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Okay, chapter 18 picking it up at verse 5.
Revelation 18. Part II
March 18th 2018
5 For her sins have reached unto heaven, and God hath remembered her iniquities.
6 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.
Verses 5-6: In these verses Steve Gregg (p. 430) draws three more parallels to Old Covenant Jerusalem:
[1] The statement that her sins have reached to heaven (v. 5) is an apparent allusion to God’s assessment of Sodom in Genesis 18:21, and Sodom has already been used as a symbolic name for Jerusalem (Rev. 11:8).
[2] One of the provisions of the New Covenant was God’s promise that “I will remember no more” the sins and iniquities of His people (Jer. 31:34). This is one of the “better promises” (Heb. 8:6) by which the New Covenant outshines the first. Contrarily, it can be said of her who related to God on the basis of the Old Covenant, and violated it, that God has remembered her iniquities (v. 5). This was Jerusalem.
[3] That God has determined to repay her double (v. 6) for her sins is another link to Jerusalem and Judah, of whom the prophet said, “I will repay double for their iniquity and their sin” (Jer. 16:18) and, “Bring on them the day of doom, and destroy them with double destruction!” (Jer. 17:18).
7 How much she hath glorified herself, and lived deliciously, 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.
Verse 7: Here we read of Babylon’s pride, as she says in her heart, “I sit as a queen, I am no widow, and mourning I shall never see.” Sam Storms calls this idolatry and false security, and points out the similarities between these statements and what is written of Babylon in Isaiah’s day: “Now therefore hear this, you lover of pleasures, who sit securely, who say in your heart, ‘I am, and there is no one besides me, I shall not sit as a widow or know the loss of children.’” Also, very interestingly, Lamentations, written shortly after Jerusalem fell the first time in 586 BC, begins this way: “How lonely sits the city that was full of people! How like a widow has she become, she who was great among the nations! She who was a princess among the provinces has become a slave.”
One author, referencing the Jewish historian Josephus, writes of the over-confidence of the Jewish people regarding their city and the temple and the bitter anguish they experienced when the temple was destroyed by fire in 70 AD: “No one believed that God would permit His Temple to be destroyed, and when this finally did happen, everyone within the city, men and women, young and old, were crazed with despair. Thousands cast themselves into the fire while others fell on their own swords.”
8 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.
Verse 8: Just like Babylon in Isaiah’s day (Is. 47:9), the Babylon John was speaking of was to receive her plagues “in a single day”: death, mourning, famine, and burning with fire. It’s well documented that these very things took place in Jerusalem’s destruction in 70 AD, and I previously wrote in detail about these events here, here, and here.
9 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,
10 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.
Verses 9-10: These verses read, “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. Then they will stand afar off, in fear of her torment, and say, ‘Alas! Alas! You great city, you might city, Babylon! For in a single hour your judgment has come.’” George Peter Holford, basing his 1805 account on the writings of Josephus, wrote the following graphic details in describing the burning of Jerusalem’s temple in 70 AD:
The Romans, exasperated to the highest pitch against the Jews, seized every person whom they could find, and, without the least regard to sex, age or quality, first plundered and then slew them. The old and the young, the common people and the priests, those who surrendered and those who resisted, were equally involved in this horrible and indiscriminate carnage. Meanwhile the Temple continued burning, until at length, vast as was its size, the flames completely enveloped the whole building; which, from the extent of the conflagration, impressed the distant spectator with an idea that the whole city was now on fire. The tumult and disorder which ensued upon this event, it is impossible (says Josephus) for language to describe. The Roman legions made the most horrid outcries; the rebels, finding themselves exposed to the fury of both fire and sword, screamed dreadfully; while the unhappy people who were pent up between the enemy and the flames, deplored their situation in the most pitiable complaints. Those on the hill and those in the city seemed mutually to return the groans of each other. Such as were expiring through famine, were revived by this hideous scene, and seemed to acquire new spirits to deplore their misfortunes. The lamentations from the city were re-echoed from the adjacent mountains, and places beyond Jordan. The flames which enveloped the Temple were so violent and impetuous, that the lofty hill on which it stood appeared, even from its deep foundations, as one large body of fire. The blood of the sufferers flowed in proportion to the rage of this destructive element; and the number of the slain exceeded all calculation. The ground could not be seen for the dead bodies, over which the Romans trampled in pursuit of the fugitives; while the crackling noise of the devouring flames mingled with the clamor of arms, the groans of the dying and the shrieks of despair, augmented the tremendous horror of a scene, to which the pages of history can furnish no parallel.
