Revelation 18
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Revelation 18
Babylon the Great Is Fallen
1And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Jamieson-Fausset-Brown
CHAPTER 18
Re 18:1-24. Babylon's Fall: God's People Called Out of Her: The Kings and Merchants of the Earth Mourn, While the Saints Rejoice at Her Fall.
1. And--so Vulgate and Andreas. But A, B, Syriac, and Coptic omit "And."
power--Greek, "authority."
lightened--"illumined."
with--Greek, "owing to."
CHAPTER 18
Re 18:1-24. Babylon's Fall: God's People Called Out of Her: The Kings and Merchants of the Earth Mourn, While the Saints Rejoice at Her Fall.
1. And--so Vulgate and Andreas. But A, B, Syriac, and Coptic omit "And."
power--Greek, "authority."
lightened--"illumined."
with--Greek, "owing to."
The Pulpit Commentary
And after these things I saw another angel come down from heaven; after [omitting "and"]… coming down, etc. The usual form of introduction to a new vision (cf. Rev_4:1; Rev_7:1, etc.). The "mystery" of the beast and the harlot having been declared, the angel now describes the doom in store for them. The angel is from heaven, as carrying the news of the judgment which is sent from heaven (cf. Rev_10:1; Rev_19:6, Rev_19:15, Rev_19:17; Rev_15:1, etc.). Having great power; and the earth was lightened with his glory. The great "authority" refers to the judgment which follows, which, however, is not acted out before the seer, but only described. The last clause records the visible manifestation of the great power (cf. the description in Eze_43:2).
And after these things I saw another angel come down from heaven; after [omitting "and"]… coming down, etc. The usual form of introduction to a new vision (cf. Rev_4:1; Rev_7:1, etc.). The "mystery" of the beast and the harlot having been declared, the angel now describes the doom in store for them. The angel is from heaven, as carrying the news of the judgment which is sent from heaven (cf. Rev_10:1; Rev_19:6, Rev_19:15, Rev_19:17; Rev_15:1, etc.). Having great power; and the earth was lightened with his glory. The great "authority" refers to the judgment which follows, which, however, is not acted out before the seer, but only described. The last clause records the visible manifestation of the great power (cf. the description in Eze_43:2).
2And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Jamieson-Fausset-Brown
2. mightily ... strong--not supported by manuscripts. But A, B, Vulgate, Syriac, and Coptic read, "with (literally, 'in') a mighty voice."
is fallen, is fallen--so A, Vulgate, Syriac, and Andreas. But B and Coptic omit the second "is fallen" (Is 21:9; Jr 51:8). This phrase is here prophetical of her fall, still future, as Re 18:4 proves.
devils--Greek, "demons."
the hold--a keep or prison.
2. mightily ... strong--not supported by manuscripts. But A, B, Vulgate, Syriac, and Coptic read, "with (literally, 'in') a mighty voice."
is fallen, is fallen--so A, Vulgate, Syriac, and Andreas. But B and Coptic omit the second "is fallen" (Is 21:9; Jr 51:8). This phrase is here prophetical of her fall, still future, as Re 18:4 proves.
devils--Greek, "demons."
the hold--a keep or prison.
The Pulpit Commentary
And he cried mightily with a strong voice, saying; and he cried with a strong voice, saying. This "strong voice" is characteristic of the heavenly utterances (cf. Rev_7:2; Rev_14:7, etc.). Babylon the great is fallen, is fallen. The event, though future, is described as past, being predetermined in the counsels of God. The words here are a reproduction of Isa_21:9. And is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird; a habitation … a hold of every unclean spirit, and a hold of every unclean and hated bird. "Devils" (Greek, δαιμόνια), inferior evil spirits. The three phrases express the same idea, viz. the loathsome and hateful state to which Babylon is reduced. The language is derived from the prophets (cf. Isa_13:21, Isa_13:22; Isa_34:11-15; Jer_1:1-19 :39; Jer_51:37). A hold (Greek, φυλακή, "a strong place"); the natural and fitting stronghold of the devils, rather than a place to which they are involuntarily confined.
And he cried mightily with a strong voice, saying; and he cried with a strong voice, saying. This "strong voice" is characteristic of the heavenly utterances (cf. Rev_7:2; Rev_14:7, etc.). Babylon the great is fallen, is fallen. The event, though future, is described as past, being predetermined in the counsels of God. The words here are a reproduction of Isa_21:9. And is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird; a habitation … a hold of every unclean spirit, and a hold of every unclean and hated bird. "Devils" (Greek, δαιμόνια), inferior evil spirits. The three phrases express the same idea, viz. the loathsome and hateful state to which Babylon is reduced. The language is derived from the prophets (cf. Isa_13:21, Isa_13:22; Isa_34:11-15; Jer_1:1-19 :39; Jer_51:37). A hold (Greek, φυλακή, "a strong place"); the natural and fitting stronghold of the devils, rather than a place to which they are involuntarily confined.
3For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Jamieson-Fausset-Brown
3. drunk--Re 14:8, from which perhaps "the wine" may have been interpolated. They have drunk of her fornication, the consequence of which will be wrath to themselves. But A, B, and C read, "(owing to the wrath of her fornication all nations) have fallen." Vulgate and most versions read as English Version, which may be the right reading though not supported by the oldest manuscripts. Babylon, the whore, is destroyed before the beast slays the two witnesses (Re 11:7), and then the beast himself is destroyed.
the wine--so B, Syriac, and Coptic. But A, C, and Vulgate omit.
abundance--literally, "power."
delicacies--Greek, "luxury." See on 1Ti 5:11, where the Greek verb "wax wanton" is akin to the noun here. Translate, "wanton luxury." The reference is not to earthly merchandise, but to spiritual wares, indulgences, idolatries, superstitions, worldly compromises, wherewith the harlot, that is, the apostate Church, has made merchandise of men. This applies especially to Rome; but the Greek, and even in a less degree Protestant churches, are not guiltless. However, the principle of evangelical Protestantism is pure, but the principle of Rome and the Greek church is not so.
3. drunk--Re 14:8, from which perhaps "the wine" may have been interpolated. They have drunk of her fornication, the consequence of which will be wrath to themselves. But A, B, and C read, "(owing to the wrath of her fornication all nations) have fallen." Vulgate and most versions read as English Version, which may be the right reading though not supported by the oldest manuscripts. Babylon, the whore, is destroyed before the beast slays the two witnesses (Re 11:7), and then the beast himself is destroyed.
the wine--so B, Syriac, and Coptic. But A, C, and Vulgate omit.
abundance--literally, "power."
delicacies--Greek, "luxury." See on 1Ti 5:11, where the Greek verb "wax wanton" is akin to the noun here. Translate, "wanton luxury." The reference is not to earthly merchandise, but to spiritual wares, indulgences, idolatries, superstitions, worldly compromises, wherewith the harlot, that is, the apostate Church, has made merchandise of men. This applies especially to Rome; but the Greek, and even in a less degree Protestant churches, are not guiltless. However, the principle of evangelical Protestantism is pure, but the principle of Rome and the Greek church is not so.
The Pulpit Commentary
For all nations have drunk of the wine of the wrath of her fornication. "The wine" is omitted in A, C, but it is inserted in א, B, and retained in the Revised Version. "The wrath" is omitted (cf. the expression in Rev_14:8 and Rev_17:2). And the kings of the earth have committed fornication with her. (On the figure employed, as well as the identical language, see Rev_17:2.) And the merchants of the earth are waxed rich through the abundance of her delicacies. The "abundance" (Greek, δύναμις, which Vitringa renders by copia, referring to Job_31:25; Eze_28:4, LXX.). "Delicacies." (Greek, στρῆνος, occurs in the New Testament only here, and as a verb in Rev_18:7, Rev_18:9, and (compounded) in 1Ti_5:11. It signifies overweening pride and insolence and wantonness, arising from superfluity of wealth and gifts. Cf. the warning to the Church of Laodicea (Rev_3:17).
