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

A study of the parallelism between Revelation 17 and 18 has
led to the conclusion that only one Babylon is present in the twochapters. 1 However, the exact identity of that Babylon stillneeds to be determined. A more precise identification can beachieved by studying the interpretive keys within the chaptersand by isolating and interpreting the Old Testament themes on
which John was drawing in the chapters.
The Interpretive Keys within the Chapters
John's picture of a harlot astride a scarlet beast in chapter 17
could be entitled "Beauty on the Beast." The vision is described in
the first 6 verses and then interpreted in the next 12 verses.
Chapter 18 focuses on the response of individuals to Babylon's destruction. Within the two chapters are four interpretive keys
that are crucial to the identity of Babylon.

1Charles H. Dyer, "The Identity of Babylon in Revelation 17-18, Part 1," Bibliotheca Sacra 144 (July-September 1987): 305-16.

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THE DESCRIPTION OF BABYLON AS A HARLOT

The first interpretive key is the descriptive identification ofBabylon in 17:1 as "the great harlot who sits on many waters."
The allusion to a harlot has caused many to identify Babylon as afalse religious system.
The frequently recurring allusion to harlotry (17:1, 2, 4,15,16; 18:3, 7) isan echo of the Old Testament prophets, who used the term to describe the infidelity of man to God, especially in connection with
idolatry. The first chapter of Isaiah denounced Jerusalem as "thefaithful city become a harlot" (1:21). Jeremiah condemned Jerusalem
in almost the same words: "under every green tree thou didst bow
thyself, playing the harlot" (2:20), and the figure was applied laterboth to Israel and to Judah in this prophecy (Jer. 3). Ezekiel, in similar fashion, drew the portrait of the sisters, Oholah and Oholibah,
representing Israel and Judah, who from the beginning of national
existence in Egypt had been defiled with the idolatries and evils of
the nations around them (Ezek. 23).2
Admittedly the figure of a harlot was used in the Old Testament to describe idolatry. However, Tenney overstates his casebecause the figure is also used in the Old Testament to show morethan just religious apostasy, as Mounce notes.
Since the harlot of the Apocalypse is a pagan city (cf. 17:18), it is more
likely that a passage like Nahum 3:4 or Isaiah 23:16, 17 supplies theimmediate background. In the former, the harlot is Nineveh, whobetrays nations with her harlotries and her charms (cf. Rev. 17:4).
Isaiah pictures Tyre as a forgotten harlot. In the context of Revelation
17 and 18 the image is not that of religious profligacy but of the prostitutionof all that is right and noble for the questionable ends of power and luxury.3

Babylon is identified as a harlot. However, the reference is
not to her spiritual nature. Rather the focus is on the prostitutionof her values for economic gain. It is also interesting to note thatthe figure of a harlot was never applied to a religious system only.
It was always used to describe a city or nation (Jerusalem, Israel,
Samaria, Nineveh, or Tyre).
THE EXPLANATION OF BABYLON AS A MYSTERY

The second interpretive key centers on the name written on the
harlot's forehead. More specifically, it revolves around the ex-¿

Merrill C. Tenney, Interpreting Revelation (Grand Rapids: Wm. B. Eerdmans
Publishing Co., 1957), pp. 83-84.
3Robert H. Mounce, The Book of Revelation (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1977), p. 307 (italics added).