11 And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:
12 The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble
13 And cinnamon, and odors, 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.
14 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.
Verses 11-14: Verse 11 is the first of five verses which will speak of the permanency of Babylon’s fall, the others being verses 14, 21, 22, and 23. This lends credence to the earlier assertion that what is primarily being seen here is the fall of Old Covenant temple-based Judaism, even more so than simply the city of Jerusalem. Try and plan as they might, no one has been able to practice all (or even most of) the tenets of Judaism since the complete and final destruction of the temple in 70 AD. John Hagee, Benny Hinn, and others would do well to reconsider the funds they have raised in order to see a Third Temple built in Jerusalem one day. God was serious about dismantling the Old Covenant system, and the New Covenant means a lot to Him too.
Sam Storms points out that in verses 11-13 there is a list of 28 different types of cargo, no longer to be found in Babylon anymore after her downfall. Most shocking on this list is the mention of “human souls” (verse 13), and Sam Storms believes this indicates not only greed but also a brutality of some sort in the pursuit of all the other 27 items. Some object to Babylon’s identity as Jerusalem because they believe these items indicate a commercial center as prominent as Rome, and more prominent than Jerusalem. Steve Gregg answers this objection (p. 436): “[It] may be said that the demands of the passage do not require that the city in question be the greatest commercial center in the world—only that it was a wealthy, cosmopolitan trading city, by whose business international merchants were made rich. These things were certainly true of Jerusalem. In The Life and Times of Jesus the Messiah, Alfred Edersheim writes concerning Jerusalem:
In these streets and lanes everything might be purchased: the production of Palestine, or imported from foreign lands—nay, the rarest articles from the remotest parts. Exquisitely shaped, curiously designed and jeweled cups, rings, and other workmanship of precious metals; glass, silks, fine linen, woolen stuffs, purple, and costly hangings; essences, ointments, and perfumes, as precious as gold; articles of food and drink from foreign lands—in short, what India, Persia, Arabia, Media, Egypt, Italy, Greece, and even the far-off lands of the Gentiles yielded, might be had in these bazaars. Ancient Jewish writings enable us to identify no fewer than 118 different articles of import from foreign lands, covering more than even modern luxury has devised.”
David Chilton further comments, “The wealth of Jerusalem was a direct result of the blessings promised in Leviticus 26 and Deuteronomy 28. God had made her a great commercial center, but she had abused the gift. While there are similarities between the list of goods here and that in Ezekiel 27:12-24 (a prophecy against Tyre), it is likely that the items primarily reflect the Temple and the commerce surrounding it” (emphasis added). On this last statement, Duncan McKenzie has much to say in his 2006 article titled “The Merchandise of the Temple.” The following is an excerpt from that article:
First; why is John providing so much detail about Babylon’s merchandise? How does it add to what he is telling us? It is my position that this list of items is another example, one of the most extensive in Revelation, of physical referents being given in the midst of a symbol to aid in the identification of that symbol. As I have stated earlier, Babylon was not a literal city (not Jerusalem and certainly not Rome). It was a symbol of a community of people, a symbol of God’s unfaithful old covenant community. This community is being represented by images associated with the Temple and the priesthood. If Babylon were a literal city this list of items would add little to the story being told here. If on the other hand Babylon is a symbol of unfaithful Israel then all of a sudden this merchandise makes much more sense. Quite simply, the “merchandise” of Babylon is the merchandise of the Temple.
