Chapters 17 and 18 are given to the apostle John outside the chronological
flow of the 7 bowl judgments. They provide a flashback for orientation to
"Babylon" which was judged at the 7th bowl.
The commentary by John Walvoord provides an accurate and valuable evaluation
of both chapters.
I will stand on his shoulders and share his wisdom here so that on my site
the reader can have access to it without having to look elsewhere.
Dr. Walvoord of course holds to the pretrib rapture position so I will make
a few comments throughout in order to harmonize with the prewrath rapture
position. But for the most part, the visions of chapter 17 and 18 have no
direct bearing on the rapture positions.
The Fall of
Babylon Announced (18:1-3)
18:1-3 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. For all nations have
drunk of the wine of the wrath of her fornication, and the kings of the
earth have committed fornication with her, and the merchants of the earth
are waxed rich through the abundance of her delicacies.
The opening phrase of chapter 18, “after these things,” marks a later
revelation than that given in chapter 17. John declares, “I saw another
angel come down from heaven.” The phrase “another angel” makes clear that
the angel of chapter 18 is a different angel from that of 17:1. Though the
angel is described as “having great power; and the earth was lightened with
his glory,” it is evident that this is a literal angel and not a theophany,
nor Christ in the form of an angel. The term “another” (Gr., allon)
makes clear that this angel is the same in kind as the angel of 17:1.
And the facts that the angel has great power and that the earth is lighted
with the glory of the angel lead to the conclusion that the angel is
delegated to do a great work on behalf of God. The announcement by the angel
given in verses 2 and 3 declares that Babylon the great is fallen. The
repetition of the verb “is fallen,” found in the aorist tense, indicates a
sudden event viewed as completed, though the context would indicate a future
event. Seiss believes that the repetition of the phrase “is fallen” is
intended to describe two separate parts or stages of the fall, answering to
the two aspects in which Babylon is contemplated, referring first to Babylon
in mystery, as a system or spirit of false worship, and second to
Babylon as a city, in which this system or spirit is finally
The announcement of chapter 18 coming so closely after the destruction of
the harlot in chapter 17 has, however, raised a question as to whether the
two are one and the same event.
There are a number of reasons for believing that chapter 18 is a subsequent
event, though described in similar terms. The woman who is destroyed in
chapter 17 is made desolate, naked, and burned with fire by the beast with
the ten horns. From this it may be concluded that the destruction of the
harlot in chapter 17 is the fall of Babylon in its ecclesiastical or
religious sense and that it probably occurs when the beast assumes the role
of God at the beginning of the great tribulation. The world church is
destroyed in favor of a world religion honoring the political dictator, the
beast out of the sea of chapter 13.
In chapter 18, the context seems to indicate that Babylon here is viewed in
its political and economic character rather than in its religious aspect.
The term “Babylon” in Scripture is more than a reference to the false
religious system which stemmed from the false religion of ancient Babylon.
Out of ancient Babylon also came the political power represented in
Nebuchadnezzar and fulfilled in the first world empire. In some sense this
is continued in the commercial system which came from both the religious and
the political Babylons. It seems that chapter 17 deals with the religious
aspect and chapter 18 with the political and economic aspects of Babylon.
According to verse 9 the kings of the earth as well as the merchants will
mourn the passing of the Babylon of chapter 18. There is apparently no
mourning connected with the destruction of the woman in chapter 17. The
destruction of Babylon in chapter 18 should be compared with the preceding
announcement in 16:19 where the great city is divided and the cities of the
Gentiles fall. This event comes late in the great tribulation, just prior to
the second coming of Christ, in contrast to the destruction of the harlot of
chapter 17 which seems to precede the great tribulation and paves the way
for the worship of the beast (13:8).
Of course, by the term "second coming" Dr. Walvoord is referring to Revelation 19:11ff. According
to the prewrath view of the rapture, the second coming is when Jesus arrives
in the clouds of the sky with power and great glory at an unknown day and
hour after a divine decree amputates or cuts short the great tribulation.
