Welcome back everyone, to Tribulation Timeline.  This episode, I had intended to discuss the Antichrist, but as I was digging into the topic of Mystery Babylon, I decided it really deserves a full episode dedicated to it. 

In this episode, I’m going to discuss how to:

• Understand The Characteristics of Mystery Babylon
• Recognize why the United States and Rome are NOT Mystery Babylon.
• Understand why Jersusalem is NOT the Great Harlot
• Understand what IS Mystery Babylon and WHY it is

I’m going to get pretty deep into this, so buckle up. 

Understanding the Characteristics of Mystery Babylon

To properly understand what Mystery Babylon is or isn’t, we have to have an understanding of what the bible tells us about it.  Revelation chapters 17, 18, and the beginning of 19 contain what many regard as the longest and most enigmatic prophecy in the New Testament (Mounce, 1998). These chapters introduce a vivid series of apocalyptic images centering on a figure referred to as “the great harlot,” shown in partnership with a beast having seven heads and ten horns. Despite the importance of these passages, mainstream Christian preaching often overlooks them, leaving many believers unfamiliar with their details. Understanding these chapters is essential, however, as they lay the groundwork for interpreting the climactic events leading into the return of Christ and the establishment of the fullness of God’s kingdom.

Before arriving at Revelation 17, the preceding chapters depict escalating judgments known as the bowls of wrath (Rev. 16, NASB). Following these cataclysmic events, an angel approaches the author of Revelation to unveil a further, more focused vision of judgment. This vision targets “the great harlot” who wields global influence over peoples, nations, and their leaders. Symbolism intensifies as the angel transports the seer “in the spirit” to a wilderness—a geographical element in Scripture that typically denotes a desolate or desert environment (Freedman, 1992). Such imagery contrasts starkly with the idea of an urban center, setting a mysterious backdrop for the vision.

The harlot is portrayed as more than just a metaphorical figure of immorality; she is called “the mother of harlots,” suggesting her status as the epitome or ultimate source of false religious systems (Rev. 17:5). In biblical tradition, adultery or harlotry often symbolizes idolatry and spiritual unfaithfulness (Mounce, 1998). Thus, this “great harlot” embodies the largest and most influential manifestation of false worship in human history. By using terms such as “scarlet” and describing her use of a gold cup, the text underscores a facade of grandeur, while revealing a core of profound corruption.

Visually, the vision depicts the harlot riding the scarlet beast, illustrating a partnership or alliance. In Revelation, the beast typically represents either an empire or its final ruler that stands in opposition to God (Rev. 13). This union between the harlot and the beast reflects political, economic, and religious collaboration. Despite the perceived unity, the text later reveals a startling betrayal, in which the beast and its allies turn on the harlot to destroy her (Rev. 17:16–17). This apparent paradox highlights the temporary nature of alliances formed under satanic influence, demonstrating that evil often devours itself.

The harlot’s “wine” makes the inhabitants of the earth spiritually intoxicated (Rev. 17:2). Throughout Scripture, wine can signify both blessing and judgment (Freedman, 1992). In this context, however, it represents the corrupting influence of idolatry that captivates world leaders and populations alike. The description of the harlot “drunk with the blood of the saints” points to a concerted effort to persecute those who remain faithful to God (Rev. 17:6). Historically, the martyrdom of believers has often been carried out by oppressive regimes or religious systems hostile to biblical faith, reinforcing the notion that the harlot’s primary crime is the shedding of innocent blood on a grand scale.

Fortunately, we don’t need to rely on our own interpretation to understand this.  An angelic explanation underscores that the seven heads of the beast represent seven mountains and, by extension, seven historic world empires (Rev. 17:9–10). In apocalyptic literature, “mountains” frequently symbolize kingdoms (Mounce, 1998). The author of Revelation recounts how five empires had already fallen by the time Revelation was written, one existed at that time, and one was yet to come. That future empire appears to manifest in two phases—first as the seventh head, and then reemerging as the eighth. Such cyclical revivals in biblical prophecy often signify a renewed alignment of political power and spiritual rebellion.

Accompanying the beast’s heads are ten horns, representing ten additional rulers or kingdoms that unite to wage war against God’s people (Rev. 17:12–14). Their shared purpose is to grant power and authority to the beast for a brief period, commonly understood in Revelation as the final three-and-a-half years of the present age (Mounce, 1998). This coalition is formidable enough to prompt the declaration, “Who is able to wage war with the beast?” (Rev. 13:4). Yet the text assures readers that the Lamb, as Lord of lords and King of kings, will ultimately triumph (Rev. 17:14).

