EB: 16 Understanding Christ’s Last Great Commandment

Chapter 16

Understanding Christ’s Last Great Commandment

Revelation 18:4

Contents

A) Understanding Christ’s Last Great Commandment

B) OT versions of Christ’s Last Great Commandment

Primary Points

• If the conclusions in the previous chapters are correct, Christ’s command in Revelation 18:4 means God is expecting American Christians to physically leave America at some point in the Endtimes.
• Everyone living in Endtime Babylon, without exception, who either does not know Christ’s Last Great Commandment in Revelation 18:4, or does not obey it, will be violently slaughtered in Antichrist’s nuclear attack, because it will permanently remove all people from Endtime Babylon.
• Christ’s Last Great Commandment to move out from Endtime Babylon is clearly commanding a very real, literal, and physical escape from Endtime Babylon.
• The command is saying much more than simply Christians should not practice the sins of the Prostitute. Both the Greek text and context suggest God is not wanting His people to be connected to the punishment of Endtime Babylon (America)’s sins.
• Christ’s Last Great Commandment in the NT is so important that it is repeated seven more times in the OT.
• Obeying the command in Revelation 18:4 will require courage, because leaving Endtime Babylon (America) will tempt one to become afraid (Jer 51:45). In fact, obeying this command may be the hardest thing you ever do in your life.
• Those leaving Endtime Babylon (America) in obedience to Revelation 18:4 will have sufficient time to prepare.

A) Understanding Christ’s Last Great Commandment

A.1) Revelation 18:4 is commanding a physical departure from Endtime Babylon to escape its physical destruction

This book has been devoted to understanding this biblical prophecy:

The ten horns that you saw, and the beast will hate the Prostitute, and these will permanently remove all people from her and strip her naked and they will devour her body and will burn her down with fire.

This will happen because God has put a desire in the hearts of the ten kings to accomplish His purpose. They will agree to give the beast their power until God’s prophecies for the Prostitute are fulfilled. (Rev 17:16-17 ^[1])

It has been argued that America best fulfills the numerous biblical descriptions of the Prostitute Endtime Babylon. Also, previous chapters have sought to interpret how Endtime Babylon (America) will be burned down with fire … in one hour such that no one ever lives there again (Rev 17:16, 18:10, 17, 19, 21-23). It has been argued that this is predicting nuclear warfare.

To accomplish His purpose, God intends to permanently remove all people from Endtime Babylon (America) at the beginning of the Endtimes. It would seem this will happen in one of two ways: 1) Most will be killed in a nuclear holocaust; 2) Some Christians will obey Christ’s Last Great Commandment.

God will use the Antichrist and the 10-nation Endtime Coalition to destroy Endtime Babylon (America). Therefore, in this same prophecy Christ gave the Last Generation Church a command in Revelation 18:4 The NIV translation of this command is as follows:

Then I heard another voice from heaven say: “‘Come out of her, my people,’ so that you will not share in her sins, so that you will not receive any of her plagues; for her sins are piled up to heaven, and God has remembered her crimes. (Rev 18:4-5 NIV)

A suggested translation would be:

(4a) Then I heard another voice from Heaven say: (4b) “Move out from Babylon the Great My people; (4c) so that you will not be connected to her sins and (4d) so that you will not experience her being struck hard with a sudden and severe disaster. (v. 5) This is because her sins are piled up to Heaven and God has focused His attention on her wrongs” (Rev 18:4-5)

This is one of the most demanding commands in Scripture, both to understand and obey. If the conclusions in the previous chapters are correct, this command means God is expecting American Christians to physically leave America at some point in the Endtimes. Let us take a closer look at this command.

First, we read: Then I heard another voice from Heaven say (v. 4a). The voice is clearly Christ. ^[2] This is not an Angel, as the voice addresses My people. Neither is this God the Father as the voice refers to God in the second person who has focused His attention on her wrongs (v. 5).

The fact that Christ gives the command in Revelation 18:4 makes it Christ’s last commandment in Scripture. Therefore, it can be referred to as Christ’s Last Great Commandment. Of course, all of Christ’s commands are important. But some are greater than others. The importance, challenge, and consequences surrounding Revelation 18:4 make it appropriate to refer to it as Christ’s Last Great Commandment.

The voice of Christ commands: “Move out from Babylon the Great” (4b). Babylon the Great reflects the context and translates the Greek word autēs (her NIV). Her is referring to the great prostitute (17:1) which is synonymous with Babylon the Great (v. 5) throughout the prophecy. Inserting Babylon the Great here helps to reflect the fact that the prophecy is referring to a physical place. As noted previously, Endtime Babylon obviously reflects the metaphorical “anti-God World.” However, the spiritual meaning of Endtime Babylon does not exhaust or replace its literal and physical meaning (cf. ch. 2, sec. A). Contrary to most interpreters, Endtime Babylon is a physical geographical place and nation and city of people.

Christ’s command is to: “Move out from Babylon the Great My people.” My people here refers specifically to Christians in the Last Generation Church living in Endtime Babylon (America). The same phrase is used a little later in Revelation to certainly refer to the Church. There we read:

And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. (Rev 21:3 NIV)

God’s people in both Revelation 18:4 and 21:3 include the Church. They are God’s elect people (eklektous; Matt 24:22, 24, 31) and the saints (in Daniel and Revelation) that will experience Endtime events. ^[3] Accordingly, it was demonstrated earlier that the destruction of Endtime Babylon will occur before the Church’s Rescue (cf. ch. 3, sec. D).