Jesus remains ON the cloud until Revelation 19 when at that time He will
descend physically onto the earth to confront the nations in the Armageddon
campaign. So according to prewrath, the descent at Armageddon is NOT the
I believe that Rev. 19:11-16 describes that second coming that will occur at
the 6th seal. The vision shown to John then skips over all the many events
that follow that second coming (the day of the Lord judgments through the
trumpets and bowls) and jumps right to the final battle at Armageddon. This
is not uncommon for the prophets. They often stated the arrival of the
Messiah (the day of the Lord) and then skipped over many events to focus on
one particular one - quite often the battle of Armageddon.
The downfall of the city of Babylon in 18:2 is followed by its becoming the
habitation of demons, the “hold” or “prison” of every evil spirit, and the
“cage,” the same word in the Greek as “hold” (phylake),
of every unclean and hateful bird. The threefold description of the
inhabitants of fallen Babylon is a reference to fallen angels in their
various characteristics as demons and evil spirits, symbolized by the bird
13:32). This abandonment of destroyed Babylon to demons is a
divine judgment stemming from the utter wickedness of its inhabitants
described in verse 3. Babylon in her political character has had evil
relationships with “all nations” described as “fornication.” In this, they
have been led by the rulers, “the kings of the earth.” The resulting evil
association has made the merchants of the earth rich. Just as the church had
grown rich in proportion as it had been wicked, so the nations have likewise
prospered, as they have abandoned God and sought to accumulate wealth of
this world. The wealth originally collected through the influence of the
apostate church is taken over by the political system in the great
tribulation which with universal political power is able to exploit to the
full its accumulation of wealth.
A Call to
Separation from Babylon (18:4-5)
18:4-5 And I heard another voice 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
As John contemplates the announcement of the fall of Babylon, he hears
another voice from heaven addressed to the people of God instructing them to
come out of Babylon. In a similar way the people of God were urged to leave
Babylon in ancient days (Jer.
51:45). Seiss explains the phrase “come out of her,” citing
Jeremiah 50:4-9 where the children of Israel are urged to “remove
out of the midst of Babylon” (Jer.
50:8), and the command “Flee out of the midst of Babylon, and
deliver every man his soul” (Jer.
Alford compares the command to come out of Babylon to the warning to Lot to
leave Sodom (Gen.
The purpose of leaving Babylon is twofold: first, by separation from her
they will not partake of her sin, and second, they will not have her plagues
inflicted on them. The reference to plagues refers to the vials of chapter
16, especially the seventh vial which falls upon Babylon itself (16:17-21).
This is further evidence that the event of chapter 18 is subsequent to the
seventh vial and therefore in contrast to the destruction of the harlot in
In verse 5 the sins of Babylon are declared to reach to the heavens with the
result that God remembers, that is, judges her iniquities (cf.
51:9). The fact that her sins have reached (Gr.,
literally “glued” or “welded together,” i.e., piled one on another as bricks
in a building) unto heaven is an allusion to the tower of Babel which began
the wicked career of ancient Babylon (Gen.
11:5-9). Though God perm/its the increment of sin, its ultimate
divine judgment is inescapable.
Against Babylon (18:6-8)
18:6-8 Reward her even as she rewarded you, and double unto her double
according to her works: in the cup which she hath filled fill to her double.
How much she hath glorified herself, and lived deliriously, so much torment
and sorrow give her: for she saith in her heart, I sit a queen, and am no
widow, and shall see no sorrow. Therefore shall her plagues come in one day,
death, and mourning, and famine; and she shall be utterly burned with fire:
for strong is the Lord God who judgeth her.
In keeping with the enormity of her sin, the voice from heaven now calls on
God to reward Babylon even as she rewarded the people of God. The verb (Gr.,
means literally “to pay a debt” or “to give back that which is due.” It
is the law of retribution sometimes called lex talionis. Divine
justice exacts the “eye for an eye” and the “tooth for a tooth.”
