Revelation 18

Beginning in Revelation 17, John describes the Lamb’s step-by-step victory over “the beast” and his kingdom. In Revelation 17, the religious system is judged; in Revelation 18, the political and economic system fall victim. Finally, the Lord Himself returns to earth; judges Satan, “the beast,” and the false prophet (Rev. 19:19–20); and then establishes His kingdom.

One reason John used symbolism was so that his message would encourage believers in any period of church history. The true church is a pure virgin (Rev. 19:7–8; see also 2 Cor. 11:2), but the false religious system is a “harlot” who has abandoned the truth and prostituted herself for personal gain. In every age, there has been a “harlot” who has persecuted God’s people, and this will culminate in the last days in a worldwide apostate religious system.

Likewise, every age has featured a “Babylon,” a political and economic system that has sought to control people’s minds and destinies. Just as the contrast to the “harlot” is the pure bride, so the contrast to “Babylon” is the City of God, the New Jerusalem, the eternal home prepared for the Lamb’s wife (Rev. 21:9ff.). Each generation of believers must keep itself pure from the pollution of both the “harlot” and “Babylon.”

In these two chapters, John prophesies two divine judgments.

Babylon was not only an ancient city and a powerful empire, but also the symbol of mankind’s rebellion against God. In Revelation 18, Babylon represents the world system of “the beast,” particularly in its economic and political aspects. At the same time, John calls Babylon a “city” at least eight times (Rev. 14:8; 17:18; 18:10, 16, 18–21). Old Testament prophecy seems to make clear that the city itself will not be rebuilt (Isa. 13:19–22; Jer. 51:24–26, 61–64). Some equate Babylon with Rome, particularly since “the harlot” and “the beast” cooperate during the first half of the tribulation. Perhaps Peter was using Babylon as a “code name” for Rome when he wrote his first letter (1 Peter 5:13). Certainly, John’s readers would think of the Roman Empire as they read these words about Babylon.

John heard four voices give four important announcements.

The voice of condemnation (vv. 1–3). This announcement was anticipated in Revelation 14: (some commentators would also include Rev. 16:19, but I have interpreted the “great city” in that context as Jerusalem). There is a definite reference here to Jeremiah 51—52, where the prophet saw the fall of historical Babylon. But here John saw the destruction of spiritual Babylon, the world system organized by “the beast.” It was no ordinary angel that made this announcement, for he had great power and a glory that radiated throughout the whole earth. Despite Satan’s devices and the opposition of evil men, “the earth shall be filled with the knowledge of the glory of the Lord” (Hab. 2:14).

The phrase “is fallen, is fallen” not only adds dramatic effect to the announcement, but suggests a dual judgment: ecclesiastical Babylon, “the harlot,” in Revelation 17, and political Babylon here in Revelation 18. This thought is amplified in Revelation 18: when God announces that Babylon will receive “double” for her many sins.

The church, the bride of the Lamb, is the habitation of God (Eph. 2:22); Babylon, on the other hand, is the habitation of Satan (Rev. 18:2). This parallels the judgment on ancient Babylon (Isa. 13:21ff.; Jer. 51:37ff.). Furthermore, John called the city “a cage of every unclean and hateful bird” (Rev. 18:2). In Christ’s parable of the sower, He also used the birds as a picture of Satan (Matt 13:31–32).

This judgment has come because the Babylonian “system” has polluted the whole world. As in the judgment of “the harlot,” the sin is that of “fornication” or idolatry. The system intoxicated the people of the world with all the riches and pleasures it had to offer. It catered to those who were “lovers of pleasures more than lovers of God” (2 Tim. 3:4).

Christians in every age have had to heed the warning of 1 John 2:15–17. How easy it is to become fascinated by the things the world has to offer. Like a person taking a sip of wine, we can soon find ourselves drinking deeply and then wanting more. The world system that opposes Christ has always been with us, and we must beware of its subtle influence.

The world system satisfies the desires of the earthdwellers who follow “the beast” and reject the Lamb. But worldly things never permanently satisfy or last. The love of pleasures and possessions is but an insidious form of idolatry, demonic in its origin and destructive in its outcome.

The voice of separation (vv. 4–8). This admonition parallels Jeremiah 50: and 51:6, 45. In all ages, God’s true people have had to separate themselves from that which is worldly and anti-God. When God called Abraham, He ordered him to get out of his country (Gen. 12:1). God separated the Jewish nation from Egypt and warned the Israelites not to go back. The church today is commanded to separate itself from that which is ungodly (Rom. 16:17–18; 2 Cor. 6:14–7:1).

John offered two reasons for God’s people separating themselves from the diabolical system. The first is that they might avoid pollution, becoming “partakers of her sins” (Rev. 18:4). “Neither be partaker of other men’s sins” (1 Tim. 5:22). The word means “joint fellowship or partnership.” There is a good partnership in the Lord (Phil. 4:14), but there is also an evil partnership that we must avoid (Eph. 5:11). True unity of the Spirit exists among believers, but we must not compromise by joining forces with that which is opposed to Christ.

The second reason is that God’s people might be spared the terrible plagues He will send on Babylon. God had patiently endured the growing sins of the evil system, but now the time had come for His wrath to be poured out. He would treat Babylon just as she treated His people.

What specific sins would God judge? We have already noted Babylon’s evil influence on the nations of the world, seducing them with idolatry. Another sin that will be judged is pride: “She hath glorified herself!” (Rev. 18:7) She saw herself as a queen who could never be dethroned, and this false confidence and pride could never be accepted by the Lord (see Isa. 47 for the parallel, especially vv. 7–9).

A third sin is Babylon’s worship of pleasures and luxury. To “live deliciously” (Rev. 18:7) is to live proudly in luxury while others go without. It means to make possessions and pleasures the most important things in life and to ignore the needs of others. John summarized this attitude as “the lust of the flesh, and the lust of the eyes, and the pride of life” (1 John 2:16).

God’s people must not delay in separating themselves from this evil system, because God’s judgment will come suddenly and Babylon will be destroyed in a single day. Sometimes God’s judgments work silently “as a moth” (Hos. 5:12), but at other times they are “as a lion” (Hos. 5:14) and spring suddenly, and there is no escape. In one day, the entire economic empire will collapse! But those who have their citizenship in heaven will rejoice at the judgment of God.

The voice of lamentation (vv. 9–19). This long paragraph describes the mourning of the merchants as they see Babylon go up in smoke and all their wealth destroyed. The image here is that of a prosperous ancient city that is visited by many ships. The wealth of the city provides for many nations and employs many people. It is worth noting that not only do the merchants lament the fall of Babylon (Rev. 18:11) but also the kings of the earth (Rev. 18:9). Business and government are so intertwined that what affects one affects the other.

Certainly, the city of Rome was the center for world trade and government in John’s day, and it was known for its extravagance and luxury. Politically and economically, the people in the empire were dependent on Rome. Today, with the complex connections that exist between governments and businesses, and with the interrelated computer systems, it would not take long for “Babylon” to collapse and the world’s economic system to be destroyed.

The word translated “wail” (Rev. 18:9) means “a loud lamentation” as opposed to silent weeping. In fact, the same word is translated “weep” in Revelation 18:11. Note that the merchants are not feeling sorry for the city, but for themselves: they have lost valuable customers! God had brought an end to their life of luxury and wealth. Even their employees weep (Rev. 18:17–18).

John gave an inventory of some of the commodities that brought wealth to these kings, merchants, and shipmasters. Gold, silver, and precious stones led the list. Then he described costly garments (see also Rev. 18:16) and items made of different materials. “Thyine wood” (Rev. 18:12) was valued highly by the Romans who used it for decorative cabinets and other luxury furnishings.

Imported spices were greatly sought in that day, both for foods and for personal use as perfumes. The city of Rome had to depend on imported foods, just as many nations do today. In fact, our great cities would starve were it not for trucks and trains that daily bring in fresh produce and meats.

Last on the list, and most disturbing, is “slaves and the souls of men” (Rev. 18:13). It has been estimated that one third of Rome’s population was enslaved, and it was not unusual for 10,000 human beings to be auctioned off in one day in the great slave markets of the empire. There were probably over 60 million slaves throughout the empire, people who were treated like pieces of furniture, bought and sold, used and abused.

Is John suggesting that there will, in the end times, be a return to slavery? Perhaps not in the ancient sense, but certainly we can see an increasing loss of freedom in our world today. Persons are “bought and sold” (and even traded!) by athletic teams, and our great corporations more and more seek to control the lives of their officers and workers. As people become more enslaved to luxury, with more bills to pay, they find themselves unable to break loose from the “system.”

It would take little imagination to conceive of a universal enslavement under the rule of “the beast.” We have already seen that he required his mark on everyone who would buy or sell (Rev. 13:16–17), and he also demanded that all people worship his image. He will promise “freedom,” but put men and women in bondage (2 Peter 2:19). He will take advantage of the people’s appetites (Rev. 18:14) and use their appetites to enslave them.

John may also have had in mind Ezekiel 27, the lament over the fall of Tyre. As you read that chapter, you will find a number of parallels.

The voice of celebration (vv. 20–24). In contrast to the lament of the kings and merchants is the rejoicing of heaven’s inhabitants that Babylon has fallen. How important it is that God’s people look at events from God’s point of view. In fact, we are commanded to rejoice at the overthrow of Babylon, because in this judgment God will vindicate His servants who were martyred (see Rev. 6:9–11).

Note the repeated refrain, “No more!” Jeremiah used a similar approach when he warned Judah of the nation’s coming judgment at the hands of the Babylonians (Jer. 25:8–10). Now that same judgment comes to Babylon herself! This description of Babylon’s losses indicates to us that both the luxuries and the necessities will be removed. Both music and manufacturing, work and weddings, will come to a violent end.

Revelation 18: should be compared with Revelation 17: and Matthew 23:35. Satan has used religion and business to persecute and slay the people of God. During the first half of the tribulation, as “the beast” rises to power, ecclesiastical and political-economic Babylon will work together in opposing the Lord and His people. It will seem that God does not care, but at the right time, the Lord will vindicate His people and destroy both “the harlot” and the great city. God is patient with His enemies, but when He does begin to work, He acts suddenly and thoroughly.

We must not think that this voice of celebration calls us to be glad because sinners are judged. The fact of divine judgment ought always to break our hearts, knowing that lost sinners are condemned to eternal punishment. The joy in this section centers on God’s righteous judgment, the fact that justice has been done. It is easy for comfortable Bible students to discuss these things in their homes. If you and I were with John on Patmos, or with the suffering saints to whom he wrote, we might have a different perspective. We must never cultivate personal revenge (Rom. 12:17–21), but we must rejoice at the righteous judgments of God.

At this point in our study, the political and economic system of “the beast” has at last been destroyed. All that remains is for Jesus Christ to come from heaven and personally meet and defeat “the beast” and his armies. This He will do, and then establish His righteous kingdom on earth.

But the important question is: “Are we citizens of ‘Babylon’ or citizens of heaven?”

Can you rejoice because your name is written in heaven? If not, then the time has come for you to trust Jesus Christ and “get out of Babylon” and into the family of God.