Ekkehardt Mueller
Babylon’s characteristics, studied in more detail in the previous chapter, help us identify Babylon. Babylon stands out as a power that carries religious traits in the context of Revelation. Furthermore, it is an anti-Christian system ultimately directed against God and that persecutes and kills God’s people.
Babylon and the Satanic Trinity
In the center of Revelation, the true opponents against God and His people are introduced as a satanic trinity: the dragon, the sea beast, and the beast out of the earth. In the same vision Babylon is almost incidentally and without further explanation introduced by name in the second angel’s message (Rev 14:8). The third angel’s message returns, however, to the sea beast and to the image erected by the beast coming out of the earth, vehemently warning those who worship it. This shows that there is a connection between these beings and Babylon. Obviously, John wants to make clear to his readers that the final manifestation of Babylon consists of the coalition of the powers introduced in Revelation 12 and 13: the dragon, the sea beast, and the land beast which is then called the false prophet. Incidentally, the satanic trinity leaves the stage of history in reverse order: first the beast and the false prophet disappear (Rev 19) and then the dragon (Rev 20).
The relationship between the satanic trinity and Babylon is also evident in the plagues. According to Revelation 16:2, the first plague affects only those “who bore the mark of the beast and worshiped its image.” The throne of the beast—obviously talking about the sea beast—is discussed during the fifth plague (Rev 16:10). Attention is directed to the beast, its image, and those who made a decision for it. However, with the sixth plague the Euphrates River is suddenly introduced and with it also Babylon (Rev 16:12).1 Nevertheless, the same sixth plague not only indirectly mentions Babylon but also talks about the dragon, the beast, and the false prophet (Rev 16:13). It contains the draining of the Euphrates and mentions Armageddon. Along with the judgment over the beast and the false prophet (Rev 19) and the judgment over the dragon (Rev 20) comes a more detailed description of Armageddon.
Revelation 16:19 is significant because according to this verse Babylon falls apart into its three original components: the dragon, the sea beast, and the false prophet. Babylon stands in close relation to the powers introduced in Revelation 12–13, and is not an entirely new system but is already found in them.2
The Dragon
The dragon is the first element of the satanic trinity and therefore of Babylon. The dragon is described in Revelation 12. He is the adversary of the woman—the church—and the Messiah.3 He has made life difficult for the church throughout the Middle Ages. He fights against the remnant of her offspring. His heavenly battle against Michael and his fall from heaven are also described in Revelation 12.
In Revelation 12:9 the dragon is identified as “the serpent of old who is called the devil and Satan, who deceives the whole world.” However, the dragon himself has maintained a low profile and worked through other powers. In his attempt to kill the Messiah he employed King Herod the Great who orchestrated the murder of the children in Bethlehem. Satan utilized Rome to crucify Jesus and persecute Christians. He has used movements such as the French Revolution to eradicate the Word of God (Rev 11). The dragon often hides behind paganism. Through him flow pagan and demonic-spiritualistic influences into the eschatological Babylon.
The Beast Coming Out of the Sea
The sea beast is introduced in Revelation 13a. The description and the activities of this beast (Rev 13:1–8) is recontrasted with the brief depiction of the saints in the “here is” statement (Rev 13:10b).4
John’s readers and listeners first learn what the beast looks like (Rev 13:1–3a). The beast has ten crowned horns and seven heads with blasphemous names. It unites in itself elements of the beastly kingdoms of Daniel 7.5 The sea beast appears after the dragon.6 It is clearly dependent on the dragon (Rev 12:17; 13:2, 4) and collaborates with him.
In Revelation 13:4–8, the activities of the beast are described. There are several elements that remind the Bible student particularly of the little horn in Daniel 7: (1) the predominance of the beast for forty-two months, which is the same as the three-and-a-half times or 1,260 days of Daniel 7 and Revelation 12; (2) blasphemy; and (3) persecution of the remnant described as war against the saints.
