11-07-2019 Mourning Hedonism Revelation 18:9-20
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Introduction:
Hedonism is a philosophy that believes pleasure and suffering are the only things that matter and determine our well-being. Adherents defend either increasing pleasure and reducing suffering for all beings capable of experiencing them, or just reducing suffering in the case of negative consequences --only the minimization of suffering, then, would matter. The idea here is that pleasure is the ultimate highest good.
Hedonism is a philosophy that believes pleasure and suffering are the only things that matter and determine our well-being. Adherents defend either increasing pleasure and reducing suffering for all beings capable of experiencing them, or just reducing suffering in the case of negative consequences --only the minimization of suffering, then, would matter. The idea here is that pleasure is the ultimate highest good.
In a Hedonistic ideal world, ethics is merely that all people have the right to do everything in their power to achieve the greatest amount of pleasure possible to them. It is also the idea that every person's pleasure should far surpass other pursuits and certainly outweigh their amount of pain.
Many of these people wont tell you of their allegiance to such a worldview, but they voice their devotion through their actions and lifestyle. Our passage this morning demonstrates what adherents do when their source of pleasure ceases.
Transition:
A lot has happened in Revelation up to this point. It is time to take a moment and see where we are in this chronology of events.
Chaps 4 & 5 give us a glimpse into the throne room of God, then chapter 6 comes. The rapture would occur by now.
First of the three sets of judgments begin. Chap 7 seal YHWH’s chosen on Earth-- the rapture and six seal judgment convince some that were left behind to repent and believe.
Chaps 8 & 9 give us round 2 of the judgments, more intensely.
In 10:1–11, an apparent interlude happens & John is given a little scroll to eat.
In 10:1–11, John is given a little scroll to eat. Following this, John is commanded to measure the temple of God (11:1–2). He sees two witnesses, who proclaim God’s judgment on the earth for three and a half years (11:3–14).
Following this, John sees two witnesses, who proclaim God’s judgment on the earth for three and a half years (11:3–14).
The seventh trumpet sounds, calling the rival forces of good and evil to a decisive battle. On one side is Satan and his forces; on the other side stands Jesus Christ with his forces (11:15–14:5).
One last interlude happens and YHWH reveals the absolute futility of Satan, who knows his time is short (12:12).
Finally, the seventh trumpet sounds, calling the rival forces of good and evil to a decisive battle. On one side is Satan and his forces; on the other side stands Jesus Christ with his forces (11:15–14:5). During this battle God reveals the absolute futility of Satan, who knows his time is short (12:12) and who, though he desires power and wants to rule, can only parody God and Christ. For example, the fatal wound that heals (13:3, 12) is an imitation of the Resurrection, and the mark of the Beast (13:16–18) imitates God’s seal (7:3–4). In the midst of this call to battle, John sees three angels announcing the final judgment (14:6–13). Two angels begin to reap this harvest of judgment on the earth (14:14–20). Following on the heels of these two angels are seven more angels, who pour out God’s judgment on the earth from seven bowls (15:1–16:21). One of these seven angels reveals to John a vision of a great prostitute called Babylon riding a scarlet beast (17:1–18). After the defeat of Babylon (18:1–24), a great multitude in heaven shouts praise to God for his mighty victory (19:1–10).
Satan parodies the trinity, i.e. the fatal wound that heals (13:3, 12) is an imitation of the Resurrection, and the mark of the Beast (13:16–18) imitates God’s seal (back in 7:3–4). The Great Tribulation has now started. John sees three angels announcing the final judgment (14:6–13). Two harvests are reaped on the earth (14:14–20). Following on the heels of these two angels are seven more angels, who pour out God’s judgment on the earth from seven bowls (15:1–16:21). One of these seven angels reveals to John a vision of a great prostitute called Babylon riding a scarlet beast (17:1–18). After the defeat of Babylon which we’ll see today ( in 18:9–24), a great multitude in heaven shouts praise to God for his mighty victory in the next chapter (19:1–10).