For all nations have drunk of the wine of the wrath of her fornication. "The wine" is omitted in A, C, but it is inserted in א, B, and retained in the Revised Version. "The wrath" is omitted (cf. the expression in Rev_14:8 and Rev_17:2). And the kings of the earth have committed fornication with her. (On the figure employed, as well as the identical language, see Rev_17:2.) And the merchants of the earth are waxed rich through the abundance of her delicacies. The "abundance" (Greek, δύναμις, which Vitringa renders by copia, referring to Job_31:25; Eze_28:4, LXX.). "Delicacies." (Greek, στρῆνος, occurs in the New Testament only here, and as a verb in Rev_18:7, Rev_18:9, and (compounded) in 1Ti_5:11. It signifies overweening pride and insolence and wantonness, arising from superfluity of wealth and gifts. Cf. the warning to the Church of Laodicea (Rev_3:17).
Come Out of Her, My People
4And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.
Jamieson-Fausset-Brown
4. Come out of her, my people--quoted from Jr 50:8; 51:6, 45. Even in the Romish Church God has a people: but they are in great danger; their only safety is in coming out of her at once. So also in every apostate or world-conforming church there are some of God's invisible and true Church, who, if they would be safe, must come out. Especially at the eve of God's judgment on apostate Christendom: as Lot was warned to come out of Sodom just before its destruction, and Israel to come from about the tents of Dathan and Abiram. So the first Christians came out of Jerusalem when the apostate Jewish Church was judged. "State and Church are precious gifts of God. But the State being desecrated to a different end from what God designed it, namely. to govern for, and as under, God, becomes beast-like; the Church apostatizing becomes the harlot. The true woman is the kernel: beast and harlot are the shell: whenever the kernel is mature, the shell is thrown away" [Auberlen]. "The harlot is not Rome alone (though she is pre-eminently so), but every Church that has not Christ's mind and spirit. False Christendom, divided into very many sects, is truly Babylon, that is, confusion. However, in all Christendom the true Jesus-congregation, the woman clothed with the sun, lives and is hidden. Corrupt, lifeless Christendom is the harlot, whose great aim is the pleasure of the flesh, and which is governed by the spirit of nature and the world" [Hahn in Auberlen]. The first justification of the woman is in her being called out of Babylon the harlot, as the culminating stage of the latter's sin, when judgment is about to fall: for apostate Christendom, Babylon, is not to be converted, but to be destroyed. Secondly, she has to pass through an ordeal of persecution from the beast, which purifies and prepares her for the transfiguration glory at Christ's coming (Re 20:4; Lu 21:28).
be not partakers--Greek, "have no fellowship with her sins."
that ye receive not of her plagues--as Lot's wife, by lingering too near the polluted and doomed city.
4. Come out of her, my people--quoted from Jr 50:8; 51:6, 45. Even in the Romish Church God has a people: but they are in great danger; their only safety is in coming out of her at once. So also in every apostate or world-conforming church there are some of God's invisible and true Church, who, if they would be safe, must come out. Especially at the eve of God's judgment on apostate Christendom: as Lot was warned to come out of Sodom just before its destruction, and Israel to come from about the tents of Dathan and Abiram. So the first Christians came out of Jerusalem when the apostate Jewish Church was judged. "State and Church are precious gifts of God. But the State being desecrated to a different end from what God designed it, namely. to govern for, and as under, God, becomes beast-like; the Church apostatizing becomes the harlot. The true woman is the kernel: beast and harlot are the shell: whenever the kernel is mature, the shell is thrown away" [Auberlen]. "The harlot is not Rome alone (though she is pre-eminently so), but every Church that has not Christ's mind and spirit. False Christendom, divided into very many sects, is truly Babylon, that is, confusion. However, in all Christendom the true Jesus-congregation, the woman clothed with the sun, lives and is hidden. Corrupt, lifeless Christendom is the harlot, whose great aim is the pleasure of the flesh, and which is governed by the spirit of nature and the world" [Hahn in Auberlen]. The first justification of the woman is in her being called out of Babylon the harlot, as the culminating stage of the latter's sin, when judgment is about to fall: for apostate Christendom, Babylon, is not to be converted, but to be destroyed. Secondly, she has to pass through an ordeal of persecution from the beast, which purifies and prepares her for the transfiguration glory at Christ's coming (Re 20:4; Lu 21:28).
be not partakers--Greek, "have no fellowship with her sins."
that ye receive not of her plagues--as Lot's wife, by lingering too near the polluted and doomed city.
The Pulpit Commentary
And I heard another voice from heaven, saying. Probably the voice of another angel in succession to the one mentioned in Rev_18:1. Another angel takes up the theme, because the message is now directly addressed to Christians. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. The angel says, "my people," because he is representing God. These words, resembling Isa_48:20; Isa_52:1-15 :l; Jer_1:8; and especially Jer_51:6 (cf. also Jer_51:8), 45, recall also the warning of our Lord in Mat_24:16 (cf. also Gen_19:22, "I cannot do anything till thou be come thither"). Since the harlot, who is identical with Babylon, is representative of the faithless part of the Church of God, these words form a direct warning to Christians. The departure which is commanded is not necessarily a literal, visible one; but the command implies a dissociation from, and condemnation of, the works of Babylon. Lot's wife literally departed from Sodom, but was overtaken with punishment, because her heart was not dissevered from the wickedness of the city.
And I heard another voice from heaven, saying. Probably the voice of another angel in succession to the one mentioned in Rev_18:1. Another angel takes up the theme, because the message is now directly addressed to Christians. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. The angel says, "my people," because he is representing God. These words, resembling Isa_48:20; Isa_52:1-15 :l; Jer_1:8; and especially Jer_51:6 (cf. also Jer_51:8), 45, recall also the warning of our Lord in Mat_24:16 (cf. also Gen_19:22, "I cannot do anything till thou be come thither"). Since the harlot, who is identical with Babylon, is representative of the faithless part of the Church of God, these words form a direct warning to Christians. The departure which is commanded is not necessarily a literal, visible one; but the command implies a dissociation from, and condemnation of, the works of Babylon. Lot's wife literally departed from Sodom, but was overtaken with punishment, because her heart was not dissevered from the wickedness of the city.
5For her sins have reached unto heaven, and God hath remembered her iniquities.
Jamieson-Fausset-Brown
5. her sins--as a great heap.
reached--Greek, "reached so far as to come into close contact with, and to cleave unto."
5. her sins--as a great heap.
reached--Greek, "reached so far as to come into close contact with, and to cleave unto."
The Pulpit Commentary
For her sins have reached unto heaven, and God hath remembered her iniquities. That is, the accumulation of sin is so great as to reach up to the heaven. Exactly the description of the judgment of Babylon given in Jer_51:9, "Forsake her, and let us go every one into his own country; for her judgment reacheth unto heaven, and is lifted up even to the skies." The last part of the verse is a repetition of Rev_16:19.
For her sins have reached unto heaven, and God hath remembered her iniquities. That is, the accumulation of sin is so great as to reach up to the heaven. Exactly the description of the judgment of Babylon given in Jer_51:9, "Forsake her, and let us go every one into his own country; for her judgment reacheth unto heaven, and is lifted up even to the skies." The last part of the verse is a repetition of Rev_16:19.
6Reward 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.
Jamieson-Fausset-Brown
6. Addressed to the executioners of God's wrath.
Reward--Greek, "repay."
she rewarded--English Version reading adds "you" with none of the oldest manuscripts. But A, B, C, Vulgate, Syriac, and Coptic omit it. She had not rewarded or repaid the world power for some injury which the world power had inflicted on her; but she had given the world power that which was its due, namely, spiritual delusions, because it did not like to retain God in its knowledge; the unfaithful Church's principle was, "Populus vult decipi, et decipiatur." "The people like to be deceived, and let them be deceived."
double--of sorrow. Contrast with this the double of joy which Jerusalem shall receive for her past suffering (Is 61:7; Zec 9:12); even as she has received double punishment for her sins (Is 40:2).
unto her--So Syriac, Coptic, and Andreas. A, B, and C omit it.
in the cup--(Re 18:3; Re 14:8; 17:4).
filled--literally "mixed."
fill to her double--of the Lord's cup of wrath.