The command from Heaven in Revelation 18:4 is to “Move out from [exelthate ex] Babylon the Great My people.” Move out translates a Greek word (exelthate) which means to physically, “move out from or away from an area.” ^[4] In the context of harm, it means to physically “escape.” ^[5] For example, speaking of Jesus’ enemies we read: Again they tried to seize him, but he escaped [exēlthen] their grasp (John 10:39 NIV).

The Greek verb exelthate used in Revelation 18:4 is used another 215 times in the NT and always has a physical meaning. Examples of its various forms include:

When Paul set out from [exēlthon] Macedonia (Phil 4:15 NIV).

Jesus physically leaving [exelthontōn] Bethany (Mark 11:12 NIV).

Christ’s command to His disciples to physically leave [exerchomenoi] that home or town (Matt 10:14 NIV) that would not receive them.

When Lot physically escaped [exēlthen] Sodom (Luke 17:29).

A command to Paul to physically leave [exelthe] Jerusalem immediately (Acts 22:18 NIV).

A reference to those who physically came out of [exelthontes] Egypt (Heb 3:16 NASB).

Again, the Greek verb used in Revelation 18:4 (exelthate, Move out) always refers to a physical departure. There are no exceptions in the NT or any early Greek literature. ^[6]

The full command in Revelation 18:4 is exelthate ex which means move out from. The addition of the Greek word ex meaning “separation, from, out of, away from.” ^[7] strengthens the physical nature of the command.

If the Apostle John had meant merely “separation” in Revelation 18:4 without physically leaving a place and people, then other Greek words would have probably been used rather than exelthate. For example, aphorizō means: “to remove one party from other parties so as to discourage or eliminate contact, separate, take away. It is used when we read in Matt 25:

All the nations will be gathered before Him; and He will separate [aphorisei] them from one another, as the shepherd separates [aphorizei] the sheep from the goats (v. 32 NIV; cf. Matt 13:49; Luke 6:22; Acts 19:9; 2 Cor 6:17; Gal 2:12)

The divine command in Revelation 18:4 for God’s people to move out from Endtime Babylon (America) is clearly a divine order for Christians living in Endtime Babylon (America) to literally and physically move out from there.

Unfortunately, it is very common for Christians to interpret the command in Revelation 18:4 in merely a spiritual way and deny any physical or literal element to its meaning. In this view Endtime Babylon is only the metaphorical anti-God World, and not something literal or physical at all. Therefore, it is wrongly claimed that God is only commanding spiritual holiness while even physically remaining in Endtime Babylon (America). For example, MacArthur writes:

“Come out of her, my people,” is a call for God’s people to disentangle themselves from the world system. It may also be an evangelistic call to God’s elect to come to faith in Christ and come out of Satan’s kingdom (cf. Col. 1:13). In both cases, the message is to abandon the system [instead of the physical place of Endtime Babylon]. ^[8]

Likewise, the influential metaphorical interpreter G. K. Beale writes:

The report of Babylon’s coming judgment in the preceding verses is the basis for exhorting wavering believers not to participate in the idolatrous system. Whereas the separation in Isaiah (52:11) and Jeremiah (50:8; 51:6) [from Babylon] … involved physical and moral escape, that in Rev. 18:4 involves only the latter [moral, spiritual escape] … [not] physical removal. ^[9]

As demonstrated in section B below, Beale is correct to interpret the commands in Isaiah and Jeremiah as referring to “physical escape.” But he chooses to ignore how these OT prophecies were never fulfilled in ancient Babylon and will be fulfilled in a “physical escape” from Endtime Babylon. He and others like him also completely ignore the repeated physical meaning of exelthate ex throughout the NT. And as noted in the previous chapter, such teachers may be guilty of the unnecessary and horrible deaths of the Christian people who believe them.

The fact that Revelation 18:4 is a command to physically escape Endtime Babylon (America) is confirmed by the fact that the disaster Christ warns of is clearly a very real and physical destruction of Endtime Babylon (America). Why will Christ command those He calls My people to physically and literally move out from Babylon the Great (4b)? Christ says: “so that you will not experience her being struck hard with a sudden and severe disaster” (4d).

Struck hard with a sudden and severe disaster translates plēgai which means a “hard blow” or “sudden calamity which causes severe distress.” ^[10] The “sudden calamity” part of the meaning of plēgai seems well suited to the surprise nuclear attack argued for previously (cf. esp. ch. 9, sec. C.2). The “severe distress” reflects the magnitude of the catastrophe. “Webster’s defines “distress” as “pain and suffering.” Pulling all of this together, the suggested translation of plēgai in Revelation 18:4 is: Struck hard with a sudden and severe disaster.

This is better than the normal translation of plagues (NIV, NLT, NASB) which suggests to most English speakers merely “diseases.” The suggested translation of plēgai as something much more than plagues or diseases, is confirmed a few verses later. In verse 8 we read:

Therefore, these plagues [plēgai] will overtake her in a single day—death and mourning and famine. She will be burned down with fire, [katakauthēsetai] for the Lord God who judges her is mighty (Rev 18:8 NLT).

