And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

And I heard another voice out of the heaven saying, Come out of her, my people, that ye have not fellowship in her sins, and that ye do not receive of her plagues:

And I heard another voice out of the heaven, saying, 'Come forth out of her, My people, that ye may not partake with her sins, and that ye may not receive of her plagues,

Then I heard another voice from Heaven, which said, "Come out of her, My people, that you may not become partakers in her sins, nor receive a share of her plagues.

And another voice from heaven came to my ears, saying, Come out of her, my people, so that you may have no part in her sins and in her punishments.

And I heard another voice from heaven, saying: "Go away from her, my people, so that you may not be participants in her pleasures, and so that you may not be recipients of her afflictions.

And I heard another voice from heaven - He does not say whether this was the voice of an angel, but the idea seems rather to be that it is the voice of God.
Come out of her, my people - The reasons for this, as immediately stated, are two:
(a) that they might not participate in her sins; and,
(b) that they might not be involved in the ruin that would come upon her.
The language seems to be derived from such passages in the Old Testament as the following: "Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing," Isaiah 48:20. "Flee out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity," Jeremiah 51:6. "My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the Lord," Jeremiah 51:45. Compare Jeremiah 50:8.
That ye be not partakers of her sins - For the meaning of this expression, see the notes on 1-Timothy 5:22. It is implied here that by remaining in Babylon they would lend their sanction to its sins by their presence, and would, in all probability, become contaminated by the influence around them. This is an universal truth in regard to iniquity, and hence it is the duty of those who would be pure to come out from the world, and to separate themselves from all the associations of evil.
And that ye receive not of her plagues - Of the punishment that was to come upon her - as they must certainly do if they remained in her. The judgment of God that was to come upon the guilty city would make no discrimination among those who were found there; and if they would escape these woes they must make their escape from her. As applicable to papal Rome, in view of her impending ruin, this means:
(a) that there might be found in her some who were the true people of God;
(b) that it was their duty to separate wholly from her - a command that will not only justify the Reformation, but which would have made a longer continuance in communion with the papacy, when her wickedness was fully seen, an act of guilt before God;
(c) that they who remain in such a communion cannot but be regarded as partaking of her sin; and,
(d) that if they remain, they must expect to be involved in the calamities that will come upon her. There never was any duty plainer than that of withdrawing from papal Rome; there never has been any act attended with more happy consequences than that by which the Protestant world separated itself forever from the sins and the plagues of the papacy.

Come out of her, my people - These words appear to be taken from Isaiah 48:20; Jeremiah 1:8; Jeremiah 51:6, Jeremiah 51:45. The poet Mantuanus expresses this thought well: -
Vivere qui sancte cupitis, discelite; Romae
Omnia quum liceant, non licet esse bonum.
"Ye who desire to live a godly life, depart; for, although all things are lawful at Rome, yet to be godly is unlawful.

(4) And I heard another voice from heaven, saying, (5) Come out of her, my people, that ye (6) be not partakers of her sins, and that ye receive not of her plagues.
(4) The second prediction, which is of the circumstances of the ruin of Babylon: of these there are two types: one going before it, as beforehand the godly are delivered, to the ninth verse (Revelation 18:5-9): the other following on her ruin, namely the lamentation of the wicked, and rejoicing of the godly, to the twentieth verse (Revelation 18:10-20). (5) Two circumstance going before the ruin, are commanded in this place: one is that the godly depart out of Babylon: as I mentioned in chapter twelve to have been done in time past, before the destruction of Jerusalem: this charge is given here and in the next verse. The other is, that every one of them occupy themselves in their own place, in executing the judgment of God, as it was commanded of the Levites in (Exodus 32:27) and that they sanctify their hands to the Lord. (6) Of this commandment there are two causes: to avoid the contamination of sin and to shun the participation of those punishments that belong to it.

And I heard another voice from heaven,.... Either of another, or of the same angel, or rather of God, or Christ himself, since the persons addressed are called his people:
saying, come out of her, my people; meaning either his elect ones, till now uncalled, being such whom God had chosen for his people, and were so by virtue of the covenant of grace, were given to Christ as his people, and were redeemed by him, though, till this call, in an unconverted state; or else such who had been secretly called by the grace of God, but had not made a public profession of the Gospel, nor bore an open testimony against the Romish idolatry; for as the Lord had a righteous Lot in Sodom, and saints where Satan's seat was, Rome Pagan, so he will have a people in Rome Papal, at the time when its destruction draws near; and these wilt be called out, not only in a spiritual sense, to quit the communion of the church, to forsake its idolatries, and not touch the unclean thing, separate themselves from her, and bear a testimony against her doctrines and worship, but in a literal sense, locally; they shall be bid to come out of her, as Lot was ordered to go out of Sodom before its burning, and the people of the Jews out of Babylon before the taking of it, Jeremiah 50:8 to which reference is here had: and as the Christians were called out of Jerusalem before the destruction of it: this shows the particular knowledge the Lord has of his people, be they where they will, and the gracious care he takes of them, that they perish not with others; and that it is his will they should be a separate people from the rest of the world; and this call of his sufficiently justifies the Protestants in their separation from the church of Rome, and every separation from any apostate church;
that ye be not partakers of her sins: by conniving at them, or committing the same; and all such are partakers of them, and have fellowship with these unfruitful works of darkness, that are in the communion of that church; and those that dwell at Rome are in great danger of being so, and cannot well avoid it: yea, even those that only go to see it, and stay but for a time in it, and that not only through the strength and influence of example, but through the force of power and authority:
and that ye receive not of her plagues; or punishments; the seven last plagues, which belong to her, the vials of which will be poured out upon one or other of the antichristian states, and the fifth particularly will fall upon Rome, the seat of the beast, and is what is here referred to.

Come out of her, my people--quoted from Jeremiah 50:8; Jeremiah 51:6, Jeremiah 51:45. Even in the Romish Church God has a people: but they are in great danger; their only safety is in coming out of her at once. So also in every apostate or world-conforming church there are some of God's invisible and true Church, who, if they would be safe, must come out. Especially at the eve of God's judgment on apostate Christendom: as Lot was warned to come out of Sodom just before its destruction, and Israel to come from about the tents of Dathan and Abiram. So the first Christians came out of Jerusalem when the apostate Jewish Church was judged. "State and Church are precious gifts of God. But the State being desecrated to a different end from what God designed it, namely. to govern for, and as under, God, becomes beast-like; the Church apostatizing becomes the harlot. The true woman is the kernel: beast and harlot are the shell: whenever the kernel is mature, the shell is thrown away" [AUBERLEN]. "The harlot is not Rome alone (though she is pre-eminently so), but every Church that has not Christ's mind and spirit. False Christendom, divided into very many sects, is truly Babylon, that is, confusion. However, in all Christendom the true Jesus-congregation, the woman clothed with the sun, lives and is hidden. Corrupt, lifeless Christendom is the harlot, whose great aim is the pleasure of the flesh, and which is governed by the spirit of nature and the world" [HAHN in AUBERLEN]. The first justification of the woman is in her being called out of Babylon the harlot, as the culminating stage of the latter's sin, when judgment is about to fall: for apostate Christendom, Babylon, is not to be converted, but to be destroyed. Secondly, she has to pass through an ordeal of persecution from the beast, which purifies and prepares her for the transfiguration glory at Christ's coming (Revelation 20:4; Luke 21:28).
be not partakers--Greek, "have no fellowship with her sins."
that ye receive not of her plagues--as Lot's wife, by lingering too near the polluted and doomed city.

Come out of her, my people. This invitation is given to the people of God yet in captivity, lest by remaining they should be involved in her destruction. As God once had a captive people in the old Mesopotamian Babylon, so he has a people in the spiritual Babylon. Ever since the Reformation began his voice has called on them to come out of her. Nor can it be doubted that he has many true and earnest worshipers still who have found enough of Christ in the mazes of the Papacy to have given him their hearts. The condemnation of the great spiritual despotism is not a declaration that all whom she has enslaved are the children of the devil.
Her sins have reached unto heaven. They call therefore for God's remembrance of her iniquities in judgments.
Reward her even as she has rewarded you. This is addressed to those who have meted out her judgments. The divine principle of judgments is that every one shall be rewarded according to his works. What they sow, that shall they reap. This power shall have returned upon it in double portion what it has meted out to others.
I sit as a queen. This verse describes her former pride. Compare Isaiah 47:8-9.
Therefore shall her plagues come. Notwithstanding her pride and exultation.
Burned with fire. See Isaiah 17:16. When an ancient city was taken and destroyed it was burned with fire.

And I heard another voice - Of Christ, whose people, secretly scattered even there, are warned of her approaching destruction. That ye be not partakers of her sins - That is, of the fruits of them. What a remarkable providence it was that the Revelation was printed in the midst of Spain, in the great Polyglot Bible, before the Reformation! Else how much easier had it been for the Papists to reject the whole book, than it is to evade these striking parts of it.