Part 1: Defining the Babylonian System and Its Early Infiltration

“. . . the merchants of the earth have become rich by the wealth of her sensuality.” Revelation 18:3 NASB

The Babylonian system, as depicted in Revelation 18:1-8 and Ezekiel 28:1-24, represents a prideful, materialistic, and spiritually corrupt structure that opposes God’s will. Characterized by wealth, self-glorification, spiritual compromise, and exploitation, this system—embodied by ancient Babylon and Tyre—has infiltrated Christian enterprises over centuries, transforming spiritual missions into commercial enterprises. This first part of a three-part series defines the Babylonian system, explores its historical context, and traces its early infiltration into the church from the 1st to 15th centuries, setting the stage for its modern expressions. By understanding its origins, believers can begin to discern its influence and resist its pull.

Defining the Babylonian System in Scripture

The Babylonian system, rooted in Scripture, is a human-centered enterprise that prioritizes worldly success over divine truth. Its characteristics, drawn from Revelation 18:1-8 and Ezekiel 28:1-24, include:

1.  Materialism and Luxury: “The merchants of the earth have become rich through the abundance of her luxury” (Rev. 18:3). Babylon’s opulence drives consumerism, mirroring Tyre’s wealth through trade (Ezek. 28:4-5).

2.  Pride and Self-Glorification: Babylon boasts, “I sit as queen, and am no widow” (Rev. 18:7), while the Prince of Tyre claims, “I am a god” (Ezek. 28:2), reflecting hubris and self-exaltation.

  3.  Spiritual Compromise: Described as “fornication” (Rev. 18:3), Babylon’s idolatry deceives nations. Tyre’s “iniquities” and “unjust gain” (Ezek. 28:18) suggest moral and spiritual corruption.

4.  Global Influence: Babylon seduces “all the nations” and “kings of the earth” (Rev. 18:3), paralleled by Tyre’s trade networks (Ezek. 27:3-36).

5.  Exploitation: Babylon commodifies “bodies and souls of men” (Rev. 18:13), akin to Tyre’s exploitative practices (Ezek. 28:16).

6.  Demonic Influence: Babylon is a “dwelling place of demons” (Rev. 18:2), and Tyre’s king, depicted as a fallen cherub, implies satanic empowerment (Ezek. 28:12-19).

The system originates from the rebellion at Babel (Gen. 11:1-9), where humanity sought to “make a name” for itself (Gen. 11:4), and culminates in the Antichrist’s tyrannical rule (Rev. 13:16-17). Its judgment—Babylon’s sudden fall (Rev. 18:8) and Tyre’s desolation (Ezek. 28:19)—affirms God’s opposition to such systems.

Historical Context of the Babylonian System

Historically, Babylon and Tyre exemplify the system’s traits. Ancient Babylon, under Nebuchadnezzar, was a centralized empire that demanded worship (Dan. 3:1-6) and amassed wealth through conquest. Its idolatry and opulence made it a prototype for Revelation’s Babylon (Enduring Word, 2023). Tyre, a Phoenician trade hub, dealt in luxury goods, fostering pride and influencing other nations (Ezek. 27:7, 24). Both faced divine judgment—Babylon fell to Persia in 539 BC (Dan. 5:30-31), and Tyre was destroyed by Alexander in 332 BC—foreshadowing eschatological judgment.

Evolution of the Babylonian System in Christian Enterprises

The Babylonian system’s infiltration into Christian enterprises is a gradual process shaped by historical, cultural, and theological developments. Below, we trace its evolution through the early and medieval periods.

1. Early Church and Seeds of Compromise (1st–3rd Centuries) The early church, rooted in apostolic teaching, was marked by simplicity and persecution (Acts 2:44-47). However, seeds of Babylonian influence emerged:

•  Materialism and Institutionalization: After Constantine’s legalization of Christianity in 313 AD, the church acquired wealth and property, building grand basilicas that introduced opulence, echoing Babylon’s luxury (Rev. 18:3).

•  Pride and Hierarchy: Ecclesiastical hierarchies, with prominent bishops like Cyprian of Carthage, risked prideful leadership, setting a precedent for self-exalting structures akin to Tyre’s hubris (Ezek. 28:2).  

• Spiritual Compromise: Syncretism with pagan practices, such as adopting Roman festivals, diluted Christian distinctiveness, resembling Babylon’s “fornication” (Rev. 18:3). The Didache (c. 100 AD) warned against greedy teachers.  

• Exploitation: Early concerns about exploiting believers foreshadowed later commodification (Rev. 18:13).

Theological Insight: The shift from communal simplicity to institutional power laid groundwork for Babylonian values, as wealth and status influenced spiritual priorities (Ferguson, 2009).

2. Medieval Church and Institutional Corruption (4th–15th Centuries)

The medieval church, under Roman Catholicism, saw deeper Babylonian influence as Christianity became a state religion:

• Materialism and Luxury: The church amassed wealth through tithes, indulgences, and land, with cathedrals like Notre-Dame reflecting opulence akin to Babylon’s luxury (Rev. 18:3). Indulgences commodified salvation, mirroring Babylon’s “souls of men” (Rev. 18:13).  

• Pride and Self-Glorification: Popes like Innocent III claimed divine authority, their court’s splendor rivaling empires, echoing Tyre’s self-exaltation (Ezek. 28:2). The Crusades furthered institutional pride.  

• Spiritual Compromise: Alignment with political powers, as in Charlemagne’s coronation (800 AD), blurred spiritual and worldly aims, resembling Babylon’s alliances (Rev. 18:3). Doctrinal errors like purgatory fostered deception.  

• Exploitation: Tithes and indulgences burdened the poor, while clergy lived lavishly, exemplified by the corrupt Avignon Papacy, mirroring Tyre’s “unjust gain” (Ezek. 28:18).

Case Study: The 1517 sale of indulgences by Johann Tetzel, which prompted Luther’s Ninety-Five Theses, highlighted Babylonian commodification (González, 2010).

Theological Insight: The wealth and power of the medieval church mirrored Babylon’s global influence, prioritizing institutional glory over Christ’s humility.

Conclusion for Part 1

This first part has defined the Babylonian system and traced its early infiltration into the church, from the seeds of compromise in the early centuries to the institutional corruption of the medieval period. Part 2 will explore the Reformation, revivalism, and the 20th-century rise of mega-ministries, highlighting how media and abusive ministers amplified Babylonian tendencies.

 References for Part 1:  

• Enduring Word. (2023). “Revelation 18 Commentary.” https://enduringword.com.

• Ferguson, E. (2009). Church History: Early Christianity. Grand Rapids, MI: Eerdmans.

• González, J. L. (2010). The Story of Christianity: The Early Church to the Present Day. New York: HarperOne.

• Holy Bible, New King James Version. (1982). Nashville, TN: Thomas Nelson.