The last three and a half chapters of Revelation record the events that complete Christ’s victory over the enemy: the judgment of the rebellious nations, the Beast, and the false prophet (19:11–21)
So let’s read the end of the tribulation period where we left off. This passage continues Babylon’s destruction (17:1–19:5) with mourning laments by three groups: the kings (vv. 9–10), the merchants (vv. 11–17a), and the mariners/sailors (vv. 17b–19). They grieve not because they are truly sorrowful and desire to repent but because Babylon’s downfall brings disaster for them. They selfishly lament the loss of their economic security and pleasures, just as a hedonist would.
Scripture Reading:
9 And the kings of the earth, who committed sexual immorality and lived in luxury with her, will weep and wail over her when they see the smoke of her burning.
10 They will stand far off, in fear of her torment, and say, “Alas! Alas! You great city, you mighty city, Babylon! For in a single hour your judgment has come.”
11 And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore,
12 cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble,
13 cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls.
14 “The fruit for which your soul longed has gone from you, and all your delicacies and your splendors are lost to you, never to be found again!”
15 The merchants of these wares, who gained wealth from her, will stand far off, in fear of her torment, weeping and mourning aloud,
16 “Alas, alas, for the great city that was clothed in fine linen, in purple and scarlet, adorned with gold, with jewels, and with pearls!
17 For in a single hour all this wealth has been laid waste.” And all shipmasters and seafaring men, sailors and all whose trade is on the sea, stood far off
18 and cried out as they saw the smoke of her burning, “What city was like the great city?”
19 And they threw dust on their heads as they wept and mourned, crying out, “Alas, alas, for the great city where all who had ships at sea grew rich by her wealth! For in a single hour she has been laid waste.
The mourners abandon Babylon during her downfall and weep from a safe distance, demonstrating once again the fragmentary and self-destructive nature of evil. The list of goods and services in the center of this passage (vv. 12–14) illustrates the prosperity and opulence of the empire by sampling what they sold and consumed. The entire scene reminds us that evil has economic consequences and illustrates the effects of sin on those who cooperate with such corruption. These laments of 18:9–19 lead into the final scene in 18:20–19:5, where Babylon’s doom is finalized and God’s people rejoice that he has brought justice at last.
Transition:
Our pleasure, as born again believers, is found in an eternal source. We find satisfaction in the One who provides way more than a momentary cheap thrill. But when we find pleasure and satisfaction from anything else, we will eventually join the world in wailing and crying—not because of the loss of a loved one, but because of a loss of a loved thing.
I. A Kingly Cry (vv.9-10)
I. A Kingly Cry (vv.9-10)
All these envious kings in this future time who shared in Babylon’s prosperity, now cry
And the kings of the earth, who committed sexual immorality and lived in luxury with her, will weep and wail over her when they see the smoke of her burning.
These “kings” are local rulers who benefit from Babylon’s prosperity and power by sharing in her luxury (cf. 17:2, 4; 18:3; ). As elsewhere in Revelation, their “immorality” refers to the endorsing of the idolatry and even actual sexual immorality fostered by Babylon herself and experienced by many at the local level through the sinful influence of trade guilds. The kings mourn because Babylon’s destruction means they have lost their cash cow. They are remorseful because now they too will suffer financial ruin. Their sorrow is a selfish hedonistic sorrow. What is the right kind of sorrow? what does selfless, godly sorrow look like then? ()
For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.
It’s a little like when you’re sad when you get caught doing something bad—your not sad because it’s wrong, you’re sad because you can’t get away with it again. This sorrow is nowhere near repentance, but it is near death.
Rev 18:
However, these royal heathens try hard now to distance themselves from Babylon, fearing they will share her same fate.
They will stand far off, in fear of her torment, and say, “Alas! Alas! You great city, you mighty city, Babylon! For in a single hour your judgment has come.”
What is amazing is the sudden collapse of Babylon. The Almighty YHWH brings judgment upon the “mighty city” quickly and decisively.
