Revelation 14:8

Angels of Warning, Rev_14:8-11

8. another angel] The correct text is another angel a second.

Babylon … that great city] Read Babylon the great as in Rev_17:5. See also Rev_18:10; Rev_18:18; Rev_18:21 where we have “Babylon the great city,” “the great city” (meaning Babylon), and “the great city Babylon.” The omission of city here makes the presumption less that “the great city” of Rev_11:8, Rev_16:19 is the same.

is fallen, is fallen] Isa_21:9.

because she made] Read, which hath made.

the wine of the wrath of her fornication] There is a blending of the two views: she makes them drink of the cup of her fornication, Rev_17:2, and she is made, and they are made with her, to drink of the cup of God’s wrath: Rev_14:10, Rev_16:19. In Rev_18:6, as in Jer_51:7, from which the image is taken, there is, as here, a combination of the two.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Rev 14:8. And there followed another angel — As the admonitions of the first angel had not the proper effect upon the kingdom of the beast, a second angel is commissioned to proclaim the fall of the capital city, saying, Babylon is fallen, is fallen, that great city — By Babylon is meant Rome, including the antichristian kingdom, the papal hierarchy seated there. Rome, considered in this light, is called Babylon, upon many accounts. Babylon was magnificent, strong, proud, powerful. So was Rome also. Babylon was first, Rome afterward, the residence of the emperors of a great part of the world. What Babylon was to Israel of old, Rome hath been both to the literal and spiritual Israel of God. Hence the liberty of the ancient Jews was connected with the overthrow of the Babylonish empire. And when Rome is finally overthrown, then the people of God will be at liberty. Whenever Babylon is mentioned in this book, the great is added, to teach us that Rome then commenced Babylon when it commenced the great city; when it swallowed up the Grecian monarchy and its fragments, Syria in particular; and, in consequence of this, obtained dominion over Jerusalem, about sixty years before the birth of Christ. Then it began, but it will not cease to be Babylon, till it is finally destroyed. Its spiritual greatness began in the fifth century, and increased from age to age. It seems it will come to its utmost height just before its final overthrow. Her fornication is her idolatry, invocation of saints and angels, worship of images, human traditions, with all that outward pomp, yea, and that fierce and bloody zeal, wherewith she pretends to serve God. But with spiritual fornication, as elsewhere, so in Rome, fleshly fornication is joined abundantly. Witness the stews there, licensed by the pope, which are no inconsiderable branch of his revenue. This is fitly compared to wine, because of its intoxicating nature. Of this wine she hath, indeed, made all nations drink — More especially by her later missions. We may observe, this making them drink is not ascribed to the beast, but to Babylon. For Rome itself, the Roman inquisitions, congregations, and Jesuits, continually propagate their idolatrous doctrines and practices, with or without the consent of this or that pope, who himself is not secure from their censure. But, as Bishop Newton observes, though Rome, with the antichristian power above described, was evidently here intended, it would not have been prudent to predict and denounce its destruction in open and direct terms; it was for many wise reasons done thus covertly under the name of Babylon, the great idolatress of the earth, and enemy of the people of God in former times. By the same figure of speech that the first angel cried, that the hour of his judgment is come, this second angel proclaims that Babylon is fallen; the sentence is as certain as if it was already executed. For greater certainty too it is repeated twice, Babylon is fallen, is fallen; as Joseph said, Gen 41:32, that the dream was doubled unto Pharaoh twice, because the thing was established by God. The reason then is added of this sentence against Babylon; because she made all nations drink of the wine of her wrath, or rather, of the inflaming wine, of her fornication — Hers was a kind of Circean cup with poisoned liquor, to intoxicate and inflame mankind to spiritual fornication. St. John, in these figures, copies the ancient prophets. In the same manner, and in the same words, did Isaiah foretel the fate of ancient Babylon, (Isa 21:9,) Babylon is fallen, is fallen; and Jeremiah hath assigned much the same reason for her destruction, (Jer 51:7,) Babylon hath been a golden cup in the Lord’s hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad. As by the first angel calling upon men to worship God, we understand the opposers of the worship of images in the eighth and ninth centuries, so by this second angel proclaiming the fall of mystic Babylon or Rome we understand particularly Peter Valdo, and those who concurred with him among the Waldenses and Albigenses; who were the first heralds, as I may say, of this proclamation, as they first of all, in the twelfth century, pronounced the Church of Rome to be the apocalyptic Babylon, the mother of harlots and abominations of the earth; and for this cause not only departed from her communion themselves, but engaged great numbers also to follow their example, and laid the first foundation of the Reformation. Rome then began to fall; and as the ruin of Babylon was completed by degrees, so likewise will that of Rome; and these holy confessors and martyrs first paved the way to it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2. Second angel defines the object of these war manifestoes—Babylon, Rev_14:8.

8. Babylon… fallen—Or, with the elegant inversion of the Greek: Fallen, fallen, is Babylon the great. It is the prophetic future-preterite. Here first occurs in the apocalypse the name of “great BABYLON.” It carries our thought back to the Babel built by the survivors of the flood on the plains of the Euphrates, where was first developed in history, under Nimrod, the type of mighty but godless nationality. It next appears in sacred history under one of the greatest princes of antiquity, Nebuchadnezzar, as the conqueror and leader into captivity of beloved Jerusalem. Then commenced the antithetical typology which is unfolded in the apocalypse. Babylon was then the great profane empire city, hostile to the city of God, in which a false religion dominates the world and persecutes the followers of Jehovah. But Babylon is now transferred westward and impersonated in Rome. And this new Babylon first is dragon or pagan, and then, semi-Christianized, is bestial or papal. It was first anti-God, and so anti-Christ; it is now specifically anti-Christ. And under the victorious career of Christ it must finally fall; fall embracing in itself all the profane traits of its typical national predecessors; fall followed by the destruction of all Babylonianism, secular and ecclesiastical.

Wine of the wrath of her fornication—A very pregnant expression. Her fornication is at once a seductive wine and a destructive wrath; wine to the appetite, wrath upon the soul and body.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Here we have the second angel’s proclamation, denouncing the fall of Babylon, whose fall is in the prophecy threatened, and in the threatening ingeminated, Babylon is fallen, is fallen; to show the certainty of her downfall.

