Chapter 18
The Fall of Babylon
1 After this I saw another angel coming down from heaven, having great authority, and the earth was made bright with his glory.
John sees another angel come down from heaven after (another ‘meta tauta’)[1] watching the judgment of the prostitute that is to come soon. Being bright with his glory and having great authority, this angel is often mistaken for Jesus. The Greek word here translated as ‘another’ is ‘allon’, which refers to being the same type, just a different one.[2] This angel is the same type of angel that showed John the judgment of the prostitute, he is not a Christophany or theophany. Even though we are not informed as to the angel’s identity, we can see that God has sent this angel to proclaim something of great importance, granting him both a voice of authority with a brilliance for him to be seen by all.
2 And he called out with a mighty voice, “Fallen, fallen is Babylon the great! She has become a dwelling place for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast.
The angel loudly announces that Babylon the great, has fallen. Some believe that by the angel stating the word ‘fallen’ twice, represents both the fall of a system of false worship and beliefs, and the fall of an actual city. The angel further states that Babylon has become a dwelling place, a home, for demons (subjects of Satan). In addition, it has become a ‘haunt’ (Greek ‘phylakē’,[3] the act of keeping watch, used here metonymically to refer to the location where the watching, holding, or guarding, is taking place) for every unclean spirit, every unclean bird, and every unclean and detestable beast. The term ‘unclean’ (Greek ‘akatharto’,[4] refers to something or someone unacceptable to God, most often used in regard to being ceremonially unclean, being unfit or polluted in some way, or a reference to those that oppose God), here it is applied to spirits, birds, and detestable (hated) beasts. Even though demons could be described as being unclean spirits, the angel delineates and identifies them separately. In the book of Revelation the Greek word for demons can only be found three times (see also Revelation 9:20; 16:14), each previous time referring to either worshiping them or performing signs (being pseudo miracles), those things that are reserved for God alone, which may point to a dark angel hierarchy (see Ephesians 6:12). What then are the unclean spirits, birds, and detestable beasts? The unclean spirits referred to here may be any unholy spirit that is not part of Satan’s hierarchy, or this is simply a repeat to emphasize the nature of the location. The birds could be those mentioned by Jesus during His teaching of the kingdom parables where the birds, representing Satan, eat the seed and nest in the trees of the kingdom (see Matthew 13:4, 19, 32), however those were fictitious birds. But they could have been the birds God sent to feast on the armies of Gog after the Magog invasion (see Ezekiel 39:17-20). We also know that Birds (perhaps the same ones) will again be employed by God to ‘clean up’ after the final battle of Armageddon (see Revelation 19:17-18). The listing of each of these ‘unclean’ entities emphasizes just how spiritually dark Babylon the great had become, a place where the enemies of God feel comfortable dwelling.
There is an ongoing debate as to the meaning of the last part of the verse where it reads, “a haunt for every unclean and detestable beast.” Since some manuscripts do not include this reference, the addition is believed to be a potential copyist error. Some believe that it points to Isaiah’s prophecy of the judgment of Babylon where it states that Babylon will never be inhabited by humans again and that it will be overrun by wild animals (see Isaiah 13:20-22, see also Jeremiah 50:38-40), but those verses do not imply that the animals are detestable or unclean.
Since the Greek word ‘phylakē’ (see above) can also be translated ‘prison’, many see this passage occurring after judgment. Instead of Babylon being a ‘haunt’ for unclean spirits, birds and detestable animals, that they become imprisoned there and are destroyed along with the city. But that does not apply to the demons, as the text states that Babylon had become a dwelling place for them, not a prison.
3 For all nations have drunk the wine of the passion of her sexual immorality, and the kings of the earth have committed immorality with her, and the merchants of the earth have grown rich from the power of her luxurious living.”
The angel describes why Babylon was falling, it is judgment for enticing the world’s nations to get drunk on the wine of the passion of her sexual immorality, getting the nation’s leaders to commit adultery with her, and influencing the merchants with great wealth and power. With nearly the same indictment stated in Revelation 17:2, the two descriptions of Babylon (chapters 17 and 18) must be referring to the same Babylon, but there are some differences. Chapter 17 describes a ‘religious’ (albeit a false religion) Babylon as discussed in the commentary of that chapter above, chapter 18 seems to introduce to us a ‘commercial’ aspect to Babylon, often referred to as the ‘political’ Babylon (some commentators use the adage “two sides of the same coin”). Even during the Tribulation period the financial world continued to prosper. Those that were poor became poorer, and those that were wealthy became wealthier.
