Babylon holds a significant place in Bible history, featuring prominently in both the Old and New Testaments. Located in present-day Iraq, the ancient city of Babylon was the capital of the Neo-Babylonian Empire (626-539 BC) and is best known for its remarkable hanging gardens, one of the Seven Wonders of the Ancient World (Clayton & Price, 1988).

Babylon first appears in the Bible in Genesis 11, where the Tower of Babel is described as a symbol of human arrogance and God’s subsequent dispersal of humanity with the confusion of languages (Genesis 11:1-9). This story represents an etiological myth explaining the origins of diverse human languages and cultures (Walton, 2006).

In 586 BC, the Babylonians, led by King Nebuchadnezzar II, conquered Jerusalem and destroyed the First Temple. This event is known as the Babylonian Exile or Captivity, during which many Jews were forcibly taken to Babylon (2 Kings 25:1-21). During this period, the Jewish people experienced a religious and cultural transformation, ultimately leading to the emergence of the Second Temple Judaism (Albertz, 2003).

The Book of Daniel, set during the Babylonian Captivity, tells the story of Daniel, a Jewish captive who becomes a high-ranking advisor to Nebuchadnezzar and his successors, prophesying the rise and fall of empires (Daniel 1-12). Additionally, Psalm 137 poignantly captures the sorrow of the Jewish exiles in Babylon, mourning the loss of Jerusalem and their homeland (Psalm 137:1-9).

Babylon is also referenced in the New Testament’s Book of Revelation as a symbol of worldly power and corruption. The apostle John, in his vision, describes the city as “Babylon the Great, the mother of prostitutes and of the abominations of the earth” (Revelation 17:5). Many scholars interpret this depiction as an allegory for the Roman Empire, which was known for its persecution of Christians during the first century CE (Koester, 2014).

In summary, Babylon played a crucial role in Bible history, from the Tower of Babel to the Babylonian Captivity, and ultimately as a symbol of worldly corruption in the New Testament.

History of Ancient Babylon

Ancient Babylon was a key city and center of civilization in Mesopotamia, situated along the Euphrates River in present-day Iraq. The city’s history can be traced back to the early third millennium BC, with its prominence peaking during the rule of Hammurabi (1792-1750 BC) and later under the Neo-Babylonian Empire (626-539 BC) (Kuhrt, 1995).

During Hammurabi’s reign, Babylon was the capital of the Old Babylonian Empire. Hammurabi is best known for his legal code, the Code of Hammurabi, which aimed to establish justice and maintain social order. The code, inscribed on a stele, consists of 282 laws addressing various aspects of daily life, from trade and property rights to crime and punishment (Roth, 1997).

The Neo-Babylonian Empire, also known as the Chaldean Empire, marked another period of Babylon’s prominence. Nabopolassar founded the empire in 626 BC and was succeeded by his son Nebuchadnezzar II (605-562 BC). Nebuchadnezzar II is particularly well-known for his military campaigns, including the conquest of Jerusalem in 586 BC, which resulted in the destruction of the First Temple and the Babylonian Exile of the Jewish people (Wiseman, 1983).

Under Nebuchadnezzar II, Babylon became an architectural marvel, boasting the famous Ishtar Gate, the processional way, and the legendary Hanging Gardens, one of the Seven Wonders of the Ancient World (Clayton & Price, 1988). While the existence of the Hanging Gardens remains debated, their description as a series of terraces filled with lush vegetation and a complex irrigation system has captured the imagination of generations (Dalley, 2013).

Babylon’s decline began with the death of Nebuchadnezzar II and the rise of the Achaemenid Persian Empire. In 539 BC, Cyrus the Great conquered Babylon, incorporating it into his empire. The city continued to decline under the subsequent rule of the Seleucid Empire and the Parthian Empire, eventually being abandoned by the time of the Sassanian Empire (Kuhrt, 1995).

The Religion of Ancient Babylon

The religion of Ancient Babylon was a complex and highly developed form of polytheism, characterized by a pantheon of gods and goddesses who played integral roles in the cosmos, nature, and human life (Bottéro, 2001). Babylonian religion was an important aspect of Mesopotamian culture, influencing neighboring regions and sharing similarities with Sumerian, Akkadian, and Assyrian religious traditions (Kramer, 1963).