The blasphemy is directed against God, His house—the heavenly sanctuary—and those who dwell in heaven (describing the true believers), a term used in Revelation in contrast to those who dwell on the earth and are hostile to God (e.g., Rev 6:10; 13:8).7 Blasphemy in the New Testament signifies robbing God of His honor and defrauding Him of His privileges, such as forgiving sins (Mark 2:7). It means damaging His reputation through an unworthy life (1 Tim 6:1) and apostasy (Acts 26:11) while claiming to be a child of God. It means accepting worship, which befits only God (Rev 13:8).8 Blasphemy may also include the persecution of the saints,9 even though the war against the saints in verse 7 illustrates the problem of persecution even more clearly. The attack against the heavenly sanctuary and the service that Jesus administers there, for instance, through ecclesiastical teachings that contradict Scripture and do harm to Jesus’ ministry, is illustrated by the little horn in Daniel 8 and the sea beast in Revelation 13a.
After the period of forty-two months, which ended in AD 1798, the sea beast was supposed to receive a deadly wound which then heals again.10 Then Revelation 13:8 transports the readers into the future. The tense of the verb “worship” is a future tense. The universal worship of the sea beast is still pending at this moment.
The special connection between the dragon and the sea beast, where the dragon delegates his throne and his power to the sea beast, has resulted in the sea beast being called the “antichrist.”11 This is strengthened by the fact that the sea beast is a parody or imitation of Jesus in Revelation.12 It is a religio-political power that steps in the place of Jesus and virtually emerges as a pseudo-Christ while it persecutes the followers of Jesus and blasphemes God. The strong parallelism between the little horns of Daniel 7 and 8 and the sea beast of Revelation 13 suggests that in both cases the same power of ecclesiastical Rome is described. In contrast to the book of Daniel, Revelation adds a more pronounced eschatological dimension. Both books agree that God will judge that power and liberate His true people.
The Beast Coming Out of the Earth
The sea beast is followed by a beast out of the earth, which is briefly described in Revelation 13:11. Then its activities are explained. In contrast to the previous beast and to the beasts in Daniel 7, the beast out of the earth does not come from the sea but from the earth, and it grows up, as suggested by Ángel Manuel Rodríguez, like a plant. Genesis 1:24 could be the Old Testament background. At creation, the earth was to bring forth “living creatures.”13 Thus this second beast is also a creation of God.
The beast is lamb-like. It has two horns like a lamb. This beast recalls Jesus, the Lamb, in Revelation. It is only when it begins to speak that it turns into a tool of the dragon. Later in Revelation it is referred to as a false prophet (Rev 16:13; 19:20; 20:10). David E. Aune calls it “a wolf in sheep’s clothing.”14 Like Balaam, the original instrument of God has become an entity that misleads others. Although the second beast harkens back to God’s intervention, it becomes perverted and turns into a dangerous adversary of God’s true church.
The beast out of the earth exercises the power of the first beast (Rev 13:12) that ultimately traces back to the dragon. It supports the first beast through deceiving humanity and erecting an image of the sea beast. So the beast from the earth becomes a representative of the sea beast.
The beast employs deception. It performs great signs and miracles, and even causes fire to fall down from heaven. Therefore it will become easier for people to worship the first beast or its image. The Old Testament parallel to the fire that falls down from heaven is the incident when Elijah confronted the prophets of Baal at Mount Carmel. When he prayed, fire came down from heaven and consumed the sacrifice (1 Kgs 18:38). Now, the beast out of the earth imitates this divine intervention in a symbolic way: it appears that God stands on the side of this beast and therefore on the side of the satanic trinity. This deception is difficult to unmask. In Revelation fire is often used in connection with God or divine judgments (e.g., Rev 1:14; 2:18; 4:5; 10:1). According to Matthew 24:5 and 24 false Christs will appear. 2 Thessalonians 2:9–10 describes the coming of Satan as an imitation of the second coming of Christ.15 Obviously this is a tremendous deception and believers can resist only if they make a decision against their own senses and in favor of the Word of God. The deceptive signs are mentioned again in Revelation 19:20 and ascribed to the false prophet. According to Revelation 16:13–14, three unclean spirits—that is, demonic spirits—come out of the mouth of the dragon, the sea beast, and the false prophet. This may be an indication of the occult phenomena and the spiritualism found with the satanic trinity, Babylon, and its “components.”