In Zechariah 5:5-11, the author writes about his seventh vision, where he sees two winged women flying and carrying a large basket containing a woman who is identified as ‘Wickedness’ to the land of Shinar so that they can build a home for it.[5] Remember the land of Shinar is another name for Babylon. A number of ideas and speculations have been thought of trying to interpret Zechariah’s vision. Since the Hebrew word that is translated as ‘basket’ is ‘ê·pāh’[6] (or ephah), being a commercial unit of measure, many believe that this ‘transfer’ pertains to the physical moving of a large financial center, like New York or Geneva, to Babylon. Of course many believe that since the basket contains ‘Wickedness’, that it is about carrying the headquarters for some false religion to Babylon. Perhaps it’s both.
4 Then I heard another voice from heaven saying, “Come out of her, my people, lest you take part in her sins, lest you share in her plagues; 5 for her sins are heaped high as heaven, and God has remembered her iniquities.
John hears another voice from heaven (due to context the speaker is God, perhaps Jesus Himself) calling for God’s people to leave Babylon, words that echo the same warning Jeremiah many years earlier prophesied regarding Babylon, “Go out of the midst of her, my people! Let every one save his life from the fierce anger of the LORD!” (Jeremiah 51:45) The voice gives two reasons why God’s people should leave, first to prevent them from sinning, as temptations apparently abound, perhaps with an allurement difficult to resist. Secondly, God wants them to leave because He doesn’t want them to suffer during the time of judgment, as the plagues will be sent to punish. This reference to the plagues seems to connect to the seventh bowl of God’s wrath recorded in Revelation 16:17-21.
The voice further explains that Babylon’s sins are so numerous that they have figuratively accumulated to the point the ‘heap’ of sins has reached heaven. And that God has remembered her sins. This is not implying that He forgot, it is a figure of speech stating that God will punish Babylon for her sins. Many question why would any of God’s people be in Babylon. When the Babylonian Empire conquered Judah the Israelites were brought into Babylon and held captive for seventy years. After the empire fell, the captives were allowed to return to Israel, but many stayed in Babylon. It became a safe haven for many Jews, even Peter inferred that a follower of Jesus being in Babylon (see 1 Peter 5:13, no it wasn’t a code word for Rome). Even though mostly a pagan territory, many found it safer than being under Roman influence. While that doesn’t apply now, but in the future as Babylon remerges as the world premiere spiritual and commercial center, those that accept Jesus as their Savior while living there need to get away from Babylon.
6 Pay her back as she herself has paid back others, and repay her double for her deeds; mix a double portion for her in the cup she mixed.
Calling for retribution, the voice requests God to pay back Babylon just as she paid back others, that she should be paid double for her deeds. The New Living Translation renders this verse, “Do to her as she has done to others. Double her penalty for all her evil deeds. She brewed a cup of terror for others, so brew twice as much for her.” (NLT) Due to the enormity of the sins, a doubling of the law of retribution (classically defined as “an eye for an eye…”) is being requested. While some commentators question the source of this request (ideas ranging from being prayers of those inflicted by Babylon to being from John), the context supports it being a continuation of the message of the voice from heaven.
7 As she glorified herself and lived in luxury, so give her a like measure of torment and mourning, since in her heart she says, ‘I sit as a queen, I am no widow, and mourning I shall never see.’
Since she (Babylon) glorified herself and lived in luxury (Greek ’estrēniasen’,[7] to live sensually by gratifying the senses with sexual immorality)[8] and that she believes she is on top of the world, a queen on the throne, someone who is not helpless and cannot experience grief or mourning (essentially boasting that she would live on forever), her judgment should include torment (the Greek implies torture) and mourning like that of which she had dispensed.
8 For this reason her plagues will come in a single day, death and mourning and famine, and she will be burned up with fire; for mighty is the Lord God who has judged her.”
For all of the above reasons, plagues will come and bring death, mourning, famine, and burned up (Greek ‘katakauthēsetai’,[9] to reduce to ashes, fully destroyed) with fire in one day. Since the time for repentance had passed, judgment from God will be swift. The voice from heaven will now identify four groups that will mourn as they watch the destruction of Babylon.
9 And the kings of the earth, who committed sexual immorality and lived in luxury with her, will weep and wail over her when they see the smoke of her burning. 10 They will stand far off, in fear of her torment, and say, “Alas! Alas! You great city, you mighty city, Babylon! For in a single hour your judgment has come.”
First to mourn are the kings of the earth (not just the ten kings), those that participated with her sexual immorality and enjoyed her luxurious living. Standing far away to prevent being destroyed too, these kings will weep and mourn the loss of the city that allowed them to share in its luxury and life style. They cry out saying, “Alas! Alas!” (Greek ‘ouaí’,[10] an interjection of grief, considered an onomatopoeia, an imitation of the sound, perhaps a better translation would be “Woe! Woe!”) as they watch the smoke rise from the city burning. It is interesting to note that they will know that this quick annihilation is due to her being judged.