The Identity of Babylon in Revelation 17-18 435
planation of the word μυστήριοι/ in 17:5. Babylon is described as a
"mystery."Two problems must be resolved before this interpretive key
can be properly understood. The first is the determination of thegrammatical relationship between the word μυστήριονand the ti­
tle of the woman. According to Robertson μυστήριοι; could be taken"either in apposition with onoma or as part of the inscription on4
her [i.e., the harlot's] forehead." So either John could be sayingthat the name on the woman is "Mystery Babylon the great" or hecould be saying that the name, Babylon the great, which is
written on the woman's forehead, is a mystery.
Of the two possibilities, the second offers the best explana­tion within the context. Whenever the woman is named else­
where in the chapters she is simply called "Babylon" not "Mys­tery Babylon." Walvoord notes this when he writes, "The word
mystery is a descriptive reference to the title, not a part of thetitle itself as implied by the capitalization in the Authorized
Version. This can be seen by comparing the name given to thewoman in 16:19 and 18:2."5
The second problem that must be resolved is the exact natureof the mystery. In what way is this Babylon a mystery? Many
feel that the occurrence of μυστήριοι/ means that Babylon is to beinterpreted symbolically or figuratively. Robertson takes thisview when he debates the grammatical usage of μυστήριοι/. He
concludes, "In either case the meaning is the same, that the nameBabylon is to be interpreted mystically or spiritually (cf. rn/euματικώς11:8) for Rome." 6
However, the idea of equating μυστήριοι/ with something mys­tical or mysterious cannot be borne out in the New Testament usageof the word. As Vine notes: "In the N.T. it [μυστήριοι/] denotes, notthe mysterious (as with the Eng. word), but that which, beingoutside the range of unassisted natural apprehension, can be madeknown only by Divine revelation, and is made known in a mannerand at a time appointed by God, and to those who are illumined

4
Archibald Thomas Robertson, Word Pictures in the New Testament, 6 vols.
(Nashville: Broadman Press, 1933), 6:430.

5 John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody Press, 1966), p.
246.
°

Robertson, Word Pictures in the New Testament, 6:430.

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7

by His Spirit."
Vine equates μυστήριοι/ with an unrevealed secret. The word
does not denote the quality or character of the truth; rather it fo­
cuses on the availability of that truth. Smalley explained thedifference in this way:
But whereas "mystery" may mean, and in contemporary usage often
does mean, a secret for which no answer can be found, this is not at
all the connotation of the term mysterion in classical and biblical
Greek. In the New Testament mysterion signifies a secret which is
being, or even has been, revealed, which is also divine in scope, andneeds to be made known by God to men through His Spirit. In thisway the term comes very close to the New Testament word apokalypsis, "revelation." Mysterion is a temporary secret, which once revealed8
is known and understood—a secret no longer.
Calling the harlot's name a mystery does not automaticallymean a spiritual or mystical system of evil as opposed to a literalor physical city. Its designation as a mystery means that the vi­
sion being given to John had not been made known before. To
understand the "mystery" in the context one must examine verses
7-18, for in these verses God reveals the meaning and significanceof the vision. As the angel said to John, "I shall tell you the mys­
tery {μυστήριοι/) of the woman" (17:7).
THE IDENTIFICATION OF BABYLON AS A CITY

There is no lack of opinion concerning the identification of theharlot called Babylon. However, most of the identifications d o
not begin with the divine interpretation of the vision given at theend of chapter 17. In 17:18 the angel interpreted the harlot to
John: "And the woman whom you saw is the great city, which reigns
over the kings of the earth." Whatever else is said about theharlot, she is first a city, not an ecclesiastical system.
This divine interpretive key in 17:18 identifies the Babylon ofchapter 17 as a city. It is a city of worldwide importance, for it issaid to reign over the other kings of the earth. It is true that theidentification can go beyond the city to the system it controls.
However, the interpretation given to John focused only on theidentification of Babylon as a city.

' W. E. Vine, An Expository Dictionary of New Testament Words, s.v. "Mystery,"
3:97.
8

The New Bible Dictionary, 1974 ed., s.v. "Mystery," by S. S. Smalley, p. 856.

