The Identity of Babylon
in Revelation 17-18
Part 1 (of 2 parts)
Charles H. Dyer
Executive Vice-President, Professor
Washington Bible College and Capital Bible Seminary, Lanham, Maryland

The world is rushing toward a catastrophic period of time referred to as the Tribulation. God has sovereignly chosen to reveal
many details of that period through the inspired writings of His
prophets. A correct interpretation of these details is essential fora proper understanding of God's program for the future.
One key factor in interpreting God's prophetic program is theidentification of the eschatological Babylon described by John in
Revelation 17-18. This section occupies a significant portion of theBook of Revelation, and it provides a graphic account of God's future judgment on evil. However, one faces many problems in attempting to identify the end-time system of evil that the section
presents. This two-part series attempts to provide answers forthese problems through an analysis of the chapters individually,
synthetically, and prophetically.
The relationship between chapters 17 and 18 is crucial to aproper understanding of the Babylon referred to in both. Do Revelation 17 and 18 separately describe two distinct Babylons? Or
are the two chapters a unit that presents but one Babylon?
The Distinctions

Any attempt to understand the relationship between Revelation 17 and 18 must take into account several distinctions that ap305

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Bibliotheca Sacra / July-September 1987

pear between the two chapters. Primarily because of these dis­tinctions many expositors argue for the identification of two
Babylons in the chapters. Four arguments against the unity of thetwo chapters have been advanced by various authors.
DIFFERENT SETTINGS

The first difficulty one must face is the different settings foreach of the two chapters. The chapters tell of two visions intro­
duced by different angels. Chapter 18 begins, "After these things I
saw another angel coming down from heaven." The problem cen­ters on the expression "After these things." Allen feels that thisis a strong argument for making a distinction between the Babylonof chapter 17 and that of 18.
This phrase is of great importance in Revelation 1:19 and 4:1. In thelatter passage it signifies the end of the church age by the rapture of
the church. The church is afterward portrayed as being in heaven,and is represented by the 24 elders. The phrase, "and after thesethings," is also important in Revelation 18:1, which suggests that after the
events described in Revelation 17 have run their course, the judgment ofBabylon has still to occur.1

Does use of the phrase "after these things" (μετά ταύτα) de­mand a gap between the chapters? Allen cited three examples of
its occurrence (1:19; 4:1; 18:1), but the phrase occurs 10 times in theBook of Revelation. Six times it occurs with a word of perception,and four times it does not. Allen implied that its occurrence in 18:1
argues for the fulfillment of chapter 18 after the fulfillment ofchapter 17. However, the mere presence of μετά ταύτα does notdemand that things must occur later chronologically. It can sim­ply be indicating the time sequence in which the visions were re­vealed to John.
The temporal use (as opposed to the eschatological use) ofμετάταύτα in the Book of Revelation is always indicated by
John's inclusion of a verb of perception ("I saw," "I heard"). In do­
ing this he indicated that the time sequence was in his observa­
tion of the visions and not necessarily in the unfolding of future
events. When John wanted to indicate a gap of time in future
events, he did not include a verb of perception. The 10 occurrences
are as follows:* Kenneth W. Allen, "The Rebuilding and Destruction of Babylon," Bibliotheca K
Sacra 133 (January-March 1976):25 (italics added).

The Identity of Babylon in Revelation 17-18

307

Temporal Use
4:1a, "After these things I looked, and behold, a door standing
open in heaven."
7:1, "After this (μετά τούτο) I saw four angels holding back thefour winds of the earth."
7:9, "After these things I looked, and behold, a great multitude
which no one could count."
15:5, "And after these things I looked, and the temple of thetabernacle of testimony in heaven was opened."
18:1, "After these things I saw another angel coming down fromheaven."19:1, "After these things I heard, as it were a great multitude inheaven."Eschatological Use
1:19, "Write therefore . . . the things which shall take place
after these things. "4:1b, "I will show you what must take place after these things."
9:12, "The first woe is past; behold two woes are still coming
after these things."
20:3, "So that he should not deceive the nations any longer,
until the thousand years were completed; after these things he must
be released for a short time."
The four references not associated with verbs of perception
seem to indicate chronological distinctions between future events.
However, those with verbs of perception only indicate the orderin which the parts of the vision were viewed by John. Thus themere presence of μετά ταντα in 18:1 does not indicate a chrono­
logical distinction between the chapters. It only shows that theevents revealed to John by the second angel were shown after hehad viewed the woman on the beast.
DIFFERENT DESTROYERS