11 And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore,
The next group of mourners are the merchants who sold to the city’s vendors. They mourn, not as the result of recognizing their sin, but for the loss of their revenue. The city had become the world’s center of commerce as noted by their acknowledgment that no one buys their cargo anymore. While this could be an exaggerated statement of remorse, it still emphasizes the importance that this city had become for worldwide trade. Examples of the merchandise are given in the next two verses.
12 cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble,
The list of cargo that was sold to the vendors and other tradesmen in Babylon is diverse. It should not be considered exhaustive, but more representative, as the list contains 28 items making it divisible by seven, a number that represents completion.[11] Even though the list contains items that are still valuable today, it begins with items that are truly timeless in being revered and desired, that of gold, silver, jewels, and pearls. Next are items relating to apparel, being fine linen, purple cloth,[12] silk, and scarlet cloth.[13] The following items seem to be related to valuable personal possessions, like that of artwork and furnishings. The Greek that is translated here as ’scented’ is ’thuinon’,[14] which refers to a citron tree, some consider it to be a reference to an African evergreen tree whose wood was pleasantly aromatic, which was used to make statues, figurines, and costly wooden boxes. When burnt it also gave off a pleasurable scent and was used as an incense, which is why some Bible versions translate this as incense. The list continues with ivory which may indicate that the restrictions on ivory trade have been lessened or removed. Then we read that the list includes “all kinds of articles” of costly wood (usually understood to refer to furniture and not lumber, but with the cost of wood increasing, it may be a reference to building materials too). Next are “all kinds of articles” made of bronze, iron, and marble, again, personal possessions (possibly even including automobiles).
13 cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls.
The list continues with what might be best described as consumables. First is cinnamon, a spice that everyone knows, but then next is the generic word ’spice’ which is the Greek word ‘amōmon’[15] that can refer to being a nonspecific term meaning spice, but can also refer to a specific spice with the same name (usually spelled ‘amomum’, believed to be a spice from a plant native to India). The third consumable is incense, we find in the Bible incense is associated with Temple practices (and the Tabernacle prior to the Temples). But even though the Temple would have been rebuilt, the incense used would need to be made following the instructions given to Moses (see Exodus 20:34-38). This incense may be needed for the people’s worship of the beast as Satan often mimics God ordained practices.[16]
The next two items on the list should be familiar to all believers, myrrh and frankincense. They are two of the three gifts offered to Jesus at His birth by the Magi (see Matthew 2:1-12). Myrrh, a fragrant resin that was most often found in liquid form (typically in an oil), was used as an anointing oil (see Exodus 30:23), as a beauty treatment (see Esther 2:12; Psalm 45:8-9) and as a perfume (see Proverbs 7:17). Myrrh was also used as a medicine and was employed in human embalming (see John 19:39). The Greek word here is ‘myron’[17] and it can also be translated as sweet oil, ointment, perfume, and fragrant oil. Frankincense was used primarily around the Temple by the priests as it was required in many of the protocols of the Old Testament offerings, sacrifices and worship (see Exodus 30:34; Leviticus 2:1-16; 6:15; 24:7; Nehemiah 13:5-9; Jeremiah 17:26; 41:5). While still considered valuable, neither of these two substances are of great demand today. Some commentators believe the reference to myrrh is actually petroleum oil, something very abundant in the middle-east.
Next are four consumables that are edible, beginning with wine. Today the production of wine and other alcoholic beverages have become a multi-billion dollar business. Undoubtedly that won’t change before this time, if anything the revenue from alcohol will likely increase. The Greek ‘élaion’[18] refers to olive oil, something that had multiple uses during Biblical times. It was used for lighting (as oil in lamps, see Matthew 25:1-13) and medical applications (see Luke 10:34); and we know today how it can be used in cooking. Both fine flour and wheat are mainstays in the baking and food preparation industries. The Greek word translated here as “fine flour” is only found this one time in the New Testament, it is believed to refer to the ‘finest’ of flours, referring to it being highly refined and therefore likely very expensive.
Livestock is next on the list, with cattle, sheep, and horses. Each providing something different, namely food, wool, and transportation. Seeing that none of which transport in great numbers easily, tells us Babylon brokered these deals instead of local inventory, something likely done on all of the transactions handled here. Next are chariots, this is another Greek word (‘rhedōn’)[19] found only this one time in the Bible, is a reference to a four-wheeled carriage for traveling, believed by many to be a reference to modern-day automobiles.