The normal law of retribution, however, is here doubled in recognition of
the enormity of the sin of Babylon. Accordingly the voice demands, “Double
unto her double according to her works.” In keeping with this principle, the
cup of iniquity which Babylon filled is now to be filled twice with the
measure of her judgment. There is no mercy for the utter apostasy found in
Babylon in all her phases of operation. The verb (Gr., kerannymi)
translated “fill” is literally “mix” or “mingle” as in the preparation of a
drink. The same verb is used in 14:10 in connection with the wine of the
wrath of God.
The same law of retribution is indicated in verse 7 where the standard of
her judgment is compared to her luxurious living in which she was given to
self-glorification. The expression “lived deliciously” (Gr.,
means “to be wanton” or “to revel” and comes from a word meaning
“hardheaded” or “strong.” Her willful sin against God is now to be rewarded
with torment and sorrow. The “torment” (Gr., basanismon) refers to
trial by torture with its resultant mental anguish and grief (Gr.,
penthos). Her wishful thinking in which she said, “I sit a queen, and am
no widow, and shall see no sorrow” is going to be rewarded by sudden
destruction from the Lord which according to verse 8 will come in one day in
the form of plagues, death, mourning, and famine, resulting in her utter
destruction by fire. Her vaunted strength is as nothing compared to the
power of God. Like the church at Laodicea, her wealth has brought a sense of
false security (3:17). Her claim to not being a widow has only the faulty
foundation of her illicit love affairs with the kings of the earth (17:2).
The fact that her judgment comes in one day, emphasized in the Greek by
being placed first in the sentence, is reminiscent of the fall of Babylon in
5, which fell in the same hour that the finger traced its
condemning words upon the wall. Before morning, the ancient power of Babylon
has been destroyed. In a similar way, the rich fool of
12:16-20 lost his barns and his soul in one night. When it is
time for God’s judgment, it descends with unwavering directness.
The Lament of
the Kings of the Earth (18:9-10)
18:9-10 And the kings of the earth, who have committed fornication and lived
deliciously with her, shall bewail her, and lament for her, when they shall
see the smoke of her burning, Standing afar off for the fear of her torment,
saying, Alas, alas, that great city Babylon, that mighty city! for in one
hour is thy judgment come.
The destruction of Babylon in its political and economic aspects described
in the preceding verses is now the subject of a lament by the kings of the
earth. These kings are a wider designation than the ten kings of 17:12,16,
who participated in the destruction of the harlot. Here there is lament over
the destruction of that which remained. The time is the second coming of
Christ at the end of the great tribulation. The very kings who participated
in the wickedness and wealth of Babylon now mourn her passing, symbolized in
the burning of the capital city. The lament of the kings over Babylon is
most emphatic in the Greek by the repetition of the article: literally “the
city the great, Babylon the city the mighty.” It was great in its extent of
power and accomplishment and mighty in the strength of its rule. In spite of
its greatness and strength (Gr.,
and ischyra), it nevertheless falls in one hour.
Again, for the sake of consistency, I need to point out that the second
coming that Walvoord refers to occurs at Rev. 19:11-16. And while this is
indeed a summary statement of the arrival of Jesus as is symbolized at the
6th seal of Rev. 6, he sees it as occurring at the end of the 70th week.
Then what John is shown is the assembly of armies at Armageddon which will
occur several months after the arrival at verse 11.
Some believe that ancient Babylon is to be rebuilt as the capital of the
world empire in the great tribulation period and that Babylon in this
chapter refers to ancient Babylon rather than to Rome. According to
13:19-22, Babylon was to be completely destroyed and not
inhabited. This seems also the teaching of
Jeremiah 51:24-26, 61-64. It is argued that ancient Babylon as a
city was not destroyed for hundreds of years after the fall of the empire
and therefore these prophecies have not been literally fulfilled.
The destruction of Babylon according to
Jeremiah 51:8 was to be sudden. This is confirmed by
Revelation 18:17-19. As far as the physical city of Babylon was
concerned, this was not true of ancient Babylon as it continued for many
years after its political downfall. Further, it is pointed out that the
13:6, &-11, which formed the context of
13:19-22, indicates that the destruction of Babylon would be in
the day of the Lord.290
Hence, it is held that Babylon will be rebuilt and then destroyed by Christ
at His second coming.