Notice here that the plagues (plēgai) do not even specifically include “diseases,” but do include being burned down with fire. The Greek word here means: “burn down, burn up, consume by fire.” ^[11] Likewise, the same Greek word plēgai is used to describe the seven last plagues [plēgas] (Rev 15:1) of the seven bowls of God’s wrath (16:1) that will include causing the sun … to scorch people with fire (16:8).

The magnitude of the severe disaster is demonstrated by the fact that it will result in the complete depopulation of Endtime Babylon (America). Accordingly, the prediction in 17:16 states:

The ten horns [10-nation Endtime Coalition] that you saw, and the beast [Antichrist] will hate the Prostitute [Endtime Babylon], and these will permanently remove all people from her and strip her naked and they will devour her body and will burn her down with fire… in one hour (cf. 18:10, 17, 19)

As explained previously, permanently remove all people translates the Greek word ērēmōmenēn which means: “to make uninhabitable, depopulate.” (cf. ch. 1, sec. A.2). And again, the permanent depopulation of the people of Endtime Babylon is confirmed in 18:22-23 where we read:

The music of harpists and musicians, pipers and trumpeters, will never be heard in you again. No worker of any trade will ever be found in you again. The sound of a millstone will never be heard in you again. The light of a lamp will never shine in you again. The voice of bridegroom and bride will never be heard in you again. (NIV)

As argued in previous chapters, the best interpretation of such predictions is a nuclear holocaust.

Therefore, the reason Christ will command those He calls My people to physically and literally move out from Babylon the Great is so that they will not experience … being struck hard with a sudden and severe disaster,” including being burned … with fire and experiencing famine and death from nuclear weapons. Everyone living in Endtime Babylon, without exception, who either does not know Christ’s Last Great Commandment in Revelation 18:4, or does not obey it, will be violently slaughtered in Antichrist’s nuclear attack, because it will permanently remove all people from Endtime Babylon.

Therefore, the common claim that Revelation 18:4 is merely referring to “a moral separation” would do absolutely nothing to protect Christ’s people from experiencing … being struck hard with a sudden and severe physical disaster (4d). The way that many interpret Christ’s Last Great Commandment would not accomplish the physical protection that Christ wants for His people.

Accordingly, Thomas says of Revelation 18:4, “This is a call to leave a literal city… and receive protection from the plagues.” ^[12] Likewise, Osborne writes: “it means to get out of the city lest they be [physically] destroyed with the pagans.” ^[13]

Contrary to what many Christians dangerously believe, Revelation 17-18 is clearly predicting that a literal Antichrist and a real 10-nation Endtime Coalition will literally and permanently remove all people from the physical place of Endtime Babylon (America). This will happen when they burn it down with literal fire … in one literal hour causing real famine and physical and real death in a very real, literal, and physical severe disaster. Therefore, Christ’s Last Great Commandment to move out from Endtime Babylon is clearly commanding a very real, literal, and physical escape from Endtime Babylon.

A.2) The purpose of the command is to not be connected to the punishment of Endtime Babylon’s sins

The above can help us more accurately understand verse 4c. Again, the suggested translation of Revelation 18:4 is:

(4a) Then I heard another voice from Heaven say: (4b) “Move out from Babylon the Great My people; (4c) so that you will not be connected [synkoinōnēsēte] to her sins and (4d) so that you will not experience her being struck hard with a sudden and severe disaster.

The suggested translation of verse 4c reflects the fact that the Greek word used here (synkoinōnēsēte) means, “to be associated with someone in some activity, be connected.” ^[14] This is a very unique and strong word in the NT related to the common Greek word koinōnia or fellowship. Unfortunately, other versions translate synkoinōnēsēte here as share (NIV), participate (NASB), or take part in (NLT). These words more readily imply merely periodically practicing the Prostitute’s sins. But the Greek more accurately means being “associated with,” “connected” to, and in fellowship with her sins.

Verse 4c is describing one of two results of obeying Christ’s command to “Move out from Babylon the Great My people” (4b). One clear result is “so that [hina] you will not experience her being struck hard with a sudden and severe disaster” (4d). A second result of obeying the command will be so that [hina] you will not be connected to her sins (4c). The fact that these are two results of obeying the command is reflected in the use of so that (hina) twice in the text before each of these results. The Greek word hina means, “purpose, aim, or goal” and “result.” ^[15]

Therefore, Revelation 18:4c describes a result of obeying the command in 4b. The question is this: Is the result of obeying the command to physically “Move out from Babylon the Great My people”:

1) so that you will not be connected to and in fellowship with the practice of her sins; or

2) so that you will not be connected to and involved in the punishment of her sins?

Virtually all Bible scholars assume the first meaning and do not even consider the second. Accordingly, Thomas claims regarding verse 4c:

The precaution is not against having fellowship with the punishments of Babylon’s sins, but against having fellowship with the sins themselves.” ^[16]

Thomas is correct to translate synkoinōnēsēte here as “fellowship.” However, it will be argued in what follows that it is wrong to interpret Revelation 18:4 as a command to not practice or be in fellowship with Babylon’s sins. Why is this an important issue? Because this idea is used to suggest that the separation being commanded is merely to avoid Babylon’s sins instead of its destruction. Accordingly, Thomas’ view that the command is “against having fellowship with the sins” of Babylon, leads to Beale’s claim above that the command “involves only a [moral, spiritual escape] … [not] physical removal.” On the contrary, Christ is commanding His people to physically leave Endtime Babylon (America) so that they will not be connected to and involved in the punishment of its sins.

So, what is a biblical response to Thomas’ common interpretation of Revelation 18:c? First, verse 4d clearly says “the precaution” for these Christians is “so that you [Christians] will not experience her [Endtime Babylon] being struck hard with a sudden and severe disaster” (4d). Therefore, if 4d is clearly saying “the precaution” is “against having fellowship with the punishments of Babylon’s sins,” then how can Thomas and others be so sure verse 4c is not saying the same thing? Actually, it is.

Second, as noted above, Thomas admits that the command in verse 4b “is a call to leave a literal city… and receive protection from the plagues.” But such a meaning is meaningless if “the precaution [in 4c] is not against having fellowship with the punishments of Babylon’s sins.” If this were so, there would be no reason to “leave” Endtime Babylon. Contrary to Thomas, the reason the command in Revelation 18:4b “is a call to leave a literal city… and receive protection from the plagues” is because “the precaution” [in 4c] is “against having fellowship with the punishments of Babylon’s sins.”

Third, contrary to Thomas and many others, a real Christian could not be described as “having fellowship with … Babylon’s sins.” If this popular interpretation is correct, then it is being claimed that the command to Christians is not to be connected to, or in fellowship with the Prostitute and pursuing her lifestyle, values, identity, and destiny so that they would be associated with her. But such fellowship with the Prostitute and her sins would not be possible for a real Christian. They could periodically practice her sins, but not be in fellowship with her and her sins and still be a Christian.

For example, if you were in fellowship with the Prostitute and her sins and practicing those sins, then you would love, serve, and worship Money like she does. But a real Christian will never love money. Jesus said if you … love, or are devoted to … money … you will hate … God (Matt 6:24 NIV). No Christian will live that way.

Likewise, to be in fellowship with the Prostitute and practice her sins would be to love the anti-God World. But Scripture says, If anyone loves the world, love for the Father is not in them (1 John 2:15 NIV) and they are not a Christian. You cannot love the world, be connected to and in fellowship with the Prostitute, and be a Christian at all. Because as it says in James: Don’t you realize that friendship with the world makes you an enemy of God? I say it again: If you want to be a friend of the world, you make yourself an enemy of God (4:4 NLT), not a Christian.

Contrary to what many claim, the command in Revelation 18:4 is not so that God’s people will not be “of the World.” This is because those God would call “My people” cannot be of the anti-God World. As Christ Himself said of Christians: “They are not of the world, even as I am not of it” (John 17:16 NIV).

To be in fellowship with the Prostitute’s sins and practice them would mean you are an idolator and unbeliever like her followers. But Scripture says: For of this you can be sure: No immoral, impure, or greedy person—such a person is an idolater—has any inheritance in the kingdom of Christ and of God (Eph 5:5 NIV). ^[17]

In Revelation 17:5 Babylon the Great is described as the Mother … of the Abominations [bdelygmatōn] of the Earth. Such abominations define the values and practices of Endtime Babylon. Accordingly, later in Revelation we read of the eternal Holy City on the new earth (Rev 21:1, 10):

Nothing unclean, and no one who practices abomination [bdelygma] and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life. (Rev 21:27 NASB)

No one who practices abomination [bdelygma], the same abominations [bdelygmatōn] that characterize Endtime Babylon, can ever come into God’s eternal Kingdom.

Therefore, Revelation 18:4 is not referring to Christians who are connected to, associated with, or in fellowship with (synkoinōnēsēte) the Prostitute’s sins. God would not call such people, My people (18:4a). The text is warning Christians not to be connected to, or to share in, the punishment of the Prostitute’s sins. This translation and interpretation accurately reflect the full meaning of synkoinōnēsēte. In addition, this better reflects the context of the entire verse which is avoiding the Prostitute’s punishment. ^[18]

The suggested translation of Revelation 18:4-5 ends with This is because her sins are piled up to Heaven and God has focused His attention on her wrongs. This last phrase translates a Greek word (emnēmoneusen) which can mean, “think of.” ^[19] This is not speaking of God literally remembering something as most versions have it. God forgets nothing. He has no memory loss, temporary or otherwise. What is being described here is focused attention (cf. the use of emnēmoneusen in Gal 2:10). There will come a time when Endtime Babylon (America)’s sins become so great that God will focus His attention on her wrongs and execute His punishment. ^[20]

B) OT versions of Christ’s Last Great Commandment

Christ’s Last Great Commandment is so important that it is repeated seven more times in the OT. Of course these commands applied to the Israelites leaving ancient Babylon after their exile there, when Cyrus the king of Persia captured the city. But many of these commands are stated in texts containing prophecies about Endtime Babylon that have never been fulfilled in history. Therefore, it would seem these same seven commands have some application to Christians leaving Endtime Babylon (America).

We read, “Escape, you who live in Daughter Babylon!” (Zech 2:7 NIV). Likewise, “Flee from Babylon! Run for your lives! Do not be destroyed because of her sins” (Jer 51:6 NIV). In the same passage we read:

“We would have healed Babylon, but she cannot be healed; let us leave her and each go to our own land, for her judgment reaches to the skies, it rises as high as the heavens.” (Jer 51:9 NIV).

A fourth time we read:

“Flee out of Babylon; leave the land of the Babylonians, and be like the goats that lead the flock. For I will stir up and bring against Babylon an alliance of great nations from the land of the north… Their arrows will be like skilled warriors who do not return empty-handed.” (Jer 50:8-9 NIV)

It has already been demonstrated that this prophecy of an attack on the land of the Babylonians … from the land of the north has never been fulfilled (see ch. 10, sec. A.1). But it would be if Russia sends its nuclear arrows over the North Pole to destroy America.

To be like the goats that lead the flock suggests aggressive action in contrast to the passivity of sheep. It will require strong leadership to help people obey Christ’s Last Great Commandment to leave Endtime Babylon (America). ^[21]

We read for a fifth time:

“Get out of Babylon, my people! Flee to save your lives from the fierce anger of the LORD! Do not lose your courage or become afraid… The time will certainly come when I will punish the idols of Babylon. Her whole land will be put to shame. All her mortally wounded will collapse in her midst… For destroyers from the north will attack it,” says the LORD. (Jer 51:45-48 NET) ^[22]

This is another clear command to those living in Endtime Babylon (America), not ancient Babylon. The literal reading of v. 45 is “Come out of her, my people! The command above in Revelation 18:4-5 is recognized by most translations and scholars as a direct quote from Jeremiah: “Come out of her, my people” (Rev 18:4 NIV). God brings a command from the OT into the last book of the Bible, telling us that what He had originally commanded in Jeremiah would ultimately apply to those living in Endtime Babylon (America).

Notice that God is commanding my people to flee … the fierce anger of the LORD! As discussed in the previous chapter, God is warning that His people will not be protected from His fierce anger. Which is why He commands them to flee. That is the only way they will escape God’s angry punishment of Endtime Babylon (America). This again reminds us of God’s warning to Lot. He certainly had a saving relationship with God (cf. 2 Pet 2:7). But God warned him that if he did not physically leave Sodom, “you will be swept away when the city is punished” (Gen 9:15).

Again, the horrors of experiencing God’s fierce anger if He punishes America with a nuclear holocaust would be overwhelming. All her mortally wounded will collapse [dead] in her midst. This suggests most will not just be instantly evaporated by nuclear weapons, but suffer painful wounds that eventually, but perhaps rather slowly, kill them. Which again, is why God commands “Get out of Babylon, my people! Flee to save your lives.”

But God recognizes obeying such a command will require courage, because leaving Endtime Babylon (America) will tempt one to become afraid (Jer 51:45). Indeed, God knows the difficulties of actually leaving America, or any home country, would be challenging. In fact, obeying this command may be the hardest thing you ever do in your life. Courage will be a requirement to obey Christ’s Last Great Commandment.

Finally, the punishment of America cannot be avoided. God’s warning that destroyers from the north will attack it is another indication that this is not referring to ancient Babylon. This promise of God to punish Endtime Babylon (America) has not yet happened. But it will. With certainty. God says, The time will certainly come when I will punish the idols of Babylon. It would seem the economic super-power of America, and its promotion and spread of the idolatrous worship of Money will be punished. Which again, is why, God commands “Get out of Babylon, my people! Flee to save your lives from the fierce anger of the LORD!

We read for a sixth time:

Leave Babylon, flee from the Babylonians!.. They did not thirst when he led them through the deserts; he made water flow for them from the rock; he split the rock and water gushed out. (Isa 48:18, 20-21 NIV)

God recognizes the difficulties of leaving Endtime Babylon (America). It may be our home. All the challenges to actually leaving America cannot be fully anticipated. But there seems to be a promise here for those who will trust God and obey His repeated command to Leave Babylon.

In this prophecy in Isaiah 48 there is an odd mention of God’s miraculous care for the Israelites in their Exodus from Egypt. They did not thirst when he led them through the deserts. He miraculously made water flow for them from the rock (cf. Num 20:11). It is possible that God is promising those who are in the exodus from Endtime Babylon (America) that He will provide them with similar miraculous care and provision for their needs.

This is again implied in the seventh and final reference to Christ’s Last Great Commandment:

Depart, depart, go out from there! Touch no unclean thing! Come out from it and be pure … But you will not leave in haste or go in flight; for the LORD will go before you, the God of Israel will be your rear guard. (Isa 52:11-12 NIV)

There are three different contexts here. Again, this is a command in the context of the Jewish exiles leaving ancient Babylon. ^[23] But it also points forward to the future exodus from Endtime Babylon (America). ^[24] In addition, it refers back to the Israelite’s exodus from Egypt for perspective. ^[25]

In one sense, God wanted to remind the Israelites that their departure from Babylon would be similar to their Exodus from Egypt. God promised the LORD will go before you and be your rear guard. This reminds us of the pillar of cloud and pillar of fire that led, followed, and protected the Israelites in their Exodus and subsequent travels (Exod 3:21-22 NIV). We are also reminded that God opened the Red Sea for their safe escape (Exod 14). Throughout the entire Exodus, God said He did things so that my wonders may be multiplied (Exod 11:9).