It is the last item on the list that is the most disturbing, slaves. While during Biblical times slavery was common and acceptable, it is neither today. Does this imply that slavery will return as an acceptable practice? There has been an alarming increase in human trafficking where people have been kidnapped and then forced to do labor and sex acts against their will (see also Joel 3:3).
14 “The fruit for which your soul longed has gone from you, and all your delicacies and your splendors are lost to you, never to be found again!”
In what might be called a ‘dirge’, the merchants bemoan the fact that Babylon, which once offered great and fanciful things, luxuries, and incredible beauty is now gone forever. The Greek word translated as ‘fruit’ is another word only found this once in the New Testament. The word implies ‘ripe’ fruit and is used here to refer to ‘good’ or ‘great’ things.
15 The merchants of these wares, who gained wealth from her, will stand far off, in fear of her torment, weeping and mourning aloud, 16 “Alas, alas, for the great city that was clothed in fine linen, in purple and scarlet, adorned with gold, with jewels, and with pearls! 17a For in a single hour all this wealth has been laid waste.”
Apparently the vendors that sold their products in Babylon were able to escape or saw that was about to be destroyed and stayed away, watching from a distance. The text notes that they were “in fear of her torment,” if they stayed, they knew that they would have been destroyed too. Some believe that this statement reveals that they were aware that they shared in the city’s guilt. While weeping they cry out mourning the loss of the great city that was clothed in the finest of linen, in purple and scarlet, and adorned with gold, jewels, and pearls, which was all laid to waste in one hour.
17b And all shipmasters and seafaring men, sailors and all whose trade is on the sea, stood far off 18 and cried out as they saw the smoke of her burning, “What city was like the great city?” 19 And they threw dust on their heads as they wept and mourned, crying out, “Alas, alas, for the great city where all who had ships at sea grew rich by her wealth! For in a single hour she has been laid waste. 20 Rejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!”
The fourth and final group of mourners are the ship captains and their crews along with other mariners and those who make their livelihood on the ocean. When they see Babylon burning they throw dust on their heads and cry (an ancient expression of agony, see Lamentations 2:10; Job 2:12). In their mourning they recognize that the city was indeed a great city, a place where all who owned cargo ships grew rich. They also acknowledge that the city was destroyed in one hour.
The last half of their lament is offered in recognition that the destruction of Babylon was in response to a judgment from God. It further recognizes that the judgment was on behalf of those in heaven, the saints, apostles, and prophets, as this judgment is not only a fulfillment of prophecy, it also demonstrates that God is true to His Word and faithful to keep His promises.
None of the four mourning groups sought forgiveness or attempted to repent. All they were able to do was to grieve over their own loss. Even though this last group of sailors were able to see that the destruction of Babylon was from God, they did not seek or turn to Him. Some believe that verse twenty was intended to be some form of mockery. Others believe that this verse was proclaimed by another participant, perhaps a voice from heaven, a point of view shared in The Message, which renders verse twenty as, “O Heaven, celebrate! And join in, saints, apostles, and prophets! God has judged her; every wrong you suffered from her has been judged.”[20]
21 Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, “So will Babylon the great city be thrown down with violence, and will be found no more;
For the third and final time John sees a mighty angel (see Revelation 5:2; 10:1), this angel picks up a stone that looked to John to be like a large millstone, and then watched the angel throw it into the sea. All while saying that this stone represented Babylon which will be thrown down with violence (Greek ‘hormēmati’,[21] another Greek word found only this one time in the New Testament, meaning a swift hostile movement), and will no longer be found. There are two popular interpretations, one that this final judgment of Babylon occurs later, perhaps years later after it has fallen, and the other interprets this action as representing the fall.
The idea that this verse pertains to a later time is to take in account the prophecies of Isaiah 13:20-22; Jeremiah 50:39; Revelation 18:2) which describe animals will occupy the ruins of Babylon. The premise is that if Babylon will no longer be found after being thrown into the sea, then in order for the animals to inhabit the city, there must be a period between the fall of Babylon and its final judgment of being thrown into the sea, where it will no longer able to be found. Proponents of this interpretation often point out that John’s description of the stone being like a great millstone is not arbitrary, but very specific, pointing to when Jesus taught, “but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.” (Matthew 18:6) In this scenario instead of a person being drowned, it is a city who was responsible for many believers to sin.