The Identity of Babylon in Revelation 17-18

437

THE LOCATION OF BABYLON ON SEVEN HILLSThe beast on which the woman is sitting is described as having seven heads. When the angel interpreted this part of the vision to John he said, "Here is the mind which has wisdom. The
seven heads are seven mountains, on which the woman sits, andthey are seven kings; five have fallen, one is, the other has not
yet come; and when he comes, he must remain a little while"(17:9-10). What are the seven hills on which the woman is sitting? The traditional understanding of the seven hills is thatthey refer to the city of Rome, known in John's day as the sevenhilled city.
The seven heads of the beast are first identified as seven mountains
upon which the harlot is sitting. There is little doubt that a first-century reader would understand this reference in any way other than asa reference to Rome, the city built upon seven hills. Rome began asa network of seven hill settlements on the left bank of the Tiber, andwas from the time of Servius Tullius (her sixth king) an urbs septicollis.9
This view that the seven hills refer to Rome has some serious
flaws. The first flaw is the assumed relationship between the
woman and the hills. The seven heads are associated with thebeast, not the woman. There is a distinction between the woman
and the beast; and it is the beast that has the seven heads. Theangel said, "I shall tell you the mystery of the woman and of thebeast that carries her, which has the seven heads" (17:7). If theseven hills are Rome, then the most that can be determined is that
the Antichrist's empire will be centered in the city of Rome. It
does not identify the location of the harlot because she is not partof the beast.
Some might argue that the harlot is still to be associatedwith the city of seven hills because they are described in 17:9 as"seven mountains on which the woman sits." However, the harlot's sitting on the seven hills is a reference to her control, not her
location. In 17:1 the woman is sitting on "many waters." These areinterpreted in verse 15 as "peoples and multitudes and nations andtongues." The purpose of this part of the vision is not to show
Babylon's location or else the city would have to be parceled out
throughout the world. Rather, the harlot sitting on the waters is
a reference to her control over all the nations of the world. The

9 Mounce, The Book of Revelation, pp. 313-14.

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woman is also said to sit on the entire beast (17:3). This would go
beyond just the seven heads to include the Antichrist and thekings allied with him. Again the reference is to her control, not
her location. If the harlot's sitting clearly indicates control twicein the chapter, is it not inconsistent to give that same figure a different meaning when it occurs for a third time? It is far more consistent to view the harlot's sitting as indicative of her control
over the seven mountains, rather than having it point to her
physical location.
Even if the seven hills are taken as a reference to Rome, that
identification cannot be used to associate the harlot with Rome.
The woman and the seven heads are distinct; and as stated, theposition of the woman indicates control, not location. However,there is evidence to believe that the seven hills could refer tosomething other than the city of Rome.
The identification of the seven hills as Rome is based on theassumption that John's prophecy was written exclusively for andunderstood by the people of John's day. This idea is open to question. Walvoord noted this problem.
One of the common assumptions of those who reject the futurist position is that the Apocalypse is the creation of John's thinking andwas understandable by him in his generation. . . . The difficulty withthis point of view is twofold: (1) Prophecy, as given in the Scripture,
was not necessarily understandable by the writer or his generation,
as illustrated in the case of Daniel (Dan. 12:4, 9). It is questionable
whether the great prophets of the Old Testament always understood
what they were writing (cf. 1 Peter 1:10-12). (2) It is of the nature ofprophecy that often it cannot be understood until the time of thegeneration which achieves fulfillment. The assumption, therefore,that the book of Revelation was understandable in the first generation or that it was intended to be understood by that generation is
without real basis.10
To understand properly the symbolism of the seven mountains
one must go beyond the Greco-Roman society in which John wrote
to the Jewish heritage in which he was raised. John was a Jew,
and the Book of Revelation must be interpreted in light of the Old
Testament. As Jenkins has said, "The book of Revelation is themost thoroughly Jewish in its language and imagery of any New
Testament book. This book speaks not the language of Paul, but of

Walvoord, The Revelation of Jesus Christ, pp. 22-23.

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439

the Old Testament prophets Isaiah, Ezekiel, and Daniel." 11
To understand the seven mountains one must go to the Old Testament to see how this symbol was used. The word "mountain"
was often a symbolic reference to a kingdom or national power.
The following are some examples of this usage of "mountain.""Now it will come about that in the last days, the mountain of thehouse of the Lord will be established as the chief of the mountains,
and will be raised above the hills; and all the nations will stream to it"(Isa. 2:2).
"Behold, I have made you [Israel] a new, sharp threshing sledge
with double edges; you will thresh the mountains, and pulverize
them, and will make the hills like chaff" (Isa. 41:15).
"'Behold, I am against you, O destroying mountain, who destroy
the whole earth,' declares the Lord, 'and I will stretch out My handagainst you, and roll you down from the crags, and I will make you aburnt out mountain'" (Jer. 51:25). (The Lord is here speaking to thenation of Babylon; see Jer. 50:1. These chapters are quoted extensively in Revelation 17-18.)"But the stone that struck the statue became a great mountainand filled the whole earth.... And in the days of those kings the Godof heaven will set up a kingdom which will never be destroyed" (Dan.
2:35, 44). (God identified the mountain as the everlasting kingdom
He will set up.)
The figure of a mountain is used in the Old Testament to referto a kingdom. However, there is yet another reason for identifying the seven mountains in Revelation 17 as a reference to seven
kingdoms. This interpretation is to be preferred because it best
explains the dual identification of the seven heads as both mountains and kings.
If the seven mountains are applied to Rome, then there is somedifficulty in relating the seven kings to the vision. Most expositors must leave out three Roman emperors (Galba, Otho, andVitellius) to have the history of Rome fit John's chronology.
However, this is not sound interpretation, for as Ladd points out,
"Such a procedure is arbitrary, for Galba, Otho and Vitellius,
unimportant as they may have been, were bona fide emperors andwere recognized as such by ancient historians." 12