And it is observable how this comes in immediately after the restoring of the gospel, mentioned in the foregoing verses, I saw an angel fly, having the everlasting gospel to preach, Rev 14:6. And there followed another angel, saying, Babylon is fallen, is fallen, Rev 14:8.

Whence learn, That it is the zealous and faithful preaching of the gospel which is the ruin of antichrist, and the means of his downfall and destruction: this is the breath of the Lord’s mouth, by which he is consumed: Babylon is fallen, is fallen.

Quest. What is here meant by Babylon?

Ans. All agree that literal Babylon is not here meant, which was the chief city of Chaldea, but spoken figuratively, and it is generally agreed that by Babylon is Rome here intended: some will have it Rome Pagan, under the heathen emperors, others Rome Papal, under the antichristian tyranny, and that she is paralleled with Babylon for her idolatry and cruelty, yea, far exceeding her in both, for in her is found the blood of the prophets, of the saints, and of all that were slain upon the earth, Rev 18:24.

Observe next, Her ruin declared in the present tense, is fallen; as if already accompolished; and ingeminated, is fallen, is fallen; which repetition denotes both the certainty of her fall, and the joy which the church should express upon that occasion: though Babylon be never so great, yet she shall fall, she shall assuredly fall; and it is the church’s duty to pray, that as it is in the prophecy, so it may be in the history, that Babylon is fallen, and to express the highest joy upon that great occasion.

Observe lastly, the cause of Babylon’s ruin is here assigned, she made all nations drink of the wine of the wrath of her fornication.

Where note, 1. That by fornication her errors, idolatries, and false worship, are understood.

Note, 2. That these are compared to wine upon several accounts. Is wine pleasant to the palate? so is idolatry to corrupt nature, which is hugely pleased with a pompous worship and a sensual religion. is wine inflaming: so is idolatry; inflaming themselves with idols, Isa 57:5 Does the wine deceive, and insensibly steal upon the drinker, and intoxicate him ere he is aware of it: so doth error and idolatry grow upon persons by insensible degrees; and accordingly, Rev 13:14 the beast is said to deceive them that dwell on the earth: in a word, as persons drunk with wine are altogether incapable of counsel and advice from their best friends, in like manner such as are drunk with error and idolatry, with the wine of the whore’s fornication, are besotted, benumbed, will not acknowledge their error, nor receive instruction.

Note, 3. That this wine, as sweet as it is, is called the wine of wrath, partly because it inflames them that are drunk therewith with rage and cruel fury against sincere worshippers, and partly because it brings the wrath of God upon them that drink it: little do idolaters think of this, because it is a worship of their own invention, it pleases them because it feasts their outward senses, it is grateful as wine unto them; but they forget that it is wine mixed with wrath, even with the wrath of God, the dregs of which shall be wrung out, and all idolaters shall drink them up.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

14:8 Babylon is probably a cryptic designation for Rome (see 16:19; 17:5-9); it represents earthly power and corruption. The coming of God as judge (14:7) includes the end of earthly powers.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 14:8. Ἔπεσεν ἔπεσε) See on ch. Rev 18:2.—Βαβυλὼν ἡ μεγάλη) Thus all the MSS.; thus also Copt. Thus ch. Rev 16:19, Rev 17:5, Rev 18:2, and LXX., Dan 4:27. But ἡ πόλις[159] is inserted between by Erasmus, from ch. Rev 18:10; Rev 18:21. An epithet is often added to a proper name, without an appellative substantive. Babylon the great, put absolutely, has a somewhat grander sound, than Babylon the great city.—ἐκ, of) Asyndeton.—τοῦ οἴνου) This is the reading of a few, but ancient witnesses, of the Greek and Latins, to whom is added Cassiodorus. Because in those passages, where the wrath of God is treated of, ὁ οἶνος τοῦ θυμοῦ is usually said; for that reason here, and in ch. Rev 18:3, where the fornication of Babylon is treated of, Ὁ ΟἾΝΟς ΤΟῦ ΘΥΜΟῦ has also been inserted by the copyists.[160] But see App. Crit. Ed. ii. on this passage. Under the figure of a draught is often described the anger of God, and often the impurity of [spiritual] whoredom. It is in the former draught, and not the latter, that the word τοῦ θυμοῦ is used.—πεπότικε, hath made to drink) Luther says in the preface to Robert Barns’ Lives of the Pontiffs, “I indeed at first, who am not greatly versed or skilled in histories, attacked the Papacy, a priori, as the saying is, that is, from the Sacred Scriptures. Now I wonderfully rejoice, that others do the same a posteriori, that is, from histories. And I seem to myself altogether to triumph, when, as the light appears, I understand that histories are in agreement with the Scriptures.” And thus the history of the affairs of Rome, which is more and more brought forward into the light, serves to confirm the preaching of this second angel. But, laying aside party zeal, it is right that we should here especially weigh the things which were carried on in the East at the beginning of this century, by missions sent from Rome, rather than the Pontiff; and, on the other hand, the things which began to be carried on by evangelical missions. The impure draught given to the nations is followed by a purer draught.

[159] ABCh Vulg. reject ἡ πόλις, which Rec. Text has without good authority.—E.