Illustration:
Transition:
It is not just the kings who mourn, it is the shop owners, the consumers, and customers
II. A Commercial Cry (vv.11-16)
II. A Commercial Cry (vv.11-16)
The corrupt commercial industry now cries:
And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore,
:11
The merchants weep because Babylon’s fall means they have lost their primary market. They had become rich from her (v. 15), and now they mourn since she can no longer buy their products.
cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble,
The twenty-eight items can be grouped into six categories: (1) precious stones and metals, (2) expensive fabrics, (3) costly woods and building materials,
cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls.
(4) spices and perfumes, (5) foods, and (6) animals and even human slaves. The list overwhelms the reader with Babylon’s opulent wealth and prosperity.
What is most illustrious of Babylon’s sinfulness appears last on the list: “slaves, even the souls of human beings.” Such “slave wealth” is generated and sustained at the expense of human beings created in the image of God.
“The fruit for which your soul longed has gone from you, and all your delicacies and your splendors are lost to you, never to be found again!”
The merchants of the earth will weep and mourn over her because no one buys their cargoes anymore—cargoes of gold, … and human beings sold as slaves. They will say, “The fruit you longed for is gone from you. All your luxury and splendor have vanished.” The merchants weep because Babylon’s fall means they have lost their primary market. They had become rich from her (v. 15), and now they mourn since she can no longer buy their products. As Keener notes, this is “ironic retribution for those who worshiped the beast that they might buy and sell (13:17)!” Rome had developed a far-reaching international trading network that brought in enormous wealth. John draws on Ezekiel’s list of goods () but updates it for his first-century readers. The twenty-eight items are grouped into six categories: (1) precious stones and metals, (2) expensive fabrics, (3) costly woods and building materials, (4) spices and perfumes, (5) foods, and (6) animals and human slaves. The list overwhelms the reader with Babylon’s flamboyant wealth and prosperity. What is most indicative of Babylon’s sinfulness appears last on the list: “bodies, even the souls of human beings” (author’s literal translation), referring to human slaves (; ). Rome imported huge numbers of slaves to service its luxury, with estimates ranging from 10–30 percent of the empire’s population. Such “slave wealth” was generated and sustained at the expense of human beings created in the image of God. But now that God has destroyed the great city, people observe that Babylon’s desires and cravings will never be satisfied again; they are gone forever (cf. 18:11, 21–23).
But now that God has destroyed the great city, people observe that Babylon’s desires and cravings will never be satisfied again; they are gone forever.
But now that God has destroyed the great city, people observe that Babylon’s desires and cravings will never be satisfied again; they are gone forever (cf. 18:11, 21–23).
Following the list of goods and services, the funeral attitude resumes:
The merchants of these wares, who gained wealth from her, will stand far off, in fear of her torment, weeping and mourning aloud,
Rev 18:
Like the kings, the merchants now stand at a safe distance to weep and mourn. This is more self-preservation than genuine sympathy. They observe her sudden and dramatic downfall and fear they too will suffer the same fate.
“Alas, alas, for the great city that was clothed in fine linen, in purple and scarlet, adorned with gold, with jewels, and with pearls!
For in a single hour all this wealth has been laid waste.” And all shipmasters and seafaring men, sailors and all whose trade is on the sea, stood far off
The merchants … will stand far off, terrified at her torment. They will weep and mourn and cry out. Following the list of goods and services, the funeral dirge resumes. Like the kings (18:9–10), the merchants now stand at a safe distance to weep and mourn. This is more self-preservation than genuine sympathy. They observe her sudden and dramatic downfall and fear they too will suffer the same fate.
Here the city is personified as a wealthy woman dressed in expensive fabrics and jewelry, but as one who uses her wealth for idolatry and plays the prostitute. Ironically, the heavenly Jerusalem will also feature items such as gold, precious stones, and pearls (21:18–21), but the big difference in chapter 21 is these items become building blocks for the new city; they are not worshiped, nor are they the center of people’s lives.
“Woe! Woe to you, great city, dressed in fine linen, purple and scarlet, and glittering with gold, precious stones and pearls! In one hour such great wealth has been brought to ruin!” Here the city is personified as a wealthy woman adorned exquisitely in expensive fabrics and jewelry, but as one who uses her wealth idolatrously and plays the prostitute (cf. 17:4–6). Ironically, the heavenly Jerusalem will also feature items such as gold, precious stones, and pearls (21:18–21), but “these items become building blocks for the new city; they are not worshiped, nor are they the center of people’s lives.” The repeated cry, “Woe! Woe to you, great city” (18:10, 16, 19) expresses shock and fear at her collapse and its implications. The merchants lament her rapid ruin, especially shocking for a city of such immense wealth. In “one hour” (i.e., a relatively short time), she is made desolate (cf. 17:16).