11

Ferrei Jenkins, The Old Testament in the Book of Revelation (Grand Rapids: Baker
Book House, 1976), p. 22.
12

George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids:
Wm. B. Eerdmans Publishing Co., 1972), p. 229.

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The divine interpretation associates each head with both amountain and a king. This can best be explained by viewing the"mountain" as a figure of speech that refers to a kingdom and the
king who was ruling it. This relationship is most clearly illustrated in Daniel's interpretation of Nebuchadnezzar's dream in
Daniel 2. "You [Nebuchadnezzar] are the head of gold. And after
you there will arise another kingdom inferior to you" (Dan. 2:38b39). Daniel wrote that the head of gold was a king, but that thebreast and arms of silver were another kingdom. Daniel was obviously viewing the kingdom of Babylon as personified in the kingthat stood before him. Thus he could switch from the king to the
kingdom with no inconsistency. In light of this evidence it is best
to say that this key refers to seven empires and their kings rather
than to the city of Rome.
The four interpretive keys within the chapters provide vital
information on the identity of Babylon. Babylon is first and foremost a literal city that will dominate the world. It will be characterized as a harlot that prostitutes her moral values for material luxury. The entire city is viewed as a mystery in that her future position, relationship to the Antichrist, and ultimate destruction had not been known before John's vision. Evidently she
will obtain control over seven nations, the Antichrist's growing
empire, and eventually the entire earth. These keys do not unlock
some mystical system of religion that will infiltrate the world.
Rather, they open the door of prophecy on a brick-and-mortar city
intoxicated with power and luxury. The Babylon in these chapters is one that will exist geographically and politically.
The Relationship to Jeremiah 50-5I
An examination of Revelation 17-18 shows that there is but
one Babylon in view. That Babylon is a city which will extend its
control throughout the world. However, the city itself still needs
to be identified. Chapters 17 and 18 provide little insight bythemselves into the identity of the city, but through a comparison
with other scriptural passages a positive identification is possible.
The key to identifying the Babylon of Revelation 17-18 is toisolate and interpret the Old Testament themes John was drawing
on in these chapters. John used several Old Testament passages
within these chapters, including Isaiah 13-14; 46-47; and Ezekiel
26-28. However, the central Old Testament passage on which

The Identity of Babylon in Revelation 17-18 441
Revelation 17-18 is constructed is Jeremiah 50-51. This is the pas­sage to which John alluded most frequently.
THE PARALLELS BETWEEN THE PASSAGES

John's use of Jeremiah 50-51 can be observed by listing themany parallels between the passages. These parallels fall into
three categories: the description, the destruction, and the re­sponse. Each category will be presented in chart form. Following
the chart will be a brief analysis of the significance of those par­allels.
The Description
Compared to agolden cup"Babylon has been agolden cup in the handof the Lord" (Jer. 51:7a).

"I saw a woman . . .
having in her hand agold cup" (Rev. 17:3-4;
cf. 18:6).

Dwelling on
many waters

Ό you who dwell by C?i?)many waters" (Jer. 51:13).

"I shall show you thejudgment of the great
harlot who sits on many
waters" (Rev. 17:1).

Involvedwith nations"The nations have drunkof her wine; therefore thenations are going mad"Jer. 51:7b).