A key twist in the narrative is the eventual animosity of the ten horns and the beast toward the harlot. This betrayal leads them to “hate” her, destroy her wealth, and subject her to ruin (Rev. 17:16–17). The text emphasizes that God orchestrates these events, demonstrating divine sovereignty over even hostile human and demonic powers. This subversion also reveals that alliances built on deceit and spiritual corruption lack genuine foundation, as evil inevitably collapses upon itself.

In multiple passages, Revelation explicitly refers to the harlot as “the great city” (Rev. 17:18; 18:10). This repeated identification implies that the harlot symbolism corresponds to a literal center of power—one that conducts commerce, influences global leaders, and perpetuates false worship on an immense scale. Many interpreters assert that future events will bring judgment upon this city, resulting in global shock and lamentation from those who benefited from its economic and religious structures.  

Revelation 17, 18, and the beginning of 19 depict a final showdown between faithful believers and a vast network of idolatrous influence. By personifying it as a harlot, the text underscores the deceptive allure and eventual degradation of spiritual unfaithfulness. The lengthy description of this woman-city, her alliance with the beast, and her eventual destruction offers crucial insight into prophetic events leading up to Christ’s return (Mounce, 1998). For contemporary readers, these chapters highlight the imperative of spiritual discernment, warning that political, economic, and religious systems fueled by false worship will ultimately betray their adherents. Recognizing the methods of deception and ensuring one’s allegiance to the Lamb remain central tenets of both biblical prophecy and Christian discipleship.

It’s not the United States

The Book of Revelation, particularly chapters 17 and 18, offers a prophetic vision concerning “Mystery Babylon”—a city and religious system often understood as a central figure in the end-time scenario.

In recent years, some interpreters have popularized the view that the United States, or more specifically New York City, is the prophesied harlot of Revelation (Price, 2015).  Authors such as John Price hold this view, and to his credit, he left America, as the bible says to “come out of her”.  But I don’t believe the United States is Mystery Babylon, and I believe that this interpretation is deeply flawed on several fronts. From geographical descriptions to scriptural qualifications regarding false religion and persecution, we can see that the United States does not meet the pivotal criteria laid out in the biblical text.

First, the vision in Revelation situates Mystery Babylon in a desert (Rev. 17:3) This imagery should be taken literally unless the angel in the narrative redefines it as a symbol—which, in this prophecy, does not happen. Consequently, Mystery Babylon appears in a “wilderness” (Greek: “erēmos”), which in Scripture typically refers to a barren and arid place rather than a thriving coastal metropolis. Given that New York City is a major coastal hub and the nation as a whole spans diverse climates, this literal criterion alone casts serious doubt on identifying the United States with a desert city.

Second, Mystery Babylon is presented as the apex of false religion, deeply entrenched in idolatry and responsible for leading multitudes astray (Rev. 17:1–6, NASB). While I fully acknowledge that the U.S. has moral shortcomings—Hollywood-driven immorality, consumerism, and materialism—these do not equate to establishing the world’s largest, singular false religious system. Rather, the United States is often characterized by a pluralistic religious landscape and still sends a substantial number of Christian missionaries worldwide. In fact, despite its faults, it remains a leading nation in evangelical outreach.  Thus, portraying it as the “mother of harlots” (Rev. 17:5) fails to account for its significant history of gospel dissemination and religious diversity.

Third, Revelation 17–18 depicts Mystery Babylon as being “drunk with the blood of the saints”— directly involved in, or responsible for, the widespread martyrdom of Christians. Modern-day persecution of Christians, as numerous human rights and missions organizations confirm, is most pronounced in regions outside the United States, particularly in countries that restrict or outlaw Christian worship.  By contrast, while American society faces many moral and ethical controversies, it does not align with the mass persecution or systematic killing of believers, described in Revelation as a central crime of Babylon (Rev. 17:6). Attempts to equate abortion statistics or other forms of violence in the U.S. with the text’s emphasis on the martyrdom of believers stretch the prophecy beyond a straightforward reading.

