Revelation 17

Revelation 17, part of the Book of Revelation, written around AD 70 by the apostle John while exiled on Patmos, to churches in Asia Minor facing persecution, describes the judgment of the “great prostitute,” identified as Babylon, and her relationship with the beast. The chapter uses vivid imagery to depict a corrupt, seductive power allied with earthly kings, ultimately judged by God, revealing the beast’s betrayal and the triumph of divine justice over evil systems.
Key Sections
Vision of the Great Prostitute (17:1–6): One of the seven angels with the bowl judgments invites John to see the judgment of the great prostitute, seated on many waters, with whom earth’s kings committed immorality, intoxicating nations with her wine. John sees a woman on a scarlet beast with seven heads and ten horns, full of blasphemous names. She’s arrayed in purple, scarlet, gold, jewels, holding a cup of abominations and impurities, named “Babylon the great, mother of prostitutes and earth’s abominations,” drunk with the blood of saints and martyrs of Jesus. John marvels at the sight.
Interpretation of the Beast (17:7–14): The angel explains: The beast, which was, is not, and is to come, astonishes those not in the book of life. The seven heads are seven mountains and seven kings—five fallen, one is, one to come briefly. The beast is an eighth king, of the seven, destined for destruction. The ten horns are ten kings, yet to receive power for one hour with the beast, unified to give authority to the beast. They war against the Lamb, but the Lamb, Lord of lords and King of kings, overcomes them with His called, chosen, and faithful followers.
Judgment of the Prostitute (17:15–18): The waters are peoples, multitudes, nations, and languages. The ten horns and beast hate the prostitute, making her desolate, devouring her flesh, and burning her with fire, fulfilling God’s purpose. The woman is the great city ruling over earth’s kings.
Cross-References
Great Prostitute: 
Jeremiah 51:13: Babylon by waters.

Isaiah 23:17: Tyre’s prostitution.

Revelation 14:8: Babylon’s wine.
Scarlet Beast: 
Revelation 13:1: Beast from sea.

Daniel 7:7–8: Beasts, horns.

Revelation 12:3: Dragon’s heads.
Cup of Abominations: 
Jeremiah 25:15–16: Wine of wrath.

Ezekiel 23:31–34: Cup of horror.

Psalm 75:8: God’s cup.
Blood of Saints: 
Revelation 6:10: Martyrs’ cry.

Matthew 23:35: Righteous blood.

Jeremiah 51:49: Babylon’s slain.
Seven Heads, Kings: 
Daniel 2:37–44: Kingdoms’ succession.

Revelation 12:3: Dragon’s heads.

Psalm 89:27: Kingly authority.
Ten Horns, Kings: 
Daniel 7:24: Ten kings rise.

Revelation 13:1: Horns of beast.

Zechariah 1:18–21: Horns scattered.
Lamb’s Victory: 
Revelation 19:16: King of kings.

1 Timothy 6:15: Lord of lords.

Psalm 2:2–9: Anointed triumphs.
Theological Meaning
Corrupt Power: The prostitute (Babylon) symbolizes seductive, anti-God systems (v. 5; 2 Thessalonians 2:4).

Alliance with Evil: Her union with kings and the beast shows worldly powers’ collusion (vv. 2–3; James 4:4).

Martyrdom’s Cost: Babylon’s drunkenness with saints’ blood highlights persecution (v. 6; Acts 7:54–60).

Beast’s Deception: Its rise and fall deceive the lost, but not the elect (vv. 8–10; Matthew 24:24).

God’s Sovereignty: He uses the beast to destroy Babylon, fulfilling His judgment (v. 17; Romans 9:17).

Lamb’s Triumph: Christ overcomes all powers, securing His faithful (v. 14; Colossians 2:15).
Questions and Answers
Who is the great prostitute (v. 1)?
Babylon, symbolizing a corrupt system (city, empire, or culture) opposing God (v. 5; Revelation 18:2).

What are the “many waters” (v. 1)?
Peoples, nations, and languages under Babylon’s influence (v. 15; Jeremiah 47:2).

What is the scarlet beast (v. 3)?
A Satanic power, possibly the Antichrist or empire, with seven heads and ten horns (v. 3; Revelation 13:1).

What are the seven heads (v. 9)?
Seven mountains and kings, symbolizing successive empires or rulers (v. 9–10; Daniel 7:17).

Who are the ten horns (v. 12)?
Future kings allied with the beast, ruling briefly to oppose Christ (v. 12; Daniel 7:24).

Why does the beast destroy Babylon (v. 16)?
God’s purpose uses evil’s self-destruction to judge her (v. 17; Isaiah 10:5–7).