Actually, this statement is not incorrect as long as we realize that the
destruction will not occur immediately at the second coming of Christ
(ACTUAL), but later during the Armageddon campaign.
Others identify Babylon as Rome, the seat of the apostate church as
described by the seven mountains of 17:9 and also the political city as
It is possible that Rome might be the ecclesiastical capital and rebuilt
Babylon the political and commercial capital. It is also conceivable that
Rome might be the capital in the first half of the last seven years and
Babylon in the second half—in the world empire phase. Haldeman holds that
Babylon will be rebuilt. He states, “Rome will be the political, Babylon the
commercial, capital of Antichrist’s kingdom.”292
On the other hand Hoste observes, “I do not think there is any necessity
that Babylon should be rebuilt, for another city has, as we see in this
chapter, taken her place.”293
Those who deny that Babylon will be rebuilt do so on the principle that the
prophecy of destruction refers to ecclesiastical and political power
symbolized in Babylon but not embodied in an actual city. The city of
Babylon politically therefore is now destroyed historically. The power and
religious character of Babylon are destroyed at the second coming. The
ultimate decision depends upon the judgment of the expositor, but in many
respects it is simpler to postulate a rebuilt Babylon as fulfilling
literally the Old Testament prophecies as well as that embodied in this
Regardless of location, the burning of the city is a symbol of the fall of
its political and economic might, and the kings of the earth marvel at the
destruction of the seemingly infinite power of the capital of the world
empire. The twofold lament involved in the words bewail and lament
indicates to vocally lament (bewail) and to beat the breast (lament,
Gr., kopsontai). Their vocal lament, “Alas, alas” (Gr., ouai)
is probably better translated “Woe, woe” because it is much more emphatic
than the English “alas.” The word is mournful in both its sound and meaning
and is reminiscent of the hopeless wailing of those who mourn the passing of
loved ones. Their mourning is also characterized by fear lest they have the
same judgment which has overcome the city, and for this reason they stand
afar off. How sad is the hour of judgment when it is too late for mercy.
The Lament of
the Merchants of the Earth (18:11-19)
18:11-19 And the merchants of the earth shall weep and mourn over her; for
no man buyeth their merchandise any more: The merchandise of gold, and
silver, and precious stones, and of pearls, and fine linen, and purple, and
silk, and scarlet, and all thyme wood, and all manner vessels of ivory, and
all manner vessels of most precious wood, and of brass, and iron, and
marble, And cinnamon, and odours, and ointments, and frankincense, and wine,
and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and
chariots, and slaves, and souls of men. And the fruits that thy soul lusted
after are departed from thee, and all things which were dainty and goodly
are departed from thee, and thou shalt find them no more at all. The
merchants of these things, which were made rich by her, shall stand afar off
for the fear of her torment, weeping and wailing, And saying, Alas, alas
that great city, that was clothed in fine linen, and purple, and scarlet,
and decked with gold, and precious stones, and pearls! For in one hour so
great riches is come to nought. And every shipmaster, and all the company in
ships, and sailors, and as many as trade by sea, stood afar off, And cried
when they saw the smoke of her burning, saying, What city is like unto this
great city! And they cast dust on their heads, and cried, weeping and
wailing, saying, Alas, alas that great city, wherein were made rich all that
had snips in the sea by reason of her costliness! for in one hour is she
The economic character of the city of Babylon is indicated in the fact that
the merchants also weep and mourn for her. Their grief is occasioned by the
loss of their trade with the city. The rich and varied character of the
merchandise is itemized in verses 12 and 13, beginning with precious stones
and costly metals characteristic of wealth and luxury. Next in order are the
fine fabrics used in their clothing, composed of fine linen and silk in the
luxurious colors of purple and scarlet. Precious stones, versatile metals,
and fine fabrics which constituted the wealth of the ancient world are here
itemized as the treasure of Babylon in the hour of her destruction. The
luxury of their apparel is matched by the rich furnishings of their homes
including articles of thyine and other precious wood, ivory, brass, iron,
and marble. Thyine was a fragrant wood corresponding to cypress and was used
for expensive furniture in Roman times along with other precious materials.