[160] Lachm. and Tisch., with the oldest authorities, retain θυμοῦ. Fuld. MS. of Vulg. omits it; but better MSS. retain it.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_14:8. It is a characteristic of the dramatic vividness of the scene, that every new point, which is to be proclaimed, is committed to a special angel.[3487] The angel now coming forward is distinguished by the compound formula ἌΛΛΟς ΔΕΎΤΕΡΟς from the ἌΛΛΟς ἌΓΓ. mentioned in Rev_14:6.[3488]

ἜΠΕΣΕΝ, ἜΠΕΣΕΝ ΒΑΒΥΛΏΝ Ἡ ΜΕΓΆΛΗ. The cry,[3489] in a prophetical way, represents the sure and near impending judgment as already fulfilled.[3490] The name of the O. T. secular power is transferred to that of the N. T.,[3491] i.e., to Rome,[3492] by not only indicating by means of this name its ungodly nature,[3493] but also by the adjective Ἡ ΜΕΓΆΛΗ, especially emphasizing how extent and fulness of power[3494] are powerless for the protection of the vain foundation of self-assertion[3495] from complete overthrow.[3496]

Ἣ ἘΚ ΤΟῦ ΟἽΝΟΥ, Κ.Τ.Λ. As in the ancient prophets, alongside of the threatenings of punishment, the precise charges on which those threats rest are generally presented, so also here the guilt of great Babylon is established. The view portrayed in Rev_17:2; Rev_17:4, Rev_18:3, lies here already at the foundation. Babylon-Rome appears as a harlot who has seduced all the dwellers on earth to commit fornication with her: She made all nations drink of the wine of the wrath of her fornication. The expression in Rev_18:3 is incorrectly explained, if the θυμοῦ be regarded otherwise than in the firmly established sense of wrath, Rev_14:10.[3497] According to the linguistic usage of the Apoc., it is the glow and rage of wrath,[3498] and not any other passion, which is designated by θυμός. But it is impossible to seek this wrath in the harlot Babylon herself, and then to understand the πορνεία of cunning arts, dissembling love, with which wrathful Babylon destroys the nations.[3499] With perfect correctness, De Wette says that the entire expression depends upon a combination of two ideas: the wine of fornication,[3500] wherewith Babylon has intoxicated the nations, is at the same time characterized as a οἰνος τοῦ θυμοῦ (viz., of the Divine wrath), and it is, consequently, represented[3501] how the wine offered by the harlot Babylon to the nations, with which she has intoxicated them and led them to fornication with her, is also a wine which, because of the Divine wrath, has caused that drunkenness in the nations. It is analogous to what is instructively said in Rom_1:21. The πορνεία is the idolatry practised with great Babylon, the all-ruling secular power.[3502]

[3487] Quot res nunciandæ, totidem nuncii (Grot.).

[3488] Cf. examples in Wetst.

[3489] Rev_18:2; Isa_21:9; cf. Jer_50:2; Jer_51:8.

[3490] Cf. Rev_11:18.

[3491] Rev_13:1 sqq., Rev_18:10.

[3492] So remarks on ch. Rev_13:17.

[3493] Cf. Rev_11:8.

[3494] Cf. Rev_13:2; Rev_13:4.

[3495] Dan_4:27.

[3496] Klief. understands the metropolis of the last heathen secular power.

[3497] Against Wetst., Grot., who make θυμ., poison; cf. also Eichh.; and against Ewald, Züll.: Burning wine, intoxicating wine.

[3498] Rev_16:19, Rev_19:15. Cf. Rev_15:7, Rev_16:1; also Rev_13:2.

[3499] Hengstenb.

[3500] Cf. Rev_17:2; Rev_17:4; Jer_51:7.

[3501] Cf. Jer_25:15 sqq., 27. sqq.

[3502] Rev_14:9; Rev_13:4; Rev_13:12. Grot., Ew., De Wette, etc.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Of her fornication, whereby God was provoked to wrath.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

another--So Vulgate. But A, B, Syriac, and ANDREAS add, "a second"; "another, a second angel."

Babylon--here first mentioned; identical with the harlot, the apostate Church; distinct from the beast, and judged separately.

is fallen--anticipation of Rev 18:2. A, Vulgate, Syriac, and ANDREAS support the second "is fallen." But B, C, and Coptic omit it.

that great city--A, B, C, Vulgate, Syriac, and Coptic omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of Isa 21:9.

because--So ANDREAS. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall.

all nations--A, B and C read, "all the nations."

the wine of the wrath of her fornication--the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Babylon is fallen, is fallen] This is generally understood to be a prediction concerning Rome; and it is certain that Rome, in the rabbinical writings, is termed Babylon.

That great city] Among the same writers this city is styled קרתא רבתא karta rabbetha, the great city; and רומי רבתא Romi rabbetha, the great Rome. But which Rome is meant? Pagan or Papal Rome? Some parts of the description apply best to the former.

The wine of the wrath of her fornication.] There is an allusion here to a custom of impure women, who give philtres or love potions to those whom they wish to seduce and bind to their will; and these potions are generally of an intoxicating nature, greatly inflaming the blood, and disturbing the intellect.

Fornication and adultery are frequently used in Scripture as emblems of idolatry and false worship.

The wine of the wrath is another expression for the envenomed or poisoned cup given by such women.

No nation of the earth spread their idolatries so far as the ancient Romans; they were as extensive as their conquests. And papal Rome has been not less active in disseminating her superstitions. She has given her rituals, but not the everlasting Gospel, to most nations of the earth.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) And there followed . . .—The gospel angel is followed by the angel that proclaims the downfall of Babylon. Better, And another, a second, angel followed, saying, Fallen, fallen is Babylon the great, who has given all the nations to drink of, &c. The second angel follows on the first: the doom of the world-city, the metropolis of the empire of the world-power, follows the proclamation of the gospel. The principles of Christ’s gospel must undermine the world-power; the fall of some Babylon principle has almost always succeeded the age of spiritual revival. Pagan Rome goes down before the gospel. Civil freedom follows the wake of religious freedom, for Babylon belongs not to one age. Pagan Rome was Babylon to St. John; papal Rome was often Babylon to a later age. Dante, Savanarola, Tauler, Luther, felt her to be so in the days when their eyes were enlightened; but Babylon was not on the Euphrates alone: she has reared palaces on the Seine, and on the Thames, Tiber, and on the Bosphorus. She may yet erect her power in more imposing form; but faith in that gospel which is the power of God, will cast her down along with everything that exalts itself against the knowledge of God. The influence of Babylon is declared in this: that she has given all nations to drink of deadly wine—the wine alike of her sin and of her doom, of her fornication and of the wrath which will overtake it. Babylon, then, is clearly an emblem of some principles which have been more or less accepted by all nations, and which will more or less involve all in the consequences of her fall. (Comp. Rev_16:19; Rev_16:17, where the features of this Babylon are more fully developed.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And there followed another angel,.... A "second", as the Alexandrian copy, the Complutensian edition, and the Syriac version add; and the Arabic version reads, "and the second angel followed"; another set of Gospel ministers, who will immediately follow upon the former, proclaiming the fall of Babylon, which will be brought about through the preaching of the everlasting Gospel. Some think the Waldenses and Albigenses are here designed, who gave a great blow to Babylon, and laid a foundation for her ruin. Others have thought that Luther, and the reformers of his times, are intended, who gave a deadly blow to Babylon, and she has been falling ever since: but to me it appears, that a set of ministers in the spiritual reign of Christ are meant, who will not only signify the fall of Babylon to be certain, and near at hand, but will live to see and declare her actual fall, as follows:

saying, Babylon is fallen, is fallen, that great city; which is to be understood not of the world in general, which will not now be come to an end, for all nations of the world are distinguished from this Babylon in the next clause, and is only represented as a city, though a great one; nor of Babylon in Chaldea, which was fallen many hundreds of years before this vision; nor is there any likelihood of its being restored, nor any reason to believe that it will ever more be the seat of empire over all the nations and kings of the earth, as the Babylon mentioned in this book is, Rev 17:5 though undoubtedly the allusion is to that Babylon, and the very words are used which express the fall of it, and are taken from it; see Isa 21:9 but this is to be understood of Rome, which all along in this book is called the great city; see Rev 11:8 and not of Rome Pagan, for that is fallen already; and the account of the fall of that is given before, at the opening of the sixth seal, and the casting the dragon out of heaven, upon the war there, between Michael and him, though Mr. Daubuz is of opinion that this is here meant; but of Rome Papal, called Babylon the great, Rev 16:5 and so the Alexandrian copy, the Vulgate Latin, Syriac and Arabic versions, read here; and the Romish antichrist is so called, because that city was famous for its pride and haughtiness, for its tyranny and cruelty, and for its idolatry; and indeed its name, which signifies "confusion", well agrees with the Papacy, which is a confused mixture of Judaism, Paganism, and Christianity: so Rome is called Babel in some ancient writings of the Jews (o), where some copies read "Babel", others read "Rome"; and Tertullian, who wrote long before the appearance of the Romish antichrist, says (p), with our John, Babylon is a figure of the Roman city: and of this it is said, that it "is fallen, is fallen"; which words are repeated for the certain confirmation of it, as matter of fact; for the fall of antichrist will certainly be in the spiritual reign of Christ, in the Philadelphian church state; See Gill on Rev 3:9 now will Babylon come in remembrance before God, and he will pour out the vials of his wrath upon her, and will give men an aversion to her; and through the preaching of the Gospel she will fall, just as the walls of Jericho fell at the sounding of the rams' horns: the reason of which fall will be,

because she made all nations drink of the wine of the wrath of her fornication: by her "fornication" is meant the idolatry of the church of Rome; so the idolatry of Israel and Judah is often expressed in the Old Testament by fornication and whoredoms; see Jer 3:6 and the wine of it designs the alluring methods used to draw into it; such as the riches and honours, and pleasures of this world, promised to men, and the great appearances of holiness and religion, the deceivableness of unrighteousness, the miracles, signs, and lying wonders done by them, by which men are made sottish and stupid, and induced to believe a lie; just as wine intoxicates, and inclines and excites to lust: and by "the wrath" of it is meant either the heat of lust unto it, or the wrath of God against them which is stirred up by it; and now the aggravation of her sin is, that she not only drinks of this wine herself, or commits idolatry, being instigated to it by the allurements of it, though she hereby incurs the displeasure and wrath of God, but she draws all nations into the same idolatrous practices.

(o) Zohar in Numb. fol. 103. 4. & Raya Mchimna, apud ib. in Exod. fol. 49. 3. (p) Adv. Judaeos, c. 9. & Adv. Marcion. l. 3. c. 13.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

Ver. 8. And there followed another angel] Martin Luther with his book De Captivitate Babylonia, which when Bugenhagius first read, he rashly censured for the most pestilent book that ever was written; but upon better deliberation he retracted his former sentence, and became a means to convert many others.

Of the wine of the wrath] Of the intoxicating, enraging wine, that sets men a madding after her:

" Nam Venus in vinis, ignis in igne furit."

There is a story of Walter Mapes, sometime Archdeacon of Oxford, who relating the pope’s gross simony, {a} concludes his narration thus, Sit tamen Domina materque nostra Roma baculus in aqua fractus: et absit credere quae vidimus. Rome had ravished this man out of his wits.

{a} The act or practice of buying or selling ecclesiastical preferments, benefices, or emoluments; traffic in sacred things. ŒD

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And there followed another angel - That is, in the vision. It is not necessary to suppose that this would, in the fulfillment, succeed the other in time. The chapter is made up of a number of representations, all designed to illustrate the same general thing, and to produce the same general effect on the mind - that the gospel would be finally triumphant, and that, therefore, the hearts of the troubled and the afflicted should be comforted. The representation in this verse, bearing on this point, is, that Babylon, the great enemy, would fall to rise no more.

Babylon - This is the first time that the word “Babylon” occurs in this book, though it is repeatedly mentioned afterward, Rev 16:19; Rev 17:5; Rev 18:2, Rev 18:10, Rev 18:21. In reference to the literal Babylon, the word is used, in the New Testament, in Mat 1:11-13; Act 7:43; 1Pe 5:13. See Intro. to 1 Peter, section 2. Babylon was a well-known city on the Euphrates (for a full description of which see the notes on Isaiah, analysis of chapters 13 and 14), and was, in the days of its pride and glory, the head of the pagan world. In reference to the meaning of the word in this place, it may be remarked:

(1) That the general characteristics of Babylon were, that it was proud, haughty, insolent, oppressive. It was chiefly known and remembered by the Hebrew people as a power that had invaded the Holy Land; that had reduced its capital and temple to ruins; that had destroyed the independence of their country, subjecting it to the condition of a province, and that had carried away the inhabitants into a long and painful captivity. It became, therefore, the emblem of all that was haughty and oppressive, and especially of all that persecuted the church of God.