A second alleged distinction between Revelation 17 and 18 is
the apparent difference between the destroyers of Babylon. The
Babylon of chapter 17 is destroyed by kings whereas the Babylonof chapter 18 is destroyed by fire.2 The destruction of the harlot
Babylon occurs in 17:16, which says, "And the ten horns [ten kings,¿
Martin Otto Massinger, "Babylon in Biblical Prophecy" (ThD diss, Dallas
Theological Seminary, 1967), ρ 165

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Bibliotheca Sacra / July-September 1987v. 12] which you saw, and the beast, these will hate the harlot andwill make her desolate" The destruction of the commercial Babylon
occurs in 18:8, which says, "For this reason in one day her plagues
will come, pestilence and mourning and famine, and she will beburned up with fire; for the Lord God who judges her is strong. "Allen agrees with this basic contrast. However, he adds another item. The destruction is a contrast not only between the 10
kings and fire, but also between a destruction by man and a
destruction by God. "The great harlot is destroyed by the tenkings (Rev. 17:16); but the city of Babylon is destroyed by God,
with John's description being similar to that of Isaiah and Jeremiah (Isa. 13:19-22; Jer. 51:63-64; Rev. 18:2, 8, 21)."3
If these distinctions are valid, then any attempt to view thechapters as a unit will be doomed to failure. However, are these
distinctions consistent with the text? A careful evaluation showsthat they are not. For example it is held that the harlot was destroyed by men while the Babylon of chapter 18 was destroyed byfire. This does not explain 17:16b, which says, "These will hatethe harlot . . . and will burn her u p with fire." Thus in reality the
Babylon in both chapters is destroyed by fire.
The distinction is made between man's destruction (chap. 17)
and God's destruction (chap. 18). This, however, fails to accountfor 17:17, which explains the destruction of the harlot by the beastand 10 kings as stemming initially from God: "For God has put itin their hearts to execute His purpose." Both chapters do ascribe
the destruction to God.
Chapters 17 and 18 are more similar than many expositors believe. A chart shows that, in fact, the chapters do not have different destroyers.
Object ofdestruction
Instrument ofdestruction
Means ofdestruction
Source ofdestruction

Chapter 17"Babylon the great. . .
the great city" (17:5,18)"the ten horns which you
saw, and the beast" (17:16)"will burn her up with
fire" (17:16)"God has put it in theirhearts to execute His
purpose" (17:17)

Chapter 18"the great city,
Babylon" (18:10)(not given)"she will be burned
up with fire" (18:8)"The Lord God
who judges her
is strong" (18:8)

Allen, "The Rebuilding and Destruction of Babylon," p. 26.

The Identity of Babylon in Revelation 17-18

309

This chart shows that the only distinction to be found is the
instrument of destruction. Chapter 17 focuses on the human instru­
ment while chapter 18 does not. If the chapters are viewed syn­thetically, the alleged distinctions between the destroyers van­ish. In their place stands a unified whole with each chapter fo­
cusing on a different aspect of one destruction.
DIFFERENT RESPONSES

A third distinction between Revelation 17 and 18 is thedifferent responses to the destruction that are ascribed to men.
The difference is reflected in the kings of each chapter. The re­sponse of the kings in chapter 17 is recorded in verse 16. "And theten horns which you saw, and the beast, these will hate the harlot
and will make her desolate and naked, and will eat her flesh andwill%burn her up with fire."
In contrast to the hatred and destruction of Babylon by thekings of chapter 17, the kings of chapter 18 respond by mourning.
"And the kings of the earth, who committed acts of immorality
and lived sensuously with her, will weep and lament over her when
they see the smoke of her burning" (18:9).
In observing this different response Tenney comments, "Whyshould the kings both hate her and then bewail her fate at theirhands? Perhaps the explanation lies in the difference between
4
religious and commercial Babylon." Thus Tenney observes the
problem of a seemingly opposite reaction by the kings and at­tributes it to a twofold Babylonian system.
It is granted that two opposite responses are attributed to thekings of each chapter. However, there is an explanation apartfrom assuming two Babylons.
An alternative to postulating two Babylons is the assumptionthat two groups of kings are in view in the two chapters. As Laddhas observed, "The kings of the earth [in 18:9-10] are to be distin­
guished from the 10 kings who joined with the beast to war
against the Lamb (17:12-14)."5 Thus the kings who hate Babylon(17:16) are those 10 kings who unite with the beast to plot her
overthrow. The remaining kings of the earth (18:9-10) are engaged

