Expositor's Bible Commentary Commentary Revelation 18

So magnificent is the event about to be enacted that a dazzling angel of glory bears the divine news. Perhaps we can associate this glory with the Shekinah glory that, in Ezekiel’s vision, departed from the temple because of Israelite harlotry (Ezekiel 11:23) but later returned to the restored temple (Ezekiel 43:2).

In words similar to those of the prophets who encouraged the people of God as they faced ancient Babylon, the angel announces that Babylon the Great, Mother of all the earthly prostitute cities, has fallen (cf. Isaiah 21:9; 23:17; Jeremiah 51:8 with Rev 14:8; 18:2), using words reminiscent of the judgment announced against ancient Babylon (Isaiah 13:19–22; Isaiah 34:11; Jeremiah 50:39). “Demons” (GK 1228) are associated elsewhere with idolatry (see comments on 9:20 and 16:14). The “haunt” (GK 5871) is a watchtower; the evil spirits, watching over fallen Babylon like night birds or harpies waiting for their prey, build their nests in the broken towers that rise from the ashes of the city. She who was a great city has become a desert.

The prostitute city will be judged because of her surfeit of fornication (v.3).

The thought of 17:2 is expanded as we hear echoes of the judgments on ancient Tyre and Babylon. One of the great sins of Babylon was her luxury (cf. 18:7, 9). Because wealth may lead to pride, the prophets and John view surfeit as a manifestation of Babylon (Revelation 18:7; cf. Ezekiel 28:4–5, 16–18).

So magnificent is the event about to be enacted that a dazzling angel of glory bears the divine news. Perhaps we can associate this glory with the Shekinah glory that, in Ezekiel’s vision, departed from the temple because of Israelite harlotry (Ezekiel 11:23) but later returned to the restored temple (Ezekiel 43:2).

In words similar to those of the prophets who encouraged the people of God as they faced ancient Babylon, the angel announces that Babylon the Great, Mother of all the earthly prostitute cities, has fallen (cf. Isaiah 21:9; 23:17; Jeremiah 51:8 with Rev 14:8; 18:2), using words reminiscent of the judgment announced against ancient Babylon (Isaiah 13:19–22; Isaiah 34:11; Jeremiah 50:39). “Demons” (GK 1228) are associated elsewhere with idolatry (see comments on 9:20 and 16:14). The “haunt” (GK 5871) is a watchtower; the evil spirits, watching over fallen Babylon like night birds or harpies waiting for their prey, build their nests in the broken towers that rise from the ashes of the city. She who was a great city has become a desert.

The prostitute city will be judged because of her surfeit of fornication (v.3).

The thought of 17:2 is expanded as we hear echoes of the judgments on ancient Tyre and Babylon. One of the great sins of Babylon was her luxury (cf. 18:7, 9). Because wealth may lead to pride, the prophets and John view surfeit as a manifestation of Babylon (Revelation 18:7; cf. Ezekiel 28:4–5, 16–18).

So magnificent is the event about to be enacted that a dazzling angel of glory bears the divine news. Perhaps we can associate this glory with the Shekinah glory that, in Ezekiel’s vision, departed from the temple because of Israelite harlotry (Ezekiel 11:23) but later returned to the restored temple (Ezekiel 43:2).

In words similar to those of the prophets who encouraged the people of God as they faced ancient Babylon, the angel announces that Babylon the Great, Mother of all the earthly prostitute cities, has fallen (cf. Isaiah 21:9; 23:17; Jeremiah 51:8 with Rev 14:8; 18:2), using words reminiscent of the judgment announced against ancient Babylon (Isaiah 13:19–22; Isaiah 34:11; Jeremiah 50:39). “Demons” (GK 1228) are associated elsewhere with idolatry (see comments on 9:20 and 16:14). The “haunt” (GK 5871) is a watchtower; the evil spirits, watching over fallen Babylon like night birds or harpies waiting for their prey, build their nests in the broken towers that rise from the ashes of the city. She who was a great city has become a desert.

The prostitute city will be judged because of her surfeit of fornication (v.3).

The thought of 17:2 is expanded as we hear echoes of the judgments on ancient Tyre and Babylon. One of the great sins of Babylon was her luxury (cf. 18:7, 9). Because wealth may lead to pride, the prophets and John view surfeit as a manifestation of Babylon (Revelation 18:7; cf. Ezekiel 28:4–5, 16–18).

“Come out of her, my people” forms the burden of Jeremiah’s refrain concerning Babylon (Jeremiah 50:8; Jeremiah 51:6–9; cf. Isaiah 48:20; Jeremiah 52:11; 2 Corinthians 6:17). Even in its OT setting, this was no mere warning to leave the actual city of Babylon, much less here in Revelation. John is burdened to exhort the churches to shun the charms and ensnarements of the queen prostitute (v.7) as her qualities are manifest in the world they live in. Wherever there are idolatry, prostitution, selfglorification, self-sufficiency, pride, complacency, reliance on luxury and wealth, avoidance of suffering, violence against life (v.24), there is Babylon. Christians are to separate themselves ideologically and physically from all the forms of Babylon (chs. 2–3). If they refuse, they will “share in her sins” and in the divine judgments. This warning is addressed to professing Christians who were being seduced by Satan through the wiles of the prostitute to abandon their loyalty to Jesus. If this occurred, Christ would be forced by their decision to blot out their names from the book of life and to include them in the plagues designed for Babylon when she is judged (cf. 3:5).

