The angel continues to unfold a vision begun in chapter 17 of the destruction of Babylon (see also 14:8; 16:19; 17:16). Here the focus is on Babylon’s economic collapse. Those loyal to Babylon wonder in horror at the complete devastation of the once mighty power. The economic impact is devastating for all who boasted in her and drank of her idolatries. Her destruction is described using various literary techniques such as repetition (triplets found in 18:3, 6, 8) and alliteration (18:2, 4, 6). Throughout, one can hear the voices of Isaiah and Jeremiah declaring an end to wicked Babylon.

The passage proceeds like a combination funeral dirge and prophet condemnation. Once rich and mighty Babylon is now only a fit habitation for demons, impure spirits, unclean birds, and detestable animals (cf. Isaiah 13:21-22; 34:11-14; Jeremiah 50:39; 51:37). Babylon is the precise opposite of everything we read about the New Jerusalem, the new creation and abode of God’s people (Revelation 21 and 22).

In the midst of this frightening vision comes a word to the church: “Come out of her, my people, lest you take part in her sins, lest you share in her plagues…” (vs. 4). Though geographical change may be called for at times, the emphasis here is on spiritual separation. Do not yoke yourself to Babylon or love what she loves. Do not worship her idols or indulge in her pleasures. Do not boast in her power or compromise in order to gain from her wealth. Fix your allegiance and love on the Lord God. Follow Jesus and see to it that your life is hidden in him. Trust in the salvation that is in Christ alone rather than in the vain securities of Babylon.

The Book of Revelation is full of challenging passages, and none more so than chapter 17. In this portion of the vision, what John hears becomes progressively more prominent than what he sees. The section is dominated by an accompanying angel who explains to John what he is seeing. This pattern will continue through the first part of chapter 19.

In chapter 17, John is returning to the final two bowls of God’s wrath for the purpose of providing greater detail. There he saw the destruction of Babylon (symbolic of all the world’s wicked kingdoms). Once again, John’s first readers would have immediately thought of Rome and, as previously seen, the vision is communicated in such a way as to allow future generations to apply these words to their own situation. Like so many Christians throughout the world, John’s original readers felt small and threatened before the power of mighty Rome. Thus the vision of the Lamb’s triumph was the hope to which they would need to cling, the same hope for every generation of Christians.

Though some of the details are contested, the heart of this passage is a statement that is gloriously clear and comforting for every generation of Christians: “They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful” (vs. 14). The Lamb wins! That is the core word of encouragement throughout the Book of Revelation.

A benediction is a good or blessed word. It is a prayer for God to bless the recipients in particular ways. Paul concluded most of his epistles with a benediction to his readers. There are benedictions in the Old Testament as well, perhaps most famously that which Moses instructed Aaron and the other priests to speak to the people (Numbers 6:22-27). God’s inclusion of benedictions in the life of his people is closely tied to his covenant promise to be their God, the Shepherd who will never leave them (Ezekiel 34:15, 23-25; 37:24, 26).

The writer of Hebrews draws his epistle to a close with a benediction upon his readers: “Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen” (Hebrews 13:20-21).

One of the features that makes this benediction of such great value is that it fits the resurrection of Jesus into the daily fabric of the Christian life. Jesus’ resurrection is both a once-for-all act accomplishing our eternal salvation and the daily working of his “power toward us who believe” (Ephesians 1:19-20). The God who raised Jesus from the dead has also made peace with us through the blood of his crucified Son. And on this basis he now equips us through the risen Christ with every good thing that we might do his will. God’s work in the sacrifice and resurrection of his eternal Son makes possible all our good works for his glory.

The account of Jesus’ crucifixion completes the passion narrative and fulfills the Lord’s earlier prophecies concerning his suffering and death (Matthew 20:19). Jesus told his disciples that he would be “mocked and scourged” by the Gentiles and then killed. His death fulfilled the Messianic Psalms concerning the righteous martyr (Psalms 22 & 69). The prophecies of Isaiah anticipate a Messiah who would be a suffering Servant. He would be beaten and mocked (Isaiah 50:6), despised and rejected (Isaiah 53:3). And yet he “bore our suffering” and “was pierced for our transgressions” and “crushed for our iniquities” (Isaiah 53:4-5).

Though Jesus died at the hands of sinful men, his death was to fulfill the promise that God would wash away the sins of his people. He would remove their guilt by the shedding of blood. Just as the Lord covered the shame of Adam and Eve through the life of an innocent one, so too would he cover the guilt and shame of his people once and for all by the sin-bearing substitute of his Son. By his own sovereign will, God directed the event of Jesus’ suffering and death as he was put forward to bear the wrath deserved by sinners (Romans 3:25).

Matthew’s account includes a number of extraordinary signs. At the moment of Jesus’ death, the curtain partitioning the Holy of Holies was torn in two, the earth shook, and dead saints were raised from their tombs. Considering its cosmic significance, it makes perfect sense that Jesus’ death would be accompanied by astonishing signs of life. All of this prompted at least one Roman centurion to confess of Jesus, “Truly, this was the Son of God!”

We shift gears this week and begin a short series through a well-known portion of the Gospel of Matthew. As we anticipate Easter, we will consider the historical record of the highest imaginable offense: the trial and crucifixion of the Messiah.

At that time, the high council in Jerusalem, known as the Sanhedrin, had been seeking a way to put Jesus to death. On account of Roman occupation in Judaea, their plan had to involve two stages: condemn him on the Jewish stage and get the death sentence on the Roman stage. Judas' betrayal presented the council with an unexpected opportunity to arrest Jesus, but their trial had to happen quickly since the Passover festival would begin at the end of the week (no Jewish trials could occur during any festival). What unfolds in our text this Sunday will be nothing short of the worst legal proceedings, the cruelest judgment rendered, and the highest public insult against the most innocent and most humble Son of God.