Revelation 18:20–19:5

18:20 The contrast between people of the world and saints could not be more dramatic. The former wail and weep and grieve over the desolation of Babylon, but the latter rejoice. The call to rejoice begins in heaven, and the saints, apostles, and (presumably OT) prophets are summoned to rejoice as well, for God has judged Babylon. John picks up and applies the words of Jeremiah: “The heavens and the earth, and all that is in them, shall sing for joy over Babylon, for the destroyers shall come against them out of the north, declares the LORD” (Jer. 51:48; cf. Deut. 32:43). Believers are to pray and long for the salvation of all people as long as life lasts, but they also pray for God’s kingdom to come and his will to be done (Matt. 6:10). When God judges the wicked, believers rejoice because they see God’s justice vindicated.

18:21 The judgment of Babylon is now depicted in apocalyptic terms, as if a mighty angel threw a millstone into the sea. Again the words of Jeremiah about Babylon are applied in John’s account of his vision: “When you finish reading this book, tie a stone to it and cast it into the midst of the Euphrates, and say, ‘Thus shall Babylon sink, to rise no more, because of the disaster that I am bringing upon her, and they shall become exhausted’” (Jer. 51:63–64). Rome, likewise, will be drowned in the sea, so to speak, never to resurface (cf. Ezek. 26:12).

18:22–23 The ordinary actions of human society have come to an end (cf. Jer. 7:34; 16:9; 25:10; 33:11). In a bustling city, music is played in all kinds of venues, but now the harp, flute, and trumpet have grown quiet (cf. Isa. 24:8; Ezek. 26:13). Craftsmen improve the quality of life with their inventiveness, creativity, and skill, but when disaster strikes their work comes to an end. So too, the mill ceases production. The lights that kept the city stirring and bustling at night have been extinguished. Indeed, all joy has vanished, for the pristine joy of bride and bridegroom is no more. The day of judgment has come, for although the merchants of Rome were renowned, they deluded the nations with their sorcery. At its heart the city was anti-god, having rejected his authority to turn instead to false gods (cf. Isa. 47:9; Nah. 3:4).

18:24 The judgment of murderous Babylon is warranted, for she put to death both saints and prophets (6:10; 16:6; 17:6; 19:2; cf. Jer. 51:49). Her opposition to the people of God reflects her rejection of God’s rule, manifested in putting to death those opposing the great harlot. The rest of the slain in this verse may refer to the death of other people, even unbelievers. Babylon could abide no one, believer or unbeliever, who stood in her path or resisted her ways. She insisted on totalitarian devotion and worship and was enraged to the point of shedding the blood of those refusing to participate in her idolatries.

19:1 The judgment of the great Babylon, the mother of harlots, is done. John hears the voice of a great multitude in heaven crying out “Hallelujah!” and ascribing salvation, glory, and power to God. Why does John refer to salvation, when the judgment of the harlot is the theme? Probably because the people of God have been saved from the evil witch, the monster who tormented them relentlessly. God has shown himself glorious and powerful by delivering his people and judging their great enemy.

19:2 Is the “Hallelujah!” of verse 1 warranted? Should God be praised for judging Babylon? Is such praise actually a distorted and twisted response to God’s judgments? Verse 2 answers this question by giving us a reason “for” (hoti) the harlot’s condemnation. John informs us that God’s judgments are “true and just.” The judgment is not arbitrary or unfair (cf. 15:3; 16:7). Quite the contrary: God’s judgment of Babylon accords with justice and is the right thing to do. In other words, God’s justice would be called into question if he did not judge Babylon. The saints rejoice because they see that God has put everything right. The regime of the great harlot has been destroyed forever, and the world can enjoy the peace and harmony God intended for it from the outset. The judgment of the harlot is fitting because of her harmful impact on the earth. She corrupted it with her immorality. Again, the focus is not on sexual sin, though it is likely included. Sexual immorality here, as we have seen so often in Revelation, signifies the idolatry of Babylon and her refusal to worship the one true God. Babylon’s passion is to see all people everywhere worship the beast. The judgment is warranted also because of the martyrdom of God’s servants. God has “avenged” their blood (cf. Deut. 32:43; 2 Kings 9:7). “Avenged” does not signify a crazed and unrestrained vengeance. Instead it signifies the just punishment deserved by those who have murdered the people of God.

19:3 The contrast between the response of the world and the saints continues, for again believers voice a loud “Hallelujah.” Their praise comes as they see the smoke of Babylon rising forever. They are full of praise when they see the justice and rightness of God’s judgment of their great enemy. The judgment is permanent and irreversible, for the smoke of Babylon ascends forever (cf. Isa. 34:10; Rev. 14:11; 18:9, 18). Babylon will never rise again; her reign is over!

19:4 The worship is not limited to human beings. The angelic beings, both the twenty-four elders and the four living creatures that have played such a prominent role in Revelation, reprise their role described in chapters 4–5. They bow in worship to the God seated on the throne, to the sovereign God who exercises his rule and justice in condemning and judging the harlot for her evil. They do not shrink back from God for his judgment but give him praise. They affirm what he has done by exclaiming “Amen” and delight in it by crying, “Hallelujah.”

19:5 A voice comes from the throne, a phenomenon we see on two other occasions in Revelation (16:17; 21:3). Once again there is a call to praise God, presumably again for his saving intervention. In judging Babylon, God also saves his people and delivers them from his enemies. Such a motif is regularly present in the OT. When God routs his enemies, be they Egypt, Assyria, or Babylon, he also saves his people. Thus all of God’s servants, those who fear and honor him, whether insignificant or influential in the world’s eyes, are summoned to praise God (cf. Pss. 22:23; 113:1; 134:1; 135:1).