At the apex of the Babylonian pantheon was Marduk, the chief god and the city’s patron deity. Marduk gained prominence during the reign of Hammurabi (1792-1750 BC) and became the central figure in the Babylonian creation myth, the Enuma Elish. This epic recounts the story of Marduk’s ascendancy to the head of the pantheon after defeating the primordial chaos monster, Tiamat, and creating the world and humanity from her remains (Dalley, 2008).

Other important deities in Babylonian religion included Anu, the god of the sky; Enlil, the god of wind and storms; Ea (or Enki), the god of water and wisdom; Ishtar, the goddess of love and war; and Shamash, the sun god who was also associated with justice (Black & Green, 1998). Babylonian religion encompassed a vast array of gods and goddesses, each with specific roles, attributes, and responsibilities.

Temples played a central role in Babylonian religious life, serving as the dwelling places of the gods and the focal points of worship and offerings. The ziggurat, a massive stepped tower, was a distinctive architectural feature of Babylonian temples, symbolizing the connection between the earthly realm and the divine (Leick, 2001).

Babylonian religion also placed a strong emphasis on divination, astrology, and omens. Priests and diviners sought to interpret the will of the gods through various means, such as examining the entrails of sacrificed animals, observing celestial phenomena, or interpreting dreams (Rochberg, 2004).

Over time, Babylonian religion evolved, and its influence waned as new empires and belief systems emerged in the region. However, its legacy can still be seen in later religious traditions, including some Judaism, some false Christianity, and Islam.

Israel’s Age-Old Enemy

Babylon, the capital of the Neo-Babylonian Empire, was one of Israel’s age-old enemies, playing a crucial role in the history of the ancient Israelites. Under the rule of Nebuchadnezzar II (605-562 BC), the Babylonians waged several military campaigns against the Kingdom of Judah, ultimately resulting in the destruction of Jerusalem and the First Temple (Wiseman, 1983).

In 597 BC, Babylonian forces, led by Nebuchadnezzar II, captured Jerusalem and deported King Jehoiachin along with thousands of Israelite elites to Babylon, marking the beginning of the Babylonian Exile (2 Kings 24:10-17). The exile intensified in 586 BC, when Nebuchadnezzar II besieged Jerusalem, destroyed the First Temple, and deported a significant portion of the remaining population to Babylon (2 Kings 25:1-21).

The Babylonian Exile had a profound impact on the Jewish people, both materially and spiritually. The loss of their homeland, religious center, and political autonomy forced the Jewish people to adapt and reevaluate their identity and religious practices (Albertz, 2003). During the exile, religious leaders and scribes likely compiled and edited various biblical texts, shaping the Hebrew Bible as we know it today (Finkelstein & Silberman, 2001).

The Babylonian Exile also inspired biblical literature, such as the Book of Lamentations, which mourns the destruction of Jerusalem and the Temple, and the Book of Ezekiel, which contains prophetic visions of the destruction and subsequent restoration of Jerusalem (Lamentations 1-5; Ezekiel 1-48).

The exile ended in 539 BC when Cyrus the Great, the founder of the Achaemenid Persian Empire, conquered Babylon and issued a decree allowing the Jewish exiles to return to Jerusalem and rebuild the Temple (Ezra 1:1-4). This event marked the beginning of the Second Temple period and the reestablishment of Jewish life in their homeland (Grabbe, 2004).

In summary, Babylon was a significant enemy of the ancient Israelites, leading to the destruction of Jerusalem and the First Temple, and the Babylonian Exile. This period played a critical role in shaping Jewish identity, religious practices, and biblical literature.

Babylon the Great

Babylon the Great, often associated with the ancient city of Babylon, appears as a symbol of evil and corruption in the New Testament’s Book of Revelation. The term is used to describe a powerful, wicked entity opposed to God and His people (Koester, 2014). While interpretations of Babylon the Great vary, common themes include political, economic, and religious oppression.

In Revelation 17:1-6, Babylon the Great is depicted as a woman riding a scarlet beast with seven heads and ten horns, representing a city that holds sway over “peoples, multitudes, nations, and languages” (Revelation 17:15). She is described as the “mother of prostitutes and of the abominations of the earth,” and is drunk with the blood of the saints and martyrs (Revelation 17:5-6). This imagery is often interpreted as symbolizing the corruption and persecution associated with the Roman Empire, which was the dominant power at the time the Book of Revelation was written (Aune, 1998).

Another interpretation of Babylon the Great is that it represents an oppressive and corrupt world system that exists throughout history, rather than a specific political entity. In this view, Babylon the Great symbolizes the forces of evil that oppose God and seek to deceive and exploit humanity (Beale, 1999).

Some scholars argue that Babylon the Great also has connections to the Old Testament, where the city of Babylon is often portrayed as a symbol of opposition to God’s people (e.g., Isaiah 13-14, 47; Jeremiah 50-51). The association between Babylon and the harlot imagery in Revelation 17 may also draw upon the prophetic tradition of using the metaphor of an unfaithful woman to describe a city or nation that has abandoned its covenant with God (Hosea 1-3; Ezekiel 16, 23) (Koester, 2014).

In summary, Babylon the Great in the Book of Revelation serves as a powerful symbol of evil, corruption, and opposition to God and His people. Its meaning has been interpreted in various ways, reflecting the complex history and enduring significance of the ancient city of Babylon in biblical literature.

Dr. Robert L. Thomas on Babylon the Great

Dr. Robert L. Thomas, a prominent evangelical scholar and professor of New Testament studies, has written extensively on the Book of Revelation, including his commentary on the text (Thomas, 1992, 1995). In his interpretation of Babylon the Great, Thomas adopts a futurist perspective, which maintains that most of the prophecies in Revelation are yet to be fulfilled in a future, end-times scenario (Thomas, 1992).

Thomas views Babylon the Great as a literal, future city that will emerge as a powerful, global center of political, economic, and religious influence during the end times (Thomas, 1995, p. 283). He contends that the depiction of Babylon the Great in Revelation 17-18 is not merely symbolic, but rather refers to a specific location that will play a central role in the events leading up to the Second Coming of Christ (Thomas, 1992, p. 293).

In his commentary, Thomas emphasizes the distinction between the “religious Babylon” portrayed in Revelation 17 and the “commercial Babylon” described in Revelation 18 (Thomas, 1995, p. 283). The religious aspect of Babylon the Great represents a global, counterfeit religious system that will deceive many and lead them away from the worship of the true God. The commercial aspect, on the other hand, refers to a worldwide economic system that will promote materialism and self-indulgence at the expense of godliness (Thomas, 1995, pp. 285-287).

Thomas also discusses the relationship between Babylon the Great and the “beast” described in Revelation 13 and 17. He argues that the beast represents a future, antichrist figure who will initially support and empower Babylon the Great, but will ultimately turn against and destroy the city (Thomas, 1995, pp. 286-289).

In conclusion, Robert L. Thomas’ understanding of Babylon the Great is based on a futurist interpretation of the Book of Revelation, positing that Babylon the Great is a literal, future city with significant political, economic, and religious influence in the end times.

John Walvoord’s Understanding of Babylon the Great

John F. Walvoord, a prominent evangelical theologian and author, is well-known for his futurist interpretation of the Book of Revelation, which posits that the majority of the prophecies in the text are yet to be fulfilled in a future, end-times scenario. In his book “The Revelation of Jesus Christ” (1966), Walvoord discusses his understanding of Babylon the Great in Revelation 17-18.

Walvoord, like Thomas, interprets Babylon the Great as a literal, future city that will play a significant role in the end times. He argues that the Babylon of Revelation is not a symbol for ancient Rome or any other historical city, but rather a future global center of political, economic, and religious power (Walvoord, 1966, pp. 245-248).

Walvoord distinguishes between the religious and commercial aspects of Babylon the Great, as presented in Revelation 17 and 18. He believes that the religious aspect of Babylon represents a global, counterfeit religious system that will emerge in the end times, led by the Antichrist and the false prophet (Walvoord, 1966, pp. 240-245). The commercial aspect of Babylon the Great, described in Revelation 18, refers to a future world economic system characterized by materialism and self-indulgence (Walvoord, 1966, pp. 248-253).

Furthermore, Walvoord emphasizes the role of Babylon the Great in God’s judgment during the end times. He contends that the city’s destruction, as described in Revelation 18, symbolizes the ultimate judgment of God on the world’s corrupt political, economic, and religious systems (Walvoord, 1966, pp. 253-256).

In summary, John Walvoord’s understanding of Babylon the Great aligns with the futurist interpretation of the Book of Revelation, suggesting that Babylon the Great is a literal, future city that will serve as a global center of political, economic, and religious influence during the end times.

Sources

1. Clayton, P. A., & Price, M. J. (1988). The Seven Wonders of the Ancient World. London: Routledge.
2. Walton, J. H. (2006). Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. Grand Rapids: Baker Academic.
3. Albertz, R. (2003). Israel in Exile: The History and Literature of the Sixth Century B.C.E. Atlanta: Society of Biblical Literature.
4. Koester, C. R. (2014). Revelation: A New Translation with Introduction and Commentary. New Haven: Yale University Press.
5. Kuhrt, A. (1995). The Ancient Near East: c. 3000-330 BC (Vol. 1). London: Routledge.
6. Roth, M. T. (1997). Law Collections from Mesopotamia and Asia Minor (2nd ed.). Atlanta: Scholars Press.
7. Wiseman, D. J. (1983). Nebuchadrezzar and Babylon. London: British Academy.
8. Clayton, P. A., & Price, M. J. (1988). The Seven Wonders of the Ancient World. London: Routledge.
9. Dalley, S. (2013). The Mystery of the Hanging Garden of Babylon: An Elusive World Wonder Traced. Oxford: Oxford University Press.
10. Bottéro, J. (2001). Religion in Ancient Mesopotamia. Chicago: University of Chicago Press.
11. Kramer, S. N. (1963). The Sumerians: Their History, Culture, and Character. Chicago: University of Chicago Press.
12. Dalley, S. (2008). Myths from Mesopotamia: Creation, the Flood, Gilgamesh, and Others. Oxford: Oxford University Press.
13. Black, J., & Green, A. (1998). Gods, Demons and Symbols of Ancient Mesopotamia: An Illustrated Dictionary. London: British Museum Press.
14. Leick, G. (2001). The Babylonians: An Introduction. London: Routledge.
15. Rochberg, F. (2004). The Heavenly Writing: Divination, Horoscopy, and Astronomy in Mesopotamian Culture. Cambridge: Cambridge University Press.
16. Wiseman, D. J. (1983). Nebuchadrezzar and Babylon. London: British Academy.
17. Albertz, R. (2003). Israel in Exile: The History and Literature of the Sixth Century B.C.E. Atlanta: Society of Biblical Literature.
18. Finkelstein, I., & Silberman, N. A. (2001). The Bible Unearthed: Archaeology’s New Vision of Ancient Israel and the Origin of Its Sacred Texts. New York: Free Press.
19. Grabbe, L. L. (2004). A History of the Jews and Judaism in the Second Temple Period. Vol. 1: Yehud: A History of the Persian Province of Judah. London: T&T Clark.
20. Koester, C. R. (2014). Revelation: A New Translation with Introduction and Commentary. New Haven: Yale University Press.
21. Aune, D. E. (1998). Revelation 17-22. Word Biblical Commentary Vol. 52c. Nashville: Thomas Nelson.
22. Beale, G. K. (1999). The Book of Revelation: A Commentary on the Greek Text. New International Greek Testament Commentary. Grand Rapids: Eerdmans.
23. Thomas, R. L. (1992). Evangelical Hermeneutics and Preterist Approaches to Revelation. The Master’s Seminary Journal, 3(2), 185-199.
24. Thomas, R. L. (1995). Revelation 8-22: An Exegetical Commentary. Chicago: Moody Press.
25. Walvoord, J. F. (1966). The Revelation of Jesus Christ. Chicago: Moody Press.

SCROLL THROUGH THE DIFFERENT CATEGORIES BELOW

BIBLE TRANSLATION AND TEXTUAL CRITICISM

BIBLE TRANSLATION AND TEXTUAL CRITICISM

BIBLICAL STUDIES / BIBLE BACKGROUND / HISTORY OF THE BIBLE/ INTERPRETATION

EARLY CHRISTIANITY

HISTORY OF CHRISTIANITY

CHRISTIAN APOLOGETIC EVANGELISM

TECHNOLOGY AND THE CHRISTIAN

CHRISTIAN THEOLOGY

CHRISTIAN DEVOTIONALS

CHRISTIAN FICTION