What does God mean when He says, "Come out of her" in Revelation 18:4?

(Vv. 4-8) In view of the terrible character of this corrupt system, and the overwhelming judgment coming upon it, John hears a voice from heaven — which surely is the voice of Christ — saying, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." In the beginning of the Christian period believers were exhorted to "come out" from among the idolaters of the heathen world, and be "separate" (2 Cor. 6:16-17). In the end of the Christian period, in which our lot is cast, believers are exhorted to "come out" of the corrupt Christian profession as represented in all the fulness of its evil by the Papacy. We are not called to attempt to reform it, or overthrow it; but to come out of it, lest we partake of its sins. Babylon means "confusion," and no word could more adequately set forth the terrible result of that which professes the name of Christ being marked by the friendship of the world which is at enmity with God. It ends in the outward form of religion being used as a cloak to cover up "the lust of the flesh, and the lust of the eyes, and the pride of life." Against these sins we are warned. Our danger is that, even as true believers, we may fall into "her sins." What are her sins? Is not this her outstanding sin, that, while professing to be the church of God this terrible system is the practical denial of Christianity? She has dared to associate the Name of Christ with every worldly indulgence and fleshly lust. Instead of sheltering the Lord's people she has for ages been a persecutor of the saints. Instead of exalting Christ she has glorified herself. Instead of following Christ and letting go the present life, she has lived delicately. Instead of taking the path of a stranger and pilgrim as called out of this world, she has reigned as a queen in this world.

An urgent voice from heaven says, “Come out of her, My people, lest you share in her sins and lest you receive of her plagues” (v. 4). This message surely is intended for God's people to hear before the actual judgment falls. If one remains in that false religious system named the woman Babylon, the person is partaker of her sins and can only expect the judgment she receives. Some may protest that an evil association does not defile unless one is actually doing the same evil things, but this is not God's view: He commands to come out from the very association!

ANOTHER vision opens out now before the mind of the apostle. In the preceding chapter the judgment of the great harlot was announced, and the instruments of its execution are revealed; whereas now we are permitted to see the disappearance of wicked Babylon, and the effects upon the various classes of the empire who had been in relation with her. But, as has been more than once pointed out in these Apocalyptic visions, the result is anticipatively proclaimed. John thus writes: "And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." (vv. 1, 2.) Twice before the judgment of Babylon had been mentioned (Rev. 14:8; Rev. 16:19), and now the providential governmental instrument, the angel, descends to earth for its accomplishment, working, however, as we have learned from the previous chapter, through human agents, the beast and his vassal kings. But it is rather the accomplishment announced by the angel, revealing, at the same time, what Babylon, that which once bore the name of Christ, has become — the dwelling-place of demons, and the prison of unclean spirits, and of every form of Satan's power. The grounds, or one ground (see Rev. 19:2), of her judgment is stated. Balaam had taught Balak how to seduce the children of Israel to eat things offered to idols, and to commit fornication. (Rev. 2:14.) Jezebel in Thyatira followed in his steps (Rev. 2: 20); but Babylon seduced the nations and the kings of the earth with the golden cup of her abominations and her fornication.† (Rev. 17:4.) She, moreover, who had professed to belong to Him, who when here had not where to lay His head, made the merchants of the earth "rich through the abundance of her delicacies." (v. 3.) Not only therefore had she become false to Christ, but she was the practical denial of all that He was and is, and, in fact, utterly apostate, completely ruled as she was by the god of this world. The reader may compare Isaiah 21:9; Jer. 50:39; Jer. 51:8, 37, as to the destruction of the historical Babylon. †The reader may instructively compare Ezekiel 16:15-34.

Another voice is now heard "from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities." (vv. 4, 5.) This appeal to the people of God has occasioned considerable difficulty, inasmuch as on the surface it leads to the supposition that saints might still be found in Babylon. It must be remembered then, in the first place, that Babylon represents a spiritual system, and that this system, in its main moral features, has been in existence over since the days of John. Thyatira and Laodicea, in fact, contained the root of all the evils which are afterwards seen fully developed in Babylon. The instruction therefore is for all ages, calling upon God's people to come out, and to be separate from that which can be spiritually discerned as Babylon, in which, as in Ezra's and Nehemiah's days, so many saints are enslaved. (Cp. Jer. 50:8; Jer. 51:6-9.) And they are also reminded that, if they continue to be mixed up with such a system, they will become partakers of her sins, and be governmentally subject to her plagues. Was there ever a day since these words were written when this solemn, urgent call needed to be more persistently sounded out through the length and breadth of Christendom than now? For what do we behold? Babylon plainly manifesting herself, and boldly rearing her head with her arrogant claims, as well as insinuating herself into popular favour and acceptance by her subtleties and flatteries. Let God's people therefore everywhere be obedient to this heavenly voice, and come out of her; for her sins are fast reaching up unto heaven, and the cup of her iniquities is already nearly full.