Fourth, the prophecy underscores that when Babylon is judged, heaven and the saints rejoice, recognizing that this city is most deserving of absolute destruction (Rev. 19:2–3). Although the United States deserves criticism in many respects, the notion of global celebration at its annihilation seems incongruent with the biblical portrayal. Furthermore, urging believers to flee America due to it supposedly being Mystery Babylon could undermine the church’s responsibility to pray for national transformation and to continue missionary engagement at internally at home and abroad. If the biblical command in Revelation to “come out of her” (Rev. 18:4) applied directly to the U.S., it would conflict with the significant evangelical and missionary presence many regard as essential to global gospel outreach.

So to sum up why it’s not the United States, several key elements of the biblical description simply do not fit the United States. From its desert locale to its role as the single greatest persecutor of believers and the embodiment of the most potent false religion on earth, the prophecy’s details outpace and contradict modern attempts to force the U.S. into the role of Mystery Babylon.  While moral failings and spiritual challenges in any nation demand believers’ vigilance and prayer, there is little textual or contextual basis to support the claim that Revelation directly names or implies the United States. Instead, the biblical call is to discern carefully, to engage in fervent intercession for one’s nation, and to uphold the continuing spread of the gospel without succumbing to misapplied prophetic speculation.

It’s not Rome

One predominant view identifies Rome with the biblical figure known as “Mystery Babylon” in Revelation 17–18. Proponents often argue that Roman Catholicism, centered in the city of Rome, constitutes an ultimate expression of false religion. However, a close examination of the scriptural text and broader theological considerations suggest that Rome does not convincingly meet the core requirements set forth in the biblical description of this end-time entity.

A key observation is that Revelation repeatedly calls the harlot “the great” or “the mother” of all harlots (Rev. 17:5). This terminology implies an unparalleled reach and magnitude of idolatry or false worship. While Roman Catholicism has been significant historically, it does not stand as the single largest worldwide force of false religion, especially when compared to other belief systems that deny fundamental Christian doctrines. Furthermore, the Catholic Church affirms the Trinity, the deity of Christ, and the incarnation—positions incongruent with the specific antichrist doctrine that denies the Father and the Son (1 John 2:22–23).

Revelation also points to a coming invasion against Israel by a coalition of nations in the last days (Ezek. 30:2–5). Consistently, the Hebrew prophets depict these aggressors as arising from regions that do not align with Roman Catholic strongholds (Osborne, 2002). Instead, the nations listed include various Middle Eastern and North African territories, which, according to Scripture, unite in an end-time effort to oppose the people of God. Rome does not wield decisive spiritual authority over these lands, making it unlikely to be the harlot that convenes or governs such a coalition.  Additionally, unless they hired mercenaries, they do not have a modern army through which force could be wielded.

The prophetic imagery of Mystery Babylon presents a city set in a “wilderness” or “desert” (Rev. 17:3). In biblical usage, “wilderness” typically denotes a literal desert environment (Freedman, 1992). By contrast, Rome occupies a Mediterranean climate and geographic location, which does not reflect the desert motif integral to the prophecy. While many symbols in Revelation have figurative overtones, the text clarifies the meaning of key metaphors—yet never redefines or spiritualizes the “desert” setting.

Lastly, Revelation emphasizes that this future power exercises overwhelming spiritual and financial influence over the “kings of the earth” and becomes uniquely “drunk with the blood of the saints” in a climactic, end-time sense (Rev. 17:2, 6; 18:3). Although periods of Catholic-instigated persecution have occurred historically, modern realities do not position Rome as the leading source of large-scale martyrdom. Nor does it command global economic structures in the manner Revelation suggests. Taken together, these factors indicate that Rome, while significant in religious history, fails to match the ultimate role and criteria assigned to Mystery Babylon in Revelation’s prophecy.

History of Islam and Mecca – A theory on Mystery Babylon.  Come out of her, my people!

The worship of Baal started sometime around 2000 BC.  Emerging in Canaan, or what is modern day Palestine, Syria, Lebanon, and Israel.  Not a coincidence at all to imagine that the very land and region in which Gods chosen people would be instructed to settle, would have some of the most egregious religious practices known at the time.  The worship of Baal spread across the surrounding regions and wasn’t limited to only those I noted just a second ago.  The descendants of the Canaanites spread Baal worship across the Mediterranean, influencing cultures in Carthage and other colonies.

