself has taken His throne. So she has no heart for the rejected Lord. The true Church mourns His absence and wants no part in being welcomed and supported by a world that despises her Lord.
Writers draw the picture of a widow who denies her loss and uses her lonely years for pleasure.
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Such a woman is false to what she is. She denies that she is a widow. She uses her lonely state as a chance to satisfy her own wishes and worldly desires, instead of hearing the voice of Him who speaks to her through her sorrows.
Her sin is not one scandal but a settled outlook. The same boast appears earlier in the book, in the message to the church at Laodicea.
She had "glorified herself and lived in luxury." What a revelation of her complete turning away from God! Self-exaltation, the exact opposite of the life of our blessed Lord, had been her one aim. Her whole life was spent on pleasing herself. In moral terms she was in the desert, yet she fooled herself into believing it was a paradise… Even more striking is this: Laodicea's boast, "I am rich, I have prospered, and I need nothing," is the moral root of all the evil described here in Babylon.
Her certainty that she will never see sorrow may sound like faith. Read against Scripture, it is the opposite.
She loves the thought that other churches tremble for their safety while she is above all such fears. It sounds convincing. But test it by the teaching of the Word, and it only shows more terribly what she is, and how ripe she is for God's judgment. This boast is defiance. It is not faith in God, but a real disowning of His claims. It is her denial that she is subject to Him.
The plagues of verse 8 are not a general disaster. Each one answers a word she spoke in her heart.
When God judges, He shows Himself to be the Searcher of the heart. He knows what lies behind many a burning word, and He is able to judge rightly. In Babylon there was luxury and extravagance, so He brings "famine." Her heart boasted, "mourning I shall never see," so He brings "death." She said in self-exaltation, "I sit as a queen, I am no widow," so He makes her feel the bitterness of "mourning."
- Heart — she boasts inwardly, after her public downfall; God judges what she says in her heart, not only what she does.
- Throne — "I sit as a queen" claims the reign before the King has taken His throne; the true bride waits for His day.
- Widowhood — refusing the widow's place means refusing to feel Christ's absence. It means living for pleasure instead of hearing God's voice in sorrow.
- Root — self-glory and self-indulgence are the whole charge, and the same boast in seed form is Laodicea's "I need nothing."
- Measure — famine answers her luxury, death answers "mourning I shall never see," mourning answers "I am no widow": God cuts the sentence to fit the words she spoke.
for this reason in one day shall her plagues come, death and grief and famine, and she shall be burnt with fire; for strong [is the] Lord God who has judged her.
This verse answers Babylon's boast in verse 7, "I sit as a queen," with a sentence that lands in a single day and leaves nothing standing. The reason is not the strength of her enemies but the strength of her Judge.
The reason for her sentence lies in what she is. Her pride outlives her power:
Judgment that pays back is the principle here. The first part of verse 7 shows it. God judges Babylon not for what she has done (v. 6), but for what she is in herself. The kings of the Roman world have pulled her down from her public place, yet she keeps her pride. Her spirit is unbroken. She still holds her head high, though she sits in the dust of her former greatness and her final end is near. The kings of the earth may mourn over her, but they cannot help her. Her boasting is within; she says in her heart, "I sit a queen."
The timing is part of the message. Her collapse comes with no warning and no chance to negotiate:
But judgment falls on her "in a single day." A stroke of terrible severity and swiftness falls on her: plagues, death, mourning, famine. Nothing softens the stroke; there is no time for talks to turn it aside.
One older scene shows what a single hour can do to a confident kingdom:
It is so sudden that we are told "her plagues will come in a single day." "In a single hour your judgment has come"; "in a single hour all this wealth has been laid waste"; "in a single hour she has been laid waste." It is like the other judgments. When men are saying, "Peace and safety," then sudden destruction comes. Or think of Belshazzar's arrogant feast. The thousand lords and princes were merry with wine, praising the gods of gold and silver, and full of the excitement of the royal celebration. In that same hour the fingers of a man's hand came out and wrote on the wall.
Revelation 17 says the ten horns and the beast burn her; this verse says God judges her. Commentators hold both together rather than choosing between them:
And when the judgment of chapter 18 is spoken of in connection with this burning with fire, it is added, "for strong is the Lord God who judges her." This judgment with fire is attributed to the ten horns and the beast in chapter 17.
The kings who tear her down are not acting for God, yet they serve His purpose without knowing it:
The kings allied against the Lamb are the instruments by which the false church is stripped of its glory and riches, and left desolate; but in doing this they are unknowingly carrying out God's purposes, as Nebuchadnezzar did long ago.