6. Addressed to the executioners of God's wrath.
Reward--Greek, "repay."
she rewarded--English Version reading adds "you" with none of the oldest manuscripts. But A, B, C, Vulgate, Syriac, and Coptic omit it. She had not rewarded or repaid the world power for some injury which the world power had inflicted on her; but she had given the world power that which was its due, namely, spiritual delusions, because it did not like to retain God in its knowledge; the unfaithful Church's principle was, "Populus vult decipi, et decipiatur." "The people like to be deceived, and let them be deceived."
double--of sorrow. Contrast with this the double of joy which Jerusalem shall receive for her past suffering (Is 61:7; Zec 9:12); even as she has received double punishment for her sins (Is 40:2).
unto her--So Syriac, Coptic, and Andreas. A, B, and C omit it.
in the cup--(Re 18:3; Re 14:8; 17:4).
filled--literally "mixed."
fill to her double--of the Lord's cup of wrath.
The Pulpit Commentary
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. "You" is omitted in all the best manuscripts. The second "unto her," though supported by P, Syriac, Coptic, is omitted in א, A, B, C, etc.: Render to her as she also rendered, and double the doubled things according to her works, etc. The description of God's judgment is still founded on the denunciations against Babylon in Jeremiah (see Jer_1:5 -29; Jer_51:24; Jer_16:18; cf. also Isa_61:7; Zec_9:12; and the legal retribution ordered in Exo_22:4-7). The cup which she hath filled is that containing "the wine of her fornication (cf. verse 3); she is now to receive a double measure of the cup of God's wrath (cf. verse 3).
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. "You" is omitted in all the best manuscripts. The second "unto her," though supported by P, Syriac, Coptic, is omitted in א, A, B, C, etc.: Render to her as she also rendered, and double the doubled things according to her works, etc. The description of God's judgment is still founded on the denunciations against Babylon in Jeremiah (see Jer_1:5 -29; Jer_51:24; Jer_16:18; cf. also Isa_61:7; Zec_9:12; and the legal retribution ordered in Exo_22:4-7). The cup which she hath filled is that containing "the wine of her fornication (cf. verse 3); she is now to receive a double measure of the cup of God's wrath (cf. verse 3).
7How 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.
Jamieson-Fausset-Brown
7. How much--that is in proportion as.
lived deliciously--luxuriously: see on Re 18:3, where the Greek is akin.
sorrow--Greek, "mourning," as for a dead husband.
I sit--so Vulgate. But A, B, and C prefix "that."
I ... am no widow--for the world power is my husband and my supporter.
shall see no sorrow--Greek, "mourning." "I am seated (this long time) ... I am no widow ... I shall see no sorrow," marks her complete unconcerned security as to the past, present, and future [Bengel]. I shall never have to mourn as one bereft of her husband. As Babylon was queen of the East, so Rome has been queen of the West, and is called on Imperial coins "the eternal city." So Papal Rome is called by Ammian Marcellin [15.7]. "Babylon is a former Rome, and Rome a latter Babylon. Rome is a daughter of Babylon, and by her, as by her mother, God has been pleased to subdue the world under one sway" [Augustine]. As the Jew's restoration did not take place till Babylon's fall, so R. Kimchi on Obadiah, writes, "When Rome (Edom) shall be devastated, there shall be redemption to Israel." Romish idolatries have been the great stumbling-blocks to the Jews' acceptance of Christianity.
7. How much--that is in proportion as.
lived deliciously--luxuriously: see on Re 18:3, where the Greek is akin.
sorrow--Greek, "mourning," as for a dead husband.
I sit--so Vulgate. But A, B, and C prefix "that."
I ... am no widow--for the world power is my husband and my supporter.
shall see no sorrow--Greek, "mourning." "I am seated (this long time) ... I am no widow ... I shall see no sorrow," marks her complete unconcerned security as to the past, present, and future [Bengel]. I shall never have to mourn as one bereft of her husband. As Babylon was queen of the East, so Rome has been queen of the West, and is called on Imperial coins "the eternal city." So Papal Rome is called by Ammian Marcellin [15.7]. "Babylon is a former Rome, and Rome a latter Babylon. Rome is a daughter of Babylon, and by her, as by her mother, God has been pleased to subdue the world under one sway" [Augustine]. As the Jew's restoration did not take place till Babylon's fall, so R. Kimchi on Obadiah, writes, "When Rome (Edom) shall be devastated, there shall be redemption to Israel." Romish idolatries have been the great stumbling-blocks to the Jews' acceptance of Christianity.
The Pulpit Commentary
How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her. (For "lived deliciously," see on "delicacies," Rev_18:3.) The words are a re-echo and expansion of those in Rev_18:6 (cf. Luk_16:25). For she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow; because she saith, etc.; and contact with the succeeding verse. The prophetical writers still supply the imagery (cf. Isa_47:8, "I shall not sit as a widow;" see also Lam_1:1).
How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her. (For "lived deliciously," see on "delicacies," Rev_18:3.) The words are a re-echo and expansion of those in Rev_18:6 (cf. Luk_16:25). For she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow; because she saith, etc.; and contact with the succeeding verse. The prophetical writers still supply the imagery (cf. Isa_47:8, "I shall not sit as a widow;" see also Lam_1:1).
8Therefore 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.
Jamieson-Fausset-Brown
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 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.
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 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.
The Pulpit Commentary
Therefore shall her plagues come in one day, death, and mourning, and famine. This is the retribution for her boasting in Rev_18:7 (cf. Isa_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. Rev_18:3). 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 Mat_24:37-42). Some writers see here an allusion to the second, third, and fourth seals (see Rev_6:1-17.). 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 (Rev_17:16). The last clause replies, as it were, to the boast in Rev_18:7, "I sit as a queen," etc.
Therefore shall her plagues come in one day, death, and mourning, and famine. This is the retribution for her boasting in Rev_18:7 (cf. Isa_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. Rev_18:3). 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 Mat_24:37-42). Some writers see here an allusion to the second, third, and fourth seals (see Rev_6:1-17.). 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 (Rev_17:16). The last clause replies, as it were, to the boast in Rev_18:7, "I sit as a queen," etc.
The Kings of the Earth Lament Babylon
9And 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,
Jamieson-Fausset-Brown
9. lived deliciously--Greek, "luxuriated." The faithless Church, instead of reproving, connived at the self-indulgent luxury of the great men of this world, and sanctioned it by her own practice. Contrast the world's rejoicing over the dead bodies of the two witnesses (Re 11:10) who had tormented it by their faithfulness, with its lamentations over the harlot who had made the way to heaven smooth, and had been found a useful tool in keeping subjects in abject tyranny. Men's carnal mind relishes a religion like that of the apostate Church, which gives an opiate to conscience, while leaving the sinner license to indulge his lusts.
bewail her--A, B, C, Syriac, Coptic, and Cyprian omit "her."
9. lived deliciously--Greek, "luxuriated." The faithless Church, instead of reproving, connived at the self-indulgent luxury of the great men of this world, and sanctioned it by her own practice. Contrast the world's rejoicing over the dead bodies of the two witnesses (Re 11:10) who had tormented it by their faithfulness, with its lamentations over the harlot who had made the way to heaven smooth, and had been found a useful tool in keeping subjects in abject tyranny. Men's carnal mind relishes a religion like that of the apostate Church, which gives an opiate to conscience, while leaving the sinner license to indulge his lusts.
bewail her--A, B, C, Syriac, Coptic, and Cyprian omit "her."
The Pulpit Commentary
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; and the kings of the earth, who committed fornication and revelled with her, shall weep and wait over her, when they see, etc. It is noteworthy that this sentence is in the future tense; that in Rev_18:11 in the present; that in Rev_18:17, Rev_18:18 in the past. (On "committed fornication," see Rev_18:3; Rev_14:4,Rev_14:8; Rev_16:14; Rev_17:2. On "lived deliciously," see Rev_17:3, Rev_17:7.) "Lament'' is the same word used in Rev_1:7, "All kindreds of the earth shall wail because of him." Cf. the description of the fall of Tyre (Eze_26:16). (On "smoke," see on Rev_9:2.)
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; and the kings of the earth, who committed fornication and revelled with her, shall weep and wait over her, when they see, etc. It is noteworthy that this sentence is in the future tense; that in Rev_18:11 in the present; that in Rev_18:17, Rev_18:18 in the past. (On "committed fornication," see Rev_18:3; Rev_14:4,Rev_14:8; Rev_16:14; Rev_17:2. On "lived deliciously," see Rev_17:3, Rev_17:7.) "Lament'' is the same word used in Rev_1:7, "All kindreds of the earth shall wail because of him." Cf. the description of the fall of Tyre (Eze_26:16). (On "smoke," see on Rev_9:2.)