The worship of Baal was a recurring issue for ancient Israel. The Hebrew Bible frequently mentions conflicts between the worship of Yahweh and Baal worship, as Baal was seen as a rival deity.

During the Judges Period (ca. 1200–1000 BCE): Israelites were often influenced by surrounding cultures, and Baal worship became a significant concern (e.g., Judges 2:11–13).

Elijah and the Prophets of Baal (ca. 9th century BCE): In 1 Kings 18, the prophet Elijah famously challenged the prophets of Baal on Mount Carmel during the reign of King Ahab and Queen Jezebel, who had promoted Baal worship.

In later periods, Baal became synonymous with idolatry in Jewish, Christian, and Islamic traditions. The term “Baal” was often generalized to mean any false god or idol.  While Baal worship, as it was practiced in antiquity no longer exists, references to Baal still appear in discussions about ancient religion, archaeology, and biblical studies.  But did it completely die away?  Or did it just take on a new name, a new disguise?

Like I said, it’s not a coincidence that the single most prominent deity pitted against Israel in the bible is Baal – and it’s not a coincidence that it arose right in the heartland of what would become Israel.

The devil, Satan, knew exactly what he was doing by springing up this false god and religion in the region, hoping to deter Israel from their God given, rightful home.

Now, I’m going to do my best in pronouncing some of these names, but I don’t speak Arabic, so I pray you’ll have some patience with me.

Centuries before Islam, ‘Amir ibin Luhayy, a chief of the tribe of Jurhum who dwelt in Mecca before the coming of the Quraysh tribe, brought an idol to the city of Mecca from Syria. It was set up in the Kaaba and became the principal idol of the pagan Meccans – that is, those who lived in Mecca. The ritual casting of lots and divining arrows was performed in front of it.  This false god was named Hubal.  One of the others known to have been there was Al-Uzza.  To this idol, it is known that human sacrifices had been offered.

When the Islamic prophet Muhammad conquered Mecca, the idol was pulled down from it’s place in the Kaaba, and used as a door stop.  There were over 300 idols kept in the Kaaba and Hubal was the most respected, or held the highest place of worship.  Muhammad cut the idols with a sword to destroy them all.

The Cambridge Companion to the Qur’an states “The literature around this cultish religion and ancient practices presents Mecca’s cult as a pagan one to the god Hubal, and depicts the Arabian religious environment in which Muhammad grew up as overwhelmingly pagan – the final vestiges of the ancient near eastern religious tradition…”

(The Cambridge Companion to the Qur’an, ed. Jane Dammen McAuliffe [Cambridge University Press, 2006], p. 24)

Among the many deities that the Arabs worshiped in and around the Kaaba were the god Hubal and the three goddesses Al-Lat, al- ‘Uzza, and Manat. Hubal was originally a moon god, and perhaps also a rain god, as Hubal means ‘vapor.’ …”

It’s further stated that Hubal was known as the “great god of mecca” and that the Kaaba may have initially been created as a shrine to Hubal alone”.

Fred McGraw Donner, in his book titled Muhammad And The Believers: At The Origins Of Islam writes, “… At the center of the town was the shrine called the Ka‘ba – a large, cubical building with a sacred black stone affixed in one corner – that was the sanctuary to the pagan god Hubal…”

Here again, we see that the initial purpose of the structure was a place of worship to Habal.

Many scholars, both ancient and modern, were/are of the opinion that Hubal was simply the Arabic equivalent of the false god Baal.

For instance, F.E. Peters, though shares Karen Armstrong’s view that Hubal wasn’t Allah, nonetheless writes:

“Among the gods worshiped by the Quraysh, the greatest was Hubal …

Some additional details on this cleromantic deity, the most powerful of the pagan idols of Mecca, is supplied by the Meccan historian Azraqi …

Amr ibn Luhayy brought with him (to Mecca) an idol called Hubal from the land of Hit in Mesopotamia (referencing the hittites, which were in Syria and modern day turkey). Hubal was one of the Quraysh’s greatest idols so he set it up at the well inside the Kab’a and ordered the people to worship it. Thus a man coming back from a journey would visit it and walk in a circle around the House before going to his family, and would shave his hair before it … (Peters, Hajj: The Muslim Pilgrimage to Mecca and the Holy Places [Princeton University Press, NJ, 1994], pp. 24-25)

Peters’ also states that yet “Other sources say that it came from northern Jordan.”  Which again aligns with the ancient Hittite region.  It’s also understood that the Moabites shared this religion and maintained their own idol of Hubal. 