God will not forget her crimes, which are multiplied to the height of heaven (v.5; cf. Genesis 18:20–21; Jeremiah 51:9). Her punishment will fit her crimes (v.6; cf. Psalms 137:8; Jeremiah 50:15, 29; Matthew 7:2). This OT principle of lex talionis is never enjoined on God’s people in the NT but, as here, is reserved for God alone (Matthew 5:38–42; Romans 12:17–21). “Mix her a double portion from her own cup” (cf. Exodus 22:4, 7, 9; Isaiah 40:2) reflects both the ideas of the severity of God’s judgment on those who refuse to repent and the truth that God’s wrath is related to the outworking of sin (cf. Romans 1:24–32).

Babylon’s threefold web of sin is described as satiety (“luxury”), pride (“boasts, I sit as a queen”), and avoidance of suffering (“I will never mourn”). These three may be interrelated. Luxury leads to boastful self-sufficiency (Ezekiel 28:5), while the desire to avoid suffering leads to the dishonest pursuit of luxury (Ezekiel 28:18). “I sit as a queen” echoes Isaiah’s description of judgment on Babylon (Isaiah 47:7ff.) and Ezekiel’s description of Tyre (Ezekiel 27:3). As she avoided grief through her satiety, her punishment therefore is “mourning and famine.” Like ancient Babylon, this queen of prostitutes will become unloved and barren (Isaiah 47:9). In spite of her many charms (v.23c), she will be powerless to avert her destruction (v.8). The words “consumed by fire” (cf. 17:16) may refer to the destruction of a city (cf. vv.9, 18) or to the OT punishment for prostitution if the woman is a priest’s daughter (Leviticus 21:9). As strong as “Babylon the Great” is, the Lord God is stronger and will judge her.

“Come out of her, my people” forms the burden of Jeremiah’s refrain concerning Babylon (Jeremiah 50:8; Jeremiah 51:6–9; cf. Isaiah 48:20; Jeremiah 52:11; 2 Corinthians 6:17). Even in its OT setting, this was no mere warning to leave the actual city of Babylon, much less here in Revelation. John is burdened to exhort the churches to shun the charms and ensnarements of the queen prostitute (v.7) as her qualities are manifest in the world they live in. Wherever there are idolatry, prostitution, selfglorification, self-sufficiency, pride, complacency, reliance on luxury and wealth, avoidance of suffering, violence against life (v.24), there is Babylon. Christians are to separate themselves ideologically and physically from all the forms of Babylon (chs. 2–3). If they refuse, they will “share in her sins” and in the divine judgments. This warning is addressed to professing Christians who were being seduced by Satan through the wiles of the prostitute to abandon their loyalty to Jesus. If this occurred, Christ would be forced by their decision to blot out their names from the book of life and to include them in the plagues designed for Babylon when she is judged (cf. 3:5).

God will not forget her crimes, which are multiplied to the height of heaven (v.5; cf. Genesis 18:20–21; Jeremiah 51:9). Her punishment will fit her crimes (v.6; cf. Psalms 137:8; Jeremiah 50:15, 29; Matthew 7:2). This OT principle of lex talionis is never enjoined on God’s people in the NT but, as here, is reserved for God alone (Matthew 5:38–42; Romans 12:17–21). “Mix her a double portion from her own cup” (cf. Exodus 22:4, 7, 9; Isaiah 40:2) reflects both the ideas of the severity of God’s judgment on those who refuse to repent and the truth that God’s wrath is related to the outworking of sin (cf. Romans 1:24–32).

Babylon’s threefold web of sin is described as satiety (“luxury”), pride (“boasts, I sit as a queen”), and avoidance of suffering (“I will never mourn”). These three may be interrelated. Luxury leads to boastful self-sufficiency (Ezekiel 28:5), while the desire to avoid suffering leads to the dishonest pursuit of luxury (Ezekiel 28:18). “I sit as a queen” echoes Isaiah’s description of judgment on Babylon (Isaiah 47:7ff.) and Ezekiel’s description of Tyre (Ezekiel 27:3). As she avoided grief through her satiety, her punishment therefore is “mourning and famine.” Like ancient Babylon, this queen of prostitutes will become unloved and barren (Isaiah 47:9). In spite of her many charms (v.23c), she will be powerless to avert her destruction (v.8). The words “consumed by fire” (cf. 17:16) may refer to the destruction of a city (cf. vv.9, 18) or to the OT punishment for prostitution if the woman is a priest’s daughter (Leviticus 21:9). As strong as “Babylon the Great” is, the Lord God is stronger and will judge her.