Sermon Tone Analysis

Introduction:

Hedonism is a philosophy that believes pleasure and suffering are the only things that matter and determine our well-being.

Adherents defend either increasing pleasure and reducing suffering for all beings capable of experiencing them, or just reducing suffering in the case of negative consequences --only the minimization of suffering, then, would matter.

The idea here is that pleasure is the ultimate highest good.

Hedonism is a philosophy that believes pleasure and suffering are the only things that matter and determine our well-being.

Adherents defend either increasing pleasure and reducing suffering for all beings capable of experiencing them, or just reducing suffering in the case of negative consequences --only the minimization of suffering, then, would matter.

The idea here is that pleasure is the ultimate highest good.

In a Hedonistic ideal world, ethics is merely that all people have the right to do everything in their power to achieve the greatest amount of pleasure possible to them.

It is also the idea that every person's pleasure should far surpass other pursuits and certainly outweigh their amount of pain.

Many of these people wont tell you of their allegiance to such a worldview, but they voice their devotion through their actions and lifestyle.

Our passage this morning demonstrates what adherents do when their source of pleasure ceases.

Transition:

A lot has happened in Revelation up to this point.

It is time to take a moment and see where we are in this chronology of events.

Chaps 4 & 5 give us a glimpse into the throne room of God, then chapter 6 comes.

The rapture would occur by now.

First of the three sets of judgments begin.

Chap 7 seal YHWH’s chosen on Earth-- the rapture and six seal judgment convince some that were left behind to repent and believe.

Chaps 8 & 9 give us round 2 of the judgments, more intensely.

In 10:1–11, an apparent interlude happens & John is given a little scroll to eat.

In 10:1–11, John is given a little scroll to eat.

Following this, John is commanded to measure the temple of God (11:1–2).

He sees two witnesses, who proclaim God’s judgment on the earth for three and a half years (11:3–14).

Following this, John sees two witnesses, who proclaim God’s judgment on the earth for three and a half years (11:3–14).

The seventh trumpet sounds, calling the rival forces of good and evil to a decisive battle.

On one side is Satan and his forces; on the other side stands Jesus Christ with his forces (11:15–14:5).

One last interlude happens and YHWH reveals the absolute futility of Satan, who knows his time is short (12:12).

Finally, the seventh trumpet sounds, calling the rival forces of good and evil to a decisive battle.

On one side is Satan and his forces; on the other side stands Jesus Christ with his forces (11:15–14:5).

During this battle God reveals the absolute futility of Satan, who knows his time is short (12:12) and who, though he desires power and wants to rule, can only parody God and Christ.

For example, the fatal wound that heals (13:3, 12) is an imitation of the Resurrection, and the mark of the Beast (13:16–18) imitates God’s seal (7:3–4).

In the midst of this call to battle, John sees three angels announcing the final judgment (14:6–13).

Two angels begin to reap this harvest of judgment on the earth (14:14–20).

Following on the heels of these two angels are seven more angels, who pour out God’s judgment on the earth from seven bowls (15:1–16:21).

One of these seven angels reveals to John a vision of a great prostitute called Babylon riding a scarlet beast (17:1–18).

After the defeat of Babylon (18:1–24), a great multitude in heaven shouts praise to God for his mighty victory (19:1–10).

Satan parodies the trinity, i.e. the fatal wound that heals (13:3, 12) is an imitation of the Resurrection, and the mark of the Beast (13:16–18) imitates God’s seal (back in 7:3–4).

The Great Tribulation has now started.

John sees three angels announcing the final judgment (14:6–13).

Two harvests are reaped on the earth (14:14–20).

Following on the heels of these two angels are seven more angels, who pour out God’s judgment on the earth from seven bowls (15:1–16:21).

One of these seven angels reveals to John a vision of a great prostitute called Babylon riding a scarlet beast (17:1–18).

After the defeat of Babylon which we’ll see today ( in 18:9–24), a great multitude in heaven shouts praise to God for his mighty victory in the next chapter (19:1–10).

