In Revelation, angelic guides reveal the truth behind two cities: Babylon (chapters 17,18) and God’s Holy City (chapters 21,22). Both are personified as women, but they could not be more different. 

In 586 BC the Babylonians destroyed God’s Temple, razed Jerusalem and exiled God’s people. Thereafter, Babylon became a symbol of earthly opposition to God’s presence, his rule and his people.  

Here John uses ‘Babylon’ as shorthand for Rome, built on its seven hills (v 9) and resplendent in imperial colours (v 4). The city is supported by the beast from the Abyss (vs 3,7,8). So we are to understand that its foundations come from a place of darkness, chaos and militant opposition to God (see Revelation 13:1– 9). That is why God’s people had suffered (v 6) and why they still suffer. Whenever nations and institutions prioritise wealth, power, leisure and pleasure over God, they stand in opposition to God. Despite outward appearances, the spiritual reality is rotten and damaging (v 4). Thankfully, God limits the power of those who oppose him (‘for one hour’, v 12), he brings justice (vs 11,16,17; see also Luke 21:9,10) and he will triumph (v 14).

‘Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm.’¹

As we enter the final sections of Revelation, there are some striking changes. John is accompanied for the first time by an interpreting angel, who explains what he sees in a way similar to Jewish apocalypses.² That means that John now (until 19:10) is mostly recording what he hears, rather than what he sees; nearly half of Revelation is speech report rather than a vision. The major element of the vision – the woman riding on a scarlet beast in the desert – describes Roman imperial power in quite different terms from before. 

There is a powerful contrast between the city-woman Babylon and the city-woman the new Jerusalem, both of whom are shown to John by ‘One of the seven angels’ of the bowls (v 1).³ The first sits in the desert, depends on the ultimately destructive power of the beast, is adorned with luxury gained from oppression and will meet an untimely end. The second rests on a high mountain, is sustained by the life-giving power of God, is adorned by the gifts of grace and will endure for ever. John’s audience is therefore presented with a powerful rhetorical challenge: to which of these city-women will they give their allegiance? In which is found their true citizenship?

The king lists in verses 10–12 have been used in various ways to date the book of Revelation – but that cannot have been John’s intention, since he and his contemporaries knew when he was writing! Their symbolism points to the reality of human empires and those seduced by them: they will not last, and, rather than giving people dignity and freedom, they debase and humiliate them. It is a path that leads to death and destruction.

Where in your culture and context do you sense the seductive pull of a life that draws you away from the spiritual disciplines of peace, contentment and simplicity? 

¹ 1 Pet 5:8,9  ² Eg 4 Ezra (part of 2 Esdras, in the Apocrypha)  ³ Rev 21:9