Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Analysis Of The Chapter
This chapter Revelation 18 may be regarded as a still further "explanatory episode" (compare analysis to chapter 17), designed to show the effect of pouring out the seventh vial Revelation 16:17-21 on the formidable anti-Christian power so often referred to. The description in this chapter is that of a rich merchant-city reduced to desolation, and is but carrying out the general idea under a different form. The chapter comprises the following points:
(1) Another angel is seen descending from heaven, having great power, and making proclamation that Babylon the great is fallen, and is become utterly desolate, Revelation 18:1-3.
(2) a warning voice is heard from heaven, calling on the people of God to come out of her, and to be partakers neither of her sins nor her plagues. Her torment and sorrow would be proportionate to her pride and luxury; and her plagues would come upon her suddenly; death, and mourning, and famine, and consumption by fire, Revelation 18:4-8.
(3) lamentation over her fall - by those especially who had been connected with her; who had been corrupted by her; who had been profited by her, Revelation 18:9-19;
(a) By kings, Revelation 18:9-10. They had lived deliciously with her, and they would lament her.
(b) By merchants, Revelation 18:11-17. They had trafficked with her, but now that traffic was to cease, and no man would buy of her. Their business, so far as she was concerned, was at an end. All that she had accumulated was now to be destroyed; all her gathered riches were to be consumed; all the traffic in those things by which she had been enriched was to be ended; and the city that was more than all others enriched by these things, as if clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls, was to be destroyed forever.
(c) By ship-masters and seamen, Revelation 18:17-19. They had been made rich by this traffic, but now all was ended; the smoke of her burning is seen to ascend, and they stand afar off and weep.
(4) rejoicing over her fall, Revelation 18:20. Heaven is called upon to rejoice, and the holy apostles and prophets, for their blood is avenged, and persecution ceases in the earth.
(5) the final destruction of the city, Revelation 18:21-24. A mighty angel takes up a stone and casts it into the sea as an emblem of the destruction that is to come upon it. The voice of harpers, and musicians, and pipers would be heard no more in it; and no craftsmen would lye there, and the sound of the millstone would be heard no more, and the light of a candle would shine no more there, and the voice of the bridegroom and bride would be heard no more.
Adam Clarke's Commentary and Critical Notes on the Bible
Revelation 18 Introduction
A luminous angel proclaims the fall of Babylon, and the cause of it, Revelation 18:1-3. The followers of God are exhorted to come out of it, in order to escape her approaching punishment, Revelation 18:4-8. The kings of the earth lament her fate, Revelation 18:9, Revelation 18:10. The merchants also bewail her, Revelation 18:11. The articles in which she trafficked enumerated, Revelation 18:12-16. She is bewailed also by shipmasters, sailors, etc., Revelation 18:17-19. All heaven rejoices over her fall, and her final desolation is foretold, Revelation 18:20-24.
INTRODUCTION TO Revelation 18
This chapter gives an account of the fall of Babylon, and of the lamentation of many, and of the joy of others, by reason of it; which account is published by several angels: the first that declares her fall is described by his original, descending from heaven; by the great power he had; by his resplendent glory, and by his mighty cry in publishing her destruction; which is illustrated by the desolate condition she will be in upon her fall; the reasons of which are given, became the nations and kings of the earth had committed fornication with her, and the merchants of the earth were enriched by her luxury, Revelation 18:1. Another voice is heard from heaven, calling upon the people of God, first to come out of her, lest partaking of her sins they should share in her plagues, seeing her iniquities had reached to heaven, and were remembered before God; and next to take full vengeance on her, because she had glorified herself, lived deliciously, and in great security, Revelation 18:4. And then follows a continuation of the account of her destruction, what her plagues would be, death, mourning, famine, and fire; and which would be sudden, in one hour, and certain, from the power and justice of God, Revelation 18:8. Next follow the lamentations of the kings, merchants, and masters of ships, because of her greatness, riches, and merchandise, which are all come to nothing, Revelation 18:9. And then the church; the saints, apostles, and prophets, are called upon to rejoice at the vengeance taken on her, Revelation 18:20 upon which a mighty angel appears, who by an action signifies the manner of her destruction, and the irrecoverableness of her state and condition, Revelation 18:21 and declares her utter ruin, by affirming that nothing that was either delightful or profitable, or necessary or comfortable, should any more be found in her; giving the reasons of it, because of her luxury, idolatry, and bloodshed, Revelation 18:22.
XVIII.
THE FALL OF BABYLON.—In the commencement of the last chapter the angel (one of the vial-bearing angels) had promised to show the seer the judgment of the harlot (Revelation 18:1); he was accordingly shown first the vision of the scarlet-clad woman seated on the wild beast. The seer was filled with wonder, and the angel entered into explanation of the mystery of the woman, touching on her relation to the beast, and her ultimate doom, and revealing to him who she was. But though the angel has proclaimed her overthrow in his explanatory statement, the judgment of the harlot has not been seen in the vision; we must, in fact, regard the portion of the last chapter, from Revelation 18:7 to the end, as a kind of parenthesis, a pause in the drama of vision, the action of which is resumed in Revelation 18. Yet though the dramatic action is taken up, we are not shown in vision her actual overthrow; but we gather it from the four agencies which are put forward—the angel which proclaims her moral fall (Revelation 18:1-3); the voice from the heaven which gives the vivid description of her sudden overthrow, and of the marvellous sensation it occasioned (Revelation 18:4-20); the angel which tells the irremediable character of her overthrow (Revelation 18:21-24); and finally, the chorus of the heavenly multitude rejoicing over her fall (Revelation 19:1-4).