(2) The word must be used here to denote some power that resembled the ancient and literal Babylon in these characteristics. The literal Babylon was no more; but the name might be properly used to denote a similar power. We are to seek, therefore, in the application of this, for some power that had the same general characteristics which the literal Babylon had.

(3) In inquiring, then, what is referred to here by the word “Babylon,” we may remark:

(a) that it could not be the literal Babylon on the Euphrates, for the whole representation here is of something future, and the literal Babylon had long since disappeared, never, according to the prophecies, to be rebuilt. See the notes on Isa 13:20-22.

(b) All the circumstances require us to understand this of Rome, at some period of its history: for Rome, like Babylon, was the seat of empire, and the head of the pagan world; Rome was characterized by many of the same attributes as Babylon, being arrogant, proud, oppressive; Rome, like Babylon, was distinguished for its conquests, and for the fact that it made all other nations subject to its control; Rome had been, like Babylon, a desolating power, having destroyed the capital of the Holy Land, and burnt its beautiful temple, and reduced the country to a province. Rome, like Babylon of old, was the most formidable power with which the church had to contend. Yet.

(c) it is not, I suppose, Rome considered as pagan that is here meant, but Rome considered as the prolongation of the ancient power in the papal form. Alike in this book and in Daniel, Rome, pagan and papal, is regarded as one power, standing in direct opposition to the gospel of Christ, resisting its progress in the world, and preventing its final prevalence. See the notes on Dan. 7. When that falls, the last enemy of the church will be destroyed, and the final triumph of the true religion will be speedy and complete. See Dan 7:26-27.

(d) So it was understood among the early Christians. Mr. Gibbon, speaking of the expectations of the early Christians about the end of the world, and the glory of the literal reign of the Messiah, says, “While the happiness and glory of a temporal reign were promised to the disciples of Christ, the most dreadful calamities were denounced against an unbelieving world. The edification of the New Jerusalem was to advance by equal steps with the destruction of the mystic Babylon; and as long as the emperors who reigned before Constantine persisted in the profession of idolatry, the epithet of Babylon was applied to the city and to the empire of Rome,” vol. i. p. 263.

Is fallen - That is, an event appeared in vision as if a mighty city fell to rise no more.

Is fallen - This is repeated to give emphasis to the declaration, and to express the joyousness of that event.

That great city - Babylon in its glory was the largest city of the world. Rome, in its turn, also became the largest; and the expression used here denotes that the power here referred to would be properly represented by cities of their magnitude.

Because she made all nations drink of the wine - This language is probably taken from Jer 51:7; “Babylon hath been a golden cup in the Lord’s hand, that made all the earth drunken: the nations have drunk of the wine, therefore the nations are mad.” Babylon here, in accordance with the usual custom of the sacred writers when speaking of cities (see the notes on Isa 1:8), is represented as a female - here a female of abandoned character, holding in her hand a cup of wine to attract her lovers; that is, she allures and intoxicates them. This is a beautiful image to denote the influence of a great and corrupt city, and especially a city corrupt in its religion and devoted to idolatry and superstition, and may well be applied either to Babylon or Rome, literal or mystical.

Of the wrath - There seems an incongruity in the use of this word here, and Prof. Stuart proposes to render it “the inflammatory wine of her fornication”; that is, inebriating wine - wine that excited the passions and that led to uncleanness. He supposes that the word here used - θυμός thumos - means “heat, inflammation,” corresponding to the Hebrew חמה chēmaah There are no instances, however, in the New Testament in which the word is used in this sense. The common and proper meaning is mind, soul, then mind agitated with passion or under the influence of desire - a violent commotion of mind, as wrath, anger, indignation (Robinson, Lexicon). The ground of the representation here seems to be that Yahweh is often described as giving to the nations in his wrath an intoxicating cup so that they should reel and stagger to their destruction. Compare Jer 25:15; Jer 51:7. The meaning here is, that the nations had drunk of that cup which brought on the wrath of God on account of her “fornication.” Babylon is represented as a harlot, with a cup of wine in her hand, and the effect of drinking that cup was to expose them to the wrath of God, hence, called “the wine of the wrath of her fornication” - the alluring cup that was followed by wrath on account of her fornication.

Of her fornication - Due to her fornication. The word “fornication” here is used to denote spiritual uncleanness; that is, pagan and superstitious rites and observances. The term is often used in the Scriptures as applicable to idolatry and superstition. The general meaning here is, that Rome - papal Rome - would employ all forms of voluptuous allurements to bring the nations to the worship of the beast and his image, and that the “wrath” of God would be poured out on account of these abominations. The design of this verse also is to impart consolation by the assurance that this great enemy - this mighty, formidable, persecuting power - would be entirely overthrown. This is everywhere held up as the brightest hope of the church, for with this will fall its last great enemy, and the grand obstruction to the final triumph of the gospel on earth will be removed.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Another Angel,...saying:...She is fallen, she is fallen, that great Babylon. By Babylon, as observed before, may very probably be signified all the wicked world in general, whom God will punish and destroy after the short time of this mortal life: or may be signified every great city, and perhaps Rome returned to idolatry in the time of antichrist, a little before the end of the world: or may be signified the idolatry of heathen Rome, in the fourth age [century], when the Christian religion, under Constantine and his successors, began to triumph over paganism, i.e. according to those interpreters followed by Alcazar, Bossuet, P. Alleman, &c. which exposition Dr. Hammond thus expresseth: "the whole impure city of heathen Rome, under the title of Babylon, that old idolatrous city that had lain so heavy upon the people of God....should speedily be destroyed, for advancing the heathen worship." (Witham) --- It is probable that here by the great Babylon is meant the city of the devil; that is, the universal society of the wicked: as Jerusalem is taken for the city and the Church of God. (Challoner)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The apostle is shown, that other messengers of God should come forth, during the reign of antichrist, that should declare his ruin as certainly as if it were already effected.