This data points in the direction of Hubal being the Arabic for the Hebrew Ha Baal, “the Baal.”

Additionally, Hubal was primarily a lunar god.  We’ll touch on this later.

For instance, Peters’ statement above regarding Amr ibn Luhayy bringing Hubal from Mesopotamia provides evidence that the idol was a representation of Baal.

Late Muslim scholar Martin Lings, while commenting on the origin of paganism in Mecca, further supports this when he writes:

“Khuza ‘ah thus shared the guilt of Jurhum. They were also to blame in other respects: a chieftain of theirs, on his way back from a journey to SYRIA, had asked the MOABITES to give him ONE OF THEIR IDOLS. They gave him HUBAL, which he brought back to the Sanctuary, setting it up within the Kaaba itself; and it became THE CHIEF IDOL OF MECCA.”

Barnaby Rogerson, in his book titled ” The Prophet Muhammad – A Biography” writes, “Inside this holy of holies are stored all manner of sacred objects and images. These are said to include an icon of the Virgin Mary with the Christ Child and a portrait of the Prophet Abraham. But the shrine is dominated by a representation of the war god Baal Hubal, who watches over the city’s political destiny. At times of trouble the city elders can seek his advice by casting a quiver of divinatory arrows before idols and reading the future from the answers they give.” 

Here we see Rogerson coming straight out and stating the Hubal is Baal.

Now, why the name discrepancy?  Allah instead of Baal?

There’s evidence suggesting that Allah was simply the name that the pagans gave to Hubal in recognition of the fact that he was the chief of all the gods.

This means that the idol of Hubal was actually a statue of Allah, or it could be said, A statue of Allah was a statue of Baal.

In the book, The Life of the Prophet Muhammad, as translated by professor Trevor Le Gassick, in 1998 – there lies a story that reads as follows:

Ibn Ishaq stated, ‘It is claimed that when ‘Abd al-Muttalib received such opposition from Quraysh over the digging of zamzam, he vowed that if ten sons were born to him who grew up and protected him, he would sacrifice one of them for God at the ka‘ba.’

“Eventually he had ten sons grown up whom he knew would give him protection. Their names were al-Harith, al-Zubayr, Hajl, Dirar, al-Muqawwim, Abu Lahab, al-‘Abbas, Hamza, Abu Talib, and ‘Abd Allah. He assembled them and told them of his vow and asked them to honour his pledge to God, Almighty and All-glorious is He. They obeyed, and asked him what he wanted them to do. He asked each of them to take an arrow, write his name on it and return to him.

“They did so and went with them inside the ka‘ba to the site of their god Hubal, where there was the well in which offerings to the ka‘ba would be placed. There, near Hubal, were seven arrows which they would use for divining a judgement over some matter of consequence, a question of blood-money, kinship, or the like. They would come to Hubal to seek a resolution, accepting whatever they were ordered to do or to refrain from.”

The tradition goes on to say that the lot fell on ‘Abd Allah, Muhammad’s future father, meaning that he would have to be sacrificed. The Quraish convinced ‘Abd al-Muttalib to find a way of sparing his son, and convinced him to consult a woman diviner. The text continues:

“So they left for Medina, where they found the diviner whose name was Sajah, as Yunus b. Bukayr reported from Ibn Ishaq, was at Khaybar. They rode off again and went to her and sought her advice, ‘Abd al-Muttalib telling her of the whole problem regarding him and his son. She told him: ‘Leave me today, until my attendant spirit comes and I can ask him.’”

“They left her and ‘Abd al-Muttalib prayed to God. Next day they went back to her and she informed them that she had had a message. ‘How much is the blood-money you prescribe?’ she asked. ‘Ten camels,’ they told her, that being then the case. ‘Then go back to your land and present your man as an offering and do the same with the ten camels. Then cast arrows to decide between him and them. If the divining arrow points to him then add to the number of camels until your god is satisfied; if it points to the camels, then sacrifice them in his place. That way you will please your god and save your man.’