Carrington wrote the following on the goods of Babylon, “The long list of merchandise in 18:11-13 is surely a catalogue of materials for building the Temple, and stores for maintaining it” [Phillip Carrington, The Meaning of Revelation, (London: Society for Promotion Christian Knowledge, 1931), 287]…
Of the items which are listed in Rev 18, gold and silver, precious stones, fine linen, purple, silk (for vestments) scarlet, precious wood, bronze, iron (cf. Deut 8:9), marble cinnamon (as an ingredient of the sacred anointing oil), spices, incense, ointment, frankincense, wine, oil fine meal (Gr. Semidalis, used frequently in Leviticus for fine flour offering), corn, beasts, sheep are all found in use in the temple. Ivory and probably pearls were found in Herod’s temple. Although horses and chariots do seem to be incongruous, the Greek word for chariot is rhede, a four-wheel chariot, a fairly rare word which appears to come from the Latin name. The author may be insinuating that Roman ways were introduced into the sacred city [ J. Massyngberde Ford, Revelation, The Anchor Bible, vol. 38, eds. William R. Albright and David N. Freedman (New York: Doubleday, 1975), 304-305]. The four wheeled chariots (or carriages as Aune translates rhede) may allude to the wealthy aristocracy that had arisen around the current and former high priests.
The listing of merchandise in Revelation 18 is similar to the listing of the merchandise of Tyre in Ezekiel 27:12-24, as is the lamenting by those who got wealthy off the respective cities (Ezekiel 27:28-36). In Ezekiel 27 the city of Tyre is pictured as a ship (vv. 5-9) that sinks at sea (vv. 26, 32, 34). In Revelation 18 the Temple system of unfaithful Israel is pictured as a city that is overthrown. As Ford noted, the items in Revelation 18 are considerably different with those of the (literal) city of Tyre. Only fifteen of the twenty-seven items in Revelation 18:12-13 are the same as the thirty eight items listed in Ezekiel 27:12-24. [The count changes by an item or two depending on what translation one uses and whether one counts “bodies and souls” as two items or one (i.e. “slaves, the souls of men” RSV)] There is, however, a connection between the commerce of the Temple and that of Tyre. The currency of Tyre was the only currency allowed in the Temple. Thus Revelation 18’s allusion to the commerce of Tyre may contain an allusion to the commerce of the Temple.
McKenzie then elaborates on the ornate decorations in the Temple of Herod, whose lengthy and famous restoration project was only completed in 65 AD, merely five years before it was destroyed. McKenzie also hosts a discussion of the precious metals used in the temple, and cites the writings of Josephus on this matter. He also shows how “Revelation 18:13 consists mostly of items that were used in the sacrifices and offerings of the Temple: cinnamon, incense, fragrant oil, frankincense, wine, oil, fine flour and wheat, cattle and sheep.” His take on the mention of “slaves, that is, human souls” in verse 13 is this:
The leaders of the Jewish temple system were enslaving men’s souls by turning them away from Jesus and attempting to keep them under the old covenant. The Temple hierarchy had been in bed with Rome (so much so that Rome even appointed the high priest). The Roman beast was about to turn on the harlot and destroy the whole old covenant system.
Interestingly, McKenzie points out,
Jesus had accused the Jewish leadership of enslaving men’s souls by preventing them from entering the kingdom of God: “But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in… Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves. (Matt. 23:13, 15).
In Galatians 4:24-25 Paul tells how those under the old covenant were enslaved, as opposed to those under New Covenant who were free (Gal. 4:26-27). This gets back to the parallel between the two women/cities of Galatians 4:21-31 and the two women/cities of Revelation. Just as the “other woman” in Galatians had children who were enslaved (those staying under the old covenant, Gal. 4:24-25), so harlot Babylon had her slaves.