Babylon is fallen, is fallen, that great city: these words are taken from Isa 21:9, Babylon is fallen, is fallen; and all the graven images of her gods he hath brokers unto the ground. So Jer 51:8, Babylon is suddenly fallen and destroyed. There is no doubt but both the prophets spake of that Babylon into which the Jews were carried captive; but that Babylon was typical of another Babylon, called here the

great city, and great Babylon, Rev 16:19; 17:5; 18:10,21; and the mother of harlots, Rev 17:5. There neither is, nor ever was, any city in the world to whom these things could agree, but to Rome, rightly enough called the mother of harlots, and abominations of the earth, Rev 17:5, both in respect of carnal filthiness there tolerated to make the bishop of Rome a revenue, and spiritual whoredom, which is idolatry: called also Sodom and Egypt, Rev 11:8, the former of which was famous for beastly lusts, the latter for idolatry, and oppression of God’s Israel. The ruin of old Babylon is denounced by the prophet, Isa 21:9, because of her idolatry in image worship, for which the new Babylon is every whit as famous.

Because she made all nations drink of the wine of the wrath of her fornication: the word translated wrath, though it oft so signifies, yet should rather be here translated poison, as we translate it, Deu 32:33; Job 20:16. The LXX. in those texts use the same word that is here used, θυμος; so the sense is, with the poisonous wine of her idolatry, intimating to us the venomous condition of Romish superstitions and idolatries, to entice ignorant people to be in love with them; as harlots use with their philters, or poisoned cups, to make men in love with them. If we better approve of our translation of the term wrath, the wine of the wrath of her fornication signifieth her fornication which brings wrath upon them that join with her in it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And there followed another angel, saying; and another, a second angel, followed. That is, of course, the second of the three who here make their appearance in close connection. Each new scene is unfolded by its own special messenger. Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication; fallen, fallen is Babylon the great, which made, etc. The second "is fallen" is omitted in a, C, etc., but is inserted in A, P, some cursives, versions, and Fathers. Omit "city." Babylon is the type of the world power. Like so much of the Apocalypse, the image is supplied by the Book of Daniel. There the kingdom is spoken of as great. (Dan_4:30; cf. also Isa 14) In its oppression of the Jewish nation, Babylon is a type of the world power which persecutes the Church of God. At the time when St. John wrote, this power was preeminently possessed and wielded by Rome, and that empire may thus be intended as the immediate antitype of Babylon. But the description is also applicable to the persecuting power of the world in all ages, and its denial of and opposition to God. Babylon is representative of the world, as Jerusalem is of the true Church of God. Alford observes, "Two things are mingled:

(1) the wine of her fornication, of which all nations have drunk; (Rev_17:2) and

(2) the wine of the wrath of God, which he shall give her to drink. (ver. 10 and Rev_16:19) The latter is the retribution for the former; the former turns into the latter; they are treated as one and the same." The description seems taken from Jer_51:7, Jer_51:8, "Babylon hath been a golden cup in the Lord"s hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad. Babylon is suddenly fallen and destroyed." Again is the figure of fornication used to depict idolatry and general unfaithfulness towards God (see on ver. 4).

The voice of the second angel: the judgment of Babylon.

I WHAT IS MEANT BY "BABYLON"? There can be scarce any doubt that the name points to:

1. Persecuting Rome. She is spoken of under this pseudonym because it was not safe to write, or in any way openly utter, words which might be construed as treasonable to the empire. There were laws sharp and stern, and accusers only too willing to bring those laws into action, which would involve in ruin and death those who spoke or wrote such open word. Therefore under this disguise, penetrable enough by the Christian Church, the name of Rome, her cruel and relentless persecutor, was concealed. Because also she stood in the like hateful relation to the Church of God as in ages gone by Babylon had stood to the Church of her day. Babylon had been of old, as Rome was now, the ruthless ravager and the bloodthirsty destroyer of God"s people. And as the judgment of God was denounced and came upon Babylon because of her crimes against God"s Church, so now like judgment had been denounced, and was about to come upon Rome for her crimes against the Church of the Lord Jesus Christ. And as Babylon had been one of the world wide empires, so now Rome occupied the same pre-eminence. None could compare with Babylon, in the days of her greatness, for wealth or power or glory; and so, when St. John wrote this book, none could compare, in any of these respects, with Rome. And there is yet, perhaps, another purpose in this name here given to Rome the purpose to recall to the mind of the suffering Church the certainty of the coming judgment on Rome, by the fact that such judgment had come on Babylon.

2. All persecutors. The mind of God to such is shown by what he did to Babylon of old. He would have us learn that he will ever do the like to those who sin in like manner. Did ever any persecuting power find that it bad done wisely and well? Let the records of history reply from Egypt down to Spain.

3. And all idolaters. Idol worship was not a merely intellectual preference for one form of religion rather than another; had it been only that it would not have brought down upon it so many awful judgments, nor have been branded with so foul a name. But it was a system of abominations; it was "earthly, sensual, devilish." It was a religion that laid no constraint on the passions, no bridle upon the will; that left man to his likings so only as the ceremonial of idolatry was observed. And every religion that leaves man thus has an idol. A creation of the mind, if not of the hands, instead or God, is idolatry in substance, whatever it may be in name.

II IN WHAT SENSE COULD BABYLON BE SAID TO HAVE FALLEN?

1. Rome had fallen in a very real way when St. John thus wrote. For there had been a great moral fall. Rome had a noble past. God had raised her up to great power, had endowed her with magnificent qualities, and made her the mother of many noble sons. In the unfolding of the great drama of Divine providence, she had a high and honourable part to fill, and none who know her history can deny that for a long time she fulfilled the wilt of God. But an evil spirit took possession of her, and then she became what is here said. Cruelty and lust, pride and oppression, and whatever was unclean and abominable, found welcome and home in her. "Fallen" was the absolutely true and righteous verdict that could alone be given concerning her. But there was to be an outward fall corresponding to this inward one. And it is spoken of as already come, because:

2. It was already decreed. The sentence had gone forth, and was but awaiting execution.

3. It had begun. An empire that had become the prey and prize of one successful general after another; that might be won and lost any day at the caprice of bribed bands of soldiers, had lost all stability, and was already "as a bowing wall and a tottering fence.