“So they went back to Mecca and, when they had agreed to do as she had said, ‘Abd al-Muttalib said prayers to Allah. Then they offered up ‘Abd Allah and the ten camels as sacrifice and cast the arrow. At that point the men of Quraysh told ‘Abd al-Muttalib, who was standing near Hubal praying to God, “It’s all over! Your God is pleased, O ‘Abd al-Muttalib’…”

It makes absolutely no sense for Muhammad’s grandfather to stand before the statue of Hubal while praying to Allah if they were not one and the same. Nor does it make sense for the grandfather to make a vow to Allah and then go before the idol of Hubal in order to fulfill it!

This basically proves that the pre-Islamic pagans like Muhammad’s grandfather took Allah as the name of the god Hubal, which is why they would pray to Allah by going before the idol of Hubal. In their minds, the statue representing Hubal was none other than an idol depicting Allah.

Now, as we noted, When Islam emerged under the Prophet Muhammad, the Kaaba was cleansed of idols, including Hubal. This act is often cited as a clear break from pre-Islamic polytheism.  And Islam emphasizes the worship of Allah alone, rejecting any association of partners with Him. 

But, The Kaaba was a center of idol worship in Mecca, housing Hubal and other deities.  And today, it is still the center of worship for Islam. 

Practices such as circum-ambulation around the Kaaba are sometimes viewed as adaptations of pre-Islamic rituals rather than innovations.  We see this in the previous text.  This is a ritual practice which has carried over from Hubal or Baal to Islam.

Some claim that the crescent moon, a symbol often associated with Islam, reflects ancient moon worship tied to Baal or Hubal. However, it’s worth noting that the crescent moon was not originally an Islamic symbol and became associated with Islam much later.

Next, the black stone – was venerated PRIOR to Islam, and was part of the Hubal or Baal worship practices.

The name “Allah” is derived from “Al-ilah,” meaning “The God,” and was used by pre-Islamic Arabs. Again, maintaining the continuity from earlier deities, including Hubal or Baal.

The revelation that Muhammad had left him with an extremely negative reaction.  Muhammad often retreated to the Cave of Hira near Mecca to meditate and reflect. 

In the year 610, during one of these retreats, he experienced his first revelation. The angel Jibreel often cited as Gabriel appeared and commanded him to “Read”. Muhammad replied that he was not literate. The angel repeated the command three times before revealing the first verses of the Qur’an.

Muhammad was deeply shaken by this experience. He feared for his sanity or that he might have been possessed by a jinn

He returned home trembling and sought comfort from his wife, Khadijah. She reassured him, telling him that his character and deeds would protect him from harm.  Some early accounts suggest that Muhammad was so overwhelmed by the weight of his mission and the uncertainty of his experiences that he contemplated ending his life. 

According to Sahih al-Bukhari, after the initial revelations, there was a period of silence, during which no further messages came. This period of silence reportedly caused Muhammad immense despair and self-doubt, leading him to consider drastic actions

The story of his revelation is unlike any story in the bible, in which prophets were given revelation.  While some were afraid, and an angel told them, “Be not afraid”, this is not how the experience was for Muhammad.  Muhammad was given no comfort and contemplated ending his life. 

Galatians 1:8-9 reads:  “But even if we or an angel from heaven should preach to you a gospel other than what we have preached to you, a curse be on him!” 

Islam denies Jesus as the Son of God and God as a father figure, key tenets of Christianity.  This means Muhammad’s initial revelation in the cave of Hira was a demonic deception, and it aligns with biblical warnings about false gospels and false angels giving word. 

Muhammad’s depression following the encounter is evidence of its non-divine origin.  Satan used Muhammad to rebrand Baal worship as Islam, deceiving 1.7 billion people.

This deception involves disassociating Allah from Hubal while maintaining the same site of worship and practices.  Islam is a continuation of Baal worship disguised as a monotheistic religion.

Why Jerusalem is NOT the Great Harlot or Mystery Babylon

I want to talk about this for a moment, because I’ve seen some blogs and videos out there talking about Jerusalem as the Great Harlot or Mystery Babylon – and possibly even the source of the Antichrist.  These are all falsehoods and misdirection.

In the Book of Revelation, two symbolic women stand in clear contrast: Jerusalem and Babylon. One is ultimately portrayed as the holy city of God, the other as a bloodthirsty, doomed entity. Throughout Scripture, Jerusalem—even in her most backslidden state—is always promised eventual redemption and restoration. By contrast, Babylon faces total, permanent destruction. It should be emphasized that the Bible consistently describes Jerusalem’s failings—but always follows them with God’s promise to purify and save her in the end.