The use of vessels made of ivory, brass, iron, and marble as well as
precious wood was symbolic of the luxury and wealth of Babylon before its
In verse 13 expensive perfumes and spices are mentioned, such as cinnamon,
unspecified odors (Gr.,
from an odiferous shrub of which an ointment was made, translated “spice” in
the A.R.V.), and ointments (Gr., myron, an unguent made of an
aromatic juice). Some manuscripts add “incense” between “odours” and
“ointments” (Gr., thymiamata). The last luxury item to be listed is
frankincense. All of these could be afforded only by the wealthy. Next is
mentioned the abundance of foods, such as wine, oil, fine flour, wheat,
cattle, and sheep. The word beasts (Gr.,
used as a general word for property in the form of animals, probably
refers to cattle. Verse 13 closes with reference to the means of
transportation employed by the wealthy, namely, horses and chariots, and
finally, the slaves they possessed in body and soul. The combined picture is
one of complete abandonment to the wealth of this world and total disregard
of God who gave it.
Verse 14 tells of the sweeping removal of all these precious possessions
described as “the fruits that thy soul lusted after” and “all things which
were dainty and goodly.” The inhabitants of Babylon addressed as “thou” are
no longer able to find these things. Like the kings of the earth who stood
afar off and watched the ascending smoke of the burning of Babylon, so the
merchants also shall fear to go near the city. Weeping and wailing, that is,
crying out loud and mourning, they also repeat their sad “alas” (Gr.,
ouai). All the great riches of the city, described again as fine linen,
purple and scarlet, gold, precious stones, and pearls, are brought to
Those in ships, apparently standing off from shore on the sea, witness the
scene and join in the mourning as they see the smoke of the city ascending.
They cry saying, “What city is like unto this great city!” In expression of
their grief, they cast dust on their heads and join other merchants in
weeping and wailing. For the third time in the passage, the mourning cry
“Ouai ouai” is heard. Their mourning is not for the city, however, but
because their wealth derived from trade in shipping is now at an end. Christ
warned against coveting the wealth of this world when He said,
Lay not up for yourselves treasures upon earth, where moth and rust doth
corrupt, and where thieves break through and steal: But lay up for
yourselves treasures in heaven, where neither moth nor rust doth corrupt,
and where thieves do not break through nor steal: For where your treasure
is, there will your heart be also (Matt.
In contrast to the transitory wealth and glory of this world, which are here
consumed by a great judgment from God, are the true riches of faith,
devotion, and service for God laid up in heaven beyond the destructive hands
of man and protected by the righteous power of God. The destruction of
Babylon also ends the nefarious control of the souls of men mentioned last
in the list of commodities in verse 13. No longer can ancient Babylon
control the world religiously, politically, or economically.
Heaven over the Fall of Babylon (18:20)
18:20 Rejoice over her, thou heaven, and ye holy apostles and prophets; for
God hath avenged you on her.
In contrast to the grief overtaking worldly rulers and merchants by the
destruction of Babylon, those in heaven, who are mentioned later in 19:1,
are called upon to rejoice at the righteous judgment of God. The address is
to “the saints and the apostles and the prophets” rather than to the “holy
apostles,” with the article repeated each time. The expression “hath
avenged” is literally “God hath judged your judgment on them,” that is, “God
hath inflicted your judgment on them,” thus bringing to bear upon Babylon
the righteous recompense for her martyrdom of the saints. It is another case
where the righteous ultimately triumph as victory follows suffering.
Destruction of Babylon (18:21-24)
18:21-24 And a mighty angel took up a stone like a great millstone, and cast
it into the sea, saying. Thus with violence shall that great city Babylon be
thrown down, and shall be found no more at all. And the voice of harpers,
and musicians, and of pipers, and trumpeters, shall be heard no more at all
in thee; and no craftsman, of whatsoever craft he be, shall be found any
more in thee; and the sound of a millstone shall be heard no more at all in
thee; And the light of a candle shall shine no more at all in thee; and the
voice of the bridegroom and of the bride shall be heard no more at all in
thee: for thy merchants were the great men of the earth; for by thy
sorceries were all nations deceived. And in her was found the blood of
prophets, and of saints, and of all that were slain upon the earth.
John in his vision now sees a “mighty angel” (cf. 5:2; 10:1) throw a stone
like a great millstone into the sea, portraying the violent downfall of the
great city. A similar instance is found in
Jeremiah 51:61-64. In this passage in Jeremiah, Seraiah, a prince
who accompanied Zedekiah into Babylon, is instructed after reading the book
of Jeremiah to bind a stone to it and cast it into the midst of the
Euphrates with the words “Thus shall Babylon sink, and shall not rise from
the evil that I will bring upon her: and they shall be weary.” In the
similar instance portrayed in Revelation, the millstone is cast into the sea
instead of the Euphrates. The symbolism is the same. It represents the
destruction of the great city, which like a stone cast into the sea will be
found no more. The ultimate end of Babylon in all its forms will be
accomplished by God’s judgment at the end of the great tribulation. Babylon
will be found “no more at all” (cf. vv. 14, 22-23). The expression occurs
seven times with minor variations.
The angel now enlarges on the cessation of activity in this great city. That
which characterized its life and featured its luxurious existence, such as
the voices of harpers and musicians, of pipers and trumpeters, who added to
the fanfare and public display of both the religious and political Babylon,
is now silent. Similarly, the fine craftsmen who produced the ultimate in
luxurious goods are no longer to be found. The sound of the millstone
grinding out the grain is silent. In like manner, the light of the candle is
now out, the city cold and dead, and no longer do its streets ring with the
voices of the bridegroom and the bride. Of the nine different features
mentioned, seven are described as “the voice” (Gr.,
literally “sound”) of harpers, musicians, pipers, trumpeters, millstone
(“sound” same as “voice” in Greek), bridegroom, and bride. The very silence
of the city is a testimony to God’s devastating judgment.
Verses 23 and 24 provide another brief summary of the extent of Babylon’s
sins and greatness. Her merchants were “great men of the earth.” All nations
were deceived by Babylon’s sorceries. Here too was the martyred blood of
prophets and saints. The greatness that was the secret of her rise in power
and influence makes her downfall all the more impressive. Babylon is
declared to be guilty of the blood of prophets and saints, reference in part
to the martyrs of the great tribulation.
There is an obvious parallel in the rise and fall of Babylon in its varied
forms in Scripture. As introduced in
Genesis 11:1-9, Babylon, historically symbolized by the tower
reaching to heaven, proposed to maintain the union of the world through a
common worship and a common tongue. God defeated this purpose by confusing
the language and scattering the people. Babylon, ecclesiastically symbolized
by the woman in
Revelation 17, proposes a common worship and a common religion
through uniting in a world church. This is destroyed by the beast in
Revelation 17:16 who thus fulfills the will of God (Rev.
17:17). Babylon, politically symbolized by the great city of
Revelation 18, attempts to achieve its domination of the world by
a world common market and a world government. These are destroyed by Christ
at His second coming (Rev.
19:11-21). The triumph of God is therefore witnessed historically
in the scattering of the people and the unfinished tower of
Genesis 11 and prophetically in the destruction of the world
church by the killing of die harlot of
Revelation 17 and in the destruction of the city of
Revelation 18. With the graphic description of the fall of
Babylon contained in chapters 17 and 18, the way is cleared for the
presentation of the major theme of the book of Revelation, the second coming
of Christ and the establishment of His glorious kingdom.
Joseph A. Seiss, The Apocalypse, p. 407.
Henry Alford, The Greek New Testament, IV, 715.
See the extended discussion presenting evidence for the futurity of the
final judgments on Babylon in B. W. Newton, Babylon and Egypt, Their
Future History and Doom, pp. 1-30.
Cf. previous discussion of
17:9-11; also cf. Seiss, pp. 397-415.
I. M. Haldeman, A Synopsis of the Book of Revelation, p. 21.
William Hoste, The Visions of John the Divine, p. 129.