How does this apply today?
Resist worldly seduction, endure persecution, and trust the Lamb’s victory (v. 14; 1 John 5:4–5).
Eschatological Interpretations
Dispensational Premillennial View:
Interpretation: The great prostitute is a future religious system (apostate Christianity or ecumenical religion) distinct from economic Babylon (Rev. 18), allied with the Antichrist (beast) during the tribulation. The beast is a revived Roman empire or Antichrist, with seven heads as past empires (Egypt, Assyria, etc.) and ten horns as a future ten-nation confederacy. Her judgment (vv. 16–18) occurs mid-tribulation when the Antichrist betrays her. The Lamb’s victory (v. 14) is Christ’s return post-tribulation, pre-millennium, after the rapture. The great city (v. 18) is a religious center (e.g., Rome or Jerusalem).

Timing: Future, during tribulation, before Christ’s return and literal millennium.

Key Features: Literal Antichrist; pre-trib rapture; religious Babylon; ten-nation alliance.

Support: Seven kings’ sequence (v. 10); beast’s betrayal (v. 16; Daniel 9:27).
Historic Premillennial View:
Interpretation: The prostitute represents a corrupt world system or city (e.g., Rome or future power), judged at Christ’s second coming (post-tribulation, no rapture). The beast is a Satanic empire or leader, with seven heads as historical kingdoms (e.g., Rome as the sixth) and ten horns as future allies. Her destruction (vv. 16–18) shows evil’s collapse before the millennium (Rev. 20). The Lamb’s victory (v. 14) is Christ’s literal return, defeating the beast. The great city (v. 18) may be literal or symbolic of worldly power. All redeemed, not just the church, oppose the beast.

Timing: Future, at Christ’s return, before literal millennium.

Key Features: Symbolic or literal Babylon; unified redeemed; single second coming.

Support: Old Testament Babylon imagery (v. 5; Jeremiah 50:1–3); Lamb’s triumph (Psalm 110:1).
Amillennial View:
Interpretation: The prostitute symbolizes the seductive world system (e.g., Rome, secular culture) opposing God throughout the church age, judged progressively or at Christ’s return. The beast represents Satanic power (e.g., Roman empire or evil leaders), with seven heads as symbolic empires or powers and ten horns as temporary allies. Her fall (vv. 16–18) reflects God’s ongoing or final judgment on evil. The Lamb’s victory (v. 14) is Christ’s spiritual triumph through the gospel or His return. The millennium (Rev. 20) is the current church age. The great city (v. 18) is a universal symbol of rebellion.

Timing: Church age or Christ’s single return; symbolic, not chronological.

Key Features: Symbolic Babylon; spiritual conflict; present millennium.

Support: Symbolic imagery (v. 3; Revelation 12:3); call to resist evil (1 Peter 5:8–9).
Postmillennial View (Including Preterist):
Interpretation: Postmillennial: The prostitute is worldly opposition (e.g., Rome, secularism) defeated by gospel triumph during a future golden age (millennium, Rev. 20). The beast is Satanic influence, with heads and horns as historical or future powers subdued by Christ’s kingdom. Her fall (vv. 16–18) marks Christianity’s cultural victory. The Lamb’s victory (v. 14) is gospel-driven or final return. Preterist: The prostitute is apostate Jerusalem, judged in AD 70, with the beast as Rome (Nero or empire). Seven heads are Rome’s hills or emperors, ten horns allied provinces. Her destruction (v. 16) is Rome’s role in Jerusalem’s fall. The great city (v. 18) is Jerusalem, ruling Jewish life pre-AD 70.

Timing: Postmillennial: Gospel millennium. Preterist: Mostly AD 70; final judgment future.

Key Features: Gospel victory; symbolic or AD 70 fulfillment; cultural/spiritual impact.

Support: Babylon’s cup (v. 4; Jeremiah 25:15); AD 70 for Preterists (Matthew 23:35–36).
Additional Notes for Readers
Historical Context: Written to seven churches in Asia Minor (Rev. 1:4) under Domitian’s persecution (AD 95). John’s exile on Patmos shapes the vision’s hope, using Jewish apocalyptic imagery (Jeremiah, Daniel) to warn against worldly compromise.

Cultural Questions: “Prostitute” (v. 1) evokes Jewish idolatry imagery, vivid in synagogues (Hosea 4:12). “Many waters” (v. 15) reflects Babylonian dominance, resonant for readers (Psalm 137:1). “Scarlet beast” (v. 3) uses Greco-Roman imperial colors, bold in Asia Minor (Daniel 7:3). “Seven mountains” (v. 9) may allude to Rome’s hills, familiar in context (Proverbs 8:12). “Blood of saints” (v. 6) ties to martyrdom, central in churches (Acts 22:20). “Great city” (v. 18) echoes Jewish Jerusalem or Rome, debated in diaspora (Zechariah 8:3).

Application: Revelation 17 calls believers to reject worldly allure, endure suffering, and trust the Lamb’s victory. It challenges idolatry, compromise, and fear, urging faithfulness in a seductive world (Romans 12:2; 1 John 2:15–17).