Deciphering the Clues of Revelation (2)
Who is Harlot Babylon? In this second part, I review some of the Old and New Testament paralles, and discuss how this symbolic woman relates to the many of the themes found in the parables of Jesus.
This is Part 2 of a five-part series. To start at the beginning, click here.
In my last article, I argued that, because there are so many different interpretations of the Bible in general and Revelation in particular, we shouldn’t simply assume that our personal view, or interpretive tradition, is automatically correct. Instead, we should approach the text with humility, applying critical tests even to our own beliefs and assumptions as we continue to read and interact with Scripture.
When it comes to the book of Revelation in particular, I argued that “we’ll have a better chance of unlocking its meaning if we come to it with 1) a ‘better than average understanding of the Old Testament, 2) a solid grasp of the Gospels and New Testament Epistles, and 3) if we attempt to interpret the words (and grammar) of a given passage in the light of their original first-century context.”
As a way of illustrating the first point, I argued that several fascinating parallels can be shown to exist between various Old Testament passages and the character of Harlot Babylon who appears in several chapters of the book of Revelation (Rev 14:8; 16:19; 17:1-18; 18:1-24; 19:2-3), and who ends up being contrasted with the New Jerusalem which descends from heaven, “prepared as a bride for her husband” (Rev 21:2). Here are some of the parallels I highlighted:
Babylon the Great is similar to Queen Jezebel
Compare 1 Kgs 16:29-30 and 21:25 with Rev 2:20, 18:7; 2 Kgs 9:30 with Rev 17:4; 2 Kgs 9:22 with Rev 17:1 and 18:23; 1 Kgs 18:4-13 with Rev 17:6 and 18:24; 2 Kgs 9:7 with Rev 18:24 and 19:2; 2 Kgs 9:33 with Rev 18:21; 2 Kgs 9:35-37 with Rev 17:16).Babylon the Great is similar to adulterous Israel in Isaiah’s opening chapter
Compare Is 1:7 with Rev 17:16; Is 1:10 with Rev 11:8; Is 1:13-15, with Rev 17:4; Is 1:21-24 with Rev 19:2.The attire of Babylon the Great is similar to the garment of the high priest
Compare Ex 28:1-38 with Rev 17:4-5. Note that in Mt 20:17-19, Jesus warned his disciples that “the chief priests would deliver the Son of Man to the Gentiles.”
In each of these cases, the parallel suggests that Harlot Babylon is a composite character who represents, not Gentile Rome, but the unrepentant leaders of Jerusalem. I also argued that there happen to be a number of significant parallels found in the New Testament Gospels, including the following:
Jesus alluded to the fall of Babylon when describing Jerusalem’s destruction
Compare the language of Is 13:10-13 with Mt 24:29.“In her was found the blood of prophets and saints” (Rev 18:20-24).
There is no record that Rome ever persecuted any of Israel’s prophets, but Jesus famously told the Jerusalem authorities that “the blood of all the prophets, shed from the foundation of the world, [will] be charged against this generation (Lk 11:46-51; cf. Mt 23:34-35).Jesus warned of “the abomination of desolation” (Mt 24:15, Mk 13:14)
Jesus applied the prophecy of Dan 9:26-27 to the destruction of Jerusalem that occurred at the end of that generation (Mt 24:34; compare also Dan 12:4 with Rev 22:10). However, this language connects us to Harlot Babylon who is full of “abominations” and is made “desolate” by the beast (Rev 17:4-5, 16, cf. Mt 23:27-28, Lk 19:41-44).
Additional Parallels in the Parables Jesus
Thus far, I’ve been reviewing the material I outlined in my first article. Now I’d like to discuss some of the parallels between John’s depiction of Babylon the Great and some of the statements that Jesus made in his parables. For example, in the parable of the wicked tenants (Mt 21:33-45, Mk 12:1-12, Lk 20:9-18), Jesus spoke of a man who planted a vineyard and leased it to others. When he later sent his servants to collect his fruit, they were beaten and mistreated by the tenants. When this happened repeatedly, the man finally sent his son, but the tenants said to themselves, “This is the heir. Come, let us kill him and have his inheritance.” After telling this parable, Jesus then asked his hearers, “When therefore the owner of the vineyard comes, what will he do to those tenants?” In Matthew’s version, the people respond by saying, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.” Jesus then concludes with the words of Psalm 118:
Have you never read in the Scriptures: ‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is marvelous in our eyes?’ Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him (Mt 21:42-44)
Jesus, of course, is the rejected son who ends up being thrown out of the vineyard and killed (cf. Jn 19:16-17, Heb 13:11-13, Rev 11:8). He’s the rejected cornerstone (Ps. 118:22) and the stone of offense who causes men to stumble (cf. Is 8:14, Rom 8:33, 1Pt 2:8). He’s the stone “cut by no human hand” that destroys all the idols and towers built by man (Dan 2:34-35, 44-45), whether in Babylon, Rome, or even the city of Jerusalem itself (Mt 21:44, 24:2; Lk 21:20-24), just as Simeon prophetically announced to Mary soon after Jesus was born: “This child is appointed for the rise and fall of many in Israel” (Lk 2:34).
Now, here are some of the notable parallels that exist between this parable and Babylon the Great:
The tenants murder the owner’s servants and son (Mt 21:35-39)
According to Rev 18:24, “In her was found the blood of prophets and of saints, and of all who have been slain on earth.” (cf. Rev 17:6). Also, in Rev 11:8 “the great city” is identified as the place “where the Lord was crucified.”The owner promises to “destroy” (ἀπόλλυμι) those men (Mk 12:1)
In Rev 19:2, God judges the great prostitute by “avenging on her the blood of his servants.” According to Rev 18:14, Babylon’s “splendors will be destroyed (ἀπόλλυμι), never to be found again!”The owner then promises to “give the vineyard to others” (Mk 21:41, 12:9, Lk 20:16)
The marriage supper of the Lamb immediately follows the destruction of Babylon the Great (cf. Rev 18:1 - 19:8), and the bride of the Lamb is identified as “the New Jerusalem” (Rev 21:2).Jesus specifically implicates the chief priests and Pharisees (Mt 21:45)
Compare with Rev 17:4 in which Harlot of Babylon wears a garment similar to that of the high priest, but instead of “holiness to the LORD,” we find the words, “Mother of prostitutes and abominations” on her forehead.