"Those who dwell on
the earth were madedrunk with the wine ofher immorality" (Rev.
17:2).

Named thesame

"The word which the Lord
spoke concerning Babylon,
the land of the Chaldeans"(Jer. 50:1).

"Babylon the great"(Rev. 17:5).
"Woe, woe, the greatcity, Babylon, the strongcity" (Rev. 18:10).

The Babylon of Jeremiah 50-51 and the Babylon of Revelation
17-18 are described similarly. Both are described in terms of agolden cup that influences the nations that partake of its contents.
Both are also said to dwell on many waters. Obviously John was
employing the terminology used by Jeremiah. Jeremiah wasprophesying the destruction of the literal city of Babylon, andJohn was prophesying the destruction of a city with the same
name.

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The Destruction
Destroyed
suddenly"Suddenly Babylon has
fallen and been broken"(Jer. 51:8).

"For this reason in one
day her plagues willcome, pestilence, andmourning and famine"(Rev. 18:8).

Destroyed by
fire"Their dwelling places
are set on fire" (Jer. 51:30).

"And the ten horns . . .
will burn her up with
fire" (Rev. 17:16).
"And she will be burned
up with fire" (Rev. 18:8).

Never to be
inhabited"And it will never again
be inhabited or dwelt
in from generation to
generation" (Jer. 50:39).

"Thus will Babylon, thegreat city, be thrown
down with violence andwill not be found any
longer" (Rev. 18:21).

Punished
according todeeds"Repay her according to
her work; according to allthat she has done, so doto her" (Jer. 50:29).

"Pay her back even as
she has paid, and giveback to her double
according to her deeds"(Rev. 18:6).

Fall
illustrated"You will tie a stone to it
and throw it into the middle of the Euphrates, andsay, 'Just so shall Babylon
sink down and not riseagain'" (Jer. 51:63-64).

"And a strong angel took
up a stone like a greatmillstone and threw it
into the sea, saying,Thus will Babylon, thegreat city, be thrown
down with violence andwill not be found any
longer'" (Rev. 18:21).

John and Jeremiah each described a city that is destroyed
suddenly and completely. A city in full blossom is plucked u p
never to reappear. The destruction is meted out by God for pastdeeds and is pictured as a rock sinking in a body of water to rise no
more.
The Response
God's people
to flee"Flee from the midst ofBabylon, and each of you
save his life" (Jer. 51:6).
"Come forth from her
midst, My people, and"And I heard anothervoice from heaven, saying, 'Come out of her,my people, that you
may not participate inher sins and that you

The Identity of Babylon in Revelation 17-18

443

each of you save yourselves may not receive herfrom the fierce anger ofplagues'" (Rev. 18:4).
of the Lord" (Jer. 51:45).
Heaven torejoice"Then heaven andearth and all that is inthem will shout for joy
over Babylon, for the destroyers will come to herfrom the north,' declares
the Lord" (Jer. 51:48).

"Rejoice over her, O
heaven, and you saints
and apostles prophets,
because God has pronounced judgment foryou against her" (Rev.
18:20).

Jeremiah and John recorded the same response to the destruction of their city. Those on earth are warned to flee from the destruction that has now been promised. In heaven there is a call torejoice, for the destruction signals God's victory over a godlesscity.
The ultimate identity of Babylon in Revelation 17-18 depends
on John's use of Jeremiah's prophecy. Was John describing thesame event or simply using "biblical language" to describe a different event? This in turn hinges on one's understanding of when
Jeremiah 50-51 was or will be fulfilled. If Jeremiah 50-51 has already been fulfilled, then John was using the imagery of a past
destruction to describe a different destruction that is yet future.
However, if the fulfillment of Jeremiah is still future, then it
would appear that John's prophecy is also viewing that same destruction.
THE FULFILLMENT OF JEREMIAH 50-51

The fulfillment of Jeremiah 50-51 is a subject of considerable
debate. It is beyond the scope of this article to present an indepth study of the passage. However, several key prophecies
need to be examined. Each prophecy will be listed and then all
relevant material will be discussed under that section to see if theprophecy has been literally fulfilled.
Babylon to be destroyed suddenly: "Suddenly Babylon has
fallen and been broken" (Jer. 51:8). Jeremiah's prophecy in chapters 50-51 focuses on the suddenness of Babylon's destruction.
However, this was not the case when Babylon fell to the Medes
and Persians. Rather than destroying Babylon, Cyrus helped rebuild portions of the city that were in a state of decay. In fact thecity was made a provincial capital in the Persian Empire. The
actual destruction of the city was a gradual process over several
centuries.