10Standing 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.
Jamieson-Fausset-Brown
10. God's judgments inspire fear even in the worldly, but it is of short duration, for the kings and great men soon attach themselves to the beast in its last and worst shape, as open Antichrist, claiming all that the harlot had claimed in blasphemous pretensions and more, and so making up to them for the loss of the harlot.
mighty--Rome in Greek means strength; though that derivation is doubtful.
10. God's judgments inspire fear even in the worldly, but it is of short duration, for the kings and great men soon attach themselves to the beast in its last and worst shape, as open Antichrist, claiming all that the harlot had claimed in blasphemous pretensions and more, and so making up to them for the loss of the harlot.
mighty--Rome in Greek means strength; though that derivation is doubtful.
The Pulpit Commentary
Standing afar off for the fear of her torment, saying. Unconsciously acting upon the command in Rev_18:4, "Come out of her ... that ye receive not of her plagues." Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come; Woe, woe, the great city. In one hour (cf. Rev_18:8). Some writers understand the "one hour" to refer to the space of time during which the kings rule (see Rev_17:12); but a comparison with Rev_18:8 leads to the conclusion that the meaning is "suddenly;" the contrast in a short time between the two positions of Babylon enhancing the fearfulness of the visitation.
Standing afar off for the fear of her torment, saying. Unconsciously acting upon the command in Rev_18:4, "Come out of her ... that ye receive not of her plagues." Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come; Woe, woe, the great city. In one hour (cf. Rev_18:8). Some writers understand the "one hour" to refer to the space of time during which the kings rule (see Rev_17:12); but a comparison with Rev_18:8 leads to the conclusion that the meaning is "suddenly;" the contrast in a short time between the two positions of Babylon enhancing the fearfulness of the visitation.
The Merchants of the Earth Weep
11And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:
Jamieson-Fausset-Brown
11. shall--So. B. But A and C read the present, "weep and mourn."
merchandise--Greek, "cargo": wares carried in ships: ship-lading (compare Re 18:17). Rome was not a commercial city, and is not likely from her position to be so. The merchandise must therefore be spiritual, even as the harlot is not literal, but spiritual. She did not witness against carnal luxury and pleasure-seeking, the source of the merchants' gains, but conformed to them (Re 18:7). She cared not for the sheep, but for the wool. Professing Christian merchants in her lived as if this world not heaven, were the reality, and were unscrupulous as to the means of getting gain. Compare Notes, see on Zec 5:4-11, on the same subject, the judgment on mystical Babylon's merchants for unjust gain. All the merchandise here mentioned occurs repeatedly in the Roman Ceremonial.
11. shall--So. B. But A and C read the present, "weep and mourn."
merchandise--Greek, "cargo": wares carried in ships: ship-lading (compare Re 18:17). Rome was not a commercial city, and is not likely from her position to be so. The merchandise must therefore be spiritual, even as the harlot is not literal, but spiritual. She did not witness against carnal luxury and pleasure-seeking, the source of the merchants' gains, but conformed to them (Re 18:7). She cared not for the sheep, but for the wool. Professing Christian merchants in her lived as if this world not heaven, were the reality, and were unscrupulous as to the means of getting gain. Compare Notes, see on Zec 5:4-11, on the same subject, the judgment on mystical Babylon's merchants for unjust gain. All the merchandise here mentioned occurs repeatedly in the Roman Ceremonial.
The Pulpit Commentary
And the merchants of the earth shall weep and mourn over her. Weep and mourn; the historical present (see on Rev_18:9). The kings have been mentioned; the merchants and next the seamen are referred to, showing the wide distribution of "Babylon," and forbidding the application to a single state or city. The description which follows is analogous to that in Eze_27:1-36.; Isa_23:1-18. For no man buyeth their merchandise any more; their cargo. We are naturally reminded of the action of the second beast in forbidding to buy and sell (Rev_13:17). Alford here recognizes the difficulty in applying the prophecy to Rome, either pagan or papal, and adds, "I leave this difficulty unsolved ... The details of this mercantile lamentation far more nearly suit London than Rome." (See the interpretation given of the harlot and Babylon on Rev_17:1.)
And the merchants of the earth shall weep and mourn over her. Weep and mourn; the historical present (see on Rev_18:9). The kings have been mentioned; the merchants and next the seamen are referred to, showing the wide distribution of "Babylon," and forbidding the application to a single state or city. The description which follows is analogous to that in Eze_27:1-36.; Isa_23:1-18. For no man buyeth their merchandise any more; their cargo. We are naturally reminded of the action of the second beast in forbidding to buy and sell (Rev_13:17). Alford here recognizes the difficulty in applying the prophecy to Rome, either pagan or papal, and adds, "I leave this difficulty unsolved ... The details of this mercantile lamentation far more nearly suit London than Rome." (See the interpretation given of the harlot and Babylon on Rev_17:1.)
12The 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,
Jamieson-Fausset-Brown
12. (See on Re 17:4).
stones ... pearls--Greek, "stone ... pearl."
fine linen--A, B, and C read Greek, "bussinou" for "bussou," that is, "fine linen manufacture" [Alford]. The manufacture for which Egypt (the type of the apostate Church, Re 11:8) was famed. Contrast "the fine linen" (Eze 16:10) put on Israel, and on the New Testament Church (Re 19:8), the Bride, by God (Psa 132:9).
thyine wood--the citrus of the Romans: probably the cypressus thyoyides, or the thuia articulata. "Citron wood" [Alford]. A sweet-smelling tree of Cyrene in Lybia, used for incense.
all manner vessels--Greek, "every vessel," or "furniture."
12. (See on Re 17:4).
stones ... pearls--Greek, "stone ... pearl."
fine linen--A, B, and C read Greek, "bussinou" for "bussou," that is, "fine linen manufacture" [Alford]. The manufacture for which Egypt (the type of the apostate Church, Re 11:8) was famed. Contrast "the fine linen" (Eze 16:10) put on Israel, and on the New Testament Church (Re 19:8), the Bride, by God (Psa 132:9).
thyine wood--the citrus of the Romans: probably the cypressus thyoyides, or the thuia articulata. "Citron wood" [Alford]. A sweet-smelling tree of Cyrene in Lybia, used for incense.
all manner vessels--Greek, "every vessel," or "furniture."
The Pulpit Commentary
The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet. (On "precious stone" and" linen," see on Rev_15:6.) Such was the attire of the harlot (Rev_17:4). Writers have endeavoured to classify in various ways the articles mentioned, in order to obtain some signification from the numbers used. Thus Hengstenberg sees four hard and then four soft articles mentioned, and he reminds us that the number four is symbolical of the world: but this does not carry him beyond Rev_18:12. The articles enumerated seem naturally to fall into six classes (from which we can gather no information, unless we look upon six as typifying the world, as in Rev_13:18). First, articles of personal adornment; second, articles used for furniture, etc.; third, objects of sensual gratification—smell, etc.; fourth, articles of food; fifth, animate possessions; sixth, souls of men. These certainly seem to be arranged in a kind of progressive order of importance. All the articles mentioned in the text above were of the highest value. Purple and scarlet (see Rev_17:3) were the prerogative of kings; silk was so scarce, that its use was forbidden in the reign of Tiberius. 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; and every ivory vessel, and every vessel, etc. Thyine wood is "that of the Thuya articulata, Desfont., the Callitris quadrivalvis of present botanists. This tree was much prized by the ancient Greeks and Romans, on account of the beauty of its wood for various ornamental purposes. By the Romans the tree was called citrus, the wood citrum. It is a native of Barbary, and grows to the height of fifteen to twenty-five feet" (Smith's 'Dictionary of the Bible '). In this passage the accusative case is used; the preceding nouns are in the genitive.
