A Comprehensive Guide to Revelation Chapters 17-22: The Judgment of Babylon and the New Creation

Babylon’s Final Judgment and the Nature of the Prototypical Oppressor

The study of the New Testament concludes with an examination of the Book of Revelation from $\text{chapter } 17$ through $\text{chapter } 22$. This section serves as the culmination of the entire canonical narrative. The focus begins with the final judgment of Babylon, as described in $\text{Revelation } 17:1$ to $\text{Revelation } 19:21$. It is essential to understand that Babylon is not defined strictly as a single historical nation in this context, although it was a historical nation that oppressed the people of God. In John’s vision, the term Babylon functions as a trope or a metaphor for any nation that oppresses God’s people or lives in a manner contrary to the ways of God and the New Jerusalem. Babylon represents the mechanism through which the present evil age exercises its power and dominion over the inhabitants of the Earth. John receives a vision of finality following a series of progressive judgments. These judgments demonstrate that God is simultaneously judging His enemies, as He did with Egypt, and delivering His people, as He did during the Exodus. However, in this final stage, the judgment and deliverance are characterized as cosmic. This transition moves the people of God out of the present world and into one that is far better.

The Lex Talionis and the Necessity of Disentanglement

In $\text{Revelation } 17:6$ and $\text{Revelation } 18:1-28$, God pours out His wrath upon Babylon because she has enticed people with evil deeds. These deeds specifically include sexual immorality, excess wealth, and the persecution of believers. The judgment applied to Babylon is described as lex talionis, a principle of justice where the punishment is equal to the offense; essentially, the entity receiving judgment gets exactly what it deserves. For Babylon, this result is death, mourning, famine, and consumption by fire, executed by the mighty Lord God. A voice from heaven issues a command for believers to come out of her so they do not share in her sins or receive her plagues. This is a call to separate from the life of the present evil age, which is defined by sin, oppression, and idolatry. John specifically castigates those who benefit from the slave trade in $\text{Revelation } 18 ext{ through } 12$. He identifies the slave trade as a characteristic Babylonian practice that profits from the misery of human beings. The text emphasizes that slavery is never condoned in scripture and is not part of God’s plan or hierarchy of authority; it is an element of the present evil age that God will judge and dismantle.

The Final Resurrection and Millennial Interpretations

Following the judgment of Babylon, the narrative shifts to the final resurrection and the judgment seat of Jesus Christ in $\text{Revelation } 20$. This event marks the culmination of human history. The dead are resurrected and judged, with some entering life in a $\text{New Creation}$ and others facing judgment in a lake of fire. There are two primary perspectives regarding the millennium, or the $1,000$ years mentioned by John. The premillennial view posits that there is a literal $1,000$ year reign of Christ on Earth before the final judgment of unbelievers and the establishment of the $\text{New Creation}$. Within this view, some scholars like Eckhart Schnabel and Tom Schreiner discuss $\text{New Creation Premillennialism}$, suggesting the millennium is the first stage of the $\text{New Creation}$. Conversely, the amillennial view suggests that the $1,000$ years represent the current reign of Jesus Christ from the heavens, beginning after His resurrection and continuing until His return. In this view, there is no separate literal millennium on earth; rather, the present reign leads directly to a singular judgment and resurrection of all people. Regardless of whether one holds a premillennial or amillennial view, the central point of agreement is that Jesus will return to resurrect the dead for either judgment or life.

The New Jerusalem as the Cosmic Temple and Edenic Paradise

After the judgment described in $\text{chapter } 20$, $\text{Revelation } 21:1$ through $\text{Revelation } 22:5$ details the establishment of a $\text{New Heavens and a New Earth}$. This vision corresponds with the prophecies found in $\text{Isaiah } 65$ and $\text{Isaiah } 66$. This is the $\text{New Jerusalem}$, the site of the $\text{New Creation}$ where God dwells with His people. Faithful believers will inherit this reality, fulfilling the promises made to Abraham, Isaac, and Jacob. This inheritance is shared by all those described in $\text{Hebrews } 11$ who anticipated this future city. In contrast, those whose lives are entangled with the ways of Babylon—including the cowardly, the vile, murderers, and the sexually immoral—will have no portion in the $\text{New Earth}$, but will be consigned to the lake of fire. John utilizes imagery from $\text{Isaiah } 60$ and $\text{Ezekiel } 4 ext{ to } 48$ to describe the $\text{New Jerusalem}$ as a place of glory and brilliance where the Lamb dwells with His people. It is portrayed as a $\text{New Edenic Paradise}$ and a $\text{New Cosmic Temple}$. Unlike literal temples built by human hands, this temple represents a new earth where God dwells peacefully with His people forever. Key imagery includes the river of the water of life, the tree of life, and various crops of fruit, signaling a restoration of the original Edenic state where no snake will ever enter to tempt the people again.

Canonical Conclusion and Intermediate States

In the epilogue ($\text{Revelation } 22:6$), John affirms that all the Lord has revealed is true. The book provides the appropriate conclusion to the entire canonical storyline, moving from the original Eden to the $\text{New Eden}$, and from the Fall to restoration. The snake and its followers are judged in the lake of fire while God and His people dwell together in the $\text{New Creation}$. It is important to distinguish this final state from the concept of heaven as an intermediary place. Heaven is viewed as a temporary location where believers await the resurrection of their bodies into the $\text{New Creation}$ and $\text{New Eden}$. This represents the completion of the $\text{New Exodus}$, where God delivers His people from life in Babylon and the present age into a state of eternal peace, safety, prosperity, and justice through Jesus, the crucified and resurrected Lamb, Son of God, Son of David, and Son of Man.

Questions & Discussion

Question: Have we as believers justified vices that John condemns, specifically excess luxury and slavery? Response: This refers not to the mere possession of wealth or nice things, but to excess luxury—the hoarding of wealth for oneself with no benefit for others in need. Such hoarding and the participation in or justification of systems like the slave trade are vices that signify a need to come out of Babylon.

Question: Have we become comfortable with life in Babylon? Response: There is a need for believers to reflect on whether they have become too comfortable with the present age or if they need to become more distinguishable from the Babylonian life characterized by sin and idolatry.

Question: Are we trying to disentangle ourselves from ungodly practices associated with our present societies? Response: Believers must choose whether they mark themselves as members of Babylon through unholy practices or as inhabitants of the New Jerusalem through holiness. This involves the difficult work of coming out of Babylon while still ministering to those within it, ensuring they are marked by the character of the Lamb who was slain.