Merrill C Tenney, Interpreting Revelation (Grand Rapids Wm Β Eerdmans Pub­lishing Co , 1957), ρ 85
5George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids Wm
Β Eerdmans Publishing Co , 1972), ρ 235

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Bibliotheca Sacra / July-September 1987

in commerce with Babylon, so they mourn when their source ofrevenue is destroyed. This view is consistent with the particularsof the text but still seeks to harmonize the two chapters.
DIFFERENT CHARACTER

The final difference between the chapters is the different
character of each Babylon that is described. Chapter 17 is said tobe religious in nature while chapter 18 is more commercial. Many
feel that these differences can best be explained by the existenceof two Babylons in the chapters.
Allen points out the main distinction between the character ofboth Babylons. "In Revelation 17 'mystery Babylon' is referred toas a woman with the exception of the last verse in the chapter,but in chapter 18 the emphasis is on 'the city' or 'Babylon thegreat' or 'the great city Babylon' or 'the great city.' The change oflanguage is very marked." 6Again it must be admitted that the basic observation is correct. Chapter 17 does focus on Babylon the harlot, while chapter
18 looks at Babylon the commercial empire. Allen concludes,"Revelation 17 sets forth a religious power centered at the sevenhilled city of Rome exerting control over all people until the Antichrist has no further use for its existence, while the city ofBabylon [chapter 18] is a great commercial center controlling tradeand commerce on a worldwide scale."7
Allen's initial observation is correct, but his conclusion is not,because he ignored the interpretive keys within chapter 17. Heseems to assume that because Babylon is called a woman in chapter 17, she cannot be the city of chapter 18. This assumption needs
to be examined.
Chapter 17 contains a vision with an interpretation. Babylon
is referred to in the vision as a woman riding a beast. In a sense avision is a word picture. However, the fact that something ispresented in pictorial fashion does not mean that it has no concrete reality. The nation Israel is no less Israel because it is pictured as a woman in Revelation 12. Likewise Babylon is no less
Babylon even though it is pictured as a harlot. The key to the vision in chapter 17 is the divine interpretation given in 17:7-18.
This gives the concrete reality behind the vision. What then is

Allen, "The Rebuilding and Destruction of Babylon," p. 26.
Ibid.

The Identity of Babylon in Revelation 17-18

311

the truth about the harlot? Does she represent a religious system,a spiritual prostitute? Revelation 17:18 suggests that the answer
is no: "And the woman whom you saw is the great city, which
reigns over the kings of the earth."
Allen correctly stated that chapter 17 referred to Babylon as awoman in every case with the exception of the final verse of thechapter. However, he did not note that this final verse was God's
identification of the woman, and that this Babylon was definitely identified as a city. Therefore the entire argument crumbles because both chapters do contain the same character. Both aretalking about a city. This may not automatically mean that the
Babylons in the two chapters are identical, but it certainly cannot
be used to argue against such an identification.
Four distinctions between chapters 17 and 18 have been examined. Not one of the four distinctions contains compelling evidence
for making a division between the chapters. The different settings are merely temporal aspects connected with John's viewingof the visions. Supposed differences between the destroyers vanish when the chapters are viewed synthetically. The different
responses by the kings are explained by the existence of two distinct groups of kings within the chapters, and the alleged different character of the chapters actually vanishes when the spotlight of God's interpretation is focused on the woman in chapter
17. All these distinctions can be answered through a synthetic examination of the two chapters.
The Specific Parallels
The first section of this article examined the distinctions between Revelation 17 and 18, discovering that none of the distinctions demanded two Babylons for an adequate solution. At thisjuncture the positive evidence for viewing the two chapters as aunit will be presented. This is found in the specific parallels between the Babylon of chapter 17 and the Babylon of chapter 18.
The striking parallels between the chapters go beyond coincidence
to point to a unified system. That system is identified in both
chapters as a city that rules the world. This strongly suggeststhat the Babylon in both chapters must be identical.
To save space, the parallels are divided into four categories,
each presented in chart form. Following the chart is a brief analysis of the significance of the parallels.