Another voice is now heard "from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities." (vv. 4, 5.) This appeal to the people of God has occasioned considerable difficulty, inasmuch as on the surface it leads to the supposition that saints might still be found in Babylon. It must be remembered then, in the first place, that Babylon represents a spiritual system, and that this system, in its main moral features, has been in existence over since the days of John. Thyatira and Laodicea, in fact, contained the root of all the evils which are afterwards seen fully developed in Babylon. The instruction therefore is for all ages, calling upon God's people to come out, and to be separate from that which can be spiritually discerned as Babylon, in which, as in Ezra's and Nehemiah's days, so many saints are enslaved. (Cp. Jer. 50:8; Jer. 51:6-9.) And they are also reminded that, if they continue to be mixed up with such a system, they will become partakers of her sins, and be governmentally subject to her plagues. Was there ever a day since these words were written when this solemn, urgent call needed to be more persistently sounded out through the length and breadth of Christendom than now? For what do we behold? Babylon plainly manifesting herself, and boldly rearing her head with her arrogant claims, as well as insinuating herself into popular favour and acceptance by her subtleties and flatteries. Let God's people therefore everywhere be obedient to this heavenly voice, and come out of her; for her sins are fast reaching up unto heaven, and the cup of her iniquities is already nearly full.

The question still returns, Is there no application to the eve of Babylon's destruction? That there can be no Christians in Babylon, at this period, is seen from the fact that the church is already in heaven. There will be Jewish saints on the earth, and, as Rev. 7 teaches, also Gentile believers, who will have washed their robes and made them white in the blood of the Lamb; but we have no information as to whether any of these, wearied out with their persecutions, may be tempted to seek shelter within the precincts of Babylon. If so, the call would be also addressed to such; yet the main significance of the cry is to all who may have become at any time mixed up with the principles that will finally concentrate and express themselves in Babylon.

The summons to "come out of her" has puzzled many readers of these chapters. We believe the Spirit of God intended the call to have influence with the people of God at all times, and not merely at the time when all is in process of fulfilment. Thus, wherever the anointed eye of the saint discerns any of the features of Babylon, it is incumbent on him to depart out, that he may have no fellowship with her iniquities, and so be clear of her plagues. "Let every one that names the name of the Lord depart from iniquity" (2 Tim. 2:19).

You will observe the voice from heaven here: "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (verse 4). The receiving of her plagues is not the divine 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 be partakers of her sins. I would put it to every Christian, how far is he in sympathy with God's mind touching Babylon and its sins? How far does he feel the evil of it, and judge it?

Babylon does not seek heaven, but the earth — not the sufferings of Christ and the glories that should follow, but to sit as a queen and to see no sorrow. Babylon is content with worldly exaltation. If you steer clear of this, Babylon has no attractions for you; and the present danger of every soul from Babylon is the gradual caring for and allowance in Christians of what man values on the earth. Of late years there has been no little change in the thoughts of Christians as to the present enjoyment of prosperity and pleasure in this world. But there is amazing danger in it. For what is the great thought of it all? Man rising, progressing, exalting himself — man showing what he can do, and how improve; and this is sought to be connected with the name and sanction of Christ! Alas! it is Babylon the great (verses 9-19). In her we see the end of the heart's desire, along with Christ, to enjoy all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life. I do not wonder at an unconverted man seeking to make the world pleasant: Cain did it, and there is such a thing now as going in the way of Cain. These are the people that handle all sorts of musical instruments, and the artificers in brass and iron. It is true that these things sprang up in a very early hour of the world, but still the Spirit of God does not tell us for nothing that they were in the family of Cain, not in the family of Seth.

65 Verse 4. The misfortune of the people of God is to have any part in the sin of Babylon; and the only way to avoid having any part in it is to come out - to come out of her, not to be made partaker of her sins, and so not to receive of her plagues in consequence. We come out of her because of her sins and not to be partakers in them, not because her plagues have arrived. It is evident that true Christians, the church, have become worldly. God has had long patience. Babylon falls when Belshazzar is boasting, not merely of having the people of God captive, but also of having prevailed over God. When Babylon fell, the people of God were there; this is what will take place again, though the rapture of the church is to take place first.

Those who in the last days might remain in Babylon would run the risk of partaking of her sins and of the plagues visited upon her sins. This also is vividly illustrated by the case of Lot, his wife and daughters. But do not let us miss the application of all this to ourselves. Verse 4 plainly declares that association with evil has a defiling effect. By remaining in an evil and defiling system we become a partaker of its sins, and eventually of the governmental judgments of God that fall upon it.

Revelation 18:4-6. Two things are said to the saints: first, to come out of Babylon in order not to partake of her sins, nor of her judgment; secondly, to smite her. This warning, though placed in the account after the judgment of Babel, is addressed to the saints before the judgment.

But before her doom is carried out, God's people are called upon to separate from her. It may be wondered how true saints could be found in such a system. In answer it must be noticed that it is not the angel having great power, who mightily with a strong voice proclaims that Babylon is fallen, but John says:

It is this voice from heaven addressing God's true people that carries on the narrative. This heavenly voice describes generally the unspeakable wickedness of Babylon, her sins reaching to heaven, culminating in her sudden and dramatic doom; and viewing these things as a whole, that is, from start to finish of her history, the saints are invited to clear themselves of such corruption.