In Revelation 17 there are direct references to a beast and to a woman/Babylon who sits on the beast. In chapter 18 there are no references to a beast at all, but the woman is now described in terms of a great city. In Revelation 17 it is the beast that supports Babylon, in Revelation 18 it is the kings, merchants, and mariners who once supported Babylon but now withdraw that support. They are the ones who, presumably, burned prostitute Babylon in 17:16. So the beast seems to be present in chapter 18 in a more literal fashion, the political and economic powers of the world. As noted earlier, the image of the beast is mentioned in every chapter from 13-20 except 17 and 18, although it actually operates only in chapter 13. Since the beast can be present in Revelation 18 without being mentioned, is the image of the beast present in 17 and 18 without being mentioned? Is the lack of mention a clue that the image is very much present in another form?

Revelation 17 is, in a sense, a duodirectional text. It provides a large, interpretive summary of the sixth and seventh plagues of Revelation 16. It also points forward to chapters 18 and 19, summarizing in advance events that happen in those two chapters. The major themes of Revelation 17 are the beast and Babylon. The beast of Revelation 17 has several similarities to the beast of Rev 13:1-7. They look alike, are both associated with water and blasphemy, and act in similar ways. It also requires wisdom to understand either (Rev 13:18; 17:9). So identifying the beast of Revelation 17 with the sea beast is plausible. On the other hand, the beast of Revelation 17 is clearly distinguishable from Babylon, although Babylon also has features of the sea beast (Christian orientation, persecuting the saints, rule over the kings of the earth). Babylon and the beast are similar, they work together and yet are distinguishable. If Babylon is the image of the beast, it resolves the tension between the two. Babylon is the “cult-image” of the “god”.

The image of the beast appears in Revelation 13 and is not seen again. Babylon appears in Revelation 14 and dominates the scene of Revelation until its final destruction in chapter 18. Are the two one and the same? Babylon in 17:1-6 is also antithetically parallel to the woman of Revelation 12. They are both described in detail. They are both mothers. Both are defined in relationship to God, to His believers and to His enemies. Both are located in the desert. And salvation comes from the child of the woman of Revelation 12 while death and destruction come from the prostitute and her offspring.

Babylon in Revelation 17 is also antithetically parallel to the bride of the Lamb in 21:9 – 22:5. Both scenes start with the same bowl-angel (Rev 17:1; 21:9) inviting John to see a woman. In both cases John is carried away by the Spirit to where the woman is. Revelation 21:9 repeats the exact same words as Revelation 17:1 in exactly the same order. Revelation 21:10 repeats five words of 17:3 in the same order. Both women are adorned with jewels. Each has a name written on her forehead (17:5: 22:4). Both are cities, one is called great and the other is called holy. One is a prostitute and the other is a bride. Those who belong to Babylon are not written in the book of life (Rev 17:8), while those who belong to the New Jerusalem are written in the book of life (21:27). The heavenly woman is connected in some way to the prostitute. Babylon the Great is, in fact, a parody of the New Jerusalem. The two female figures are in direct contrast.

The close link between the churches of Revelation 2 and 3 and the New Jerusalem of Revelation 21 and 22 indicates that the New Jerusalem represents the community of the saints, the bride of the Lamb. The New Jerusalem is the fulfillment of the promises made to the overcomers in the seven churches. The inhabitants of the New Jerusalem are those who heeded the call to repentance in the seven churches. In contrast, Babylon the Great is the community of those in the churches who did not heed to call of the Spirit. Babylon represents humanity in chaos and rebellion against God. The stripping naked of the prostitute in 17:16 fulfills the warning of the Spirit to Laodicea and to those who gathered for Armageddon (Rev 16:15; 3:17-18). Both Babylon and the image of the beast are symbols for the unfaithful community within the Christian church. This understanding of Babylon links it with the image of the beast.