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Bibliotheca Sacra / July-September 1987

THE DESIGNATIONThe name isthe same"Babylon thegreat" (17:5)"Babylon thegreat" (18:2)

The identity
is the same

"The woman . . . isthe great city" (17:18)"Woe, woe, thegreat city" (18:10)

However one wishes to interpret the Babylon of Revelation
17, he must acknowledge that the divine identification of theharlot is a city, not a mystical system. These two chapters eachpresent a city that has the same name in the same general context.
The most natural interpretation is to take the cities as identicalunless there is compelling evidence to the contrary.
THE DESCRIPTION

The clothingis the same"And the woman was
clothed in purple and scarlet
and adorned with gold andprecious stones and pearls"(17:4)"Woe, woe, the greatcity, she who wasclothed in fine linen andpurple and scarlet, andadorned with gold andprecious stones andpearls" (18:16)

Both hold acup"Having in her hand a goldcup full of abominations"(17:4)"In the cup which she
has mixed, mix twice asmuch for her" (18:6)

Both Babylons are identified as a city, and both are describedin the same fashion. Apart from the addition of fine linen inchapter 18, both cities are arrayed with exactly the same materials. Also both are associated with a cup that each possesses. Instead of seeing two cities with the same name and the same description, it is easier to assume the existence of only one city.
THE DEEDSThe relationship to kings
is the same

"With whom the kings ofthe earth committed actsof immorality" (17:2)"And the kings of theearth have committed
acts of immorality withher" (18:3)

The relationship to the nations is thesame"Those who dwell on theearth were made drunkwith the wine of her immorality" (17:2)"For all the nations havedrunk of the wine of thepassion of her immorality" (18:3)

The relation"And I saw the woman
ship to believers drunk with the blood of the"And in her was foundthe blood of prophets

The Identity of Babylon in Revelation 17-18

is the same

saints, and with the bloodof the witnesses of Jesus"(17:6)

313

and of saints and of all
who have been slain on
the earth" (18:24)

The Babylons in both chapters perform the same functions.
Each commits fornication with the kings of the earth and causes
all the nations of the earth to fall into a drunken stupor. Eachalso persecutes God's remnant who stand in opposition to evil. It is
hard to distinguish a political Babylon from a religious Babylon
through a comparison of their deeds because the deeds are identical.
THE DESTRUCTION

The means ofdestructionis the same

"These will hate the harlot... and will burn her up with
fire" (17:16)"She will be burned up
with fire" (18:8)

The source ofdestructionis the same

"For God has put it in theirhearts to execute His
purpose" (17:17)"And God has remembered her iniquities . . .
for the Lord God who
judges her is strong"(18:5,8)

These final similarities surround the destruction of both
Babylons. Physically both are destroyed by fire. In both instances God is the ultimate source of destruction; His judgment isbeing executed.
The parallels between the chapters are impressive. Eachchapter refers to a city with the same name. Each describes a cityin the same fashion. Each mentions a city that performs the samedeeds, and each refers to a city that is destroyed in the samemanner. These descriptions, going beyond mere similarity, point
toward unity. Two distinct cities could hardly be described in sucha similar way. It is better to view the chapters as two descriptions of the same city.

The Larger Context
The larger context in which these chapters are positioned also
underscores the parallelism between the chapters. Chapters 17
and 18 are an interlude placed here to explain the destruction ofBabylon the Great mentioned in Revelation 16:19. Thus both
chapters would seem to be describing this one event. This also
conforms to 19:1-3, in which heaven is said to rejoice over this fallof Babylon. In describing this fall those in heaven mention the314