“Woe! Woe to you, great city, dressed in fine linen, purple and scarlet, and glittering with gold, precious stones and pearls! In one hour such great wealth has been brought to ruin!” Here the city is personified as a wealthy woman adorned exquisitely in expensive fabrics and jewelry, but as one who uses her wealth idolatrously and plays the prostitute (cf. 17:4–6). Ironically, the heavenly Jerusalem will also feature items such as gold, precious stones, and pearls (21:18–21), but “these items become building blocks for the new city; they are not worshiped, nor are they the center of people’s lives.” The repeated cry, “Woe! Woe to you, great city” (18:10, 16, 19) expresses shock and fear at her collapse and its implications. The merchants lament her rapid ruin, especially shocking for a city of such immense wealth. In “one hour” (i.e., a relatively short time), she is made desolate.
Illustration:
The repeated cry, “Alas, alas” or “Woe! Woe" expresses shock and fear at her collapse and its implications. The merchants lament her rapid ruin, especially shocking for a city of such immense wealth.
How could all her wealth not stop this calamity, or at least slow in down to longer than “one hour” (i.e., a relatively short time), but it didn’t.
Transition:
This mourning doesn’t stop with the kings and the merchants, one last group chimes in:
III. An industrial Cry (vv.17-19)
III. An industrial Cry (vv.17-19)
It is the sailors turn
For in a single hour all this wealth has been laid waste.” And all shipmasters and seafaring men, sailors and all whose trade is on the sea, stood far off
This group of sea merchants react just like the kings and consumers by standing far off and crying out.
and cried out as they saw the smoke of her burning, “What city was like the great city?”
At the sight of Babylon going up in flames—a vivid image for the first-century audience who knew of the great fire of Rome under Emperor Nero—they exclaim, “Who is like this great city?”
And they threw dust on their heads as they wept and mourned, crying out, “Alas, alas, for the great city where all who had ships at sea grew rich by her wealth! For in a single hour she has been laid waste.
“threw dust on their heads”
A traditional sign of mourning. They loved her! They desired her! They truly were heartbroken. They were zealous for her. They were passionate, but passionate for the wrong things.
The question then becomes are we passionate and zealous for Him? For the right thing?
Transition:
Whom have I in heaven but you? And there is nothing on earth that I desire besides you.
If we are truly longing for Jesus, then there will be nothing on earth that we desire besides or before Him.
My flesh and my heart may fail, but God is the strength of my heart and my portion forever.
I know that if you’re here this morning, it is probably because you desire to long for Jesus in your life. But how can we truly evaluate whether that is the case? Let me suggest just two questions that you might answer honestly that will help you to know whether you are really longing for Jesus in your life.
How do I know if I’m truly longing for Jesus?
1. Do I view myself as an owner or a steward?
1. Do I view myself as an owner or a steward?
There are two ways that I can view all that I have – my time, my talents and my treasure. I can either believe that all those things belong to me and that therefore I have the right to use them as I wish or I can view them as belonging to God, in which case I am merely a steward of those resources.
There is little doubt that if I am truly longing for Jesus, I will find YHWH’s answer to that question in the pages of Scripture in verses like this:
the world and those who dwell therein,
(ESV)
The earth is the Lord’s and the fullness thereof, the world and those who dwell therein,
Not much doubt is there? Everything and everyone in the world belongs to God. He is the owner. We are merely stewards. We don’t use that word a whole lot in our culture today, do we? For our purposes, this is a pretty good definition of a steward:
a person who manages another's property or financial affairs; one who administers anything as the agent of another or others.
If I’m truly longing for Jesus, then that is how I will view myself – as one who is merely managing that which belongs to Him. On the other hand, if I find myself saying something like “It’s my money (or talent or time) and I’ll use it however I want” then I need to take whatever steps I need to in order to change that mindset.