The events in connection with the image of the beast recall Daniel 3 when Nebuchadnezzar erected an image and enforced its worship.16 This will obviously be repeated on a worldwide scale. An image is a copy of a reality that itself may not always be present. Nevertheless, the erection of an image with the goal to have it worshipped is a violation of the second commandment. Despite its lamb-likeness the second beast disregards God’s commandments. Revelation 13:15 reports how the beast received its power, evidently from the dragon, “to give breath to the image of the beast.” This statement reminds us of the creation account when God breathed His breath into man and made him alive. The beast out of the earth imitates Creator God and claims to have creative strength and power over life and death.
When deception does not work anymore, people often start exercising violence. The beast out of the earth attempts to coerce people whom it cannot deceive, and it persecutes them. Whoever yields to this coercion is numbered among those who dwell on the earth. Those who do not worship the image of the beast, however, are threatened with death, and those who do not accept the mark of the beast have to expect economic boycott. Yet the remnant keeps the commandments—including the Sabbath, which is alluded to in the first angel’s message.
The key to the question of when the beast out of the earth in Revelation 13 will start operating may be found in the following aspects: (1) the sea beast is assumed to exist in Revelation 13b and is referred to as the “first beast” (Rev 13:12); (2) the beast out of the earth exercises the power of the first beast; and (3) the healing of the sea beast’s deadly wound is, at least in part, presupposed in Revelation 13:12, 14. The events of Revelation 13b thus occur in the time after the beginning of the healing of the deadly wound. As the universal worship of the sea beast is still in the future in Revelation 13a, so Revelation 13b refers to events that are also still in the future from today’s viewpoint. There is not yet a clear-cut group of worshippers of the beast or its image. There has not yet been issued a universal death sentence for those who refuse to worship man-made systems and/or persons. However, apostasy from God and disregard of His will are rampant today.
The question remains: Who is this beast out of the earth? The beast out of the earth becomes active only after the deadly wound of the sea beast and the partial healing of this wound, we concluded. Thus it has to be located some time after AD 1798. Furthermore, that beast as a creation of God was originally a positive power that did not cause trouble to God’s people. To the contrary, the lamb-like beast must have respected religious freedom. It was not until later that it would experience a change. The only possibility of accommodating that beast in history is to consider it as the United States of America as a Protestant nation.17 The country that has become a shelter for many Protestants escaping persecution would develop into a persecuting power and erect an image of the beast.
Summary
Babylon is identical to the satanic trinity, consisting of the dragon, the sea beast, and the beast out of the earth—that is, paganism and spiritualism, the ecclesiastical Rome, and America with apostate Protestantism. LaRondelle further suggests that the three monsters encompass together the entire universe. The dragon comes from heaven, the first beast out of the sea, and the second beast out of the earth.18 The various parts of Babylon have different life spans. The dragon, “that ancient serpent” (Rev 12:9), was already present in Paradise. The Roman Church began to develop in the post-apostolic centuries. Protestant America arrived on the scene only some time after the Reformation when persecuted Protestants escaped Europe, and at that time it did not display an anti-Christian character. Eschatological Babylon as a religious alliance has been forming since around the nineteenth century. The aggravation of negative events and Babylon’s character, which is hostile towards God, progressively increases until the judgment over Babylon takes place.
The identification of the sea beast as ecclesiastical Rome and of the beast out of the earth as Protestant America does not mean, however, a depreciation of Catholic or Protestant Christians. The redemption of people is God’s concern. We, therefore, are not to equate membership in a church with salvation or condemn people based on their religious affiliation. Revelation talks about religious and quasi-religious systems that, while using God’s name, are essentially opposed to God. By enforcing their own agendas, they disregard God’s will, advocate unbiblical doctrines, and persecute and kill those that they consider dissidents.
The question about Babylon’s relationship to God’s church has to be explained briefly. A few considerations follow.
Investigating the ecclesiology of Revelation, one gets the impression that the church struggles with internal and external difficulties.19 Interestingly, internal difficulties of the church seem to appear only in the letter frame of Revelation. Starting in the apocalyptic section, which begins with Revelation 4, Revelation is concerned with external difficulties with which the church of God is confronted.20 Babylon does not appear in the letter frame of Revelation. Since the apocalyptic section does not discuss internal difficulties of the church, it is pointless to reflect from Revelation’s perspective on a Babylonian spirit in the church or a blurring of the boundaries between Babylon and the church. For the author of the Apocalypse, Babylon and the church are separate entities that have nothing to do with one another. The true church of God may be Laodicea. Yet, it is not Babylon.
Similarly, the holy city of Revelation 11:2 and Babylon as the great city are kept separate. The positive female figures of Revelation, the woman of Revelation 12 and the bride of the Lamb, have nothing to do with the harlot. Also the remnant form a contrast to the harlot. The message of the three angels concludes with the statement, “Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus” (Rev 14:12, ESV). On one side is Babylon—the second message. There are also worshippers of the beast and of the image, and those who have the mark of the beast—the third message. On the other side are the saints who clearly differ from the previous groups. The features that characterize them do not pertain to Babylon and her followers. Revelation 14:4 says that the 144,000 are virgins who have not symbolically defiled themselves with women. They have not tasted Babylon’s wine of fornication. Finally, true believers remain unharmed by the plagues that strike Babylon (Rev 16:2).
In Revelation 18:4 God’s people (“my people”) are called to leave Babylon. However, the call does not address the remnant, as they are already separate from Babylon. The appeal reminds John’s audience of Jeremiah 51:45 and Isaiah 48:20. Israel is found in Babylon and it is to leave Babylon at the first opportunity.21 The people of God are not identical to Babylon, even though they may be in it for a certain time, just as Lot cannot be equated with the population of Sodom.22
In any case, all believers are called individually to ponder over God’s people and Babylon, and to make correct decisions. If they think they belong to God’s people, then they should learn from the history of Israel and Christianity and make sure they stand and do not fall (1 Cor 10:12). Pride, arrogance, or triumphalism are out of place. Unfortunately it is possible to lose what one has received. The New Testament repeatedly warns of the danger of apostasy.23 On the other hand, the followers of Jesus, who are in Babylon, are called to recognize God’s unmasking of the harlot and to separate from Babylon.
Babylon in the Millerite Movement and Among Early Adventists
William Miller interpreted Babylon as papal Rome. Other Millerites, such as Sylvester Bliss, followed that interpretation. When the Protestant denominations rejected the message of the soon Second Coming these churches were included by the Millerites in the concept of “Babylon.” Henceforth, Millerites considered Babylon as a union between the Roman Church and the Protestant denominations.
The Adventist Joseph Bates considered 1843–1844 as the time of the fall of Babylon. James White understood Babylon as the apostate churches. J. N. Andrews designated all religions and churches of the past and the present that got involved with the world and were supported by secular powers as Babylon, including the Jewish synagogue, the papal church, the Greek churches, and the Protestant churches. Uriah Smith emphasized that the fall of Babylon was a moral fall. In his view, Babylon epitomized apostate Christianity, and Babylon’s wine of fornication signified false doctrines and dangerous heresies. Babylon would consist of several components, namely paganism, the Catholic Church, and Protestantism.24
Ellen G. White and Babylon
In her writings Ellen G. White uses the terms “Babel,” “Babylonia,” and “Babylon.” The term “Babel” refers predominantly to the Tower of Babel in Genesis 11.25 “Babylonia” is used only once.26 Yet “Babylon” appears quite often and represents the neo-Babylonian empire,27 the ancient city of Babylon,28 and the province of Babylon.29 The term is also used in a metaphorical sense30 and further refers to the eschatological Babylon found in Revelation.
White addresses several aspects of eschatological Babylon: (1) the interpretation of Babylon in church history and early Adventist history; (2) Babylon’s character, identity, condition, and destiny; (3) the perception of some critics that the Adventist Church was supposedly Babylon; and (4) the responsibility to proclaim the messages of Revelation 14:7–12 and 18:2–4.