Those who mourn her later call Babylon "the strong city." The verse quietly reassigns that word:
This strong worldwide system has been building itself up as if to reach the heavens. It thinks itself so secure that it has given Rome the proud false name "the eternal city." Man will not bring her down. It is God who is stronger than she is, and the swiftness of her judgment will amaze all who watch this complete desolation. The destroying fire will be literal for the city of Rome itself, and a picture of the total destruction of the whole false church. The patient grace of God has borne long with her, but when judgment falls it will be all the more dreadful.
Not everything called church can fall like this:
The Church which Christ builds cannot be destroyed; the gates of hell shall not prevail against it. What man builds is different. Of that it is said, "her plagues will come in a single day... and she will be burned up with fire."
God is the strong one here, not His people. That settles how believers should respond:
It is not for believers to try to wage a crusade against the wickedness of Rome. God, who is "strong," will in His own time and way repay her double for all the misery she has caused to the true people of God. Our responsibility as believers is to obey the Lord's words, "Come out of her, my people."
- Pride — Her sentence answers what she is, not just what she did. Stripped of power, she still says in her heart, "I sit as a queen."
- Suddenness — "In a single day" means no warning and no talks. The hand wrote on the wall while Belshazzar's feast was still going.
- Instruments — The kings who strip her are only tools. Like Nebuchadnezzar, they carry out God's purpose without knowing it.
- Strength — Babylon looks strong, but God is stronger. Man does not bring her down; God does, after bearing with her long.
- Response — What Christ builds cannot fall, so believers are not called to crusade against her but to come out of her.
And the kings of the earth, who have committed fornication, and lived luxuriously with her, shall weep and wail over her, when they see the smoke of her burning,
Revelation 18 shows the fall of Babylon through the eyes of those who profited by her. Verse 9 opens the mourning: rulers who shared her life watch the smoke rise, and one event brings tears on earth and joy in heaven.
The chapter before this describes ten kings turning on Babylon and burning her. The mourners here are a different group.
"The kings of the earth" who weep over her ruin (Rev. 18:9) must be carefully kept apart from the ten rulers who carry out her overthrow. They are the more distant rulers of the earth, "who committed sexual immorality and lived in luxury with her." Her glitter has attracted and trapped them. But their distance has kept them from feeling the weight of her oppressive hand as much as those nearer to the seat of her power.
The verse describes a two-way deal. A church chased the world's rulers, and the rulers were glad to be chased.
Love of display, which the Roman Church boasts of, is her argument and her appeal to the senses. The nations will bow before this god. But the kings of the earth, the leaders, are more guilty and more deliberate, as suits their position. They give themselves up to her flattery. The Church hugs the world for whatever numbers and wealth she can get, and the world gladly welcomes her embrace.
The Greek word behind the phrase also stands in Babylon's own boast in verse 7. It means more than comfort, and it carries arrogance.
There are quite a few words in the Greek New Testament carrying the idea of luxury. Streniao (Rev. 18:7, 9) speaks of "insolent luxury." The new Interlinear Greek Testament translates it "luxuriated." … The New Testament utterly condemns all of this.
They stand far off and watch. What strikes them is how quickly it came.
"The kings of the earth" lead the general mourning. They were the most intimate with her, and so they feel her loss more than others. … They mourn over her and are unable to prevent her ruin. … Standing far off, they watch the terrible burning of that mighty system of evil. They had been closely tied to it, and inside it they had lived and indulged in luxury. They tremble and fear at how awful and how sudden the judgment is: "for in a single hour your judgment has come."
In their lament they give Babylon grand titles. Their fear is better founded than they know.
The kings of the earth who have indulged themselves in luxurious evil with the woman Babylon will be shocked and will mourn the loss of this source of illicit gain and pleasure (v. 9). They themselves will not yet have fallen under the approaching judgment of God. … Little do they realise that Babylon's torment is a forewarning of what awaits them. They speak of Babylon as "the great city" and "the strong city." That is man's estimate. But she was built in independence of God, and He reduces her greatness to nothing and her strength to weakness.
Earth wails in verse 9. Heaven answers with a different sound.
In Revelation 18 there was universal earthly sorrow. The kings of the earth who had committed fornication with her lamented. The merchants she had made rich were wailing. Indeed, no class was free from her traps. Everyone who had dealt with her was full of sorrow over Babylon. But heaven was called to rejoice.
Their grief is real. But they measure it only by what they have lost.
The kings of the earth, the merchants and the sailors mourn the fall of Babylon, and we are not surprised. They judged Babylon by what she was to them — they had lived luxuriously with her. How could they see clearly enough to know her, and to see her with the mind of heaven? God "remembered her iniquities," but they remembered her as one "in which all who had ships at sea grew rich by her wealth." So they mourn while heaven rejoices. … But it is sad when saints admire the "costliness" that heaven has already judged.