2. Do I give God my very best?
2. Do I give God my very best?
This second question really flows out of the first. If I honestly view myself as a steward and not an owner, I won’t have any trouble at all with this command:
Honor the Lord with your wealth
and with the firstfruits of all your produce
(ESV)
Honor the Lord with your wealth and with the firstfruits of all your produce;
We’ve talked a lot about the concept of firstfruits before and determined that it is always the top portion, the very best, and not merely the leftovers.
Today we no longer measure that with our crops, but rather with how we use our money. Do we give God the very best off the top, or does He only get the leftovers—if there is any left?
So What?
So What?
So we don’t have to hopelessly suffer like the world!
Rejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!”
Through the negative example of Babylon—the poster-child for hedonism, this passage admonishes us about our use of material possessions as children of God.
1. God considers not only what people do but also who or what they condone, benefit from, and cooperate with.
1. God considers not only what people do but also who or what they condone, benefit from, and cooperate with.
The kings, merchants, and sailors suffer because they have cooperated with Babylon in her sinfulness. There are sins of commission as well as sins of omission. This passage reminds us to think not only about our actions but about the networks, alliances, and partnerships we indirectly support and endorse. We obviously know not to participate in Babylon, but do we give enough thought to our indirect cooperation with her when we are the ones profiting? i.e. cheating on taxes, or supporting an evil political figure in hopes to get more money. This issue quickly becomes complex in the modern world, but complexity doesn’t excuse total avoidance of the issue. To apply this passage, one might decide to take a few minutes to consider political candidates and their stance on fair trade. Economic decisions have far-reaching consequences. Or, more generally, one might consider how easy it can be to put our hope in earthly treasures, i.e. this building is not our church! We, the people here, are the church.
2. Will we be part of a funeral or worship service?
2. Will we be part of a funeral or worship service?
We choose whom we will serve; then our God/god determines the outcome: eternal life in the new heaven and new earth, or a funeral where you mourn the sudden death of your idol god. We shouldn’t trust in earthly treasures because they cannot save us. They are false gods that will eventually collapse under the weight of time and faith. We also should not invest in earthly treasures because that keeps us from investing in heavenly treasures. This passage is a fitting occasion to consider the role of material possessions in your life. For instance, how many of the treasures listed in vv.12–13 (or their modern parallels) do we ourselves own?
3. Human beings should never be reduced to commodities.
3. Human beings should never be reduced to commodities.
Revelation Teaching the Text
Through the negative example of Babylon, this passage admonishes us about our use of material possessions.
1. God considers not only what people do but also who or what they condone, benefit from, and cooperate with. The kings, merchants, and mariners suffer because they have cooperated with Babylon in her sinfulness. There are sins of commission as well as sins of omission. This passage reminds us to think not only about our actions but about the networks, alliances, and partnerships we indirectly support and endorse. We obviously know not to take up residence in Babylon, but do we give enough thought to our cooperation with her when we are the ones profiting? This issue quickly becomes complex in the modern world, but complexity doesn’t excuse total avoidance of the issue. Better to be faithful in small ways than to restrict our discipleship to only religious arenas. To apply this passage, one might decide to take a few minutes to explain the issue of fair trade and help Christians understand that economic decisions have far-reaching consequences. Or, more generally, one might give time to helping people see how easy it can be to put our hope in earthly treasures, especially when such pursuits are endorsed by both our culture and our churches.
2. Do you prefer funerals or worship services? Resseguie is probably correct in saying that this funeral lament of the kings, merchants, and mariners of Revelation 18 is a parody of the heavenly worship service of Revelation 4–5 with the four living creatures, the elders, and all of creation—what he labels a “counterworship service for the counterfeit god.”5 We choose whom we will serve; then our God/god determines the outcome: eternal life in the new heaven and new earth, or a funeral where you mourn the sudden death of your god. We shouldn’t trust in earthly treasures because they cannot support us. They are false gods that will eventually collapse under the weight of faith. We also should not invest in earthly treasures because that keeps us from investing in heavenly treasures. This text offers a fitting occasion to discuss the role of material possessions in the life of a believer and a community (cf. 1 Tim. 6:6–10, 17–19). For instance, how many of the treasures listed in 18:12–13 (or their modern parallels) do we ourselves own?