The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet. (On "precious stone" and" linen," see on Rev_15:6.) Such was the attire of the harlot (Rev_17:4). Writers have endeavoured to classify in various ways the articles mentioned, in order to obtain some signification from the numbers used. Thus Hengstenberg sees four hard and then four soft articles mentioned, and he reminds us that the number four is symbolical of the world: but this does not carry him beyond Rev_18:12. The articles enumerated seem naturally to fall into six classes (from which we can gather no information, unless we look upon six as typifying the world, as in Rev_13:18). First, articles of personal adornment; second, articles used for furniture, etc.; third, objects of sensual gratification—smell, etc.; fourth, articles of food; fifth, animate possessions; sixth, souls of men. These certainly seem to be arranged in a kind of progressive order of importance. All the articles mentioned in the text above were of the highest value. Purple and scarlet (see Rev_17:3) were the prerogative of kings; silk was so scarce, that its use was forbidden in the reign of Tiberius. 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; and every ivory vessel, and every vessel, etc. Thyine wood is "that of the Thuya articulata, Desfont., the Callitris quadrivalvis of present botanists. This tree was much prized by the ancient Greeks and Romans, on account of the beauty of its wood for various ornamental purposes. By the Romans the tree was called citrus, the wood citrum. It is a native of Barbary, and grows to the height of fifteen to twenty-five feet" (Smith's 'Dictionary of the Bible '). In this passage the accusative case is used; the preceding nouns are in the genitive.
13And cinnamon, and odours, 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.
Jamieson-Fausset-Brown
13. cinnamon--designed by God for better purposes: being an ingredient in the holy anointing oil, and a plant in the garden of the Beloved (So 4:14); but desecrated to vile uses by the adulteress (Pr 7:17).
odours--of incense. A, C, Vulgate, and Syriac prefix "and amomium" (a precious hair ointment made from an Asiatic shrub). English Version reading is supported by Coptic and Andreas, but not oldest manuscripts.
ointments--Greek, "ointment."
frankincense--Contrast the true "incense" which God loves (Psa 141:2; Mal 1:11).
fine flour--the similago of the Latins [Alford].
beasts--of burden: cattle.
slaves--Greek, "bodies."
souls of men--(Eze 27:13). Said of slaves. Appropriate to the spiritual harlot, apostate Christendom, especially Rome, which has so often enslaved both bodies and souls of men. Though the New Testament does not directly forbid slavery, which would, in the then state of the world, have incited a slave revolt, it virtually condemns it, as here. Popery has derived its greatest gains from the sale of masses for the souls of men after death, and of indulgences purchased from the Papal chancery by rich merchants in various countries, to be retailed at a profit [Mosheim, III, 95, 96].
13. cinnamon--designed by God for better purposes: being an ingredient in the holy anointing oil, and a plant in the garden of the Beloved (So 4:14); but desecrated to vile uses by the adulteress (Pr 7:17).
odours--of incense. A, C, Vulgate, and Syriac prefix "and amomium" (a precious hair ointment made from an Asiatic shrub). English Version reading is supported by Coptic and Andreas, but not oldest manuscripts.
ointments--Greek, "ointment."
frankincense--Contrast the true "incense" which God loves (Psa 141:2; Mal 1:11).
fine flour--the similago of the Latins [Alford].
beasts--of burden: cattle.
slaves--Greek, "bodies."
souls of men--(Eze 27:13). Said of slaves. Appropriate to the spiritual harlot, apostate Christendom, especially Rome, which has so often enslaved both bodies and souls of men. Though the New Testament does not directly forbid slavery, which would, in the then state of the world, have incited a slave revolt, it virtually condemns it, as here. Popery has derived its greatest gains from the sale of masses for the souls of men after death, and of indulgences purchased from the Papal chancery by rich merchants in various countries, to be retailed at a profit [Mosheim, III, 95, 96].
The Pulpit Commentary
And cinnamon, and odours, and ointments, and frankincense; and cinnamon, and amomon, and incense, and ointment, and frankincense. These constitute the third class (see on Rev_18:12). Cinnamon, an Indian tree, was in use in the Levitical ritual (Exo_30:23). It is referred to as a perfume in Pro_7:17. Amomon, which is omitted in the Textus Receptus, is found in א, A, C. P, etc. It is rendered in the Revised Version by "spice." Its use was similar to that of cinnamon. Its seeds are used under the name "cardamoms." And wine, and oil, and fine flour, and wheat. These form the fourth class (see on Pro_7:12; cf. Le Pro_2:1, Pro_2:2). And beasts, and sheep, and horses, and chariots, and slaves; and cattle, etc. The word rendered "slaves" is σωμάτων, "bodies," i.e. slaves. At the word "horses" the nouns are again placed in the genitive (see on Pro_7:12). These form the fifth class (see on Pro_7:12). "Chariots," δέδη, is not the word used in Rev_9:9. It is a word probably of Gaulish origin. And souls of men. The accusative again. Not in the ordinary acceptation of the word "souls," but rather "lives of men," as the Revised Version margin; that is, "living men." It is probable that the two expressions, "bodies" (vide supra) and "souls of men," refer to two classes of slaves.
And cinnamon, and odours, and ointments, and frankincense; and cinnamon, and amomon, and incense, and ointment, and frankincense. These constitute the third class (see on Rev_18:12). Cinnamon, an Indian tree, was in use in the Levitical ritual (Exo_30:23). It is referred to as a perfume in Pro_7:17. Amomon, which is omitted in the Textus Receptus, is found in א, A, C. P, etc. It is rendered in the Revised Version by "spice." Its use was similar to that of cinnamon. Its seeds are used under the name "cardamoms." And wine, and oil, and fine flour, and wheat. These form the fourth class (see on Pro_7:12; cf. Le Pro_2:1, Pro_2:2). And beasts, and sheep, and horses, and chariots, and slaves; and cattle, etc. The word rendered "slaves" is σωμάτων, "bodies," i.e. slaves. At the word "horses" the nouns are again placed in the genitive (see on Pro_7:12). These form the fifth class (see on Pro_7:12). "Chariots," δέδη, is not the word used in Rev_9:9. It is a word probably of Gaulish origin. And souls of men. The accusative again. Not in the ordinary acceptation of the word "souls," but rather "lives of men," as the Revised Version margin; that is, "living men." It is probable that the two expressions, "bodies" (vide supra) and "souls of men," refer to two classes of slaves.
14And 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.
Jamieson-Fausset-Brown
14. Direct address to Babylon.
the fruits that thy soul lusted after--Greek, "thy autumn-ripe fruits of the lust (eager desire) of the soul."
dainty--Greek, "fat": "sumptuous" in food.
goodly--"splendid," "bright," in dress and equipage.
departed--supported by none of our manuscripts. But A, B, C, Vulgate, Syriac, and Coptic read, "perished."
thou shalt--A, C, Vulgate, and Syriac read, "They (men) shall no more find them at all."
14. Direct address to Babylon.
the fruits that thy soul lusted after--Greek, "thy autumn-ripe fruits of the lust (eager desire) of the soul."
dainty--Greek, "fat": "sumptuous" in food.
goodly--"splendid," "bright," in dress and equipage.
departed--supported by none of our manuscripts. But A, B, C, Vulgate, Syriac, and Coptic read, "perished."
thou shalt--A, C, Vulgate, and Syriac read, "They (men) shall no more find them at all."
The Pulpit Commentary
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; all things that were dainty and splendid are perished from thee, and [men] shall find, etc. The Textus Receptus reads ἀπῆλθεν, "are gone," as in 1; ἀπώλοντο is found in א, 7, and about twelve other cursives; ἀπώλετο is supported by A, R, C, P, and others, besides many versions and Fathers. This verse, containing a direct address to Babylon. has been thought by Vitringa and others to be misplaced; but this is unnecessary (cf. the similar circumstance in Rev_18:21-24).
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; all things that were dainty and splendid are perished from thee, and [men] shall find, etc. The Textus Receptus reads ἀπῆλθεν, "are gone," as in 1; ἀπώλοντο is found in א, 7, and about twelve other cursives; ἀπώλετο is supported by A, R, C, P, and others, besides many versions and Fathers. This verse, containing a direct address to Babylon. has been thought by Vitringa and others to be misplaced; but this is unnecessary (cf. the similar circumstance in Rev_18:21-24).
15The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing,
Jamieson-Fausset-Brown
15. of these things--of the things mentioned, Re 18:12, 13.
which--"who."
made rich by--Greek, "derived riches from her."
stand afar off for the fear--(Compare Re 18:10).
wailing--Greek, "mourning."
