Revelation 14:8

King James Version (KJV)

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.

Adam Clarke
Bible Commentary

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 רבתא קרתא karta rabbetha, the great city; and רבתא רומי 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.

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Albert Barnes
Notes on the Whole Bible

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, Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:21. In reference to the literal Babylon, the word is used, in the New Testament, in Matthew 1:11-13; Acts 7:43; 1 Peter 5:13. See Intro. to 1Peter, 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 Isaiah 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 Daniel 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 Jeremiah 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 Isaiah 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 chēmaahThere 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 Jeremiah 25:15; Jeremiah 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.

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Matthew Henry
Concise Bible Commentary

The progress of the Reformation appears to be here set forth. The four proclamations are plain in their meaning; that all Christians may be encouraged, in the time of trial, to be faithful to their Lord. The gospel is the great means whereby men are brought to fear God, and to give glory to him. The preaching of the everlasting gospel shakes the foundations of antichrist in the world, and hastens its downfal. If any persist in being subject to the beast, and in promoting his cause, they must expect to be for ever miserable in soul and body. The believer is to venture or suffer any thing in obeying the commandments of God, and professing the faith of Jesus. May God bestow this patience upon us. Observe the description of those that are and shall be blessed: such as die in the Lord; die in the cause of Christ, in a state of union with Christ; such as are found in Christ when death comes. They rest from all sin, temptation, sorrow, and persecution; for there the wicked cease from troubling, there the weary are at rest. Their works follow them: do not go before as their title, or purchase, but follow them as proofs of their having lived and died in the Lord: the remembrance of them will be pleasant, and the reward far above all their services and sufferings. This is made sure by the testimony of the Spirit, witnessing with their spirits, and the written word.

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SDA Bible Commentary (limited)
Volume 1-7

8. Followed. Gr. akoloutheÅÂ, “to accompany,” “to follow” (see Matt. 19:27, 28; Mark 1:18, where the word has the idea of accompanying Jesus personally). It seems to have both meanings in this text. In point of time the second angel follows the first, but it is also true that the first angel continues his ministry when the second angel joins him. In this sense the second angel’s message accompanies that of the first.

Another angel. Textual evidence attests (cf. p. 10) the inclusion of the word “second.” In some manuscripts the word for “second” stands in place of the phrase “another angel”; in others, as an addition to the phrase; still other manuscripts read “a second angel” instead of “another angel.”

Saying. The first and third angels’ messages are proclaimed with a “loud voice” (vs. 7, 9). The message concerning the fall of Babylon is later proclaimed with a loud voice (see on ch. 18:1, 2).

Babylon. The ancient, literal city by this name was already largely a desolate ruin in John’s day (see on Isa. 13:19). As with so many other terms and expressions in the Revelation, the significance of this name (see on Acts 3:16) may best be understood in terms of the role of its historical counterpart in OT times (see pp. 867-869; see on Isa. 47:1; Jer. 25:12; 50:1; Eze. 26:13; Rev. 16:12, 16; Additional Note on Chapter 18). The designation “mystery, Babylon” in ch. 17:5 specifically identifies the name as figurative (see on Rom. 11:25; Rev. 1:20; 17:5; cf. on ch. 16:12).

In Babylonian the name Bab-ilu (Babel, or Babylon) meant “gate of the gods,” but the Hebrews derogatorily associated it with balal, a word in their language meaning “to confuse” (see on Gen. 11:9). The rulers of Babylon doubtless called their city the “gate” of the gods in the sense that they chose to think of it as the place where the gods consorted with men, to order the affairs of earth (see on Judges 9:35; Ruth 4:1; 1 Kings 22:10; Jer. 22:3). The name thus seems to have reflected the claim of the Babylonian kings that they had been commissioned to rule the world by divine mandate (see Vol. II, p. 157; PP 119; see on Gen. 11:4).

Babylon was founded by Nimrod (see on Gen. 10:10; 11:1-9). From the very beginning the city was emblematic of disbelief in the true God and defiance of His will (see on Gen. 11:4-9), and its tower a monument to apostasy, a citadel of rebellion against Him. The prophet Isaiah identifies Lucifer as the invisible king of Babylon (see on Isa. 14:4, 12-14). In fact, it would appear that Satan designed to make Babylon the center and agency of his master plan to secure control of the human race, even as God purposed to work through Jerusalem (see Vol. IV, pp. 26-30). Thus, throughout OT times, the two cities typified the forces of evil and good at work in the world. The founders of Babylon aspired to set up a government entirely independent of God, and had He not intervened, they would eventually have succeeded in banishing righteousness from the earth (PP 123; cf. on Dan. 4:17). For this reason God saw fit to destroy the tower and to scatter its builders (see on Gen. 11:7, 8). A period of temporary success was followed by more than a millennium of decline and subjection to other nations (see Vol. I, pp. 136, 137; Vol. II, p. 92; see on Isa. 13:1; Dan. 2:37).