3. Human beings should never be reduced to commodities. The last item listed in 18:13 reveals the depths of Babylon’s depravity. Human beings are treated as trade goods. But gold, silk, and citron wood weren’t created in God’s image; only human beings have been stamped with God’s likeness. Trafficking in human slaves provides the most blatant modern equivalent. Yet do we also condone more subtle practices that commodify human beings? The “adult entertainment” business (and those who use pornography) reduces human beings to sex objects. What about the sports industry, which cares for players solely for their performance value? Even our desire to pay the lowest price can create the market for industries that use people as machines in the production of their goods. God’s judgment of Babylon is harsh in part because of the enormous value and worth he has bestowed on human beings.
The last item listed in 18:13 reveals the depths of Babylon’s depravity. Human beings are treated as trade goods. But gold, silk, or even the best wood weren’t created in God’s image; only human beings have been stamped with God’s likeness. Trafficking in human slaves provides the most blatant modern equivalent. Yet do we also condone more subtle practices that commodify human beings? The “adult entertainment” business (and those who use pornography) reduces human beings to sex objects. What about the sports industry, which cares for players solely for their performance value? Even our desire to pay the lowest price can create the market for industries that use people as machines in the production of their goods. YHWH’s judgment of Babylon is harsh in part because of the enormous value and worth He has bestowed on us as human beings.
IN Conclusion:
Revelation Interpretive Insights
▪ God is able to bring judgment upon worldly power centers suddenly and decisively.
▪ Those who participate with evil, including putting their hope and trust in worldly treasures, will not only be deeply disappointed but will suffer great personal loss.
▪ In the end, sin brings destruction and hardship.
God is able to bring judgment upon worldly systems suddenly.
God is able to bring judgment upon worldly power centers suddenly and decisively.
Those who participate with evil, including putting their hope and trust in worldly treasures, will not only be deeply disappointed but will suffer great personal loss.
In the end, sin brings destruction and hardship.
Let’s choose today to turn from sin without lament, worship God, and celebrate His victory.
If we are truly longing for Jesus, then there will be nothing on earth that we desire besides or before Him.
I know that if you’re here this morning, it is probably because you desire to long for Jesus in your life. But how can we truly evaluate whether that is the case? Let me suggest just two questions that you might answer honestly that will help you to know whether you are really longing for Jesus in your life.
How do I know if I’m truly longing for Jesus?
1. Do I view myself as an owner or a steward?
There are two ways that I can view all that I have – my time, my talents and my treasure. I can either believe that all those things belong to me and that therefore I have the right to use them as I wish or I can view them as belonging to God, in which case I am merely a steward of those resources.
There is little doubt that if I am truly longing for Jesus, I will find God’s answer to that question in the pages of Scripture in verses like this:
The earth is the Lord's and the fullness thereof,
the world and those who dwell therein,
(ESV)
Not much doubt is there? Everything and everyone in the world belongs to God. He is the owner. We are merely stewards. We don’t use that word a whole lot in our culture today, do we? For our purposes, this is a pretty good definition of a steward:
a person who manages another's property or financial affairs; one who administers anything as the agent of another or others.
If I’m truly longing for Jesus, then that is how I will view myself – as one who is merely managing that which belongs to Him. On the other hand, if I find myself saying something like “It’s my money (or talent or time) and I’ll use it however I want” then I need to take whatever steps I need to in order to change that mindset.
2. Do I give God my very best?
This second question really flows out of the first. If I honestly view myself as a steward and not an owner, I won’t have any trouble at all with this command:
Honor the Lord with your wealth
and with the firstfruits of all your produce
(ESV)
We’ve talked a lot about the concept of firstfruits before and determined that it is always the top portion, the very best, and not merely the leftovers.
Today we no longer measure that with our crops, but rather with how we use our money. Do we give God the very best off the top, or does He only get the leftovers?