The Judgement on Babylon
Meyer's Critical and Exegetical Commentary on the New Testament
Revelation 18 Introduction
CHAPTER 18
Revelation 18:1. The καὶ before μετὰ ταῦτα (Elz.) is, according to A, B, א, al. (Lach., Tisch. [W. and H.]), to be deleted; cf. Revelation 7:1.
Revelation 18:2. Instead of ἐν ἰσχύϊ, φωνῇ μεγάλῃ (Elz., Ew. ii.), read ἐν ἰσχυρᾷ φωνῇ, according to decisive witnesses (Lach., Tisch. [W. and H.]).
Revelation 18:4. In favor of ἐξέλθατε, A testifies (Lach. 1846, Tisch.; א: ἐξέλθεται; Elz.: ἐξέλθετε); but the plural may have been written because of what follows. According to B, C, ἔξελθε (Lach. 1850) has at least equal authority, although even this sing. may be an emendation because of the address, ὁ λ. μ.
Revelation 18:5. Instead of the interpretation ἠκολούθησαν (Elz.), Beng. already wrote, according to A, B, C: ἐκολλήθησαν (א).
Revelation 18:6. The ὑμῖν after ἀπέδωκεν (Elz.) is, in accordance with A, B, C, א, to be deleted (Lach., Tisch. [W. and H.]). Likewise the αὐτῇ after διπλώσ.
Revelation 18:7. Before κάθημαι, there is lacking, in the Rec., an ὅτι (A, B, C, א, Lach., Tisch.).
Revelation 18:8. κρίνας. So A, B, C, א1, al., Beng., Griesb., Lach., Tisch. [W. and H.]. The κρίνων (Elz.) is a poor effort at interpretation.
Revelation 18:13. κρὶ ἄμωμον. So A, C, א, Beng., Griesb., Lach., Tisch. [W. and H.]. Already, in B, there is the error of an omission (Elz.).
Revelation 18:14. The σου belongs probably after ὀπώρα (A, C, א, Lach., Tisch. [W. and H.]), and not after ψυχῆς (B, al., Elz.). The αὐτὰ must stand between οὐκέτι and οὐ μὴ (B, C, Lach., Tisch.), not at the close (Elz.). א has it before εὑρησ. (Tisch. IX. [W. and H.]). Instead of the modification εὑρήσης (Elz.), read, not εὕρῃς (B, Tisch.), but εὑρήσουσιν (A, C, א, al., Lach. [W. and H.]).
Revelation 18:17. ἐπὶ τόπον πλέων. So A, B, C, Griesb., Lach., Tisch. [W. and H.]. א: ἐ. τὸν τὸπ. The Rec. ἐπὶ τῶν πλοίων ὁ ὅμιλος is an unauthorized interpretation.
After, in ch. 17, the great city has been brought to view under the σημεῖον of the great harlot, as the immediate object of God’s judgment, whose execution is now impending,[3908] there follows a description of this judgment. But this is shown[3909] to John, not in the way, as, e.g., Revelation 21:9 sqq., the bride of the Lamb was shown him,—i.e., the judicial act itself whereby the city is effaced, is not presented to the gazing prophet,—but the description of the judgment is communicated in another form. In Revelation 19:1 sqq., this is celebrated as actually completed. On the other hand, at the close of ch. 18, there impends the actual execution (Revelation 18:21-24);[3910] also in the centre (Revelation 18:4-20), the keynote of the description is future,[3911] which is directed also here to the actually still-impending judgment. Accordingly, Revelation 18:1-3 dare not be so understood as though the completion of the judgment were presupposed, as a matter of fact, and accordingly, that the same reference must be made also between Revelation 17:18 and Revelation 18:1; but after a mighty angel has proleptically[3912] proclaimed the judgment now immediately impending over the city, as has already been done, another voice sounds from heaven (Revelation 18:4-20), which first of all commands believers to flee out of the city, whose destruction is now to be accomplished (Revelation 18:5 sqq.), and then describes how the fall of the city will be lamented by the inhabitants of the earth. Finally, another angel (Revelation 18:21-24) shows, by a significant act, how quickly and completely the fall of the city shall be. The proper act of judgment upon the city, which is to be regarded as afterwards between Revelation 18:24 sq. and Revelation 19:1, John therefore does not see; but the more complete and manifest the statement in ch. 18, the more certainly is the promise of the angel in Revelation 17:1 fulfilled.
It is to be observed in all three parts of the description (ch. 18), how not only the whole is penetrated by an agreement with O. T. models, but also, especially, how, after the manner of the ancient prophets, the threat of judgment is not expressed without repeated allusion to the guilt of sin, whereby the just wrath of God is called forth.[3913]
[3908] Cf. Revelation 17:1, Revelation 15:1, Revelation 16:21.
[3909] Revelation 17:1[3910] Notice the future βληθήσεται, Revelation 18:21.
[3911] Cf. Revelation 18:4; Revelation 18:6; Revelation 18:8-9.
[3912] Cf. Revelation 11:15-19, Revelation 14:8.
[3913] Cf., already, Revelation 14:8; Revelation 14:15 sqq., Revelation 16:5; Revelation 16:19.
Noch keine Übersetzung.
We have here, I. An angel proclaiming the fall of Babylon, Re 18:1,2. II. Assigning the reasons of her fall, Re 18:3. III. Giving warning to all who belonged to God to come out of her (Re 18:4,5), and to assist in her destruction, Re 18:6-8. IV. The great lamentation made for her by those who had been large sharers in her sinful pleasures and profits, Re 18:9-19. V. The great joy that there would be among others at the sight of her irrecoverable ruin, Re 18:20-24, etc.