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Babylon to be destroyed completely: "For a nation has come up
against her out of the north; it will make her land an object ofhorror, and there will be no inhabitant in it" (Jer. 50:3). "Becauseof the indignation of the Lord she will not be inhabited, but she
will be completely desolate" (v. 13). "Come to her from the farthest border; open up her barns, pile her up like heaps and utterly
destroy her, let nothing be left to her" (v. 26). '"And it will neveragain be inhabited or dwelt in from generation to generation. As
when God overthrew Sodom and Gomorrah with its neighbors,'
declares the Lord, 'no man will live there, nor will any son of man
reside in it'" (vv. 39b-40). "So the land quakes and writhes, forthe purposes of the Lord against Babylon stand, to make the landof Babylon a desolation without inhabitants" (51:29).
One of the dominant themes throughout these verses is theextent of the judgment God is promising to execute on Babylon.
This judgment is to be complete and permanent. When Babylon
falls, she shall be "completely desolate" and "will never again be
inhabited." God is, in effect, vowing to blot the very existence ofBabylon from the earth.
Obviously this did not take place when Babylon fell to MedoPersia. She remained populated and productive for centuries after
her initial fall. Not much information on the city during the
Middle Ages can be found, but there is information that the city
has been inhabited in the Modern Era, at least since the 1700s.
Koldewey, a German archaeologist responsible for much of thework that has been done at Babylon, makes an interesting comment on the villages located at the ruins.
At the bend of the Euphrates, between Babil and Kasr lie the ruins of the former village of Kweiresh, whose population migrated elsewherea hundred years ago. The walls of mud brick still overtop the heaps ofdebris.
The modern village of Kweiresh lies close to the Kasr, to which wemust now turn our attention. The most northerly house of Kweiresh
is the headquarters of our expedition . . . called by the Arabs "Kasrabid."13Koldewey states first that a village definitely was in existence in his day within the ancient city of Babylon. He headquartered in this village as he excavated the nearby ruins.

13

Robert Koldewey, The Excavations at Babylon, trans. Agnes S. Johns (London:
Macmillan & Co., 1914), p. 22 (italics added).

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445

Koldewey also reports the existence of another village (with thesame name) that had also existed within the city of Babylon a
century earlier. Since he gives only an approximate date of abandonment, there is no way to determine how long that earlier city
had existed in Babylon; but the permanence of the structures
would suggest an extended history. Koldewey presents a detailed
map of Babylon's ruins in which he shows the location of both theancient village of Kweiresh as well as the modern village. Bothare in the heart of what was once ancient Babylon.14
Koldewey has shown that Babylon was still inhabited atleast at the time of his excavations, which took place in the early
1900s. However, what is the status of its occupation today? Several independent sources confirm the existence today of several
villages within the walls of ancient Babylon. Included with The
Zondervan Pictorial Encyclopedia of the Bible article on Babylon is a
picture of an Arab village with the caption, "The older part ofthe present town within the city walls."15 Unfortunately thename of the village pictured did not accompany the photograph.
However, the accuracy of the statement was verified to thiswriter by Mrs. L. Glynne Dairos, assistant secretary of the British
School of Archaeology in Iraq. In response to a question on the existence of any modern villages within the ancient city walls she
wrote, "There are three modern settlements situated inside thewalls of ancient Babylon. The government of Iraq does indeed
plan to restore much of Babylon and has indeed made a start on
certain buildings."16 Wiseman also notes that a partial restoration has already begun and that the modern village of Jumjummah
is located at the same site.17
Jeremiah predicted that when the city of Babylon fell it
would never be inhabited again. However, this has never been
fulfilled literally. The city of Babylon has been occupied
throughout history, and even today, as noted, three settlements

14

Ibid., fig. I.

