Here is a great commentary by GAI
Although the identity of Babylon the Great and the "Harlot" or "Great Prostitute" in Revelation 17 is a subject of ongoing debate among biblical scholars and theologians, a significant body of thought, supported by various biblical arguments, points to apostate Israel, and specifically Jerusalem, as the Harlot.
Here's a breakdown of the evidence
1. Consistent Old Testament Imagery:
- Harlotry as Idolatry: The Old Testament frequently uses the metaphor of "harlotry" or "adultery" to describe Israel's unfaithfulness to God through idolatry and pursuing alliances with other nations. Prophets like Hosea, Jeremiah, and Ezekiel extensively employ this imagery (e.g., Jeremiah 2:20-24; 3:2-3; Ezekiel 16:1-43; 23). This strong precedent suggests that when John uses "harlot" in Revelation, he is drawing on this established biblical motif to describe spiritual unfaithfulness.
- Israel as God's Bride: In the Old Testament, Israel is often depicted as God's chosen bride, uniquely covenanted to Him. Her turning away to other gods is therefore seen as spiritual adultery, hence the "harlot" imagery. This covenant relationship makes the term "harlot" particularly fitting for Israel when she becomes unfaithful, as opposed to other nations who were never in such a covenant.
2. Parallels with Ezekiel 16 and 23:
- Many scholars highlight the striking parallels between Revelation 17 and Ezekiel 16 and 23, which graphically describe Jerusalem's (and Samaria's) spiritual harlotry. The language and themes of prostitution, lavish adornment, and judgment for unfaithfulness are strongly echoed in Revelation.
3. "Drunk with the Blood of the Saints and Prophets" (Revelation 17:6):
- This is a key verse for those who see Israel as the Harlot. Throughout biblical history, it was often Jerusalem and the Jewish leaders who persecuted and killed the prophets (e.g., Matthew 23:37-38; Luke 13:33-34). The early Christian persecution also originated significantly within Jewish communities who opposed the followers of Jesus. This aligns with the Harlot being "drunk with the blood of the saints and of the martyrs of Jesus."
4. "The Great City Where Our Lord Was Crucified" (Revelation 11:8):
- While Revelation 17 explicitly calls the Harlot "Babylon the Great," Revelation 11:8 refers to "the great city where their Lord was crucified." This location is unequivocally Jerusalem. For some, this link suggests that the Harlot, while referred to as "Babylon" (a symbolic name for a persecuting power), ultimately represents Jerusalem in its apostate state.
5. Symbolic Meaning of "Babylon":
- Those who argue for Israel as the Harlot often contend that "Babylon" in Revelation is not literal Babylon or even necessarily literal Rome, but a symbolic name for a corrupt religious and political system that opposes God and persecutes His people. Given Israel's historical role and eventual rejection of Messiah, some see Jerusalem as having become "Babylonian" in its spiritual character.
6. Scholarly Support:
- Several biblical scholars and theologians, particularly those from a preterist or partial-preterist interpretive viewpoint, have argued for Jerusalem/apostate Israel as the Harlot. Some notable names include:
- David Chilton (e.g., The Days of Vengeance: An Exposition of the Book of Revelation)
- J. Massyngberde Ford (Revelation in the Anchor Bible series)
- Kenneth Gentry (e.g., Before Jerusalem Fell: Dating the Book of Revelation)
- J. Stuart Russell (The Parousia: A Critical Inquiry into the New Testament Doctrine of Our Lord's Return)
Conclusion:
While the identification of the Harlot in Revelation varies among scholars, the arguments for apostate Israel/Jerusalem are compelling, primarily due to the consistent use of "harlotry" imagery for Israel in the Old Testament, the parallels with Ezekiel's prophecies, and the references to the blood of saints and prophets. Understanding this perspective requires a careful examination of biblical typology and the symbolic language of Revelation.