4. But chiefly because it was so soon to be accomplished. To the quickened vision of the seer, the barbarian nations were already plunging over her borders, and wasting and destroying on every hand. Rome was to him as if already in the deadly grip of those fierce hordes who should one day crush out her life. The vision was so vivid to him that he speaks of it as actual, real, and present. And in all these senses the judgment of God is gone out against ungodly men. "Condemned already" is our Lord"s word for such; and "is fallen, is fallen," is St. John"s. Oh for the quickened vision to make all this real to godly men, that they might labour and pray more in order to "snatch brands from the burning;" and to ungodly men, that they might "flee from the wrath to come"!

III THE GROUNDS OF THIS AWFUL JUDGMENT. It was no arbitrary sentence, nor one that had been hastily or without righteous reason pronounced. Yea, there had come to be imperative necessity for it, and it would have been unrighteous had it been withheld.

1. Rome had come to be one mass of corruption. St. John adopts the prophetic style, and speaks of the "wine of her fornication," by which he means that she had come to "work," not "all uncleanness" alone, but all manner of godless abomination besides, "with greediness;" as with greedy grip the drunkard grasps the wine cup. Rome had become a "putrefying sore." Let Tacitus tell.

2. And she was the seducer of others. Holding the position she did, she could not but be a fountain of influence for all cities and lands that came under her wide reaching rule. And she had corrupted them all; she had "made all nations drink of the wine," etc. And he who branded forever the name of Jeroboam the son of Nebat because he "made Israel to sin," has here again declared his wrath against all, whether nations or individuals, who do the like. And:

3. The cup of sin becomes the cup of wrath. Such is the Divine law. This is the meaning of the condensed sentence, "the wine of the wrath," etc. The wine of her sin, and the wine of God"s wrath upon it, are drunk out of the same cup. "In the hand of the Lord there is a cup, and the wine is red... but the dregs thereof, all the wicked of the earth shall wring them out, and drink them". (Psa_75:8) "Our pleasant vices," Shakespeare tells us, become our scourge; and life is full of proof that so it is. At the bottom of every cup of sin there is "wrath." Ah! what need have we all to offer continually the prayer, "Give us a heart to love and dread thee, and diligently to live alter thy commandments"! S.C.

A further vision of triumph.

Again "another angel a second follows the first, and with a separate message. It is brief, but pregnant. The earnest desire of the good is satisfied. That which shall sustain the "patience of the saints, they that keep the commandments of God, and the faith of Jesus," is here. It is an authoritative declaration of the final fall of the antagonistic kingdom, be that whatever it may. "Babylon" ever symbolizes the oppressor of Jerusalem the antagonistic kingdom that opposes and oppresses the true Israel of God. Babylon is "great;" Babylon has power over "all nations," for she compels their acceptance of her corruption; Babylon makes all nations to join her in her degradation and impurity and unfaithfulness. But she is "fallen is Babylon the great." From this prophetic word the Church, struggling against the oppression of a Babylonish yoke struggling to free the nations from Babylonish corruption, deceit, and wrath, which is rum cannot but derive the deepest consolation.

I IT IS A PLEDGE OF DIVINE COOPERATION. For the puny arm of the feeble flock cannot grapple with the great and mighty nation that can compel obedience. But God is above all.

II IT IS THE SATISFACTION OF THE CHURCH"S UTMOST DESIRE CONCERNING EVIL. For it is its uttermost destruction. The Church is ever to be comforted by the assured hope of the conquest of all evil.

III IT IS THE ASSURANCE OF THE CHURCH"S FINAL DELIVERANCE FROM ALL OPPOSING AND OPPRESSING POWER. And as such

IV IT IS THE TRUEST ENCOURAGEMENT OF THE CHURCH TO "PATIENCE to "keep the commandments of God," and to the maintenance of "the faith of Jesus. R.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And another angel followed, saying, Babylon is fallen - With the overthrow of Babylon, that of all the enemies of Christ, and, consequently, happier times, are connected. Babylon the great - So the city of Rome is called upon many accounts. Babylon was magnificent, strong, proud, powerful. So is Rome also. Babylon was first, Rome afterwards, the residence of the emperors of the world. What Babylon was to Israel of old, Roman hath been both to the literal and spiritual "Israel of God." Hence the liberty of the ancient Jews was connected with the overthrow of the Babylonish empire. And when Rome is finally overthrown, then the people of God will be at liberty. Whenever Babylon is mentioned in this book, the great is added, to teach us that Rome then commenced Babylon, when it commenced the great city; when it swallowed up the Grecian monarchy and its fragments, Syria in particular; and, in consequence of this, obtained dominion over Jerusalem about sixty years before the birth of Christ. Then it began, but it will not cease to be Babylon till it is finally destroyed. Its spiritual greatness began in the fifth century, and increased from age to age. It seems it will come to its utmost height just before its final overthrow. Her fornication is her idolatry; invocation of saints and angels; worship of images; human traditions; with all that outward pomp, yea, and that fierce and bloody zeal, wherewith she pretends to serve God. But with spiritual fornication, as elsewhere, so in Rome, fleshly fornication is joined abundantly. Witness the stews there, licensed by the Pope, which are no inconsiderable branch of his revenue. This is fitly compared, to wine, because of its intoxicating nature. Of this wine she hath, indeed, made all nations drink - More especially by her later missions. We may observe, this making them drink is not ascribed to the beast, but to Babylon. For Rome itself, the Roman inquisitions, congregations, and Jesuits, continually propagate the idolatrous doctrines and practices, with or without the consent of this or that Pope, who himself is not secure from their censure.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

angel

(See Scofield "Heb 1:4").

angel

(See Scofield Heb 1:4).

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Of this effect and result of the Reformation and of the fall of spiritual Babylon the next angels made announcement:

v. 8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

v. 9. And the third angel followed them, saying with a loud voice, if any man worship the beast and his image, and receive his mark in his forehead or in his hand,

v. 10. the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb;

v. 11. and the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night who worship the beast and his image, and whosoever receiveth the mark of his name.

v. 12. Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus.