15

The Zondervan Pictorial Encyclopedia of the Bible, 1975 ed., s.v. "Babylon, OT," by
D. J. Wiseman, 1:445.
16

L. Glynne Dairos, Assistant Secretary of the British School of Archaeology in
Iraq, to Charles H. Dyer, 15 August 1978. Personal files of Charles H. Dyer, Lanham, Maryland.
17
The International Standard Bible Encyclopedia, 1979 ed., s.v. "Babylon," by D. J.
Wiseman, 1:390.

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are within the ancient walls. The fact remains that Jeremiah's
words, "She will not be inhabited, but she will be completely
desolate" (50:13), are yet to be fulfilled.
Building materials never to be reused: "'And they will not takefrom you even a stone for a corner nor a stone for foundations, but
you will be desolate forever,' declares the Lord" (Jer. 51:26).
Jeremiah predicted that when Babylon would be destroyedeven her stones would remain unused forever. Babylon would bedestroyed so completely that not even her building materials
would ever reappear. This is the ultimate in total desolation.
The history of ancient Babylon does not correspond to
Jeremiah's prophecy. The materials from which ancient Babylon
had been built have, in fact, been used extensively in the buildingof many surrounding cities. Layard even noticed that bricks minedfrom Babylon were so popular that men spent their lives gathering those bricks to sell to others.
To this day there are men who have no other trade than that of gathering bricks from this vast heap and taking them for sale to theneighbouring towns and villages, and even to Baghdad. There is
scarcely a house in Hillah which is not almost entirely built withthem; and as the traveller passes through the narrow streets, he seesin the walls of18 every hovel a record of the glory and power of Nebuchadnezzar.
This evidence appears to be at variance with Jeremiah's prediction. However, some have sought to eliminate the difficultyby making a distinction between "stones" and "bricks." While"bricks" may have been taken from Babylon, Jeremiah predictedthat no "stones" would be taken. As Stoner writes, "Bricks andbuilding materials of many kinds have been salvaged from theruins for cities round about, but the rocks, which were imported toBabylon at great cost, have never been moved."19
At first this appears to be an effective argument. However, it
makes a false distinction that is alien to the culture against
which Jeremiah was prophesying. There were no stone quarries
near Babylon, so nearly all the buildings were made of baked
brick. In fact the Babylonians considered their brick as their

10
Austen H. Layard, Discoveries among the Ruins of Nineveh and Babylon (NewYork: Harper & Brothers, Publishers, 1875), pp. 431-32.
19
Peter W. Stoner, Science Speaks: An Evaluation of Christian Evidences (Chicago:
Moody Press, 1963), p. 94.

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447

building stone. This can be clearly seen in the building of thetower of Babel which took place in that area. In describing theconstruction Moses wrote, "And they said to one another, 'Come,
let us make bricks and burn them thoroughly.' And they used brickfor stone, and they used tar for mortar" (Gen. 11:3).
Thus the Babylonians considered their bricks to be theirbuilding stone. Jeremiah's prophecy against the use of theirbuilding materials in later construction would have been ludicrous
had he been referring only to a few pieces of imported stone. The
main building component in the city was burnt brick, and Jeremiah's prophecy was to show that the city would be so desolatethat even its building materials would lie in waste forever. It
seems far more natural to understand Jeremiah's reference to"stones" to include "bricks." This is consistent with the Genesis
narrative, with the purpose of the prophecy, and with the physical characteristics of the city itself.
Once again, Jeremiah's prophecy has not found literal fulfillment in the destruction of Babylon. Babylon's bricks have beenused extensively in the building of several neighboring cities. If
the prophecy is to be taken literally, it must await a future fulfillment.
Believers to flee the city: "Wander away from the midst ofBabylon, and go forth from the land of the Chaldeans" (Jer. 50:8).
"Flee from the midst of Babylon, and each of you save his life! Do
not be destroyed in her punishment" (51:6). "Come forth from her
midst, My people, and each of you save yourselves from the fierce
anger of the Lord" (v. 45).
In the midst of his oracle of destruction, Jeremiah turns toGod's people who are dwelling under the shadow of a doomed
city. These believers are urged to flee from the city so that they
will not be caught in the destruction that will accompany its
demise. Jeremiah predicted a "bloodbath" at Babylon's fall. The
scope of destruction would be such that God's people are commanded to flee to safety before the flood of judgment strikes.
Once again there is a problem in finding a historical fulfillment for this aspect of Jeremiah's prophecy. There is no record ofJews fleeing Babylon when it fell to Medo-Persia.
Again, mark carefully that when Cyrus took Babylon, neither Daniel,
who that night prophesied to Belshazzar the end of his kingdom, nor
the other Jews, fled from Babylon! As a matter of fact, Daniel wasimmediately elevated to the triumvirate of presidents under Darius

