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Sermon Notes
Revelation 18 ISG

Literary Analysis
1 After this I saw another angel coming down from heaven, having great authority, and the earth was made bright with his glory. 2 And he called out with a mighty voice, “Fallen, fallen is Babylon the great!

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… 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.”

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…For in a single hour your judgment has come.
11 And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore… 17 For in a single hour all this wealth has been laid waste.
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?” …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!”

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…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, 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…24 And in her was found the blood of prophets and of saints, and of all who have been slain on earth.”

Context
“Fallen, fallen is Babylon the great! And she has become a dwelling place of demons and a prison of every unclean spirit, and a prison of every unclean and hateful bird.” This description of desolation most closely approximates the similar portrayal of Babylon’s and Edom’s judgment in Isa. 13:21 and 34:11, 14. These judgments are viewed as typological anticipations of universal Babylon’s judgment at the end of history. The demonic nature of Babylon is revealed where, contrary to the outward appearance of beauty and glory she projects (17:4; 18:16), she is said to have become a dwelling place for demons and unclean spirits. As her outward glory is stripped away, all that is left are the skeletal remains, surrounded by foul spirits. Isaiah prophesied that, following earthly Babylon’s destruction, she would be left as the dwelling place of various unclean and strange animals, including howling hyenas, jackals, and shaggy goats (literally “goat demons”; see Isa. 13:20-22; 34:11). This revelation shows that the demonic realm has been Babylon’s guiding force.

Excerpt From: G. K. Beale,David Campbell. “Revelation.” Apple Books.

Rome as Babylon
“By calling Rome ‘Babylon’ John is subtly invoking a historical precedent on the basis of which to predict the outcome of an analogous case. When the angel asserts, ‘She fell, she fell, great Babylon!’ (14.8; 18.2), incorporating elements of phrases from Isaiah 21.9 and Jeremiah 25.7–8, the claim is already historically true in one sense. Babylon, the capital of the eastern empire that flourished under Nebuchadnezzar, did indeed lie in ruins. John blends the horizons of historic Babylon’s practices and fate and Rome’s practices and, therefore, its prospects. Since Rome has committed many of the same crimes as Babylon (and Tyre), Rome must certainly fall under the same judgement of the same God, for God’s character, and particularly God’s commitment to justice, remains constant (a theme celebrated in Rev. 15.3–4; 16.5–7). Rome’s arrogance, violence, idolatries and economic rapine, which reinscribe upon the face of the world the practices of Babylonian and Tyrian domination, cry out for the inevitable intervention and judgement of a just God.”

Excerpt From: David A. Desilva. “Discovering Revelation.” Apple Books.

On Participation with Babylon
“The verdict has already been rendered and the sentence passed. The execution thereof hangs imminently over Rome’s head and the heads of all who remain in partnership with Roman domination. Thus an angel delivers the summons that John most wishes to convey to his congregations and see them take to heart:
Come out from her, my people, in order that you may not share in her sins,
and in order that you may not receive [a share] of her punishments.
Because her sins have piled up as far as heaven and God remembered her crimes.
(Rev. 18.4–5; cf. Jer. 51.6–7, 45) Continued partnership with and profiting from Roman imperialism means continued participation in its systemic injustices, both towards human beings who are exploited, excluded or victimized and against God whose unique claim on human allegiance is denied. Thus, continued partnership exposes one to the same judgement that hangs over Rome. The angel’s summons calls ‘those who could share in her profits to side with her victims and become victims themselves’ (Bauckham 1993a: 378).”

Excerpt From: David A. Desilva. “Discovering Revelation.” Apple Books.

On the perils of falling under Babylon’s spell. The loud voice of the angel is meant to gain the attention of those who might be in danger of falling under Babylon’s spell. How are we in similar danger today? The power of Babylon’s allure is surely at least as powerful as in John’s day. Do we really understand that behind the facade of incredible wealth and luxury lie insecurity and, ultimately, the dwelling place of demons?
An angel exhorts God’s people to separate from cooperating with the Babylonian system lest they also suffer its just punishment (18:4-8)

On being in the world but not of it. The commentary suggests that one of the lessons of these verses is that Christians should be in the world but not of it. To be “of” the world means that we have compromised our values to share in the world’s present wealth and advantages, but at the cost of also inheriting a share in its coming judgment. The worldliness both outside and inside our churches is always making godly standards appear odd and sinful values seem normal, so that we are tempted to adopt what the world considers to be “normal.” How do we practically avoid such contamination while we are holding down jobs, buying houses and cars, making prudent financial plans for retirement, and so on? Is the tithe a good place to start, as it signifies giving the first of all we have to God? Yet the rest of our finances must also be managed according to God’s ways. Is this kind of teaching and discipleship available in our local churches? Are we continuously grappling with stewardship issues? Jesus talked a great deal about money, and for good reason. Are we examining what He said and putting it into practice? “Those who cooperate with the Babylonian system will lament her judgment because it means their own demise (18:9-19)”

On the destructive power of human self-interest. The commentary suggests that the mourning and weeping of the kings, merchants, and mariners over the destruction of Babylon reflects their own self-interest rather than genuine repentance and recognition of the righteousness of God and of His judgment. Entanglement in the things of this world, and particularly pursuit of material wealth, focuses us inward on ourselves, blinds us to the interests of others, and numbs us to the approaching judgment of God, such that we do not even recognize it when it comes. The people represented in these verses are about to lose something of far greater value than their material wealth, yet their obsession with that wealth leaves them apparently oblivious to their impending and eternal judgment. How often do we tragically see this played out in the lives of people around us? Even if we are not witnessing the events of the very end of history, is it not true that the same principles operate regardless? How can we guard ourselves against this kind of poison entering our lives? We need to “come out” of Babylon increasingly so that we “will not participate in her sins and … receive of her plagues” (18:4). “Those who separated from Babylon should rejoice over her judgment because it vindicates their faith and God’s just character (18:20-24)”

Excerpt From: G. K. Beale,David Campbell. “Revelation.” Apple Books.

ISG Material

Study & Reflection Guide
1. The first three verses talk about the fall of Babylon but not exclusively. Identify those involved in the fall of Babylon. (vs. 1-3). What do these three alliances represent?

2. As much as the chapter deals with the predicament of Babylon, it seems like the church might be involved or have been involved. How? (v. 4) How are we to understand our citizenship and our relation to the present world? (1 John 2:15-17)

3. How does Babylon see herself in the present decadent condition? (v. 7) If we are to reflect on the current cities of power (Kremlin, Beijing, Washington, London etc.) how do you see these cities assert control over other nations?

4. What is your take on imprecatory prayer? How do you take the call to rejoice on the misery and judgment of Babylon? (v. 20)

5. How do you think John presented the ultimate transgression of Babylon against God? (Revelation 17:6; 18:24)