The voice of the second angel is like a resonance or echo of that of the first: And a second angel followed, saying, Fallen, fallen is great Babylon, who of the wine of the wrath of her fornication made all nations drink. That was the effect of the Reformation: it brought about the exposure and the fall of spiritual Babylon, of Rome, the seat of Anti-Christ. And this judgment came upon the Roman Church because she had introduced such abominations of idolatry into the temple of God, the Pope cult and the saint cult and the cult of good works and other methods by which God’s honor was taken from Him. Wherever the missionaries of the Roman Church had come, they had spread this adulterous idolatry, by which men left the love of Jesus Christ as the only Savior and trusted in the intercession of various saints. In many cases the very idols of the heathen nations were Christianized by giving them the names of saints, while the old idolatry proceeded as before.

The third angel pronounced the sentence of God upon the kingdom of Anti-Christ: And the third angel followed them, saying with a powerful voice, If any one worships the beast and his image, and receives his mark upon his forehead or upon his hand, he shall drink of the wine of the wrath of God which is poured out unmixed into the cup of His anger, and he shall be tortured with fire and brimstone before the holy angels and before the Lamb. This is the curse and the punishment of God upon those that deliberately, willfully, maliciously, worship Anti-Christ and his hierarchical system, and willingly yield to having his impress or sign fastened upon them. He is not speaking of those that have been deluded by the outward pomp of the Roman Church and are members there, although in their hearts they cling to Jesus, their Savior. He is speaking of the willing servants of Anti-Christ. These shall feel the full wrath of God at the idolatry with which they have identified themselves; they shall be made to drink the cup of God’s anger, like strong, unmixed wine. And their end will be the torments of hell, to be tortured with fire and brimstone in the very presence of the holy angels and of Jesus Christ, the Lamb of God. That fact will increase their torture a thousand fold, that they will be able to see the bliss of heaven, but will not be able to share it, Luk 16:23.

The torture of hell will be an eternal torment: And the smoke of their torment will arise forever and ever, and they will not have relief day and night that have worshiped the beast and his image, and if anyone has received the mark of his name. This simple statement overthrows all the false dreams of sectarians that are trying to lull men to sleep by preaching a final dissolution. The torment of hell will be a physical torment; but, the bodies of the damned having been rendered immortal, their torture will never have an end; the horrible pain will never cease, the fire will burn forever, and yet will never consume. Such is the fate of those that have sold themselves to Anti-Christ as his servants and thus have become partakers of his sin and of his damnation. All the more impressive, then, is the word which is added: Here is the patience of the saints, that keep the precepts of God and the faith of Jesus. In this way the patient steadfastness of the saints is manifested, namely, that they, in spite of all the blandishments of Anti-Christ, adhere simply to the will of God, whose highest commandment is this, that we believe in His Son Jesus Christ and have salvation in Him.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

8–12. There followed another angel, saying, Babylon is fallen. As a result of the great gospel revival shown in verses 6, 7, the city of sin, here called Babylon, but called “spiritually Sodom and Egypt, where also our Lord was crucified” (11:8) shall fall. The wine of wrath of her fornication. This Babylon was a city of fornication, of unholy alliance with the world, wedded to the prince of this world instead of to Christ, and made the nations sin with her, or drink her wine. Wine of wrath. So called either because her wrath was manifested in persecution against those who refused to drink, or because the wine of God's wrath shall be poured on her (see verse 10).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Fallen, fallen is Babylon the great

The angel speaks of Babylon having been destroyed as if it had fallen. AT: "Babylon the great has been destroyed" (See: Metaphor)

Babylon the great

"Babylon the large city" or "the important city of Babylon." This was probably a symbol for the city of Rome, which was large, wealthy, and sinful. (See: Symbolic Language)

who persuaded

Babylon is spoken of as if it were a person, instead of a city filled with people. (See: Metonymy)

to drink the wine of her immoral passion

This is a symbol for participating in her sexually immoral passion. AT: "to be sexually immoral like her" or "to get drunk like her in sexual sin" (See: Symbolic Language)

her immoral passion

Babylon is spoken of as if it were a prostitute who has caused other people to sin along with her. This may well have a double meaning: literal sexual immorality and also the worship of false gods. (See: Personification and Metaphor)

translationWords

angel

Babylon

wine

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8–11. ANGELS OF WARNING

8. δεύτερος ἄγγελος. Tisch[482] has ἄγγ. δεύτ. with אc and C (δεύτερον) and P. א* omits ἄγγελος and everything from ἔπεσεν (pr.) to λέγων.

[482] Tischendorf: eighth edition; where the text aud notes differ the latter are cited.

τοῦ θυμοῦ. 1 96 Tyc[483] omit.

[483] Tyconius.

πεπότικεν. Tyc[484] read πέπωκαν as in Rev 18:3; אc 12 Primas[485] πέπτωκαν; the latter copied Tyconius without noticing the difference of text.

[484] Tyconius.

[485] Primasius, edited by Haussleiter.

8. ἔπεσεν ἔπεσεν. Isa 21:9.

Βαβυλὼν ἡ μεγάλη, as in Rev 17:5. See also Rev 18:10; Rev 18:18; Rev 18:21 where we have “Babylon the great city,” “the great city” (meaning Babylon), and “the great city Babylon.” The omission of city here makes the presumption less that “the great city” of Rev 11:8, Rev 16:19 is the same.

ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας. If the text be right, and if it be impossible to regard θυμοῦ as representing the Hebrew word translated “provocation,” 2Ki 23:26, there is a blending of two views. Babylon makes the nations drink of the cup of her fornication; and she is made, and they are made with her (at first perhaps by her), to drink of the cup of God’s wrath: Rev 14:10, Rev 16:19. In Rev 18:6 as in Jer 51:7, from which the image is taken, there is, as probably here, a combination of the two.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Another. Add deuterov a second.

Is fallen [επεσεν] . Lit., fell. The prophetic aorist expressing the certainty of the fall. Compare Isa 21:9; Jer 51:7, 8.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.