The alternate interpretation views the angel casting the stone in the sea as representing the fall of Babylon. That the final four verses in this chapter provides a final reproof against the city and since this is the final action before Jesus returns, it also serves as the closing of the Tribulation. This interpretation requires the Greek word ‘heurethē’[22] (translated here as ‘found’) to be used metaphorically to find out by inquiry or discovery (as it is used in Luke 19:48; John 18:38; 19:4, 6; Acts 4:21; 13:28; Romans 7:10; Galatians 2:17; 1 Peter 1:7; Revelation 5:4), referring to it being unable to be found or inhabited by humans, left desolate and overrun with wild animals.
The angel then continues its rebuke of Babylon using imagery and descriptors of a lifestyle rich in culture, artisans, plentiful employment, and one with a strong economy, but at the same time evil and deceptive.
22 and the sound of harpists and musicians, of flute players and trumpeters, will be heard in you no more, and a craftsman of any craft will be found in you no more, and the sound of the mill will be heard in you no more,
The angel first touches on the culture of Babylon as being the home of many musicians. He notes that sound produced by the harpists, flute players, trumpeters, and other musicians will no longer be heard as music from this city will be silenced forever. In addition, he notes that craftsmen, people skilled in making things, will no longer be found. Plus, the sound of the mill, undoubtedly representing all manufacturers, will no longer be heard. All that provided for a luxurious and opulent lifestyle was no longer available (see Isaiah 24:7-10). Especially since the city was destroyed to the point it could no longer be inhabited.
23 and the light of a lamp will shine in you no more, and the voice of bridegroom and bride will be heard in you no more, for your merchants were the great ones of the earth, and all nations were deceived by your sorcery.
The city will no longer produce any light. Many cities that tout great entertainment also boast of their nightlife and their dazzling displays of light. Here the angel speaks of only darkness, the lights will no longer shine (see Revelation 16:10). The voices of bridegrooms and brides will not be heard anymore, as people will no longer travel to Babylon to get married.
The angel explains why the city was destroyed, “Her traders robbed the whole earth blind, and by black-magic arts deceived the nations.”[23] The merchants were considered great only because they deceived the world. They deceived all nations through sorcery (Greek ‘pharmakeia’,[24] occult, witchcraft, can also refer to drug induced trances and illicit drugs), giving insight that the city was truly Satan’s invention. Some believe that this may also refer to a reversal of the “war on drugs” where what is currently illegal today becoming part of the beast’s plan for world domination, get everyone addicted to drugs that only Babylon can supply.
24 And in her was found the blood of prophets and of saints, and of all who have been slain on earth.”
The blood of the prophets, believers, and all those who were martyred during this period of tribulation was found in Babylon, making her responsible for their suffering and deaths. Earlier it was reported that Babylon was drunk with blood of the saints and martyrs (see Revelation 17:4-6). Those that she could not deceive and corrupt were pursued and executed. The city of Babylon represented the opposition of God and now she has been judged and is gone forever.
With the destruction of Babylon, the one held responsible for leading the opposition of God, the primary theme of the book of Revelation can now take centerstage, the return of Jesus!
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[1] See commentary for Revelation 4:1 regarding the Greek phrase ‘metá taúta’.
[2] See commentary for Revelation 10:1.
[3] Strong’s Greek 5438.
[4] Strong’s Greek 169.
[5] See commentary for Zechariah above in the Old Testament Texts.
[6] Strong’s Hebrew 374.
[7] Strong’s Greek 4763.
[8] Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 768). United Bible Societies.
[9] Strong’s Greek 2618.
[10] Strong’s Greek 3759.
[11] See Prediction Verses Confirmation in the Introduction for discussion of the significance of the number seven.
[12] Throughout the Bible purple cloth was considered very valuable and often associated with wealth and royalty. The cloth was typically dyed from a rare shellfish found in the Mediterranean Sea.
[13] Scarlet red fabric was also considered valuable, it was dyed using the larvae of the cochineal insect, which is still used today as a dye for fabrics.
[14] Strong’s Greek 2367.
[15] Strong’s Greek 299 has two references, ‘ámōmos’, meaning without blemish, and ‘ámōmon’, referring to the spice.
[16] See “Unholy Trinity” under Revelation 11:14 regarding Satan mimicking God.
[17] Strong’s Greek 3464. The usual Greek word for myrrh is ‘smyrna’, Strong’s Greek 4666.
[18] Strong’s Greek 1637.
[19] Strong’s Greek 4480.
[20] Peterson, E. H. (2005). The Message: the Bible in contemporary language (Re 18:20). NavPress.
[21] Strong’s Greek 3731.
[22] Strong’s Greek 2147.
[23] Peterson, E. H. (2005). The Message: the Bible in contemporary language (Re 18:23). NavPress.
[24] Strong’s Greek 5331.