18:1-8 The downfal and destruction of the mystical Babylon are determined in the counsels of God. Another angel comes from heaven. This seems to be Christ himself, coming to destroy his enemies, and to shed abroad the light of his gospel through all nations. The wickedness of this Babylon was very great; she had forsaken the true God, and set up idols, and had drawn all sorts of men into spiritual adultery, and by her wealth and luxury kept them in her interest. The spiritual merchandise, by which multitudes have wickedly lived in wealth, by the sins and follies of mankind, seems principally intended. Fair warning is given to all that expect mercy from God, that they should not only come out of this Babylon, but assist in her destruction. God may have a people even in Babylon. But God's people shall be called out of Babylon, and called effectually, while those that partake with wicked men in their sins, must receive of their plagues.

Verse 8. - Therefore shall her plagues come in one day, death, and mourning, and famine. This is the retribution for her boasting in ver. 7 (cf. Isaiah 47:9, "These two things shall come to thee in a moment in one day," etc.). Alford says, "death, for her scorn of the prospect of widowhood; mourning, for her inordinate revelling; famine, for her abundance" (cf. ver. 3). The description is not to be taken literally, but is typical of a sudden and overwhelming reverse, viz. that which will occur at the last judgment day (cf. the words of our Lord in Matthew 24:37-42). Some writers see here an allusion to the second, third, and fourth seals (see Revelation 6.). And she shall he utterly burned with fire: for strong is the Lord God who judgeth her. Who judged her; κρίνας is found in א, A, B, C, P, and others. This is the fulfilment of the predicted punishment of the harlot (Revelation 17:16). The last clause replies, as it were, to the boast in ver. 7, "I sit as a queen," etc.

Therefore shall her plagues come in one day,.... The seven last plagues, which will be in a very little time executed upon her, very speedily and very quickly, one after another, if not all together; and particularly the fifth vial may be respected, as well as the plagues that follow; see Isaiah 47:9

death; not the second death, which will not be till after the decisive battle at Armageddon, when the beast will be taken, and cast alive into the lake which burns with fire and brimstone, which is the second death; but either the pestilence, which is called so, Revelation 6:8 or rather death by the sword, war, which will be brought upon her, and in which she and her children will be slain with the sword:

mourning; for the loss of her children, the destruction of the city of Rome itself, the seat of the beast, and for the darkness of his kingdom, the inhabitants of which shall be in such pain, as to gnaw their tongues for it:

famine; which generally attends war, at least sieges; and it looks as if Rome would be besieged awhile before it is destroyed, which will produce a grievous famine in it; this is opposed to her living deliciously, as well as the two former are to her notion of sitting a queen for ever, and knowing no sorrow:

and she shall be utterly burnt with fire; the burning of Rome has been attempted several times, by different persons, and has been burnt in part, but not wholly; see Gill on Revelation 17:16 but now it will be entirely destroyed by fire; either by fire from heaven, as Sodom and Gomorrah were; or by fire breaking out of the earth, it being very manifest that there are volcanos, burning mountains, and subterraneous fires in those parts, which seem to be so many preparations in nature for the burning of that city; or rather by the ten kings, who will set fire to it; and it may be by all these ways. The Jews have a notion, that, at the coming of the Messiah, Rome will be burnt (a), as Sodom has been; you will find, say they (b), that of Sodom and of that kingdom (Rome, of which they are speaking, and which they afterwards call the fourth kingdom), it is decreed concerning them both, that they "should be burnt with fire"; of Sodom, Genesis 19:24 and of the fourth kingdom (Rome), Isaiah 34:9.

for strong is the Lord God that judgeth her; the Alexandrian copy reads, "that has judged": and so the Syriac and Arabic versions; that is, has purposed and determined her destruction, and therefore it is unavoidable; he that has resolved upon it, and foretold it, and has condemned her to it, is the Lord God Almighty; and he is able to execute the sentence determined and pronounced, and it is impossible she should escape: it may be understood of Christ the mighty God, the Judge of quick and dead; see Jeremiah 50:34.

(a) Zohar in Gen. fol. 74. 3. & in Numb. fol. 86. 1.((b) Yalkut Simeoni, par. 2. fol. 48. 2.

8. death—on herself, though she thought herself secure even from the death of her husband.

mourning—instead of her feasting.

famine—instead of her luxurious delicacies (Re 18:3, 7).

fire—(See on [2734]Re 17:16). Literal fire may burn the literal city of Rome, which is situated in the midst of volcanic agencies. As the ground was cursed for Adam's sin, and the earth under Noah was sunk beneath the flood, and Sodom was burnt with fire, so may Rome be. But as the harlot is mystical (the whole faithless Church), the burning may be mainly mystical, symbolizing utter destruction and removal. Bengel is probably right in thinking Rome will once more rise to power. The carnal, faithless, and worldly elements in all churches, Roman, Greek, and Protestant, tend towards one common center, and prepare the way for the last form of the beast, namely, Antichrist. The Pharisees were in the main sound in creed, yet judgment fell on them as on the unsound Sadducees and half-heathenish Samaritans. So faithless and adulterous, carnal, worldly Protestant churches, will not escape for their soundness of creed.

the Lord—so B, C, Syriac, and Andreas. But A and Vulgate omit. "Strong" is the meaning of God's Hebrew name, "EL."

judgeth—But A, B, and C read the past tense (Greek, "krinas"), "who hath judged her": the prophetical past for the future: the charge in Re 18:4 to God's people to come out of her implies that the judgment was not yet actually executed.

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