15 The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing,
16 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!
17 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,
18 And cried when they saw the smoke of her burning, saying, What city is like unto this great city!
19 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 ships in the sea by reason of her costliness! for in one hour is she made desolate.
Verses 15-19: In verse 16 we see that the great city “was clothed in fine linen, in purple and scarlet, adorned with gold, with jewels, and with pearls.” We saw this same description in our study of Rev. 17:4, speaking of the woman, “the great prostitute” (17:1) and “Babylon the great, mother of prostitutes and of earth’s abominations” (17:5). There we noted that “the description of the harlot’s attire (purple, scarlet, gold, jewels, and pearls) was nearly identical to the ephod worn by the high priest (…Exodus 28:5-21).” The same is true here; this is another reference to Jerusalem and the temple priesthood of the Old Covenant.
In verses 9-10, “the kings of the earth” were shown standing afar off and weeping and wailing over the smoke of Babylon’s burning. In verses 15-16, the “merchants of…wares” were shown doing the same. Now in verses 17-19 all the “shipmasters and seafaring men, sailors and all whose trade is on the sea” mourn in the same manner. Babylon is referred to again as “the great city” (see also Rev. 16:19; 17:18; 18:10, 16, 18, 19, 21). We first saw this title given to Jerusalem in Rev. 11:8, the passage which speaks of the two witnesses who would “lie in the street of the great city that symbolically is called Sodom and Egypt, where their Lord was crucified.”
Verse 19 says that Jerusalem would become “desolate” in one hour. According to Josephus, when Israel lost the Jewish-Roman War (66 – 73 AD), Jerusalem was not merely “taken” as it had been five times previously. Instead this was its second “desolation”:
“And thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month Gorpeius [Elul]. It had been taken five times before, though this was the second time of its desolation; for Shishak, the king of Egypt, and after him Antiochus, and after him Pompey, and after them Sosius and Herod, took the city, but still preserved it; but before all these, the king of Babylon conquered it, and made it desolate, one thousand four hundred and sixty-eight years and six months after it was built” (Wars 6.10.1).
20 Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.
Verse 20: Here we read, “Rejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!” The same indictment was given in Rev. 16:4-6 and 17:6, and will be repeated again in 18:24. This time it includes a statement of justice for “apostles” as well. If this judgment is yet to come, as proposed by the Futurist standpoint, what 21st century entity might be responsible for shedding the blood of the apostles? However, we know, for example, that James the brother of Jesus was martyred in Jerusalem in 62 AD by the Pharisees and Jewish religious leaders, and that Peter and Paul were martyred at the command of Nero as he was instigated to do by the Jews (see our study on Rev. 17:3).
More importantly for our study, though, we have the clear prophecy of Jesus in Matthew 23:29-38 that the martyrdom of the saints and prophets would be held to the account of His first-century Jewish audience: “that on you may come all the righteous blood shed on earth… Truly, I say to you, all these things will come upon this generation…” (Matt. 23:35-36; cf. 2 Chronicles 36:15-16, Luke 13:33-34 and Acts 7:52). This judgment was poured out within the timeframe of the generation that heard Jesus speak these things, when Jerusalem was laid waste in 70 AD.
21 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.
22 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;
23 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.
Verses 21-23: Once again it is said of Babylon that she “will be found no more.” Here this is demonstrated by a mighty angel throwing a great millstone into the sea. Duncan McKenzie comments, “Seeing the harlot as the old covenant temple system helps to explain Revelation 18:21 (that says Babylon would not rise again). The city of Jerusalem has risen again; the old covenant temple system has not risen again (and won’t).” The angel then recites a list of activities which would no longer be heard or found in Babylon anymore.
This is also parallel to “the great mountain being thrown into the sea,” which John saw earlier in the sounding of the trumpet judgment (Revelation 8:8-9). The similarities are clearly seen when we compare the literary structures of these two passages:
