Revelation 18
Commentary from 11 fathers
And 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.
καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγων· ἔπεσεν, ἔπεσε Βαβυλὼν ἡ μεγάλη, καὶ ἐγένετο κατοικητήριον δαιμονίων καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμισημένου·
И҆ возопѝ въ крѣ́пости, гла́сомъ ве́лїимъ глаго́лѧ: падѐ, падѐ вавѷлѡ́нъ вели́кїй, и҆ бы́сть жили́ще бѣсѡ́мъ и҆ храни́тель всѧ́комꙋ дꙋ́хꙋ нечи́стꙋ, и҆ храни́лище всѣ́хъ пти́цъ нечи́стыхъ и҆ ненави́димыхъ: ꙗ҆́кѡ ѿ вїна̀ ꙗ҆́рости любодѣѧ́нїѧ своегѡ̀ напоѝ всѧ̑ ꙗ҆зы́ки,
We must after all this turn our attention to those scriptures also which forbid our belief in such a resurrection as is held by your Animalists (for I will not call them Spiritualists), that it is either to be assumed as taking place now, as soon as men come to the knowledge of the truth, or else that it is accomplished immediately after their departure from this life... Who has yet beheld Jesus descending from heaven in like manner as the apostles saw Him ascend, according to the appointment of the two angels? [Acts 1:11] Up to the present moment they have not, tribe by tribe, smitten their breasts, looking on Him whom they pierced. [John 19:37; Zechariah 12:10] No one has as yet fallen in with Elias; [Malachi 4:5] no one has as yet escaped from Antichrist; [1 John 4:3] no one has as yet had to bewail the downfall of Babylon. [Revelation 18:2] And is there now anybody who has risen again, except the heretic? He, of course, has already quitted the grave of his own corpse — although he is even now liable to fevers and ulcers; he, too, has already trodden down his enemies — although he has even now to struggle with the powers of the world. And as a matter of course, he is already a king — although he even now owes to Cæsar the things which are Cæsar's. [Matthew 22:21]
On the Resurrection of the Flesh, Chapter 22
No one has as yet fallen in with Elias; no one has as yet escaped from Antichrist; no one has as yet had to bewail the downfall of Babylon. And is there now anybody who has risen again, except the heretic? He, of course, has already quitted the grave of his own corpse-although he is even now liable to fevers and ulcers; he, too, has already trodden down his enemies-although he has even now to struggle with the powers of the world.
On the Resurrection of the Flesh
Can the ruins of a single city contain every unclean spirit or every foul bird, or at the time when a city falls, is the whole world made devoid of impure spirits and birds so that they inhabit the ruins of a single city? There is no city that contains every unclean soul except the city of the devil, in which every uncleanness dwells in wicked persons throughout the whole earth. Those whom it calls “kings” because they persecute Jerusalem are evil people who persecute the church of God.… Whenever you hear the name Babylon, do not think of it as a city made of stones, for “Babylon” means “confusion.” Rather, understand that the name signifies those people who are arrogant, robbers, dissolute and impious, and who persevere in their wickednesses.… Whenever you hear the name Jerusalem, which refers to the vision of peace, understand that it refers to persons who are holy before God.
Exposition on the Apocalypse 18:2, Homily 15-16
"Babylon," he says, "has fallen." He proclaims against her the sentence of God. He says that she is destined to suffer these things, and she became a dwelling-place of demons. For the demons hate mankind and are bloodthirsty; wherever they find places where the blood of men has been shed, whether in wars or by other deaths, they take pleasure in the occurrence and make their abodes there. And since most shall be destroyed in the city, as he said earlier, the place becomes from now a dwelling of demons and a prison of every unclean spirit and every unclean beast; for such creatures flee from company with men, and, occupying the wildernesses, preserve themselves from those who would ambush them and from the hunt of those who pursue. Such things, Isaiah the prophet likewise says concerning Babylon. He says also: "There will the sirens rest and there the demons dance; and there the one-horned centaurs will dwell and they will breed those scaly creatures in their houses." (Isa. 13:21-22)
Commentary on Revelation
If [the city] has fallen, how can it be said to be a habitation and refuge for demons and for unclean spirits and birds? Because by collapsing from the great heinousness of its transgressions, it showed itself to be worthy as a habitation for demons. … In addition, that city that in the sea of this world repeatedly rose up against the faith of Christ through the forceful waves of persecutions, now groans in the restraint of more narrow limits and growls as though enclosed in a wineskin. For this reason, we sing in the psalm, “He gathered the waters of the sea as in a bottle; he put the deeps in storehouses.” … That iniquitous spirits can be symbolized by birds is indicated in that passage of the book of Genesis, which reports that Abraham drove away birds that were swooping down upon the carcasses [of sacrificial animals].
Commentary on the Apocalypse 18:2
Something similar to this was foretold in Isaiah about the Chaldean capital city of Babylon when it was captured by Cyrus and the Persians, namely, that it would be filled with beasts and impure spirits on account of its utter desolation. For it is the habit of beasts and of evil demons to stalk in arid places. This is due both to the divine economy, which frees people from their harm, and their own dislike of humankind.
Commentary on the Apocalypse 18:2-3
Fallen, fallen is Babylon the great, etc. Fear not, O Jerusalem, the power of the earthly city, which falls spiritually as it prevails over you with the infestation of wicked citizens. Isaiah also describes Babylon as inhabited by unclean monsters. For there is no city except that of the devil, which captures every unclean soul, in which all uncleanness resides throughout the world.
Commentary on Revelation
For 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.
ὅτι ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πέπωκαν πάντα τὰ ἔθνη, καὶ οἱ βασιλεῖς τῆς γῆς μετ᾿ αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν.
и҆ ца́рїе зе́мстїи съ не́ю любы̀ дѣ́ѧша, и҆ кꙋпцы̀ зе́мстїи ѿ си́лы пи́щи є҆ѧ̀ {ѿ бога́тства сласте́й є҆гѡ̀} разбогатѣ́ша.
[The kings of the earth fornicated] with each other. For it would be impossible for all kings to commit fornication with a single harlot. Rather, since the evil and profligate, who are members of the harlot, corrupt each other, they are said to commit fornication with the harlot, that is, by a sinful manner of life. Then it says that “all the merchants of the earth were made rich by the wealth of her wantonness.” Here it speaks of those who were wealthy in their sins. For excess in luxury makes for poverty rather than for wealth.
Exposition on the Apocalypse 18:3, Homily 16
For from of the fury of her fornication all the nations have been drunk. By "fornication" here he means their greed and love of money; for such is the manner of prostitutes. For those in the aforesaid city have indeed grown wealthy by all the nations, and after conquering them they ordained that they should pay tribute. And the kings say that the inhabitants of it have become partners and sharers of its love of money, and the merchants who trade there, it is said, grew rich from its wealth, that is, from its arrogance and unbridled, lavish and degenerate way of life, loading and disposing all kinds of cargo there.
Commentary on Revelation
This passage refers to three kinds of sins, and it also mentions the same number of those persons who transgress by them. It refers to avarice, which according to the apostle is also called a “servitude of idols”; licentiousness by the word fornication; and gluttony in that which pleases. Against this the Lord forewarned, saying, “Do not allow your hearts to be weighed down in dissipation and drunkenness.” It says that the kings of the earth have committed fornication with it. For merchants are enriched, as it says, by avarice, although some [interpreters] prefer to interpret this to mean that they are rich in sins rather than in wealth. By nations it designates that promiscuous multitude of the lewd crowd; by kings it refers to those among them who appear for a time to succeed; and by merchants it refers to those who in their desire for earthly riches trade their souls by an unhappy barter for temporal abundance. Such persons act wholly contrary to the words of the Lord: “What shall a man give in return for his life?”
Commentary on the Apocalypse 17:3
And how did the present Babylon cause the nations to drink the wine of its fornication? By becoming in every way their leader in every transgression and by sending gifts to obedient cities making their rulers enemies of truth and righteousness. It says that because of the abundance of the riches of its injustice, it gave the merchants of the earth opportunities for profit because it consumed well beyond its needs and was wanton toward those in need.
Commentary on the Apocalypse 18:3
And the merchants of the earth have become rich through the power of her luxury. Those who are called rich in sins exchange their souls in an unhappy trade for temporal abundance. For the excess of luxury makes them poor rather than rich.
Commentary on Revelation
And 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.
Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν· ἔξελθε ἐξ αὐτῆς ὁ λαός μου, ἵνα μὴ συγκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἵνα ἐκ τῶν πληγῶν αὐτῆς μὴ λάβητε·
И҆ слы́шахъ гла́съ и҆́нъ съ небесѐ, гл҃ющь: и҆зыди́те и҆з̾ неѧ̀, лю́дїе моѝ, да не причастите́сѧ грѣхѡ́мъ є҆ѧ̀ и҆ ѿ ꙗ҆́звъ є҆ѧ̀ да не вредите́сѧ:
From so much as a dwelling in that Babylon of John's Revelation we are called away; much more then from its pomp.
De Corona
That the believer ought not to live like the Gentile. In Jeremiah: "Thus saith the Lord, Walk ye not according to the way of the Gentiles." Of this same thing, that one ought to separate himself from the Gentiles, lest he should be a companion of their sin, and become a partaker of their penalty, in the Apocalypse: "And I heard another voice from heaven, saying, Go forth from her, my people, lest thou be partaker of her crimes, and lest thou be stricken with her plagues; because her crimes have reached even to heaven, and the Lord God hath remembered her iniquities. Therefore He hath returned unto her double, and in the cup which she hath mixed double is mingled for her; and in how much she hath glorified herself and possessed of delights, in so much is given unto her both torment and grief. For in her heart she says, I am a queen, and cannot be a widow, nor shah I see sorrow. Therefore in one hour her plagues shall come on her, death, grief, and famine; and she shall be burned with fire, because the Lord God is strong who shall judge her. And the kings of the earth shall weep and lament themselves for her, who have committed fornication with her, and have been conversant in her sins." Also in Isaiah: "Go forth from the midst of them, ye who bear the vessels of the Lord."
Treatise XII Three Books of Testimonies Against the Jews
4–5Of all the ornaments of the church our company of monks and virgins is one of the finest.… Let us pass now to the cottage inn that sheltered Christ and Mary.… The stall where he cried as a babe can best be honored by silence, for words are inadequate to speak its praise. Where are the spacious porticoes? Where are the gilded ceilings?… Behold, in this poor crevice of the earth the Creator of the heavens was born; here he was wrapped in swaddling clothes; here he was seen by the shepherds; here he was pointed out by the star; here he was adored by the wise men.… Read the Apocalypse of John, and consider what is sung therein of the woman arrayed in purple and of the blasphemy written upon her brow.… “Come out of her, my people,” so the Lord says, “that you be not partakers of her sins and that you receive not of her plagues.” … It is true that Rome has a holy church, trophies of apostles and martyrs, a true confession of Christ. The faith has been preached there by an apostle, heathenism has been trodden down, the name of Christian is daily exalted higher and higher. But the display, power and size of the city, the seeing and being seen, the paying and the receiving of visits, the alternate flattery and detraction, talking and listening, as well as the necessity of facing so great a throng even when one is least in the mood to do so—all these things are alike foreign to the principles and fatal to the repose of the monastic life.… But in the cottage of Christ all is simple and rustic, except for the chanting of psalms everything is completely silent.
Letter 46.10-12
4–5We see from this passage that Babylon is divided into two parts. For as long as God allows, the wicked are converted to the good, so that Babylon is divided, and that part that departs from it is the making of Jerusalem. For as long as some are moved from Babylon to Jerusalem and others are seduced from Jerusalem to Babylon, so long are the wicked converted to the good and those who seem through hypocrisy to be good are openly revealed to be wicked. And, therefore, through Isaiah Scripture speaks to the good, “Go out from their midst and touch no unclean thing; go out from their midst and be separated from them, you who bear the vessels of the Lord.” The apostle also mentions this separation, saying, “The firm foundation of the Lord remains; and the Lord knows those who are his, and let every one who names the name of the Lord depart from iniquity.” “Lest you take part in her sins,” it says, “and lest you share in her plagues.” Although it is written, “Whatever righteous man shall be taken by death, he will be at rest,” how can a righteous person, whom the fall of the city affects along with the impious, partake of sin? Except perhaps in this way. When the good leave the city of the devil, that is, abandon a profligate and impious life, should any one of them choose to remain and to enjoy the pleasures of Babylon, such a one would certainly share in its plagues. But whenever it says “Come out,” do not understand this in a bodily sense but in a spiritual sense. For one comes out of Babylon whenever one abandons an evil manner of life. Babylonians are with Jerusalemites in each house and in the one church and in each city. Nonetheless, as long as the good do not consent with the wicked and the wicked do not convert to the good, Jerusalem is recognized in the good and Babylon is recognized in the wicked. Although they live together in the body, they are far from each other in the heart, for the life of the wicked is always in the things of the earth, for they love the earth and they place their entire hope and the entire intention of their soul in the earth. But according to the apostle, the mind of the good is always in the heavens, since they are wise in that which is on high.
Exposition on the Apocalypse 18:4, Homily 16
When the divine angels seized the city of the Sodomites to execute judgment upon its inhabitants and the neighboring towns, and more precisely, as seems in the writings of the holy Cyril, when the Son of God and the Holy Spirit moved there, "since the Father judges no one" according to the Scripture, "but has given all judgment to the Son," (Jn. 5:22) the Holy Spirit being present with him, clearly and essentially as the vivifying spirit, then they say to the godly Lot: "Save yourself, preserve your own soul; do not look back nor remain anywhere in the plain; flee to the mountain, in case you be taken up with them." (Gen. 19:7)
This is also what the Revelation now teaches us: since it is not possible in so great and populous a city as Rome that there should not also be slaves of Christ in it, he says to them, "Come out of her, my people, in case you take part in her sins and lest you receive of her plagues." For to share in her sins and plagues is to share with them; for the plagues are because of them.
Commentary on Revelation
4–5What the heavenly voice said was this, “Those whom he foreknew he also predestined to be conformed to the image of his Son,” and, “The Lord knows those who are his,” or something similar to this. There follows, “Come out of her, my people, lest you take part in her sins.” To this point I think that [the narrative] has been of the first coming, when until the end of the world the good [people] allow the wicked to be intermingled with them, so that [the wicked] do not think that the good are to be abandoned on their behalf or that they are to be followed by a noxious imitation. For the prophecy, “Go out from her, my people, lest you touch any unclean thing,” is fulfilled in this way—when the righteous no longer commingle with the sinful, not so much by the separation of the body but by the difference of their fully sound will.
Commentary on the Apocalypse 18:4
Come out of her, my people, etc. Likewise Isaiah: Depart from the midst of them, and touch no unclean thing. Be clean, you who bear the vessels of the Lord (Isa. 52). After predicting the fall of Babylon, he introduces the departure, which is the ruin of Babylon. For when Lot departed from Sodom, it was utterly destroyed.
Commentary on Revelation
For her sins have reached unto heaven, and God hath remembered her iniquities.
ὅτι ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ, καὶ ἐμνημόνευσεν ὁ Θεὸς τὰ ἀδικήματα αὐτῆς.
ꙗ҆́кѡ прилѣпи́шасѧ {взыдо́ша} грѣсѝ є҆ѧ̀ да́же до нб҃сѐ, и҆ помѧнꙋ̀ бг҃ъ непра̑вды є҆ѧ̀.
For he says her sins have reached to heaven; as if to say that they even defiled the intervening air with their sins.
Commentary on Revelation
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.
ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκε, καὶ διπλώσατε αὐτῇ διπλᾶ κατὰ τὰ ἔργα αὐτῆς· ἐν τῷ ποτηρίῳ ᾧ ἐκέρασε, κεράσατε αὐτῇ διπλοῦν.
Воздади́те є҆́й, ꙗ҆́кѡ и҆ та̀ воздадѐ ва́мъ, и҆ ᲂу҆сꙋгꙋ́бите є҆́й сꙋгꙋ́бо по дѣлѡ́мъ є҆ѧ̀: ча́шею, є҆́юже черпа̀ (ва́мъ), черпли́те є҆́й сꙋгꙋ́бо.
Now, brothers, you see the saints armed. Observe the slaughter, observe their glorious battles.… What have these done who had in their hands swords sharpened on both sides? "To do vengeance on the nations." See whether vengeance has not been done on the nations. Daily is it done; we do it ourselves by speaking. Observe how the nations of Babylon are slain. She is repaid twofold.… How is she repaid double? The saints wage war, they draw their "swords twice sharpened." From there come defeats, slaughters, severances. How is she repaid double? When she had the power to persecute the Christians, she slew the flesh indeed, but she crushed not God. Now she is repaid double, for the pagans are extinguished and the idols are broken.… And lest you should think that people are really smitten with the sword, blood really shed, wounds made in the flesh, he goes on and explains "chastisements on the peoples." What is "chastisements"? Reproof. Let the two-edged sword go forth from you. Do not delay. Say to your friend, if you have yet a friend [among the pagans] left to whom to say it, "What kind of man are you, who have abandoned him by whom you were made, and worship what he made? Better is the workman than that which he makes." When he begins to blush, when he begins to feel compunction, you have made a wound with your sword, it has reached his heart, he is about to die that he may live.
Explanation of Psalm 149.9
Therefore he says that God, having been very patient, has now risen for retribution. He therefore tells her to render sins double, although through the all-wise Moses God commanded us that "one should not exact vengeance twice for the same thing." (see Deut. 32.41; Nahum 1:9) How then does he himself repay twice? Double [διπλᾶ] does not mean double in the numerical sense, but that, being loving toward mankind and good, and far less inclined to punish to the extent deserved, God considers that he has repaid twice even when he gives back a portion; and not only twice, but sevenfold. And knowing this the prophet said, "Return to our neighbors sevenfold into their bosom their reproach which they reproached you with, O Lord." (Ps. 78:12) From the petition for sevenfold vengeance he is asking God concerning the deserved punishment of the enemies, instead of which, he says, having been glorified and having squandered the providence of this present life, he has not fulfilled the divine will. Render to her.
Commentary on Revelation
6–8All of these future events are appropriate for the second advent, when upon the inquiry of the final judgment the society of the impious will be excluded and will suffer its just reward, so that those who sinned in time might be punished in perpetuity. This is what is meant when it says, “Repay her double” and “a double draught is mixed for her,” that whoever took pleasure in transient delights might suffer eternal torments. By way of the psalm the Lord foretells that he frees his own from such payments: “From usury and injustice he will redeem their souls.” In addition, they are said to burn in a perpetual fire and to be afflicted by a famine, namely, then when those who now hunger and thirst after righteousness shall receive an incorruptible abundance. Moreover, they suffer death, since God has abandoned them. For just as when the soul leaves, the body dies, so when God abandons the soul, it is thought to die. This mourning is that of which Christ speaks in the Gospel, “Woe to you that laugh now, for you shall mourn and weep.” To show that God desires to keep his followers unharmed by these plagues, it says, “Lest you share in her plagues.” This is as though it said, since you were turned away from their will and were not like them in their sins, you will not receive an equal punishment. Nor can we by our own strength avoid these plagues, since this can be granted to us only by the goodness of God. But keeping to the proper order, the Holy Spirit declares that those who were not made captive in their heart by an assent to impiety would in no way suffer the torments of the impious, saying, “The souls of the righteous are in the hand of God, and no torment will ever touch them.”
Commentary on the Apocalypse 18:6-8
These words may refer to those who, although innocent in [Babylon], yet suffered the most terrible things at the hands of those who ruled her and through their endurance of these agonies were the reason for the punishment of their tormentors. Or these words may refer to a change of persons and circumstances, from those who were tormented to certain holy powers that have acquired the power of punishment and through love of God exercise those torments that had been done by her against their fellow servants. He speaks of the cup as “double,” either because sinners and transgressors are punished both here and in the age to come, or because both the soul and the body are punished for their common deeds, or because of the depth of divine benevolence that is reckoned as double which is lacking of pure justice on account of sin, and punishment is often endured in the conscience.
Commentary on the Apocalypse 18:6-8
Repay her as she has repaid you. For visible and invisible plagues come forth from the Church into the world.
Commentary on Revelation
And repay her double according to her works. So that she who enjoyed temporal pleasures may be tormented with eternal pains.
Commentary on Revelation
How 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.
ὅσα ἐδόξασεν ἑαυτὴν καὶ ἐστρηνίασε, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος. ὅτι ἐν τῇ καρδίᾳ αὐτῆς λέγει, ὅτι κάθημαι καθὼς βασίλισσα καὶ χήρα οὐκ εἰμὶ καὶ πένθος οὐ μὴ ἴδω,
Є҆ли́кѡ просла́висѧ и҆ разсвирѣ́пѣ {наслади́сѧ}, толи́кѡ дади́те є҆́й мꙋ́къ и҆ рыда́нїй: ꙗ҆́кѡ въ се́рдцы свое́мъ глаго́летъ, (ꙗ҆́кѡ) сѣжꙋ̀ цари́цею, и҆ вдова̀ нѣ́смь, и҆ рыда́нїѧ не и҆́мамъ ви́дѣти.
For he says, "I will never be widowed of ruling"; for this is the widow, the one desolate of the ruler. I will see no evil.
Commentary on Revelation
7–8In Isaiah it is said to her, “Come down and sit in the dust, O virgin daughter of Babylon; sit on the ground, for there is no throne for the daughter of the Chaldeans, because you shall no longer be called tender and delicate.” And shortly thereafter: “Sit, be silent, go into the darkness, for you shall no more be called the mistress of kingdoms.” And again: “You said, ‘I shall be mistress forever,’ so that you did not lay these things to heart, nor did you remember your name. Now therefore, hear this, you delicate one who dwells in confidence, who says in your heart, ‘I am, and there is no one besides me; I shall not sit as a widow or know the loss of children.’ These two things shall come to you suddenly, in one day, sterility and widowhood.” Who would not understand these things together to be one prophecy and that they were said of one, universal event?
Tractate on the Apocalypse 18:6-8
“In her heart she says, ‘A queen I sit, I am no widow, and mourning I will never see.’ ” If there is no fear of God in them, it is the habit of those in prosperity to say, “I shall never be moved.” This is what [the city] has spoken to herself.…
Commentary on the Apocalypse 18:6-8
Because she says in her heart: I sit as queen, and I am no widow, etc. Because, delighted with present luxuries, she did not wish to avoid future retribution, she will be punished in a short time with both spiritual and bodily ruin. Conversely, the citizens of the heavenly homeland, who set Jerusalem at the height of their joy, do not wish to sing the Lord’s song in a foreign land (Psalm 137), that is, to receive in the present the joy owed to the future age.
Commentary on Revelation
Therefore 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.
διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἥξουσιν αἱ πληγαὶ αὐτῆς, θάνατος καὶ πένθος καὶ λιμός, καὶ ἐν πυρὶ κατακαυθήσεται· ὅτι ἰσχυρὸς Κύριος Θεὸς ὁ κρίνας αὐτήν.
Сегѡ̀ ра́ди во є҆ди́нъ де́нь прїи́дꙋтъ ꙗ҆́звы є҆́й, сме́рть и҆ пла́чь и҆ гла́дъ, и҆ ѻ҆гне́мъ сожжена̀ бꙋ́детъ, ꙗ҆́кѡ крѣ́покъ гдⷭ҇ь бг҃ъ сꙋдѧ́й є҆́й.
Therefore, because of her loftiness, all evil will come upon her at once; for he says God is strong and will be prevented by no one from bringing judgment and punishment upon her; may it be that by the grace of the one who called us into his knowledge and hope in Christ he would make us all free; to whom be glory for the ages. Amen.
Commentary on Revelation
By a “single day” he means either the suddenness and shortness of the time in which mourning will come to her either from the sword or from famine, and she will be wasted from pestilence and will be consumed by fire. Or it refers to the course of the day itself in which [the city] will experience these things that are prophesied. For after the enemies gain control of the city, only one day will suffice to bring every evil and every form of death upon those who have been defeated. For God is strong both to save those who please him and to punish those who are unrepentant sinners.
Commentary on the Apocalypse 18:6-8
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,
καὶ κλαύσουσιν αὐτὴν καὶ κόψονται ἐπ᾿ αὐτῇ οἱ βασιλεῖς τῆς γῆς οἱ μετ᾿ αὐτῆς πορνεύσαντες καὶ στρηνιάσαντες, ὅταν βλέπωσι τὸν καπνὸν τῆς πυρώσεως αὐτῆς,
И҆ возрыда́ютъ и҆ воспла́чꙋтсѧ є҆ѧ̀ ца́рїе зе́мстїи, любы̀ дѣ́ѧвшїи съ не́ю и҆ разсвирѣ́пѣвшїи, є҆гда̀ ᲂу҆́зрѧтъ ды́мъ запале́нїѧ є҆ѧ̀,
9–10With this repentance, the kings are not bewailing the evil of wealth, because they sinned with [the harlot]. Rather, they recognize that they are losing the prosperity of the world through which they became subject to its pleasures. Or, since those things in it were beginning to come to an end that because of their luxury were previously pleasing to them, these profligates fight and consume one another.… They are said to stand afar off, not physically but in their souls, since each one will fear for himself when he sees what another suffers through the maliciousness and power of the haughty. “They say, ‘Alas, alas, thou great city, Babylon!’ ” … The Spirit speaks the name of the city. Indeed, they lament the world, which is overtaken by punishment in such a short time and all of whose industry has come to an end so violently.
Exposition on the Apocalypse 18:9-10, Homily 16
How in various ways and vividly he wove the lament over it and the height of mourning. And since almost everything is clear, if anything alone seems difficult, having noted it in passing let us proceed to the rest.
Commentary on Revelation
9–10We think that in this passage the “kings” refer to the rulers, as the psalmist said concerning Jerusalem, “Behold, her kings have assembled.” It says that those who committed fornication in her against the divine commandments will weep, since they see or hear of her burning and her desolation, and they are thoroughly terrified at the sudden change that had taken place in such a short time.
Commentary on the Apocalypse 18:9-10
And the kings of the earth will weep and lament for her, etc. The weeping of the kings, merchants, and sailors of Babylon can be understood in two ways: either in the day of judgment, when all the glory of the world perishes, and the wicked are left only with the memories of their past life, saying: What has our pride profited us? Or what advantage has the boast of riches brought us? All those things have passed away like a shadow (Wis. 5). Or in the present, when the abundance of things ceases, and the destruction of various nations ensues, the opportunity for the wicked to indulge in carnal delights is taken away.
Commentary on Revelation
When they see the smoke of her burning. That is, the sign of destruction, because smoke precedes fire. For what is this rampage and destruction of the world other than the smoke of impending hell?
Commentary on Revelation
Standing 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.
ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς, λέγοντες· οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη Βαβυλών, ἡ πόλις ἡ ἰσχυρά, ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου.
и҆здале́ча стоѧ́ще за стра́хъ мꙋ́къ є҆ѧ̀, глаго́люще: го́ре, го́ре, гра́дъ вели́кїй вавѷлѡ́нъ, гра́дъ крѣ́пкїй, ꙗ҆́кѡ во є҆ди́нъ ча́съ прїи́де сꙋ́дъ тво́й.
Standing afar off for fear of her torment. Standing afar off not in body but in mind, while each one fears for himself what he sees another suffer through calumny and power.
Commentary on Revelation
Saying: Woe, woe, that great city Babylon, etc. The spirit names the city, but they mourn the world, intercepted by punishment in a very short time, and all their efforts stained with ruin.
Commentary on Revelation
And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:
καὶ οἱ ἔμποροι τῆς γῆς κλαύσουσι καὶ πενθήσουσιν ἐπ᾿ αὐτῇ, ὅτι τὸν γόμον αὐτῶν οὐδεὶς ἀγοράζει οὐκέτι,
И҆ кꙋпцы̀ зе́мстїи возрыда́ютъ и҆ воспла́чꙋтсѧ ѡ҆ не́мъ, ꙗ҆́кѡ бреме́нъ и҆́хъ никто́же кꙋпꙋ́етъ ктомꙋ̀,
And the merchants of the earth will weep and mourn over her, etc. They mourn the fall of all the world’s pomp, and those things which are either pleasant to the bodily senses or suitable for external uses. For precious metals pertain to sight, perfumes to smell, ointments to touch, wine, wheat, and oil to taste. Under the term of beasts and slaves, other human aids are also understood to perish. This is understood in two ways, as I said: either because these things fail with the dying world, or because the wretched survivors mourn the destruction of those who left the world’s joys through death as if they were mourning the ruins of their own city, and hence they are said to stand afar off, fearing similar punishment.
Commentary on Revelation
The 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,
γόμον χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου καὶ μαργαρίτου, καὶ βυσσίνου καὶ πορφύρας καὶ σηρικοῦ καὶ κοκκίνου, καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου καὶ χαλκοῦ καὶ σιδήρου καὶ μαρμάρου,
бреме́нъ зла́та и҆ сребра̀, и҆ ка́менїѧ драга́гѡ и҆ би́сера, и҆ вѵ́сса и҆ порфѵ́ры, и҆ ше́лка и҆ черве́ни, и҆ всѧ́кагѡ дре́ва ѳѷи́нна, и҆ всѧ́кагѡ сосꙋ́да и҆з̾ ко́сти слоно́выѧ, и҆ всѧ́кагѡ сосꙋ́да ѿ дре́ва честна́гѡ, и҆ мѣ́дѧна и҆ желѣ́зна и҆ мра́морна,
And 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.
καὶ κινάμωμον καὶ ἄμωμον καὶ θυμιάματα, καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα, καὶ ἵππων καὶ ρεδῶν καὶ σωμάτων, καὶ ψυχὰς ἀνθρώπων.
и҆ кори́цы и҆ ѳѷмїа́ма, и҆ мѵ́ра и҆ лїва́на, и҆ вїна̀ и҆ є҆ле́а, и҆ семїда́ла и҆ пшени́цы, и҆ скота̀ и҆ ѻ҆ве́цъ, и҆ ко́ней и҆ колесни́цъ, и҆ тѣле́съ и҆ дꙋ́шъ человѣ́ческихъ.
And he says horses and chariots and bodies. The word "chariots" is a Latin term; for with the Romans holding sway it is not inappropriate for the divine evangelist to have used a Latin word. The Scripture has put it into Greek. For in Latin the chariot is called rheda [ῥεδιον], and they put a general plural ending in the case; and one ought according to the Romans to say rhedioroum [ῥεδιοροὺμ], as having Hellenized it he wrote a Greek ending, having said rhedōn [ῥέδων], so that the said thing may be such. And he says horses and chariots and bodies, like also horses suitable for chariots, and bodies, that is, cavalry and made for riders.
Commentary on Revelation
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.
καὶ ἡ ὀπώρα τῆς ἐπιθυμίας τῆς ψυχῆς σου ἀπώλετο ἀπὸ σοῦ, καὶ πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ ἀπῆλθεν ἀπὸ σοῦ, καὶ οὐκέτι οὐ μὴ αὐτὰ εὑρήσεις.
И҆ ѻ҆вѡ́щи похоте́й дꙋшѝ твоеѧ̀ ѿидо́ша ѿ тебє̀, и҆ всѧ̑ тꙋ̑чнаѧ и҆ свѣ̑тлаѧ ѿидо́ша ѿ тебє̀, и҆ ктомꙋ̀ не и҆́маши ѡ҆брѣстѝ и҆̀хъ.
The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing,
οἱ ἔμποροι τούτων, οἱ πλουτήσαντες ἀπ᾿ αὐτῆς, ἀπὸ μακρόθεν στήσονται διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς κλαίοντες καὶ πενθοῦντες,
Кꙋпцы̀ си́ми ѡ҆бога́щшесѧ ѿ неѧ̀, и҆здале́ча ста́нꙋтъ за стра́хъ мꙋче́нїѧ є҆ѧ̀, рыда́юще и҆ пла́чꙋщесѧ,
15–17Whenever the Spirit says that they were made rich from her, he is indicating the abundance of their sins.… Can a city be dressed in fine linen and purple, rather than people? They lament for themselves, since they are despoiled of those riches mentioned here.… Can all those who are merchants and sailors and who work upon the sea be present to see the burning of a single city? Rather, it says that all who loved the world and were the workers of iniquity fear for themselves when they see the ruin of their own hope.
Exposition on the Apocalypse 18:15-17, Homily 16
15–19He leads before our eyes the sufferings of this Babylon, and through the laments made over her he depicts the greatness of her misfortune that she, who previously boasted of her royal majesty, will suffer.… He speaks figuratively of the present life as a “sea,” since it is heaving with waves. Those who make commerce upon [the sea] swim in the turbulence of this life as though they were fishes. However, perhaps that city that suffers these things lies beside a physical sea and receives these misfortunes from those who sail upon it and receive from it an opportunity to loot it of its wealth. But it is necessary to add that the merchants of this universal Babylon, that is, Confusion, will suffer the same thing at the conclusion of the visible world and will sob inconsolably, since they are unwillingly deprived of the pleasures of this life and are reproached by their conscience because of their deeds.… But against this opinion is that of the ancient teachers of the church, which supposes that these things are prophesied against the Babylon of the Romans. They refer to the vision in which the ten horns are on the fourth beast, that is, upon the Roman rule, and from it another one comes that roots out three of the ten and subdues the others. And when this king of the Romans comes in the pretense of assisting and helping their rule, he in fact comes to effect their complete ruin. Therefore, as we said, whoever interprets this kingdom as though it were one body that from the beginning until now exercised power and which truly has shed the blood of apostles, prophets and martyrs, such a one would not be mistaken concerning the present passage. For even as it is said that there is one chorus and one army and one city, although those who populate each of these might change, so also there is one kingdom, although it is divided into many times and places.
Commentary on the Apocalypse 18:15-19, 22
Those who became rich by her will stand afar off. Wherever the Spirit speaks of those made rich by her, it signifies the riches of sins. For lower down, where it is the voice of the unjust saying: Woe, woe, that great city, in which all who had ships at sea were made rich, the riches of things are understood. For they believe they have been made rich by the cleverness of their faction.
Commentary on Revelation
And 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!
λέγοντες· οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη ἐν χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίταις, ὅτι μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος.
и҆ глаго́люще: го́ре, го́ре, гра́дъ вели́кїй, ѡ҆блече́нный вѵ́ссомъ и҆ порфѵ́рою и҆ червлени́цею, и҆ позлаще́ный зла́томъ и҆ ка́менїемъ драги́мъ и҆ би́серомъ
Which was clothed in fine linen and purple and scarlet. Is a city clothed in fine linen or purple, and not people? Thus, they mourn themselves, as they are stripped of the above-mentioned things.
Commentary on Revelation
For 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,
καὶ πᾶς κυβερνήτης καὶ πᾶς ὁ ἐπὶ τόπον πλέων, καὶ ναῦται καὶ ὅσοι τὴν θάλασσαν ἐργάζονται, ἀπὸ μακρόθεν ἔστησαν,
ꙗ҆́кѡ во є҆ди́нъ ча́съ поги́бе толи́ко бога́тство. И҆ всѧ́къ ко́рмчїй, и҆ всѧ́къ пла́ваѧй въ корабле́хъ, и҆ всѧ́къ є҆ли́къ въ мо́ри дѣ́лаѧй {и҆ ве́сь въ корабле́хъ наро́дъ, и҆ корабе́льницы, и҆ є҆ли́цы въ мо́ри дѣ́лаютъ}, и҆здале́ча ста́ша,
17–19"They threw dust on their heads." This means that they reproached their leaders by whom they were led astray and so were lost.… "They wept and mourned." … To be sure, we know that many are often stricken by such contrition, and so it is not false to refer to the person these distances from which they are removed. That is, they will stand afar off and cry out when they see the smoke of its burning, since to stand afar off is not to fall with those who are lost but rather to acquire a stability from submitting to conversion. For "before one's own master does one stand or fall." One ought not understand this standing in a bodily sense but as the conversion of a firm soul in faith, so that when they are said to weep over others who are perishing, they are themselves understood to be making a fruitful penance. For this reason the apostle says, "When you were dead through trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience, among whom we all once lived in the passions of the flesh, following the desires of the flesh and mind, and so we were by nature children of wrath like the rest," or things like this. According to these words of the apostle, I think that this passage can be rightly referred to the persons who convert. For no one can be found to be good who was not formerly evil. Therefore, the psalm says, "I have reckoned all the sinners of the earth as transgressors."
Commentary on the Apocalypse 18:17-19
And every shipmaster, and all the sailors stood afar off, etc. Can all who sail the sea be present to see the burning of the city? But he means all the worshipers and workers of the world fear for themselves, seeing the ruin of their hope.
Commentary on Revelation
And cried when they saw the smoke of her burning, saying, What city is like unto this great city!
καὶ ἔκραζον βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς, λέγοντες· τίς ὁμοία τῇ πόλει τῇ μεγάλῃ;
и҆ вопїѧ́хꙋ, ви́дѧще ды́мъ раждеже́нїѧ є҆гѡ̀, глаго́люще: кі́й подо́бенъ гра́дꙋ вели́комꙋ;
Saying: Who is like this great city? That is, the world cannot be restored to its entirety.
Commentary on Revelation
And 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.
καὶ ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν καὶ ἔκραζον κλαίοντες καὶ πενθοῦντες, λέγοντες· οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, ἐν ᾗ ἐπλούτησαν πάντες οἱ ἔχοντες τὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς τιμιότητος αὐτῆς· ὅτι μιᾷ ὥρᾳ ἠρημώθη.
И҆ положи́ша пе́рсть на глава́хъ свои́хъ, и҆ возопи́ша пла́чꙋщесѧ и҆ рыда́юще, глаго́люще: го́ре, го́ре, гра́дъ вели́кїй, въ не́мже ѡ҆богати́шасѧ всѝ и҆мꙋ́щїи корабли̑ въ мо́ри, ѿ че́сти {бога́тства} є҆гѡ̀: ꙗ҆́кѡ є҆ди́нѣмъ часо́мъ запꙋстѣ̀.
And they threw dust on their heads. That is, reproaching the face of their leaders; by whom they were seduced and perished; or accusing the madness of their heart, which is the principal part of a man, with late repentance.
Commentary on Revelation
For in one hour she is made desolate. Note that each of the mourning persons not only bewails the loss of riches but also the sudden and unforeseen ruin of the deceitful world.
Commentary on Revelation
Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.
εὐφραίνου ἐπ᾿ αὐτῇ, οὐρανέ, καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται, ὅτι ἔκρινεν ὁ Θεὸς τὸ κρῖμα ὑμῶν ἐξ αὐτῆς.
Весели́сѧ ѡ҆ се́мъ, нб҃о, и҆ ст҃і́и а҆пⷭли и҆ прⷪ҇ро́цы, ꙗ҆́кѡ сꙋдѝ бг҃ъ сꙋ́дъ ва́шъ ѿ негѡ̀.
Is Babylon the only city in all the world that persecutes or has persecuted the saints of God, so that when she is destroyed all of them are avenged? Babylon is throughout the whole world in evil people, and throughout the world persecutes those who are good.
Exposition on the Apocalypse 18:20, Homily 17
The merchants and the kings of the earth and all who were enriched by the city standing and prospering will weep over it; but let the heavens rejoice, that is, the angels in heaven and the souls of the righteous, some because vengeance has been executed by God, others as sharing in the joy of those avenged. Again, through the discussion in the narrative he lifts up the passion of spiritual Babylon; since these things are clear, it is not necessary to have them dwell among those who confess.
Commentary on Revelation
This refers to those who have converted, for they rejoice and are made glad because “God has given judgment for you against her.”
Commentary on the Apocalypse 18:20
That is, rejoice, because all of the blood of the martyrs which she poured out unto her damnation has been vindicated, and they see the avenging of the saints whom she persecuted. For, indeed, to show that the blood of the saints is to be requited, and to demonstrate the image of her ruin, there follows [the report of the mighty angel for] … the coming time of perdition is likened to a stone which is thrown with force.
Tractate on the Apocalypse 18:20-21
By “heaven” he means either the angels or the saints who make their dwelling in heaven. The apostles and the prophets are urged to rejoice with these, and so to avenge those who were maltreated by [the city]. Their rejoicing would also avenge those who often were dishonored through transgressions of the divine laws while they vainly entreated the inhabitants of that city, or those who were forcibly scattered throughout the earth and were slaughtered for the sake of God and because they were servants of his words. In this way, the prophets were killed by the Jews, and the apostles by the Gentiles, to whom they especially preached the word. They rejoice for the coming of these chastisements, not because they rejoice in hardships but because they ardently desire a cessation to sin. And perhaps those who have been slaves to sin might obtain a milder punishment in the age to come because they were tormented to some extent here.
Commentary on the Apocalypse 18:20
Rejoice over her, O heaven, and you holy apostles and prophets. Thus also the Lord in the Gospel, predicting the ruin of the world, added: When you see these things happening, look up and lift up your heads (Luke 21), that is, cheer your hearts.
Commentary on Revelation
For God has judged your judgment on her. This is what the souls of the saints were seeking with a great cry: How long, O Lord, holy and true, will you not judge and avenge our blood (Rev. 6)?
Commentary on Revelation
And 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.
Καὶ ἦρεν εἷς ἄγγελος ἰσχυρὸς λίθον ὡς μύλον μέγαν καὶ ἔβαλεν εἰς τὴν θάλασσαν λέγων· οὕτως ὁρμήματι βληθήσεται Βαβυλὼν ἡ μεγάλη πόλις, καὶ οὐ μὴ εὑρεθῇ ἔτι.
И҆ взѧ́тъ є҆ди́нъ а҆́гг҃лъ крѣ́покъ ка́мень вели́къ ꙗ҆́кѡ же́рновъ и҆ ве́рже въ мо́ре, глаго́лѧ: та́кѡ стремле́нїемъ вве́рженъ бꙋ́детъ вавѷлѡ́нъ гра́дъ вели́кїй, и҆ не и҆́мать ѡ҆брѣсти́сѧ ктомꙋ̀:
Babylon is likened to a great millstone which is thrown down, for the revolving of times, as though it were a millstone, grinds down those who love the world, and it sends them in circles. Of these the Scriptures say, “The wicked walk in a circle.”
Exposition on the Apocalypse 18:21-24, Homily 17
21–22Just as a millstone sinks with force into the sea, so also the destruction of this Babylon will be sudden, so that afterward no trace of her will be found. The absence of harpers, minstrels and the rest is an indication of this.
Commentary on the Apocalypse 18:21-24
And a mighty angel took up a stone like a great millstone and threw it into the sea, saying: With this violence shall Babylon be thrown down. Or (as another edition says): Thus with violence shall that great city Babylon be cast down. The city of the world, due to the weight of sins and error, is compared to an unstable millstone. For the wicked walk in a circle. It is rightly absorbed by the waves of vengeance because it oppressed the citizens of Jerusalem with the waves of infidelity, while they, sitting by the rivers of Babylon, wept for the absence of heavenly Zion. For the Lord said that the authors of scandal should be punished with such a penalty. And indeed the Church is compared to a stone, but stable and firm, which scorns the assaults of storms. The millstone can also be understood as the crushing of punishments. For blessed Ignatius is said to have said when about to suffer: "I am the grain of God, ground by the teeth of beasts, that I may become pure bread."
Commentary on Revelation
It was the Babylon Hotel. It was the perfect symbol of everything that I should like to pull down with my hands if I could. Reared by a detected robber, it is framed to be the fashionable and luxurious home of undetected robbers. In the house of man are many mansions; but there is a class of men who feel normal nowhere except in the Babylon Hotel or in Dartmoor Gaol. That big black face, which was staring at me with its flaming eyes too close together, that was indeed the giant of all epic and fairy tales.
Tremendous Trifles, XX. The Giant (1909)
And 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;
καὶ φωνὴ κιθαρῳδῶν καὶ μουσικῶν καὶ αὐλητῶν καὶ σαλπιστῶν οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι, καὶ πᾶς τεχνίτης πάσης τέχνης οὐ μὴ εὑρεθῇ ἐν σοὶ ἔτι, καὶ φωνὴ μύλου οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι,
и҆ гла́съ гꙋдє́цъ и҆ мꙋсїкі́й, и҆ писка́телей и҆ трꙋ́бъ не и҆́мать слы́шатисѧ ктомꙋ̀ въ тебѣ̀: и҆ всѧ́къ хитре́цъ всѧ́кїѧ хи́трости не ѡ҆брѧ́щетсѧ ктомꙋ̀ въ тебѣ̀, и҆ шꙋ́мъ же́рновный не бꙋ́детъ слы́шанъ въ тебѣ̀:
22–23“The sound of harpers and musicians and flute players and trumpeters is no longer heard in her.” That is, the joy and happiness of the wicked passes away and is no longer to be found. And it adds the reason for this, “for your merchants were the great men of the earth,” that is, they had received good things in their lives.
Exposition on the Apocalypse 18:21-24, Homily 17
The sound of harpists and musicians, etc. He had deferred the sound of those five senses, which he now says will be taken away from the world among other things. As if to say: What is beautiful to see, melodious to hear, smooth to touch, pleasant to smell, and delightful to taste will pass away from the world.
Commentary on Revelation
And no craftsman of any craft shall be found in you any more, etc. He says, all things that pertain to the use or pleasure of human life are taken away from the wicked. And he added the reason, saying:
Commentary on Revelation
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: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
καὶ φῶς λύχνου οὐ μὴ φανῇ ἐν σοὶ ἔτι, καὶ φωνὴ νυμφίου καὶ νύμφης οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι οἱ ἔμποροί σου ἦσαν οἱ μεγιστᾶνες τῆς γῆς, ὅτι ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη,
и҆ свѣ́тъ свѣти́льника не и҆́мать свѣти́ти въ тебѣ̀ ктомꙋ̀, и҆ гла́съ жениха̀ и҆ невѣ́сты не и҆́мать слы́шанъ бы́ти въ тебѣ̀ ктомꙋ̀: ꙗ҆́кѡ кꙋпцы̀ твоѝ бѣ́ша вельмѡ́жи зе́мстїи, ꙗ҆́кѡ волхвова̑нїи твои́ми прельще́ни бы́ша всѝ ꙗ҆зы́цы.
23–24And he gives the reason for this. [Babylon] deceived all nations with her sorcery and was the recipient of the blood of prophets and the other saints. It is possible that this passage depicts the impious Babylon among the Persians, for at various times until now she has received the blood of many saints and continually rejoices in sorceries and deceptions. And this gives us an occasion for prayer, that she receive the rewards prophesied for arrogance against Christ and his servants.
Commentary on the Apocalypse 18:21-24
For your merchants were the great men of the earth. That is, because in your life you received your good things (Luke 16).
Commentary on Revelation
And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.
καὶ ἐν αὐτῇ αἵματα προφητῶν καὶ ἁγίων εὑρέθη καὶ πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς.
И҆ въ не́мъ кро́вь прⷪ҇ро́ческа и҆ ст҃ы́хъ ѡ҆брѣ́тесѧ и҆ всѣ́хъ и҆збїе́нныхъ на землѝ.
“The blood of the prophets and the saints was found in her and of all who have been slain by [her] upon the earth.” Did the same city kill the apostles that also killed the prophets and all of the rest of the martyrs? Rather, this is the city of all the proud and arrogant, which Cain established by the blood of his brother and which he named after the name of his son, Enoch, that is, after his posterity. For all the wicked in whom Babylon resides succeed one another and persecute the church of God until the end of the world. In the city of Cain “all the righteous blood” is poured out “from the blood of righteous Abel to the blood of Zechariah,” that is, of the people and of the priests, “between the sanctuary and the altar,” that is, between the people and the priests. This was said because not only the people but also the priests conspired in the death of Zechariah.… This is the city which killed the prophets and stoned those who were sent to it. This is that city that is built upon blood, as the Scriptures say, “Woe to him who builds a city with blood and founds a city on iniquity.”
Exposition on the Apocalypse 18:21-24, Homily 17
And in her was found the blood of prophets and saints, etc. Did the same city kill the apostles, which also killed the prophets, or all the saints? But this is the city that Cain founded with the blood of his brother, and he named it after his son Enoch, that is, all his posterity. For the seven generations of Cain are described. In the building of this city, all the righteous blood is poured out from the blood of righteous Abel to the blood of Zechariah (Matt. 23), that is, of the people and the priest.
Commentary on Revelation
AND after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Μετὰ ταῦτα εἶδον ἄλλον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, ἔχοντα ἐξουσίαν μεγάλην, καὶ ἡ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ,
И҆ по си́хъ ви́дѣхъ и҆́на а҆́гг҃ла сходѧ́ща съ небесѐ, и҆мꙋ́ща ѡ҆́бласть ве́лїю: и҆ землѧ̀ просвѣти́сѧ ѿ сла́вы є҆гѡ̀.