When Nebuchadnezzar II rebuilt Babylon it became one of the wonders of the ancient world (see Additional Note on Dan. 4). His plan to make his kingdom universal and eternal (see on Dan. 3:1; 4:30) was a success to the extent that, in splendor and power, the new Babylonian Empire surpassed its predecessors (see Vol. II, pp. 92-94; see on chs. 2:37, 38; 4:30). However, it also became haughty and cruel, (see Ed 176). It conquered God’s people and threatened with defeat His purpose for them as a nation. In a dramatic series of events God humbled Nebuchadnezzar and secured the submission of his will (see Vol. IV, pp. 751, 752). But his successors refused to humble themselves before God (see Dan. 5:18-22), and eventually the kingdom was weighed in the balances of heaven, found wanting, and its mandate revoked by the decree of the divine Watcher (see on Dan. 5:26-28). Later Babylon became one of the capitals of the Persian Empire, but it was partly destroyed by Xerxes (cf. Vol. III, pp. 459, 460). Over the centuries the city gradually lost more and more of its importance and eventually, toward the close of the 1st century a.d., virtually ceased to exist (see on Isa. 13:19; Rev. 18:21).

Ever since the fall of ancient Babylon Satan has sought, through one world power after another, to control the world, and would probably long since have succeeded had it not been for repeated instances of divine intervention (see on Dan. 2:39-43). Undoubtedly his most nearly successful attempt to subvert the church has been through the papal apostasy of the Middle Ages (see Vol. IV, p. 837; see on Dan. 7:25). But God intervened to prevent the success of each subsequent threat to the ultimate accomplishment of His purposes (see Rev. 12:5, 8, 16), and the nations have never been able to “cleave” together (see on Dan. 2:43). Evil is inherently divisive. However, near the end of time Satan will be permitted to achieve what appears, briefly, to be success (see on Rev. 16:13, 14, 16; 17:12-14).

Apparently toward the close of the 1st century a.d. Christians were already referring to the city and empire of Rome by the cryptic title Babylon (see on 1 Peter 5:13). By that time the once magnificent literal city of Babylon lay, almost, if not altogether, in ruins, an uninhabited waste, and thus a graphic illustration of the impending fate of mystical Babylon. The Jews were again in exile under the merciless hand of Rome (see Vol. V, pp. 69-80; Vol. VI, p. 87), even as they had once been exiled by Babylon, and Christians also experienced repeated sporadic persecution at her hand (see Vol. VI, pp. 61, 83, 84, 87). Among Jews and Christians alike, Babylon thus became an appropriate and incriminating term to describe imperial Rome.

During the early Christian centuries the cryptic designation Babylon for the city and empire of Rome appears commonly in both Jewish and Christian literature. For instance, Book V of the Sibylline Oracles, a pseudepigraphical Jewish production dating from about a.d. 125 (see Vol. V, p. 89), gives what purports to be a prophecy of the fate of Rome closely parallel to the description of that of mystical Babylon in the Revelation. Speaking of Rome as a “wicked city” that loves “magic,” indulges in “adulteries,” and has a “bloodthirsty heart and a godless mind,” and observing that “many faithful saints of the Hebrews have perished” because of her, the writer predicts her eventual desolation: “In widowhood shalt thou sit beside thy banks. … But thou hast said, I am unique, and none shall bring ruin on me. But now God … shall destroy thee and all of thine” (vs. 37-74; R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2, p. 400; cf. Rev. 18:5-8). In 2 Baruch, another pseudepigraphical work of the 1st or 2d century a.d., the name Babylon is used of Rome in the same way as in the Revelation (ch. 11:1; Charles, op. cit., p. 486). Similarly, the writer of the Jewish Midrash Rabbah, on S. of Sol. 1:6, says, “They called the place Rome Babylon” (Soncino ed., p. 60). Tertullian, who lived at the close of the second century, specifically declares that the term Babylon in the Apocalypse refers to the capital city of imperial Rome (Against Marcion iii. 13; Answer to the Jews 9; see also Irenaeus Against Heresies v. 26. 1). Among the Jews of early Christian times Edom was another cryptic designation for Rome (see Midrash Rabbah, on S. of Sol. 1:6, p. 60; also Talmud Makkoth 12a, Soncino ed., p. 80).

Babylon, both literal and mystical, has thus long been recognized as the traditional enemy of God’s truth and people. As used in the Revelation the name is symbolic of all apostate religious organizations and their leadership, from antiquity down to the close of time (see on chs. 17:5; 18:24). A comparison of the many passages of the OT where the sins and fate of literal Babylon are set forth at length, with those in the Revelation descriptive of mystical Babylon, makes evident the appropriateness of the figurative application of the name (see on Isa. 47:1; Jer. 25:12; 50:1; Rev. 16:12-21; 17; 18; see Additional Note on Chapter 18). A perusal of these and other passages reveals the importance, also, of a thorough study of the OT with respect to literal Babylon as a background for understanding the import of NT passages relating to mystical Babylon.