Ellen G. White and Babylon in church history and early Adventist history
White suggested that the Waldenses depicted the Roman Church as Babylon.31 In the years 1843–1844, prior to the expected second coming of Jesus, Advent believers left those Protestant denominations that had rejected the first angel’s message and regarded them also as Babylon.32 In the 1850s Sabbatarian Adventists struggled with the question of whether the adoption of an ecclesiastical organizational form or structure was related to Babylon.33
Ellen G. White and Babylon’s character, identity, condition, and destiny
White also took a personal stand. Babylon’s characteristics as symbolic harlot are corruption and apostasy.34 This apostasy manifests itself in the rejection of the law of God,35 particularly in the disregard of the Sabbath and forced Sunday observance,36 the refusal to accept God’s sign or seal,37 and the propagation of false doctrines such as the natural immortality of the soul38 and eternal torment.39 Babylon attempts to control the consciences of people and suppress religious liberty. It strives after a universal confederation of apostate powers and satanic forces,40 and seeks a unity of church and state.41 It persecutes the remnant of God42 and in doing so employs deception and violence.43
White discusses Babylon in the context of the sea beast and its image44 as well as of the “man of sin.”45 Babylon is the symbol of the apostate, world-loving church of the last days46 that is to be judged and destroyed.47 She suggests that Babylon does not merely apply to the Roman Church because the messages of Revelation 14 and 18, which announce Babylon’s fall, are proclaimed in the last days. Since the Roman Church has already been in an apostate state for many centuries,48 Babylon includes the church of Rome49 as well as lamb-like Protestantism that speaks with the voice of a dragon50—churches that fell from their spiritual position and became persecuting powers.51 In that context, she also mentions spiritualism as a component of Babylon.52
In White’s view the term “fallen” refers primarily to apostasy and increasing depravity.53 As the fall/apostasy of Babylon is progressive the complete fulfillment of Revelation 14:8 is still pending. The fulfillment of the prophecy will be complete when the churches have entirely united with the world.54 There are nevertheless godly men and women in the fallen churches who are called to come out of Babylon.55 At the end of time there will only be two classes of people in the world.56 While Babylon will be a symbol of the majority of the world,57 the other group will be the remnant of God.
Ellen G. White and the claim that the Adventist Church is Babylon
Unsatisfied church members have occasionally characterized the Adventist Church as Babylon.58 However, White emphasizes repeatedly that the Seventh-day Adventist Church is not Babylon. The Church does not bear the essential features of Babylon,59 but keeps the commandments of God. God loves, teaches, and guides the Church that is of particular importance to him. Nothing in this world is more precious to God than his Church.60
Ellen G. White and the messages of Revelation 14 and 18
White was convinced that Adventists were called to proclaim in boldness and strength the fall of Babylon (Rev 14:8; 18:1–4).61 The churches and the world have to be warned.62 The publishing houses were to play an important role in that task.63 However, proclamation was in need of wisdom and discretion.64
Babylon in the Contemporary Adventist Church
The current Adventist Church generally follows the interpretation of Uriah Smith and the understanding of Ellen G. White regarding Babylon. Babylon is the religious system that apostatized from God and depends on political power. It consists of apostate religious organizations, particularly during the final phase of the conflict between good and evil. Babylon deceives nations and leading personalities. Pride and arrogance, defiance of God, and persecution of dissidents are Babylon’s essential characteristics. It includes paganism/spiritualism, the Catholic Church, and the Protestant churches that have turned away from the everlasting gospel and the message of the Bible.
The fall of Babylon is usually understood progressively65 and as not being completed. That will happen when Protestant churches cooperate with the Roman Church in such a manner that the scenario described at the end of Revelation 13 is fulfilled: liberty of conscience and religion are no longer existent.66 Finally, Jesus will intervene, destroy Babylon, and liberate His people. Christ’s second coming will be followed by the millennium and the kingdom of God described in Revelation 21 and 22.
Adventists are called to tactfully proclaim the full biblical message, which includes the call to come out of the apostate worldwide religious alliance called Babylon and the warning to abandon false teachings. However, Adventists do not believe in denigrating other churches and religions. They believe that true believers of different faiths are found in God’s kingdom. They also distinguish between individual believers and apostate religious systems. They respect religious liberty and freedom of conscience. At the same time they attempt to live in an intimate relationship with the Lord, try to understand His Word, follow it, and pass on the eternal gospel to others.
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1 In Revelation 16:19 Babylon is mentioned by name.
2 The harlot shares common elements with the beast of Revelation 13: (1) On the one hand the great power of the beast is mentioned (Rev 13:2); on the other hand one hears about great Babylon (Rev 17:5, 17). (2) The power of the beast extends over all peoples of the earth (Rev 13:7); Babylon’s dominance over the kings of the earth is stressed (Rev 17:18). (3) The sea beast fights against the saints (Rev 13:7), while the harlot is drunk with the blood of the saints (Rev 17:6). (4) The people are dependent on the beast (worship, Rev 13:8); they are dependent on the harlot (wine of harlotry, Rev 17:2). (5) Both entities are opposed to the Lamb (Rev 13:8), Jesus (Rev 17:6).
3 The woman is a symbol of the church of God. In the Old Testament God’s people were already compared to a woman (Isa 54:5–6), and the same appears in the New Testament (Eph 5:25–32). If God’s people separate from the Lord, Israel/Judah becomes a harlot (Jer 3:20; Eze 23:2–4). Indeed, in Revelation the church that is faithful to the Lord (Rev 12) is pitted against the church that has apostatized from the Lord, the harlot Babylon (Rev 17). The male child is Jesus Christ: (1) “Ruling with a rod of iron” is taken from Psalm 2, a Messianic psalm. (2) This term is applied to Jesus in Revelation 19:15. (3) The taking up of the child to God and His throne points to Jesus’ ascension and His installation at the right hand of God.
4 A detailed description is found in Angel Manuel Rodríguez, Future Glory: The 8 Greatest End-Time Prophecies in the Bible (Hagerstown, MD: Review and Herald, 2002), 102–112.
5 Cf. Beale, 683, who even mentions that the seven heads in Revelation 13 are the sum of the heads of the beasts in Daniel 7. Cf. LaRondelle, How to Understand the End-Time Prophecies of the Bible, 292–294.
6 With the dragon the crowns are on the heads, while with the sea beast the crowns are on the ten horns. The ten horns have already appeared in Daniel 7. There they were political powers that succeeded the Roman Empire after its demise. The beast of Revelation 13, which follows the Roman Empire, is therefore described from the fifth century AD onward with particular attention placed on the final events, namely its universal worship. Cf. Rodríguez, 104; LaRondelle, How to Understand the End-Time Prophecies of the Bible, 293.
7 The Greek text permits the identification of the “house of God” with those who dwell in heaven. It is also possible to view them separately.
8 Cf. Rodríguez, 108.
9 Cf. Beale, 687, on Revelation 2:9.
10 The sections Revelation 13:1–4 and Revelation 13:5–8 appear to run parallel. Cf. Shea, “Time Prophecies of Daniel 12 and Revelation 12–13,” in Symposium on Revelation–Book 1, 354–359; and William G. Johnson, “The Saint’s End-Time Victory over the Forces of Evil,” in Symposium on Revelation—Daniel and Revelation Committee Series, vol. 7, ed. Frank B. Holbrook (Silver Spring, MD: Biblical Research Institute General Conference of Seventh-day Adventists, 1992), 24. In both sections mention is made of the mouth, blasphemy, the power, and worship.
11 Cf. LaRondelle, 291.
12 Cf. Rissi, 33; Rodríguez, 104–106.
13 Cf. Rodríguez, 113–114. LaRondelle, 302–303, explains different interpretations of the term “earth,” yet in this book is not familiar with Rodríguez’ view and remains somewhat vague.
14 David E. Aune, Revelation 6–16, Word Biblical Commentary, vol. 52B (Nashville, TN: Nelson, 1998), 780.
15 Cf. Jon Paulien, What the Bible Says About the End-Time (Hagerstown, MD: Review and Herald, 1994), 115–116; Rodríguez, 117–119. Aune, 759, connects his interpretation of the fire falling down from heaven also with the event on Mount Carmel, Matthew 24:24, and 2 Thessalonians 2:9–10. LaRondelle, How to Understand the End-Time Prophecies of the Bible, 306–307, mentions the possibility that humanity interprets the fire coming down from heaven as a manifestation of the Holy Spirit, while in reality it is a pseudo-charismatic phenomenon and a deceptive imitation of the true Pentecost event. However, the parallel to 1 Kings 18:38 is clearer.
16 Cf. Aune, Revelation 6–16, 761.
17 Rodríguez, 116—117.
18 LaRondelle, 302. On page 305, he explains that Revelation knows two antichrist figures that work closely together—the false Christ and the false prophet. Each plays his own role to accomplish a common goal to lead the entire world into rebellion against God.
19 External difficulties are blasphemy (Rev 2:9), distress and persecution (Rev 2:9–10; 6:9–11; 7:14; 12:13–17; 13:7, 16–17; 17:6), death and martyrdom (Rev 2:10; 13:15); internal difficulties are lack of love (Rev 2:4), false teachers (Rev 2:6, 14–15, 20–24), spiritual death (Rev 3:1), lukewarmness (Rev 3:15–16), and self-deception (Rev 3:17).
20 This may be expected of apocalyptic literature, which is a literature of crisis and in which a group of people has to defend itself against its surroundings.
21 As Abram had to leave his fatherland (Gen 12:1), as Lot had to leave Sodom (Gen 19:12–17), as Israel had to leave behind Egypt, and as the people of Israel had to distance themselves from the families of Korah, Dathan, and Abiram (Num 16:23–26), so God’s people have to leave behind Babylon. Cf. Swete, 229.
22 Lot was righteous and “greatly distressed by the sensual conduct of the wicked [of Sodom] (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard)” (2 Pet 2:7–8, ESV). Even before the call is voiced to leave Babylon, Revelation 17:6 shows the juxtaposition of the harlot and the saints. The saints are martyrs. The harlot is drunk with their blood and the blood of the witnesses of Jesus. In view of the judgment issued over the harlot, Revelation 18:20 states that the saints, apostles, and prophets are called to rejoice for the following reason: “for God has given judgment for you against her!” The saints have no part in Babylon. In fact, they are persecuted by Babylon. Revelation 18:24 eventually returns to the thought of Revelation 17:6. It is possible that by means of the terms “saints” and “my people” a distinction is made between the believers living outside Babylon and the believers still being in Babylon, although not being part of Babylon.
23 Especially clear and stark in Hebrews 6:4–6; 10:19–31.
24 See “Babylon, Symbolic,” 149–150.
25 Ellen G. White, Patriarchs and Prophets (Washington, DC: Review and Herald, 1958), 117–124.
26 Ellen G. White, Prophets and Kings (Mountain View, CA: Pacific Press, 1943), 556.
27 Ibid., 344.
28 Ibid., 523
29 Ellen G. White, The Sanctified Life (Washington, DC: Review and Herald, 1956), 37.
30 Ellen G. White, Selected Messages (Washington, DC: Review and Herald, 1958, 1980), 3:257; Ellen G. White, Testimonies for the Church (Mountain View, CA: Pacific Press, 1948), 1:270; Ellen G. White, Temperance (Mountain View, CA: Pacific Press, 1949), 24.
31 Ellen G. White, Spiritual Gifts (Washington, DC: Review and Herald, 1945), 4:70.
32 Ellen G. White, Early Writings of Ellen G. White (Washington, DC: Review and Herald, 1945), 237–238; Ellen G. White, The Story of Redemption (Hagerstown, DC: Review and Herald, 1980), 364–366; White, Testimonies for the Church, 1:53–54.
33 White, Testimonies for the Church, 1:270, maintains that the organization of the church was necessary and not a legacy of Babylon.