Again, it is possible that God is drawing these parallels between how He miraculously helped His people leave Egypt, and how He will help His people leave Endtime Babylon (America). Perhaps Christians who obey Christ’s Last Great Commandment will also experience miracles from God to help them.

There is another possible application from the Exodus for those leaving Endtime Babylon (America). The Israelites were well supplied when they departed. They plundered the Egyptians of their silver and gold because the LORD [miraculously] made the Egyptians favorably disposed toward the people (Exod 12:35-36; 11:2-3). American Christians are among the wealthiest people in the world and will be able to transfer their financial resources to where they move to.

But God also described a contrast between the ancient Exodus and leaving Babylon. When His people left Egypt, they did so in haste and in flight (Isa 52:12). Haste translates the Hebrew word chippazon, derived from the word hāpaz meaning, “hasten, flee, fear, be terrified.” ^[26] Thus, chippazon in “Isa 52:12 suggests a meaning such as “hasty flight” or “fearful flight.” ^[27] Go in flight translates the Hebrew word menusah which comes from the root word nûs which generally means:

Rapid movement away from something or someone… A near synonym is bārah “to flee.” A second synonym is nādad “retreat, wander, flee,” connoting disorderly retreat or the result of a rout. ^[28]

The Hebrew lexicon adds that “the manner of flight” meant by nûs includes the idea “to hurry away in fright” (cf. Lev 26:17). In 2 Kings 9:3 it is used with lo chakah meaning run; don’t delay! (NIV). Thus the NET translates Isaiah 52:12b as do not … leave in a panic.

What did leaving Egypt in haste and in flight look like? God’s people were told to eat the Passover Meal the night before they left Egypt. Moses added: This is how you are to eat it: with your cloak tucked into your belt, your sandals on your feet and your staff in your hand. Eat it in haste; it is the LORD’s Passover (12:11). And the next morning, on that very day the LORD brought the Israelites out of Egypt by their divisions (12:51). Indeed, God would say later, “you left Egypt in haste” (Deut 16:3 NIV).

But Isaiah predicted that the Israelites’ departure from Babylon would be very different and not in such haste and flight (Isa 52:12). This seems historically correct. ^[29] Both the Prophets warnings and Cyrus’ siege gave the Jews living in Babylon sufficient time to plan and prepare for their escape. And when they did, Cyrus assisted them (cf. Ezra 1:1-11).

It is probable that these prophecies apply to the exodus of God’s people from Endtime Babylon (America). Perhaps the escape from Endtime Babylon (America) will be much more like the escape from ancient Babylon rather than the exodus from Egypt. This may be reflected in the fact that the command in Revelation 18:4 says, Move out from (exelthate ex), but does not use the word “flee” (phuego). Therefore, those leaving Endtime Babylon (America) in obedience to Revelation 18:4 will have sufficient time to prepare.

1. For an explanation of the suggested translation of Rev 17:16 see ch. 9, sec. A. ↑

2. It is suggested that the voice (Rev 18:4a) comes from Christ. Osborne agrees, writing, “Since God is explicitly mentioned in 18:5, it is more likely Christ” (638). However, Thomas disagrees and writes:

   It is not the voice of God or of Christ, because the long poetic lamentation that follows would violate prophetic decorum if it were a divine voice. It is rather an angel speaking in the name of God as in 11:3 and 22:7-8. (1370)

   On the contrary, the OT Prophets are abundant evidence that God is not averse to speaking in “long poetic lamentation!” And the Angels in the other verses do not address people as My people as the voice in 18:4a does.

   Mounce insists the voice is an Angel but does not even consider the possibility that it is Christ (327). ↑

3. Most scholars believe God’s command for “My people to “Move out from Babylon the Great” merely refers to a spiritual separation that applies to Christians today. Therefore, even Pre-tribulationists have no problem recognizing My people is a reference to the Church. Thomas refers to them as “the faithful” and “saints” (1371). MacArthur describes them as, “God’s people” that are “to disentangle themselves from the world system. It may also be an evangelistic call to God’s elect to come to faith in Christ and come out of Satan’s kingdom (cf. Col. 1:13)” (Rev, 180). Likewise, Mounce refers to them as “the people of God … the elect” (327). The Post-tribulationists Osborne comments: “Only here and in 21:3 are believers called God’s “people,” a semitechnical term in the OT and NT indicating a special relationship with God” (638). Beale refers to them as “wavering believers” (897). Morris and Walvoord do not comment on their identity. ↑

4. BDAG #1. ↑

5. BDAG #5. ↑

6. It is stated that the Greek verb used in Revelation 18:4 (exelthate, Move out) always refers to a physical departure. There are no exceptions in the NT or any early Greek literature. This can be confirmed in the entry for ἐξέρχομαι (exerchomai) in BDAG.

   The claim that exelthate (move out) always has a physical meaning is even true of its use in 2 Cor 6:17 where we read: “Come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you” (NIV). Some might interpret a spiritual meaning here because of the context as reflected a few verses later in 7:1: Therefore, since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God (NIV).