Bibliotheca Sacra / July-September 1987

harlot (compare 19:2 with 17:1) and the smoke ascending forever(compare 19:3 with 18:9,18) and relate both to one judgment. Thus
the larger context limits chapters 17 and 18 to such an extent thatthe Babylons they are describing must be considered identical.
The larger context actually begins in 14:8, which first predicts
an angel flying in mid-heaven proclaiming, "Fallen, fallen is
Babylon the great, she who has made all the nations drink of thewine of the passion of her immorality." Several of the phrases
used here are later repeated in Revelation 17 and 18. The title"Babylon the great" is used in all three chapters; and the procla­
mation "Fallen, fallen is Babylon the great" is repeated in 18:2.
The reference to the nations being drunk with the wine of her for­nication (14:8) is also found in 17:2 and 18:3. The one proclamation
is fulfilled by chapters 17 and 18, and yet there is only one Baby­lon in view in 14:8.
The next appearance of Babylon occurs during the outpouringof the seventh bowl in chapter 16. Part of the judgment associatedwith this bowl is that "Babylon the great was remembered before
God, to give her the cup of the wine of His fierce wrath" (16:19).
Again only one Babylon is in view. Immediately after this pro­nouncement John recorded the destruction of a "Babylon the great"in chapters 17 and 18. What is important is that chapters 17 and
18 are an expansion of 16:19, which seems to refer to the destructionof a city called Babylon. It is pictured as a literal city. Kuhn
captures the exact relationship in these words: "The destructionof Babylon is proclaimed by an angelic voice in 14:8. The place ofthe fall of Babylon in the apocalyptic drama (with the outpour­ing of the 7th vial) is indicated in 16:19. Then in 17:1 to 19:10 the
divine expressly portrays this city and its fall in 7 visions."8The larger context begins before chapters 17-18, but it does not
end there. The subject of the fall of Babylon extends beyond thesechapters into chapter 19. The first five verses of chapter 19 pre­sent the "Hallelujah Chorus" in heaven following the destructionof Babylon. As Ladd has noted, "The first paragraph of chapter
nineteen continues the celebration of the fall of Babylon and con­sists of a song of thanksgiving in heaven that God had judged thegreat harlot." 90Theological Dictionary of the New Testament, s.v. "βαβνλών" by Karl Georg Kuhn,
1 (1964):514.

9

Ladd, A Commentary on the Revelation of John, p. 244.

The Identity of Babylon in Revelation 17-18

315

Chapter 19 begins with the phrase "After these things."
Ryrie notes that "'After these things' evidently refers to the visions of the chapters immediately preceding. In 18:20 the call torejoice was issued; here is the response to that call."10 Thus theheavenly chorus is in response to the destruction of Babylon inchapter 18, but it looks back to the destruction in both chapters.
The first part of the heavenly praise focuses on the harlot ofchapter 17. The multitude says, "Because His judgments are true
and righteous; for He has judged the great harlot who was corrupting
the earth with her immorality, and He has avenged the blood of
His bond-servants on her" (19:2). In response to the angels' call torejoice over the fall of Babylon in 18:20 the heavens do respond—with a song of praise for the judgment of the harlot. The implication is that the harlot of chapter 17 and the Babylon of chapter
18 are identical.
The song of praise continues in 19:3, which says, "And a second
time they said, 'Hallelujah! Her smoke rises up forever andever!'" This reference to the smoldering city is drawn from chapter 18, in which the kings of the earth and the shipmasters are
said to look on "the smoke of her burning" (18:9, 18). The praisesong in heaven over the fall of Babylon incorporates elements ofboth chapter 17 and chapter 18, and yet it seems to be a song celebrating just one fall and doing so in response to the command of
18:20. Again this larger context can be understood best if chapters
17 and 18 are viewed as a unit that looks forward to the destruction of a single city of Babylon.
Conclusion
This article has attempted to establish the relationship between Revelation 17 and 18. Several arguments advanced against
the unity of the chapters were examined and found to be lacking.
The arguments were based on the differences between the chapters, but those differences could also be explained by the different
focus of each chapter or the different setting in which each chapter was presented to John. In contrast, the parallelism between
the chapters pointed toward a strong unity that exists between
them. That unity can best be explained by the presence of only one
Babylon within the chapters. That one city is the subject of theCharles Caldwell Ryrie, Revelation (Chicago: Moody Press, 1968), p. 100.

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Bibliotheca Sacra / July-September 1987

larger context into which chapters 17 and 18 are set. Whatever
the final identity of this Babylon might be, that identity must be
the same for both chapters. There is only one Babylon in view.
The exact identity of that city will be examined in the second article in this two-part series.

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