Catholic Commentary
The Call for Heavenly Rejoicing
20“Rejoice over her, O heaven, you saints, apostles, and prophets, for God has judged your judgment on her.”
Revelation 18:20 commands the heavenly assembly of saints, apostles, and prophets to celebrate God's judgment against Babylon, which persecuted the faithful. The verse affirms that God has enacted justice by turning the condemnation intended for His people back upon the oppressive worldly power that sought their destruction.
God's judgment on Babylon is not a spectacle — it is the answer to every martyr's cry, summoning heaven itself to rejoice at justice finally rendered.
The verse also resonates with the Deutero-Isaiah tradition, particularly Isaiah 44:23 and 49:13, where the heavens are summoned to rejoice because God has redeemed His servant. The prophetic imagination always envisioned the cosmos — not merely individual souls — as a participant in salvation history. Revelation adopts and intensifies this cosmic liturgy.
The spiritual sense invites meditation on the nature of holy joy. Augustine (City of God, Book XX) identifies this kind of rejoicing as the joy of those who have placed their desire entirely in God rather than in the earthly city. It is the joy of those for whom justice matters because they love the God of justice — and who therefore cannot be indifferent when evil is finally undone.
Catholic tradition illuminates this verse in several distinctive and profound ways.
The Communion of Saints as Heavenly Witnesses. The tripartite address — saints, apostles, prophets — maps directly onto the Catholic understanding of the Communio Sanctorum. The Catechism teaches that "the union of the wayfarers with the brethren who sleep in the peace of Christ is not in the least interrupted" (CCC 954). Revelation 18:20 reveals that the saints in heaven are not passive bystanders to history; they are summoned as active participants in the recognition of God's justice. Their rejoicing is part of the eschatological liturgy that the earthly Church anticipates in every Mass.
Holy Joy and the Problem of Rejoicing at Judgment. The Church Fathers were careful to distinguish the joy commanded here from any form of vindictiveness. St. Thomas Aquinas, following Augustine, teaches that the blessed in heaven do not rejoice in the suffering of the damned per se, but in the justice and mercy of God that is made manifest in all His acts (Summa Theologiae, Suppl. q. 94, a. 3). The joy of Revelation 18:20 is entirely ordered to God's justice — it is the joy of truth vindicated and love's order restored.
Martyrdom and the Cry of the Altar. This verse connects directly to the martyrs' cry in Revelation 6:10 — "How long, O Lord, holy and true, wilt thou not judge and avenge our blood?" (cf. also Rev 16:5–7). The Church venerates martyrs precisely because their testimony (martyria) is a participation in Christ's own witness. Pope John Paul II in Tertio Millennio Adveniente (§37) called the martyrs of every age "the most authentic witnesses to the truth about human existence." In verse 20, God answers the altar's cry. The martyrs' suffering was not meaningless; it was the very basis on which the judgment was rendered.
Eschatological Liturgy. Vatican II's Sacrosanctum Concilium (§8) teaches that earthly liturgy is a foretaste of the heavenly liturgy. Revelation 18:20 is precisely that liturgy — the whole Church, triumphant and militant together, praising God for the fulfillment of His promises.
Contemporary Catholics live embedded in a world that resembles Babylon in ways both subtle and overt: media cultures that commodify the sacred, economic systems indifferent to human dignity, ideologies that seduce even believers into accommodation with injustice. Revelation 18:20 offers not an escape from this world but a posture within it — the posture of those who keep the heavenly perspective alive.
Practically, this verse invites the Catholic today to examine whether their joy is rightly ordered. When secular powers falter, when corrupt institutions are exposed, when injustice is finally checked, is our first instinct gratitude toward God — or do we reach for partisan satisfaction? The verse disciplines our rejoicing: it is God who judges, not we. Our role is to be among the saints, apostles, and prophets — that is, to be witnesses, to suffer if necessary, and to trust the outcome entirely to God.
For those experiencing persecution, marginalization, or injustice in their workplaces, families, or societies, verse 20 is a source of genuine consolation: God has heard your case. He holds the verdict. Your suffering is not invisible. The heavenly assembly is waiting to rejoice over God's vindication of your faithfulness.
Commentary
Literal Meaning and Narrative Flow
Revelation 18:20 arrives as a sudden, almost startling interruption within the funeral dirges that dominate the chapter. Verses 9–19 have been given over to the weeping of kings, merchants, and seafarers, each mourning Babylon not out of love for justice but out of grief for lost profit and power. Verse 20 ruptures this chorus of earthly lamentation with a divine imperative directed heavenward: "Rejoice over her, O heaven."
The Greek verb used here is euphraínō (εὐφραίνου), a present imperative that carries the sense of continuous, active celebration — not a momentary burst of relief but a sustained, exultant joy. This is a liturgical command, summoning the heavenly assembly into worship. The address is tripartite and carefully ordered: "you saints, apostles, and prophets." The saints (hagioi) constitute the broad community of the faithful who have suffered under Babylon's dominion. The apostles (apostoloi) are those foundational witnesses of Christ whose blood was among the first shed. The prophets (prophētai) echo the long line of Old Testament and New Testament heralds whose warnings were rejected and who themselves faced persecution. Together, these three groups form what the Church recognizes as the full communion of God's witnesses across salvation history.
The theological crux of the verse lies in its closing clause: "for God has judged your judgment on her" (ὅτι ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς). The Greek is dense and layered. Tò kríma hymōn can be rendered "your judgment" in the sense of the judgment that was due to you — i.e., the sentence of condemnation that Babylon executed against the saints has now been turned back upon her. God has, in His justice, passed the verdict that His people cried out for. This is the language of the lex talionis elevated to cosmic scale: the measure she used has been measured back to her (cf. Rev 18:6–7). The saints did not execute this judgment themselves; they only receive the news of God's act. Their rejoicing is thus entirely theocentric — it is praise for who God is and what He has done, not self-congratulation.
Typological and Spiritual Senses
Typologically, this summons to heavenly rejoicing echoes the Song of Moses after the crossing of the Red Sea (Exodus 15), where Israel is called to sing because God has triumphed over the oppressor. Babylon in Revelation functions as the ultimate anti-type of Egypt, the consummate symbol of every worldly power that seduces, corrupts, and destroys the people of God. Just as Miriam took up the timbrel after Pharaoh's chariots were drowned, so the heavenly hosts take up the Hallelujah that immediately follows in Revelation 19:1–3.