   Therefore, many assume the Apostle is primarily referring to merely spiritually separating from the practices of unbelievers in this passage. However, he begins the passage by commanding, Do not be yoked together with unbelievers (6:14). This clearly refers to physical separation in the sense of not having a close relationship with them.

   Accordingly, 6:17 cannot be interpreted as a use of exelthate to refer merely to a spiritual separation from practices. Likewise, the text is quoted from Isa 52:11-12 which, as explained later in section B, is clearly a command to physically leave Babylon. ↑

7. BDAG. ↑

8. MacArthur, Rev, vol. II, 180. ↑

9. Beale, 898. The full quote from Beale is as follows and reflects several common errors in the interpretation of the command in Revelation 18:4.

   The report of Babylon’s coming judgment in the preceding verses is the basis for exhorting wavering believers not to participate in the idolatrous system… The purpose for separating is not only “not to partake of her sins,” but to escape the coming judgment, as also in Jeremiah 51… Whereas the separation in Isaiah (52:11) and Jeremiah (50:8; 51:6) and that of Abraham and Lot in Genesis (Gen 12:1; 19:15) involved physical and moral escape, that in Rev. 18:4 involves only the latter… Absolute physical removal would contradict the essence of the Christian calling to witness to the world. (Beale, 898; cf. Barclay, 152; Sweet, 268, Wiersbe).

   There are several problems with Beale’s popular interpretation. First, because he only sees a metaphorical meaning for Endtime Babylon, he assumes 18:4 is merely a command “not to participate in the idolatrous system.” For the same reason, he claims that a literal interpretation of “Absolute physical removal” in Rev 18:4 would violate Christ’s command in John for Christians to remain in the world (cf. 17:15). But many biblical reasons have been given elsewhere to refute Beale’s false assumption that the fulfillment of this prophecy should only be interpreted metaphorically, and to abandon any and all literal meaning (cf. ch. 2, sec. B.1).

   Second, Beale interprets the command as merely “separating” to reflect mere spiritual holiness rather than physically leaving a physical place. As noted in this section, “separating” does not sufficiently reflect the meaning of the Greek word exelthate that John used.

   Third, Beale admits that “the purpose for” the command includes “to escape the coming judgment.” But he is not referring to the destruction predicted in this prophecy. Instead, as described in his commentary, he is referring to them not being able to enter Heaven.

   Finally, it is irresponsible for Beale to so dogmatically claim the command in Rev 18:4 to Christ’s people “only” means “moral escape.” Is he so certain of his interpretation that he is willing to put Christian men, women, and children in danger of being painfully killed in the wrath of God that will be unleased on Endtime Babylon? ↑

10. BDAG #1, #3. ↑

11. BDAG. ↑

12. Thomas, 1371-2; cf. Ladd, 237. As noted, Thomas admits the command in Rev 18:4 means: “This is a call to leave a literal city… and receive protection.” But his fuller statement intentionally diminishes the physical, literal, and practical aspects of the command. Thomas adds, and even emphasizes, “This is a call to separate from the evil system and receive protection from the remaining plagues of God’s wrath (1372, cf. Smith, Walvoord).” Thomas does nothing to help God’s people understand they must physically leave a physical place in order to escape their physical death. ↑

13. Osborne, 638. Like Thomas described above, Osborne is willing to say the command in Rev 18:4 “means to get out of the city lest they be destroyed with the pagans.” But he too seeks to diminish the seriousness of the command when he writes:

    The theme is more than just physically fleeing the city. In the narrative picture of Rev. 18, it means to get out of the city lest they be destroyed with the pagans. But the extent to which this command was addressed to the [1st century] saints in the cities of Asia would indicate it was also meant to be taken spiritually. (Osborne, 638)

    For reasons given in this section this is probably not true. Also, contrary to the Preterism reflected here, the primary audience for this command was never 1st century Christians in Asia. Unfortunately, like virtually all Bibel scholars, Osborne intentionally emphasizes a merely metaphorical and questionable interpretation of the command in Rev 18:4, and instead obscures and diminishes its physical and literal meaning. ↑

14. BDAG. ↑

15. BDAG #1, #3. ↑

16. Thomas, 1371. Underlining added. ↑

17. The use of the same word in Rev 18:4 (synkoinōneite), in Eph 5:11, supports the view that to be in fellowship with the Prostitute’s sins would mean you are an unbeliever. The whole passage (Eph 5:5-12) is describing the difference between believers and non-believers, not obedient believers and sinful believers. The non-believers are immoral, impure or greedy and an idolater (v. 5), they are disobedient (v. 6) and simply called darkness (v. 8) and the disobedient (v. 12). Therefore, they do not have any inheritance in the kingdom of Christ (v. 5), and God’s wrath comes on those who are disobedient (v. 6). Therefore, to be partners [synkoinōneite] with them (v. 7) is also to be, and experience, all of these things. Which is why Paul tells the Christians you were once darkness, but now you are light in the Lord. Live as children of light because that is who they are (Eph 5:8). ↑

18. Unfortunately, the NLT of Rev 18:4 seems to be misleading in several ways. It has: Then I heard another voice calling from heaven, “Come away from her, my people. Do not take part in her sins, or you will be punished with her.