15. of these things--of the things mentioned, Re 18:12, 13.
which--"who."
made rich by--Greek, "derived riches from her."
stand afar off for the fear--(Compare Re 18:10).
wailing--Greek, "mourning."
The Pulpit Commentary
The merchants of these things, which were made rich by her (cf. Rev_18:11), shall stand afar off for the fear of her torment. The future tense is now used (see on Rev_18:9); cf. Rev_18:10, where the same thing is related of' the kings. Weeping and wailing (cf. Rev_18:9, where, however, we have κόψονται, "wail," instead of, as here, πενθοῦντες, "mourn:" cf. also Rev_18:11).
The merchants of these things, which were made rich by her (cf. Rev_18:11), shall stand afar off for the fear of her torment. The future tense is now used (see on Rev_18:9); cf. Rev_18:10, where the same thing is related of' the kings. Weeping and wailing (cf. Rev_18:9, where, however, we have κόψονται, "wail," instead of, as here, πενθοῦντες, "mourn:" cf. also Rev_18:11).
16And 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!
Jamieson-Fausset-Brown
16. And--so Vulgate and Andreas. But A, B, and C omit.
decked--literally, "glided."
stones ... pearls--Greek, "stone ... pearl." B and Andreas read "pearls." But A and C, "pearl."
16. And--so Vulgate and Andreas. But A, B, and C omit.
decked--literally, "glided."
stones ... pearls--Greek, "stone ... pearl." B and Andreas read "pearls." But A and C, "pearl."
The Pulpit Commentary
And saying, Alas, alas that great city! Most authorities omit "and." Woe, woe, the great city! (nominative case); exactly as in Rev_18:10. That was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls. She that was clothed, etc. Decked; "gilded," as in the Revised Version margin, as in Rev_17:4. The identity of description of the woman and Babylon is another proof of the essentially identical nature of the two (see on Rev_17:1; cf. also Rev_17:12).
And saying, Alas, alas that great city! Most authorities omit "and." Woe, woe, the great city! (nominative case); exactly as in Rev_18:10. That was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls. She that was clothed, etc. Decked; "gilded," as in the Revised Version margin, as in Rev_17:4. The identity of description of the woman and Babylon is another proof of the essentially identical nature of the two (see on Rev_17:1; cf. also Rev_17:12).
17For 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,
Jamieson-Fausset-Brown
17. is come to naught--Greek, "is desolated."
shipmaster--Greek, "steersman," or "pilot."
all the company in ships--A, C, Vulgate, and Syriac read, "Every one who saileth to a place" (B has "... to the place"), every voyager. Vessels were freighted with pilgrims to various shrines, so that in one month (A.D. 1300) two hundred thousand pilgrims were counted in Rome [D'Aaubigne, Histoire de la Reformation]: a source of gain, not only to the Papal see, but to shipmasters, merchants, pilots, &c. These latter, however, are not restricted to those literally "shipmasters," &c., but mainly refer, in the mystical sense, to all who share in the spiritual traffic of apostate Christendom.
17. is come to naught--Greek, "is desolated."
shipmaster--Greek, "steersman," or "pilot."
all the company in ships--A, C, Vulgate, and Syriac read, "Every one who saileth to a place" (B has "... to the place"), every voyager. Vessels were freighted with pilgrims to various shrines, so that in one month (A.D. 1300) two hundred thousand pilgrims were counted in Rome [D'Aaubigne, Histoire de la Reformation]: a source of gain, not only to the Papal see, but to shipmasters, merchants, pilots, &c. These latter, however, are not restricted to those literally "shipmasters," &c., but mainly refer, in the mystical sense, to all who share in the spiritual traffic of apostate Christendom.
The Pulpit Commentary
For in one hour so great riches is come to nought; because (ὅτι) in one hour was made desolate that so great wealth. This is given as the reason of the "Woe, woe!" of Rev_18:16, and is to be connected with the preceding clauses. (On "one hour," see Rev_18:10, where the same reason is given as in this verse.) And every shipmaster; pilot; found only here and in Act_27:11. And all the company in ships; and every one who saileth to a place. Such is probably the correct text, though there are several small variations. The Authorized Version has little support. The Revised Version renders, And every one that saileth anywhither. And sailors, and as many as trade by sea; as many as work the sea; i.e. gain their living by means of the sea. Thus are enumerated all who are connected with the sea in any capacity (cf. Eze_27:27). Stood afar off. Like the kings (Act_27:10) and the merchants (Act_27:15), and doubtless for the same reason; viz. to avoid being overwhelmed in the destruction of the city.
For in one hour so great riches is come to nought; because (ὅτι) in one hour was made desolate that so great wealth. This is given as the reason of the "Woe, woe!" of Rev_18:16, and is to be connected with the preceding clauses. (On "one hour," see Rev_18:10, where the same reason is given as in this verse.) And every shipmaster; pilot; found only here and in Act_27:11. And all the company in ships; and every one who saileth to a place. Such is probably the correct text, though there are several small variations. The Authorized Version has little support. The Revised Version renders, And every one that saileth anywhither. And sailors, and as many as trade by sea; as many as work the sea; i.e. gain their living by means of the sea. Thus are enumerated all who are connected with the sea in any capacity (cf. Eze_27:27). Stood afar off. Like the kings (Act_27:10) and the merchants (Act_27:15), and doubtless for the same reason; viz. to avoid being overwhelmed in the destruction of the city.
18And cried when they saw the smoke of her burning, saying, What city is like unto this great city!
Jamieson-Fausset-Brown
18. when they saw--Greek, "horontes." But A, B, C, and Andreas read, Greek, "blepontes," "looking at." Greek, "blepo," is to use the eyes, to look: the act of seeing without thought of the object seen. Greek, "horao," refers to the thing seen or presented to the eyes [Tittmann].
smoke--so B, C. But A reads "place."
What city is like--Compare the similar beast as to the beast, Re 13:4: so closely do the harlot and beast approximate one another. Contrast the attribution of this praise to God, to whom alone it is due, by His servants (Ex 15:11). Martial says of Rome, "Nothing is equal to her;" and Athenæus, "She is the epitome of the world."
18. when they saw--Greek, "horontes." But A, B, C, and Andreas read, Greek, "blepontes," "looking at." Greek, "blepo," is to use the eyes, to look: the act of seeing without thought of the object seen. Greek, "horao," refers to the thing seen or presented to the eyes [Tittmann].
smoke--so B, C. But A reads "place."
What city is like--Compare the similar beast as to the beast, Re 13:4: so closely do the harlot and beast approximate one another. Contrast the attribution of this praise to God, to whom alone it is due, by His servants (Ex 15:11). Martial says of Rome, "Nothing is equal to her;" and Athenæus, "She is the epitome of the world."
The Pulpit Commentary
And cried when they saw the smoke of her burning, saying. The same description as in Rev_18:9 (which see). What city is like unto this great city! (cf. Eze_27:32, "And lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea?").
And cried when they saw the smoke of her burning, saying. The same description as in Rev_18:9 (which see). What city is like unto this great city! (cf. Eze_27:32, "And lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea?").
19And 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.
Jamieson-Fausset-Brown
19. wailing--"mourning."
that had ships--A, B, and C read, "that had their ships": literally, "the ships."
costliness--her costly treasures: abstract for concrete.
19. wailing--"mourning."
that had ships--A, B, and C read, "that had their ships": literally, "the ships."
costliness--her costly treasures: abstract for concrete.
The Pulpit Commentary
And they cast dust on their heads. This continues the description as given in Eze_27:30, "Shall cast up dust upon their heads." And cried, weeping and wailing, saying, Alas, alas that great city! Weeping and mourning, saying, Woe, woe! etc.; an exact repetition of Eze_27:15, Eze_27:16. Wherein were made rich all that had ships in the sea by reason of her costliness. Like the merchants, the men here described regret the loss of their wealth (cf. Eze_27:11, Eze_27:15, Eze_27:16). So in Eze_27:33, "When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise." For in one hour is she made desolate. Exactly as in Eze_27:17; and similarly to Eze_27:10.