- Partners. The mourning kings are distant rulers whom Babylon's glitter drew in. They are not the ten kings who burn her.
- Pact. Their sin was a mutual embrace. A church traded on display to gain wealth and numbers, and rulers gave themselves to her flattery.
- Pleasure. The Greek word for their shared living means insolent, arrogant luxury. The New Testament condemns it outright.
- Panic. They stand far off, unable to save her, shaken by how fast it came. It is fear, not repentance. They never see that her torment warns of their own.
- Perspective. They weep because they judged Babylon by what she gave them. Heaven rejoices because it judged her long ago. Believers who still admire her "costliness" are looking with the wrong eyes.
standing afar off, through fear of her torment, saying, Woe, woe, the great city, Babylon, the strong city! for in one hour thy judgment is come.
Revelation 18 records how the world reacts to Babylon's fall. Verse 10 gives the first cry: kings who shared her luxury now watch her burn from a safe distance.
Ten other kings hate this woman and drive her downfall. The mourners in verse 10 are not those men:
"The kings of the earth" lead the general mourning. They were the most intimate with her, and so they feel her loss more than others. Do not confuse these kings, or chiefs, with the ten kings who hate the woman. The first group mourns over her and cannot prevent her ruin. The second group are the prime movers in her political downfall (Rev. 17:16).
Their grief has a clear cause. They lament a partner who had built them up while building herself up:
The kings are appalled by the violence of her overthrow, and they are afraid to stand up in her defence. Yet most of them still lament the fall of a power that had usually advanced itself by advancing rulers.
Both titles are compliments, and both are man's verdict rather than God's:
They speak of Babylon as "the great city" and "the strong city." That is man's estimate. But she has built herself up in independence from God, and He reduces her greatness to nothing and her strength to weakness. At the first Babylon men boasted of making a name for themselves, and that city was left a ruin (Gen. 11:1-9). The second Babylon will come to a similar humiliating end.
Sudden collapse is not the same as sudden decision. One writer pictures how God brought down earlier world empires:
It was because God worked in the background. While these world empires still enjoyed rest and peace, the carpenter sawed through the beams and pillars unseen. The mason moved the cornerstone. The architect undermined the hidden foundations, and no one noticed. Here and there the singing of the saw, the vibrating of the roof, and tremors of the ground spread fear and anxiety. Afterwards, blind trust and calm returned. Then came the day when all this undermining work was finished, and everything fell to ruins at once.
The merchants later use the same words, but they fill them differently:
The kings in their lament say, "In a single hour your judgment has come." The merchants say that in that same hour her great riches were laid waste. Putting the two statements together, we learn two things. The judgment of Babylon destroys her earthly prosperity. And the stroke of vengeance from the hand of the Almighty is sudden and unexpected.
They stand far off "in fear of her torment." Heaven and earth also count the hour differently:
The angel says that Babylon's plagues come in one day, but the nations speak of her judgment coming in one hour. They little realize that Babylon's torment is a forewarning of what awaits them.
The damage reaches far past the city itself:
Babylon will have spread its roots wide and woven itself into almost every social fibre of the life of the nations. So her fall will spread dismay and confusion everywhere. It will also leave human governments unstable and powerless.
They weep, but no word of their cry admits she deserved it. Their measure is themselves:
The kings of the earth, the merchants, and the sailors mourn the fall of Babylon, and we are not surprised. They judged Babylon in reference to themselves — they had lived luxuriously with her. How could they have the clear sight to know her, and to see her with the mind of heaven? God "remembered her iniquities." But they remembered her as one "in which all who had ships at sea grew rich by her wealth." So they mourn, while heaven rejoices.
The kings keep their distance on the day of burning. There is a wiser time to do the same thing:
When the judgment of God falls upon her, the kings, merchants, ship-masters and sailors "stand far off" for fear of her burning, and lament her overthrow. May we now "stand far off" from her, and keep near to Him to whom the true Church belongs.
- Greatness — "Great" and "strong" are man's words for her. God reduces her greatness to nothing and her strength to weakness, as He did with the first Babylon.
- Undermined — The collapse takes one hour. God had been loosening the foundations for a long time, while everything above still looked secure.
- Interlaced — She had grown into every fibre of national life. So her fall spreads dismay everywhere and leaves human governments powerless.
- Self-measured — The kings weep for what they lost, not for what she was. They judged her only in relation to themselves, so they mourn while heaven rejoices.
- Distance — They stand far off only when it is too late, and her torment is a forewarning of their own. Stand far off from her now and keep near to Christ.