    First, this version seems to diminish the warning of being punished for merely being physically in Endtime Babylon. The NLT omits two places where the Greek word hina (so that) is used in the text. Therefore, it implies there is no connection between to physically Come away from her and not being punished with her.

    Second, the NLT also gives the impression that to Come away from her is merely in a spiritual sense and not a physical one. But the command is warning of a physical and literal destruction. Therefore, it is commanding a physical and literal departure.

    Third, the NLT text implies there are two commands in this verse. This is another result of omitting the double use of hina in the Greek text. As explained in this section, this verse is one command and a description of two rather identical results. ↑

19. BDAG #1. ↑

20. Thomas writes on the phrase: her sins are piled up to Heaven:

    The picture presented by the aorist passive deponent verb (ekollēthēsan, “have joined”) is an unusual one. The verb (kollaō, “I glue together”) is from the noun (kolla, “glue”). The passive form means “cleave to,” “to join one another in a mass,” or “to grow together into a mass.” The idea is not that Babylon’s sins cling to heaven, because this does injustice to the reflexive note in the word, but that they cling to each other steadily until the cumulative “structure” of which they are a part has finally reached to heaven (Beckwith). The allusion is possibly to the use of bricks in building the tower of Babel where the destitute career of ancient Babylon began (Gen. 11:3-4) (Walvoord). The phrase (achri tou ouranou, “unto heaven”) (cf. Jer. 51:9) paints the picture of a combined stack of bricks (i.e., sins) so high that it elevates the roof of heaven (cf. Gen. 18:20-21). (1372)

    Beale writes:

    Babylon will be punished with such “plagues” because (oti) “her sins have reached up to heaven.” Again, appeal is made to Jeremiah 51: “for her [Babylon’s] judgment has reached to heaven; it is lifted up to the skies” (Jer. 51:9; cf. Gen. 18:20; 19:13). In the OT and later Jewish writings being “lifted up” was an idiom for an extreme degree of corporate sin (Jonah 1:2; Ezra 9:6). God “will remember her unrighteous acts” because they have mounted up before him, and their presence in heaven will remind him to punish these acts… Babylon has so multiplied her sin that God must multiply his judgments against her in order to maintain his justice. (900) ↑

21. One commentator writes of God’s command to leave the land of the Babylonians, and be like the goats that lead the flock (Jer 50:8):

    Just as male goats (rams) of the herd push their way through the gate ahead of the flock, so let the attuwd (Heb., meaning ‘leaders of the people’) take vigorous initiative. Thus unlike the first Babylon captivity, which had no leaders to rally them after their deliverance, Jeremiah says that God will raise up attuwd (‘leaders of the people’) to be like “he-goats” that will take a vigorous initiative to lead their people out of this great latter day nation code-named “Babylon” before its destruction (Jer. 50:8-10)) ↑

22. The full statement in Jer 51:46 of this text reads:

    “Do not lose your courage or become afraid because of the reports that are heard in the land. For a report will come in one year. Another report will follow it in the next. There will be violence in the land with ruler fighting against ruler.” (NET)

    It is unclear what these reports or rumors (NIV) are referring to. Jesus alludes to the same (cf. 24:6-7). What reports could challenge their courage more than the threat of punishment and destruction and the command to leave their homes? Commentaries are no help. Thompson notes: “It is not possible to link v. 46 [the rumors] with any particular set of events, but the continuing instability of the empire must have given rise to many rumors” (765). ↑

23. Remarking on Isa 52:11-12, K&D write: “This salvation in its immediate manifestation is the liberation of the exiles [from Babylon].” ↑

24. On the claim that Isa 52:11-12 applies to the future exodus from Endtime Babylon the following respected Evangelical OT scholars agree.

    Motyer notes:

    It is unthinkable to return at [Isa] 52:11 to the historical events of captivity and liberation. To do so makes nonsense of the ordered way Isaiah presents his message. Secondly, there is a clear contrast between Isaiah’s vision of leaving [historical] Babylon (48:20-21) and the vision here. (421).

    Likewise, Oswalt writes:

    The final movement of this climactic segment is the command to depart. As is consistently true throughout chs. 49-55, the Babylonian exile is always in the background as the example of bondage and deliverance. It provides the basic framework of thought. But at the same time, as is evident from the absence of any specific reference to Babylon, it would be wrong to limit the reference of what is being said to that experience alone. That is especially true in this segment, as both Westermann and Muilenburg [and Motyer above] note. (371). ↑

25. Oswalt writes:

    Whenever Isaiah or any other Hebrew prophet begins to talk about deliverance, it is the exodus to which their minds turn sooner or later, and that is the case here. As has been true elsewhere (43:16-19), that earlier deliverance is both like and unlike the one being predicted. (372) ↑

26. TWOT, 309. ↑

27. Ibid. ↑

28. Ibid., 563. ↑

29. K&D write of Isa 52:11-12:

    This is an indirect prophecy, and was fulfilled in the fact that Cyrus directed the golden and silver vessels, which Nebuchadnezzar had brought to Babylon, to be restored to the returning exiles as their rightful property (Ezra 1:7-11). ↑