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Rev_14:8. It is a characteristic of the dramatic vividness of the scene, that every new point, which is to be proclaimed, is committed to a special angel.[3487] The angel now coming forward is distinguished by the compound formula ἌΛΛΟς ΔΕΎΤΕΡΟς from the ἌΛΛΟς ἌΓΓ . mentioned in Rev_14:6.[3488]
ἜΠΕΣΕΝ , ἜΠΕΣΕΝ ΒΑΒΥΛΏΝ Ἡ ΜΕΓΆΛΗ . The cry,[3489] in a prophetical way, represents the sure and near impending judgment as already fulfilled.[3490] The name of the O. T. secular power is transferred to that of the N. T.,[3491] i.e., to Rome,[3492] by not only indicating by means of this name its ungodly nature,[3493] but also by the adjective Ἡ ΜΕΓΆΛΗ , especially emphasizing how extent and fulness of power[3494] are powerless for the protection of the vain foundation of self-assertion[3495] from complete overthrow.[3496]
Ἣ ἘΚ ΤΟῦ ΟἽΝΟΥ , Κ . Τ . Λ . As in the ancient prophets, alongside of the threatenings of punishment, the precise charges on which those threats rest are generally presented, so also here the guilt of great Babylon is established. The view portrayed in Rev_17:2; Rev_17:4, Rev_18:3, lies here already at the foundation. Babylon-Rome appears as a harlot who has seduced all the dwellers on earth to commit fornication with her: “She made all nations drink of the wine of the wrath of her fornication.” The expression in Rev_18:3 is incorrectly explained, if the θυμοῦ be regarded otherwise than in the firmly established sense of “wrath,” Rev_14:10.[3497] According to the linguistic usage of the Apoc., it is the glow and rage of wrath,[3498] and not any other passion, which is designated by θυμός . But it is impossible to seek this wrath in the harlot Babylon herself, and then to understand the πορνεία of cunning arts, dissembling love, with which wrathful Babylon destroys the nations.[3499] With perfect correctness, De Wette says that the entire expression depends upon a combination of two ideas: the wine of fornication,[3500] wherewith Babylon has intoxicated the nations, is at the same time characterized as a οἰνος τοῦ θυμοῦ (viz., of the Divine wrath), and it is, consequently, represented[3501] how the wine offered by the harlot Babylon to the nations, with which she has intoxicated them and led them to fornication with her, is also a wine which, because of the Divine wrath, has caused that drunkenness in the nations. It is analogous to what is instructively said in Rom_1:21. The πορνεία is the idolatry practised with great Babylon, the all-ruling secular power.[3502]
[3487] “Quot res nunciandæ, totidem nuncii” (Grot.).
[3488] Cf. examples in Wetst.
[3489] Rev_18:2; Isa_21:9; cf. Jer_50:2; Jer_51:8.
[3490] Cf. Rev_11:18.
[3491] Rev_13:1 sqq., Rev_18:10.
[3492] So remarks on ch. Rev_13:17.
[3493] Cf. Rev_11:8.
[3494] Cf. Rev_13:2; Rev_13:4.
[3495] Dan_4:27.
[3496] Klief. understands “the metropolis of the last heathen secular power.”
[3497] Against Wetst., Grot., who make θυμ ., “poison;” cf. also Eichh.; and against Ewald, Züll.: “Burning wine, intoxicating wine.”
[3498] Rev_16:19, Rev_19:15. Cf. Rev_15:7, Rev_16:1; also Rev_13:2.
[3499] Hengstenb.
[3500] Cf. Rev_17:2; Rev_17:4; Jer_51:7.
[3501] Cf. Jer_25:15 sqq., 27. sqq.
[3502] Rev_14:9; Rev_13:4; Rev_13:12. Grot., Ew., De Wette, etc.