And they cast dust on their heads. This continues the description as given in Eze_27:30, "Shall cast up dust upon their heads." And cried, weeping and wailing, saying, Alas, alas that great city! Weeping and mourning, saying, Woe, woe! etc.; an exact repetition of Eze_27:15, Eze_27:16. Wherein were made rich all that had ships in the sea by reason of her costliness. Like the merchants, the men here described regret the loss of their wealth (cf. Eze_27:11, Eze_27:15, Eze_27:16). So in Eze_27:33, "When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise." For in one hour is she made desolate. Exactly as in Eze_27:17; and similarly to Eze_27:10.
Rejoice Over Her, Thou Heaven
20Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.
Jamieson-Fausset-Brown
20. holy apostles--So C reads. But A, B, Vulgate, Syriac, Coptic, and Andreas read, "Ye saints and ye apostles."
avenged you on her--Greek, "judged your judgment on (literally, exacting it from) her." "There is more joy in heaven at the harlot's downfall than at that of the two beasts. For the most heinous of all sin is the sin of those who know God's word of grace, and keep it not. The worldliness of the Church is the most worldly of all worldliness. Hence, Babylon, in Revelation, has not only Israel's sins, but also the sins of the heathen; and John dwells longer on the abominations and judgments of the harlot than on those of the beast. The term 'harlot' describes the false Church's essential character. She retains her human shape as the woman, does not become a beast: she has the form of godliness, but denies its power. Her rightful lord and husband, Jehovah-Christ, and the joys and goods of His house, are no longer her all in all, but she runs after the visible and vain things of the world, in its manifold forms. The fullest form of her whoredom is, where the Church wishes to be itself a worldly power, uses politics and diplomacy, makes flesh her arm, uses unholy means for holy ends, spreads her dominion by sword or money, fascinates men by sensual ritualism, becomes 'mistress of ceremonies' to the dignitaries of the world, flatters prince or people, and like Israel, seeks the help of one world power against the danger threatening from another" [Auberlen]. Judgment, therefore, begins with the harlot, as in privileges the house of God.
20. holy apostles--So C reads. But A, B, Vulgate, Syriac, Coptic, and Andreas read, "Ye saints and ye apostles."
avenged you on her--Greek, "judged your judgment on (literally, exacting it from) her." "There is more joy in heaven at the harlot's downfall than at that of the two beasts. For the most heinous of all sin is the sin of those who know God's word of grace, and keep it not. The worldliness of the Church is the most worldly of all worldliness. Hence, Babylon, in Revelation, has not only Israel's sins, but also the sins of the heathen; and John dwells longer on the abominations and judgments of the harlot than on those of the beast. The term 'harlot' describes the false Church's essential character. She retains her human shape as the woman, does not become a beast: she has the form of godliness, but denies its power. Her rightful lord and husband, Jehovah-Christ, and the joys and goods of His house, are no longer her all in all, but she runs after the visible and vain things of the world, in its manifold forms. The fullest form of her whoredom is, where the Church wishes to be itself a worldly power, uses politics and diplomacy, makes flesh her arm, uses unholy means for holy ends, spreads her dominion by sword or money, fascinates men by sensual ritualism, becomes 'mistress of ceremonies' to the dignitaries of the world, flatters prince or people, and like Israel, seeks the help of one world power against the danger threatening from another" [Auberlen]. Judgment, therefore, begins with the harlot, as in privileges the house of God.
The Pulpit Commentary
Rejoice over her, thou heaven. These words are best understood as being uttered by the writer, as in Rev_12:12 (see on Rev_12:10). And ye holy apostles and prophets; and ye saints, and ye apostles, and ye prophets, is read in א, A, B, P, etc., and adopted by the Revisers. The Authorized Version reading is found in C, 1, 17. Not only the heavenly inhabitants are to rejoice, but also those on earth who have been persecuted by her, as mentioned in verse 24. The time is again described which has been already referred to in former parts of the book, and especially in Rev_11:18. Some authors have held this verse to prove that the writer of the Apocalypse was not the Apostle John; either because
(1) he speaks as if he were not an apostle, or
(2) because they assume that all the apostles are here referred to, and that they are in heaven.
There is no ground for either presumption:
(1) A rhapsodical utterance of this nature cannot be interpreted literally;
(2) the word "apostles" cannot be limited to the twelve;
(3) as Dusterdieck justly observes, one might as well argue that the writer was not a prophet.
By the "prophets "are primarily intended, perhaps, the Christian prophets (cf. Eph_3:5); but if Babylon is typical of the hostile world power, and the harlot of the faithless, worldly portion of God's Church, as we have seen them to be, the words are applicable to the Church of God in all ages. For God hath avenged you on her; for God hath judged your judgment on her. The answer to the prayer of the martyrs in Rev_6:10. The words, "your judgment," probably mean "that judgment which is her due for her treatment of you," as in the Authorized Version. Hengstenberg gives "the doom which she pronounced upon you." Wordsworth, laying stress upon ἐξ, "out of," makes the words mean, "He has taken your cause out of her hands into his own."
Rejoice over her, thou heaven. These words are best understood as being uttered by the writer, as in Rev_12:12 (see on Rev_12:10). And ye holy apostles and prophets; and ye saints, and ye apostles, and ye prophets, is read in א, A, B, P, etc., and adopted by the Revisers. The Authorized Version reading is found in C, 1, 17. Not only the heavenly inhabitants are to rejoice, but also those on earth who have been persecuted by her, as mentioned in verse 24. The time is again described which has been already referred to in former parts of the book, and especially in Rev_11:18. Some authors have held this verse to prove that the writer of the Apocalypse was not the Apostle John; either because
(1) he speaks as if he were not an apostle, or
(2) because they assume that all the apostles are here referred to, and that they are in heaven.
There is no ground for either presumption:
(1) A rhapsodical utterance of this nature cannot be interpreted literally;
(2) the word "apostles" cannot be limited to the twelve;
(3) as Dusterdieck justly observes, one might as well argue that the writer was not a prophet.
By the "prophets "are primarily intended, perhaps, the Christian prophets (cf. Eph_3:5); but if Babylon is typical of the hostile world power, and the harlot of the faithless, worldly portion of God's Church, as we have seen them to be, the words are applicable to the Church of God in all ages. For God hath avenged you on her; for God hath judged your judgment on her. The answer to the prayer of the martyrs in Rev_6:10. The words, "your judgment," probably mean "that judgment which is her due for her treatment of you," as in the Authorized Version. Hengstenberg gives "the doom which she pronounced upon you." Wordsworth, laying stress upon ἐξ, "out of," makes the words mean, "He has taken your cause out of her hands into his own."
Babylon Thrown Down with Violence
21And 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.
Jamieson-Fausset-Brown
21. a--Greek, "one."
millstone--Compare the judgment on the Egyptian hosts at the Red Sea, Ex 15:5, 10; Ne 9:11, and the foretold doom of Babylon, the world power, Jr 51:63, 64.
with violence--Greek, "with impetus." This verse shows that this prophecy is regarded as still to be fulfilled.
21. a--Greek, "one."
millstone--Compare the judgment on the Egyptian hosts at the Red Sea, Ex 15:5, 10; Ne 9:11, and the foretold doom of Babylon, the world power, Jr 51:63, 64.
with violence--Greek, "with impetus." This verse shows that this prophecy is regarded as still to be fulfilled.
The Pulpit Commentary
And a mighty angel took up a stone like a groat millstone, and cast it into the sea, saying; add one strong angel (cf. the "mighty voice" in Rev_18:2; also Rev_10:1, and elsewhere). The adjective, of course, refers to the mightiness of the deed wrought (cf. Jer_51:61-64, "Thou shall bind a stone to it, and cast it into the midst of Euphrates; and thou shall say, Thus shall Babylon sink, and shall not rise," etc.). The sea may be typical of the nations of the earth (see Rev_13:1). Thus with violence shall that groat city Babylon be thrown down, and shall be found no more at all; Thus with a mighty fall shall Babylon, the great city, be cast down, etc. (Revised Version). Alford translates "with a rush;" ὅρμημα is peculiar to this passage. The complete nature of this extinction is indicated by the frequency of the words, "no more at all," in Rev_18:21-23.