The last three and a half chapters of Revelation record the events that complete Christ’s victory over the enemy: the judgment of the rebellious nations, the Beast, and the false prophet (19:11–21)

So let’s read the end of the tribulation period where we left off.

This passage continues Babylon’s destruction (17:1–19:5) with mourning laments by three groups: the kings (vv.

9–10), the merchants (vv.

11–17a), and the mariners/sailors (vv.

17b–19).

They grieve not because they are truly sorrowful and desire to repent but because Babylon’s downfall brings disaster for them.

They selfishly lament the loss of their economic security and pleasures, just as a hedonist would.

Scripture Reading:

The mourners abandon Babylon during her downfall and weep from a safe distance, demonstrating once again the fragmentary and self-destructive nature of evil.

The list of goods and services in the center of this passage (vv.

12–14) illustrates the prosperity and opulence of the empire by sampling what they sold and consumed.

The entire scene reminds us that evil has economic consequences and illustrates the effects of sin on those who cooperate with such corruption.

These laments of 18:9–19 lead into the final scene in 18:20–19:5, where Babylon’s doom is finalized and God’s people rejoice that he has brought justice at last.

Transition:

Our pleasure, as born again believers, is found in an eternal source.

We find satisfaction in the One who provides way more than a momentary cheap thrill.

But when we find pleasure and satisfaction from anything else, we will eventually join the world in wailing and crying—not because of the loss of a loved one, but because of a loss of a loved thing.

I.

A Kingly Cry (vv.9-10)

All these envious kings in this future time who shared in Babylon’s prosperity, now cry

These “kings” are local rulers who benefit from Babylon’s prosperity and power by sharing in her luxury (cf.

17:2, 4; 18:3; ).

As elsewhere in Revelation, their “immorality” refers to the endorsing of the idolatry and even actual sexual immorality fostered by Babylon herself and experienced by many at the local level through the sinful influence of trade guilds.

The kings mourn because Babylon’s destruction means they have lost their cash cow.

They are remorseful because now they too will suffer financial ruin.

Their sorrow is a selfish hedonistic sorrow.

What is the right kind of sorrow?

what does selfless, godly sorrow look like then?

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It’s a little like when you’re sad when you get caught doing something bad—your not sad because it’s wrong, you’re sad because you can’t get away with it again.

This sorrow is nowhere near repentance, but it is near death.

Rev 18:

However, these royal heathens try hard now to distance themselves from Babylon, fearing they will share her same fate.

What is amazing is the sudden collapse of Babylon.

The Almighty YHWH brings judgment upon the “mighty city” quickly and decisively.

Illustration:

Transition:

It is not just the kings who mourn, it is the shop owners, the consumers, and customers

II.

A Commercial Cry (vv.11-16)

The corrupt commercial industry now cries:

:11

The merchants weep because Babylon’s fall means they have lost their primary market.

They had become rich from her (v.

15), and now they mourn since she can no longer buy their products.

The twenty-eight items can be grouped into six categories: (1) precious stones and metals, (2) expensive fabrics, (3) costly woods and building materials,

(4) spices and perfumes, (5) foods, and (6) animals and even human slaves.

The list overwhelms the reader with Babylon’s opulent wealth and prosperity.

What is most illustrious of Babylon’s sinfulness appears last on the list: “slaves, even the souls of human beings.”

Such “slave wealth” is generated and sustained at the expense of human beings created in the image of God.

The merchants of the earth will weep and mourn over her because no one buys their cargoes anymore—cargoes of gold, … and human beings sold as slaves.

They will say, “The fruit you longed for is gone from you.

All your luxury and splendor have vanished.”

The merchants weep because Babylon’s fall means they have lost their primary market.

They had become rich from her (v.

15), and now they mourn since she can no longer buy their products.

As Keener notes, this is “ironic retribution for those who worshiped the beast that they might buy and sell (13:17)!”

Rome had developed a far-reaching international trading network that brought in enormous wealth.

John draws on Ezekiel’s list of goods () but updates it for his first-century readers.