34 White, Patriarchs and Prophets, 168.
35 White, Testimonies for the Church, 4:14.
36 Ibid., 8:94; White, Prophets and Kings, 188.
37 Ellen G. White, “God Warns Men of His Coming Judgments,” Review and Herald, November 5, 1889, 690.
38 White, Selected Messages, 2:119, 3:405.
39 White, Spirit of Prophecy, 4:357.
40 White, Selected Messages, 3:392–393.
41 White, Spirit of Prophecy, 4:424.
42 White, Manuscript Releases, 14:152, 18:29.
43 Ibid., 18:347.
44 Cf. Revelation 13; White, Selected Messages, 3:406.
45 Cf. 2 Thessalonians 2; White, Manuscript Releases, 14:152–153.
46 Ellen G. White, Christ’s Object Lessons (Washington, DC: Review and Herald, 1941), 179; White, Patriarchs and Prophets, 124.
47 White, Spirit of Prophecy, 4:470
48 Ellen G. White, The Great Controversy Between Christ and Satan (Mountain View, CA: Pacific Press, 1950), 382–383.
49 Ibid., 59–60, 384; White, Spirit of Prophecy, 4:233, White, Selected Messages, 3:406.
50 Ellen G. White in The Seventh-day Adventist Bible Commentary, ed. Francis D. Nichol (Washington, DC: Review and Herald, 1953–1957), 7:983.
51 Ellen G. White, Testimonies to Ministers and Gospel Workers (Mountain View, CA: Pacific Press, 1962), 117.
52 White, The Great Controversy, 603–604.
53 White, Early Writings, 273.
54 White, The Great Controversy, 390.
55 White, Testimonies for the Church, 9:110.
56 Ellen G. White, “The World to be Warned,” Review and Herald, July 28, 1904, 7.
57 Ellen G. White, “A Symbol of the Final Destruction,” Signs of the Times, December 29, 1890, 605.
58 See, for example, the Stanton movement. Stanton, a Seventh-day Adventist, published a booklet on the fall of Babylon in 1893, in which he claimed, among other things, that the Seventh-day Adventist Church was spiritually bankrupt and thus placed her in Babylon. In doing so he distorted Ellen White’s messages to the Church. Ellen White responded immediately and wrote him a letter (Lt 57, 1893) from Australia, where she resided at that time. In addition, she wrote a four-part article series for the Review and Herald (from August 22 to September 12, 1893), which opposed Stanton’s views. This series of articles was reprinted in White, Testimonies to Ministers and Gospel Workers, 32–63. As a result, the Stanton movement fell apart. Cf. Arthur L. White, Ellen White, Volume 4 – The Australian Years, 1891–1900 (Hagerstown, MD: Review and Herald, 1983), 80–85; Issues: The Seventh-day Adventist Church & Certain Private Ministries (Silver Spring, MD: The North American Division, n.d.), 56–60.
59 White, Manuscript Releases, 1:296–304; White, Selected Messages, 2:63–71; White, Testimonies to Ministers and Gospel Workers, 15–62.
60 White, Manuscript Releases, 1:155.
61 Ibid., 14:160; White, The Story of Redemption, 399.
62 White, Manuscript Releases, 10:315; Ellen G. White, “Unselfish Christian Effort,” Watchman, October 8, 1907, 643.
63 White, Testimonies for the Church, 7:140.
64 Ellen G. White, Evangelism (Washington, DC: Review and Herald, 1970), 562–563; White, Testimonies for the Church, 6:47.
65 There are certainly discussions on how to understand Babylon within the Adventist Church. However, oftentimes the question in these discussions is not so much if Babylon is an eschatological religious system but what it means that Babylon is fallen. Some theologians see in Revelation 14:8 and 18:2 the judgment over Babylon rather than the apostasy of Babylon. Cf. for example, Ranko Stefanovic, Revelation of Jesus Christ: Commentary on the Book of Revelation, 2nd edition (Berrien Springs, MI: Andrews University Press, 2009), 456, 458, 537–538, who, however, suggests, that Babylon is an eschatological religious confederation of the dragon, the sea beast, and the beast out of the earth.
66 See “Babylon, Symbolic,” 148, 150.