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Bibliotheca Sacra / October-December 1987

the Median, who received thelcingdom at the hand of the conqueror,
Cyrus.20
Israel and Judah to be reunited: '"In those days and at thattime,' declares the Lord, 'the sons of Israel will come, both theyand the sons of Judah as well; they will go along weeping as theygo, and it will be the Lord their God they will seek. They will
ask for the way to Zion, turning their faces in its direction; they
will come that they may join themselves to the Lord in an everlasting covenant that will not be forgotten'" (Jer. 50:4-5). '"In
those days and at that time,' declares the Lord, 'search will bemade for the iniquity of Israel, but there will be none; and for thesins of Judah, but they will not be found; for I shall pardon thosewhom I leave as a remnant'" (v. 20). "You who have escaped thesword, Depart! Do not stay! Remember the Lord from afar, andlet Jerusalem come to your mind" ( 51:50).
Jeremiah spoke of a cause-effect relationship between the destruction of Babylon and the reestablishment of a united Israel.
After Babylon is destroyed, those Jews who escaped in response toGod's words will remember their God and turn toward His holycity. At that time Israel and Judah will again be reunited andwill enter into an everlasting covenant with their God. God inturn will provide national redemption for His people.
This prophecy has a grandeur and majesty that far transcends
any events that took place after the fall of Babylon to the Medes.
First, the Jews did not turn to the Lord after a remarkable escapefrom "the sword." There was little or no bloodshed in the MedoPersian conquest, and the Jews did not flee the city at that time.
Second, Israel and Judah did not reunite nationally as the refugees
drifted back into the land. Third, there was not a day of national
repentance and forgiveness for the remnant that returned. The
postexilic record is full of man's failures and God's rebukes.
These verses in Jeremiah have an eschatological significancethat can find fulfillment only in the ultimate restoration of Israel
and Judah just before the beginning of the millennium. Only thenwill these two groups be reunited in covenant relationship with
their God and experience national forgiveness of sins. This part ofJeremiah's prophecy associates the destruction of Babylon withan event that is yet to occur on God's prophetic calendar.

Willam R. Newell, The Book of Revelation (Chicago: Moody Press, 1935), p. 267.

The Identity of Babylon in Revelation 17-18

449

Since none of these prophecies have been fulfilled, it must be
assumed that Jeremiah 50-51 contains a prediction of a still-future
destruction of the literal city of Babylon, This destruction will
occur suddenly and will totally destroy the city. After this destruction the city will never be inhabited but rather will lie in ruins forever. God's people will be called forth from the city before
its destruction and will be reunited in an everlasting covenantwith their God.
In summary it has been shown that Jeremiah 50-51 is describing a still-future destruction of the literal city of Babylon. Jeremiah's prophecy was directed against "Babylon, the land of the
Chaldeans" (50:1), and several key elements of his prophecy
have never been fulfilled literally. Also this article has shownthat the prophecies of John and Jeremiah are closely related.
John predicted the destruction of a city with the same name as thecity in Jeremiah's prophecy, having the same physical characteristics as the city in Jeremiah's prophecy, and destroyed in thesame manner as the city in Jeremiah's prophecy.
These parallels lead to the conclusion that John and Jeremiah
were describing the future destruction of the same city. John soidentified his prophecy with the unfulfilled prophecy of Jeremiah that the association is unmistakable. Therefore the identity of the Babylon in Revelation 17-18 is the future rebuilt city ofBabylon on the Euphrates. It will once again be restored and willachieve a place of worldwide influence only to be destroyed by
the Antichrist in his thirst for power.

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