And a mighty angel took up a stone like a groat millstone, and cast it into the sea, saying; add one strong angel (cf. the "mighty voice" in Rev_18:2; also Rev_10:1, and elsewhere). The adjective, of course, refers to the mightiness of the deed wrought (cf. Jer_51:61-64, "Thou shall bind a stone to it, and cast it into the midst of Euphrates; and thou shall say, Thus shall Babylon sink, and shall not rise," etc.). The sea may be typical of the nations of the earth (see Rev_13:1). Thus with violence shall that groat city Babylon be thrown down, and shall be found no more at all; Thus with a mighty fall shall Babylon, the great city, be cast down, etc. (Revised Version). Alford translates "with a rush;" ὅρμημα is peculiar to this passage. The complete nature of this extinction is indicated by the frequency of the words, "no more at all," in Rev_18:21-23.
22And 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;
Jamieson-Fausset-Brown
22. pipers--flute players. "Musicians," painters and sculptors, have desecrated their art to lend fascination to the sensuous worship of corrupt Christendom.
craftsman--artisan.
22. pipers--flute players. "Musicians," painters and sculptors, have desecrated their art to lend fascination to the sensuous worship of corrupt Christendom.
craftsman--artisan.
The Pulpit Commentary
And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; harpers and minstrels and flute players, etc. (Revised Version). Cf. the description of the desolation of Tyre in Eze_26:13 and Isa_24:8. And no craftsman, of whatsoever craft he be, shall be found any more in thee. "Every craft" is omitted in א, A. (On the last phrase, see on Isa_24:21.) And the sound of a millstone shall be heard no more at all in thee. This passage, together with the following verse, is founded on Jer_25:10.
And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; harpers and minstrels and flute players, etc. (Revised Version). Cf. the description of the desolation of Tyre in Eze_26:13 and Isa_24:8. And no craftsman, of whatsoever craft he be, shall be found any more in thee. "Every craft" is omitted in א, A. (On the last phrase, see on Isa_24:21.) And the sound of a millstone shall be heard no more at all in thee. This passage, together with the following verse, is founded on Jer_25:10.
23And 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.
Jamieson-Fausset-Brown
23. What a blessed contrast is Re 22:5, respecting the city of God: "They need no candle (just as Babylon shall no more have the light of a candle, but for a widely different reason), for the Lord God giveth them light."
candle--Translate as Greek, "lamp."
bridegroom ... bride ... no more ... in thee--Contrast the heavenly city, with its Bridegroom, Bride, and blessed marriage supper (Re 19:7, 9; 21:2, 9; Is 62:4, 5).
thy merchants were--So most of the best authorities read. But A omits the Greek article before "merchants," and then translates, "The great men of ... were thy merchants."
sorceries--Greek, "sorcery."
23. What a blessed contrast is Re 22:5, respecting the city of God: "They need no candle (just as Babylon shall no more have the light of a candle, but for a widely different reason), for the Lord God giveth them light."
candle--Translate as Greek, "lamp."
bridegroom ... bride ... no more ... in thee--Contrast the heavenly city, with its Bridegroom, Bride, and blessed marriage supper (Re 19:7, 9; 21:2, 9; Is 62:4, 5).
thy merchants were--So most of the best authorities read. But A omits the Greek article before "merchants," and then translates, "The great men of ... were thy merchants."
sorceries--Greek, "sorcery."
The Pulpit Commentary
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; of a lamp (cf. Jer_25:10, "I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle"). For thy merchants were the great men of the earth; were the princes. The cause of this overthrow is thus again stated. It is a repetition of the idea in Rev_18:7, Rev_18:15, Rev_18:19, "I sit a queen;" "The merchants which were made rich by her;" "That great city, wherein were made rich all that had ships in the sea" (cf. Isa_23:8, "Whose merchants were princes;" also Eze_27:20-22). For by thy sorceries were all nations deceived. The judgment is the result of the non-repentance of Rev_9:21.
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; of a lamp (cf. Jer_25:10, "I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle"). For thy merchants were the great men of the earth; were the princes. The cause of this overthrow is thus again stated. It is a repetition of the idea in Rev_18:7, Rev_18:15, Rev_18:19, "I sit a queen;" "The merchants which were made rich by her;" "That great city, wherein were made rich all that had ships in the sea" (cf. Isa_23:8, "Whose merchants were princes;" also Eze_27:20-22). For by thy sorceries were all nations deceived. The judgment is the result of the non-repentance of Rev_9:21.
24And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.
Jamieson-Fausset-Brown
24. Applied by Christ (Mt 23:35) to apostate Jerusalem, which proves that not merely the literal city Rome, and the Church of Rome (though the chief representative of the apostasy), but the WHOLE of the faithless Church of both the Old and New Testament is meant by Babylon the harlot; just as the whole Church (Old and New Testament) is meant by "the woman" (Re 12:1). As to literal city, Aringhus in Bengel says, Pagan Rome was the "general shambles" for slaying the sheep of Jesus. Fred. Seyler in Bengel calculates that papal Rome, between A.D. 1540 and 1580, slew more than nine hundred thousand Protestants. Three reasons for the harlot's downfall are given: (1) The worldly greatness of her merchants, which was due to unholy traffic in spiritual things. (2) Her sorceries, or juggling tricks, in which the false prophet that ministers to the beast in its last form shall exceed her; compare "sorcerers" (Re 21:8; 22:15), specially mentioned among those doomed to the lake of fire. (3) Her persecution of (Old Testament) "prophets" and (New Testament) "saints."
24. Applied by Christ (Mt 23:35) to apostate Jerusalem, which proves that not merely the literal city Rome, and the Church of Rome (though the chief representative of the apostasy), but the WHOLE of the faithless Church of both the Old and New Testament is meant by Babylon the harlot; just as the whole Church (Old and New Testament) is meant by "the woman" (Re 12:1). As to literal city, Aringhus in Bengel says, Pagan Rome was the "general shambles" for slaying the sheep of Jesus. Fred. Seyler in Bengel calculates that papal Rome, between A.D. 1540 and 1580, slew more than nine hundred thousand Protestants. Three reasons for the harlot's downfall are given: (1) The worldly greatness of her merchants, which was due to unholy traffic in spiritual things. (2) Her sorceries, or juggling tricks, in which the false prophet that ministers to the beast in its last form shall exceed her; compare "sorcerers" (Re 21:8; 22:15), specially mentioned among those doomed to the lake of fire. (3) Her persecution of (Old Testament) "prophets" and (New Testament) "saints."
The Pulpit Commentary
And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. At first sight it seems difficult to understand that these words are spoken not only of Babylon, but of the faithless portion of the Church, symbolized by the harlot. But we must remember
(1) that he who is guilty in respect of one commandment, is guilty of the whole Law;
(2) similar words are addressed by Jeremiah to Judah (Jer_2:34): "Also in thy skirts is found the blood of the souls of the poor innocents" (see on Rev_17:1). Auberlen remarks, "Wherever true, faithful Christians are neglected and oppressed by the rulers of the Church, from avowed or secret antipathy to God's truth; where a false theology and science robs youth of its faith; where a pastor neglects, and keeps at a distance, the true living Christians in his flock, on account of the signum crucis which they bear; wherever we refuse or are ashamed to bear the reproach of Jesus Christ, our heavenly Master, even as he bore it, there we commit murder against the saints of God."
Here is concluded the pronouncement of the judgment of Babylon; which may be said to answer the prayer in Rev_6:10; and which forms the conclusion of the revelation commencing at Rev_17:1-18.
And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. At first sight it seems difficult to understand that these words are spoken not only of Babylon, but of the faithless portion of the Church, symbolized by the harlot. But we must remember
(1) that he who is guilty in respect of one commandment, is guilty of the whole Law;
(2) similar words are addressed by Jeremiah to Judah (Jer_2:34): "Also in thy skirts is found the blood of the souls of the poor innocents" (see on Rev_17:1). Auberlen remarks, "Wherever true, faithful Christians are neglected and oppressed by the rulers of the Church, from avowed or secret antipathy to God's truth; where a false theology and science robs youth of its faith; where a pastor neglects, and keeps at a distance, the true living Christians in his flock, on account of the signum crucis which they bear; wherever we refuse or are ashamed to bear the reproach of Jesus Christ, our heavenly Master, even as he bore it, there we commit murder against the saints of God."
Here is concluded the pronouncement of the judgment of Babylon; which may be said to answer the prayer in Rev_6:10; and which forms the conclusion of the revelation commencing at Rev_17:1-18.
THE HOLY BIBLE
Revelation
Chapter 18
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105