Is fallen, is fallen. Textual evidence may be cited (cf. p. 10) for the omission of the second “is fallen.” The passage seems to echo Isa. 21:9, where in the LXX textual evidence is divided between reading “is fallen” once or twice. The Hebrew repeats the term. Repetition lends emphasis to the message. Babylon is a comprehensive term that John employs to describe all religious bodies and movements that have fallen away from the truth. This fact requires us to view this “fall” as progressive and cumulative.

This prophecy of the fall of Babylon finds its last-day fulfillment in the departure of Protestantism at large from the purity and simplicity of the gospel (see on Rev. 14:4). This message was first preached by the advent movement known as Millerism, in the summer of 1844, and was applied to the churches that rejected the first angel’s message concerning the judgment (see on v. 7). The message will have increasing relevance as the end draws near, and will meet its complete fulfillment with the union of the various religious elements under the leadership of Satan (see on chs. 13:12-14; 17:12-14). The message of ch. 18:2-4 announces the complete downfall of Babylon and calls upon God’s people who are scattered throughout the various religious bodies comprising Babylon, to separate from them.

That great city. The adjective “great” is applied to Babylon consistently throughout the book of Revelation (see chs. 16:19; 17:5, 18; 18:2, 10, 21).

All nations. The universal nature of the apostasy is here described. The substitution of human laws for the laws of God and the enforcement of religious decrees by the state will become universal (see on ch. 13:8; cf. 6T 18, 19, 395; 7T 141).

Drink. A figure describing the acceptance of the false teachings and policies of Babylon. Coercion is suggested in the phrase “made all nations drink.” Religious elements will bring pressure to bear upon the state to enforce their decrees.

Wine of the wrath. The figure is probably borrowed from Jer. 25:15, where Jeremiah is bidden to “take the wine cup of this fury …, and cause all the nations … to drink it.” But wrath is not Babylon’s object in offering the wine to the various nations. She contends that drinking of her wine will bring peace to nations (see on Rev. 13:12). However, the drinking of it brings down on men the wrath of God.

Some suggest that the word here translated “wrath” (thumos) should be rendered “passion.” The passage could then be translated, “she has caused all nations to drink the wine of her passionate immorality” (cf. RSV). However, elsewhere in the Revelation thumos seems to have the meaning “anger,” “wrath,” and that meaning should probably be adopted here also.

Fornication. A figure of the illicit connection between the church and the world or between the church and the state. The church should be married to her Lord, but when she seeks the support of the state, she leaves her lawful spouse. By her new connection she commits spiritual fornication. Compare on Eze. 16:15; James 4:4.

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Ellen G. White
Selected Messages Book 3, 423.2

The Sabbath Is the Issue in the Final Conflict—The Sabbath is the great test question. It is the line of demarkation between the loyal and true and the disloyal and transgressor. This Sabbath God has enjoined, and those who claim to be commandment keepers, who believe that they are now under the proclamation of the third angel's message, will see the important part the Sabbath of the fourth commandment holds in that message. It is the seal of the living God. They will not lessen the claims of the Sabbath to suit their business of convenience.—Manuscript 34, 1897. 3SM 423.2

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Ellen G. White
Early Writings, 237-40

The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel. EW 237.1

[see Appendix.]

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Ellen G. White
Early Writings, 245

I saw that the disappointment of those who believed in the coming of the Lord in 1844 was not equal to the disappointment of the first disciples. Prophecy was fulfilled in the first and second angels’ messages. They were given at the right time and accomplished the work which God designed to accomplish by them. EW 245.1

I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another. EW 245.2

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Ellen G. White
Early Writings, 257

My attention was then called to William Miller. He looked perplexed and was bowed with anxiety and distress for his people. The company who had been united and loving in 1844 were losing their love, opposing one another, and falling into a cold, backslidden state. As he beheld this, grief wasted his strength. I saw leading men watching him, and fearing lest he should receive the third angel's message and the commandments of God. And as he would lean toward the light from heaven, these men would lay some plan to draw his mind away. A human influence was exerted to keep him in darkness and to retain his influence among those who opposed the truth. At length William Miller raised his voice against the light from heaven. He failed in not receiving the message which would have fully explained his disappointment and cast a light and glory on the past, which would have revived his exhausted energies, brightened his hope, and led him to glorify God. He leaned to human wisdom instead of divine, but being broken with arduous labor in his Master's cause and by age, he was not as accountable as those who kept him from the truth. They are responsible; the sin rests upon them. EW 257.1

If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray. EW 258.1

God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump. EW 258.2

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