Another key point is that Revelation’s larger storyline shows these two cities in conflict. Jerusalem represents God’s people, who will be chastised but redeemed. Babylon, on the other hand, wields massive religious and economic power and partners with the Beast in persecuting the saints. Jerusalem is never depicted as aligning with the Beast; she is persecuted by him. While Revelation 11 does call Jerusalem “Sodom” and “Egypt,” the same chapter also describes her as the “holy city,” which reflects God’s ultimate plan to cleanse and restore her.

Furthermore, Jerusalem, today or in the end times, simply doesn’t match the description of the world’s overarching religious and economic superpower. The biblical Babylon of Revelation is responsible for the blood of saints all over the earth and exerts global influence as a port city—realities that don’t line up with Jerusalem. Moreover, while Jesus laments Jerusalem’s historical record of killing the prophets, Revelation’s Babylon is judged for an end-time, worldwide slaughter of God’s people, something modern or future Jerusalem is not orchestrating.

Scripture also paints Jerusalem as God’s covenant bride, who ultimately returns to the Lord after a season of sin and chastisement. The Old Testament prophets (such as Isaiah and Ezekiel) use “harlot” language for Jerusalem but always conclude with a promise of her purification and eternal betrothal to God. In Revelation 12 and 21, that same city is revealed in glory, descending from heaven as the Lord’s bride. Babylon never receives such hope but is condemned to utter destruction.

Pay attention, and be warned against the rising tide of anti-Semitic sentiments that attempt to recast Jerusalem as the epicenter of wickedness in the last days. Holding Jerusalem responsible for all Christian martyrdom and evil makes no sense when weighed against global realities. Instead, believers are called to pray for her redemption and recognize God’s enduring promise to bring her fully into righteousness. In short, Revelation does not fuse these two cities into one but shows one that will be forever redeemed and one that will be forever judged.

What is Mystery Babylon?

The Book of Revelation (chapters 17–18) describes an enigmatic figure called “Mystery Babylon,” portrayed metaphorically as a harlot, yet explicitly identified as a literal city.  Although interpreters have proposed diverse theories—ranging from Rome to Jerusalem, from symbolic interpretations to theories involving various global powers as we discussed earlier — certain key characteristics point convincingly toward Mecca in Saudi Arabia as the most plausible fulfillment of “Mystery Babylon.”

First, the prophecy specifies that Mystery Babylon is a literal city (Rev. 17:18). This city also exercises pervasive religious and economic influence over nations, a distinction many modern financial hubs fail to meet. Mecca, by contrast, stands at the heart of Islam, a faith practiced by nearly two billion adherents worldwide (Pew Research Center, 2015). Five times daily, observant Muslims around the globe turn toward Mecca in prayer, reinforcing its position as a religious capital unmatched by cities associated merely with commerce or politics.

Second, Revelation frames Mystery Babylon as a site of profound idolatry or spiritual adultery (Rev. 17:2–5). Within biblical language, harlotry often symbolizes devotion directed away from the God of the Bible (Osborne, 2002). From a Christian perspective, any alternative form of worship can be deemed idolatrous. Given the scale and focus of Islamic rites in Mecca—particularly surrounding the Kaaba—it stands out as a global epicenter of worship not aligned with biblical Christianity. No other locale commands such unified, daily veneration by so many followers.

Third, the prophecy speaks of a power that seduces “the kings of the earth” through both wealth and religion (Rev. 18:3). Saudi Arabia’s global influence has long been magnified by its oil wealth and strategic spending, including funding for religious centers worldwide (Jones, 2012). Across numerous regions, lavish investments extend beyond commerce, shaping political alliances and religious infrastructures. This phenomenon mirrors the Revelation narrative more closely than does a purely commercial city that lacks a unifying worldwide faith dimension.

Fourth, the biblical portrait includes specific geographical clues. According to Revelation 17:3, the figure John sees is situated in a “wilderness” or “desert,” a descriptor fitting the Arabian Peninsula. Unlike temperate or coastal European cities commonly proposed, Mecca thrives within a predominantly desert region (Freedman, 1992). Moreover, the text describes Mystery Babylon as a consuming power, importing luxury goods from around the globe without substantial export mentions (Rev. 18:11–13). Saudi Arabia’s high consumption patterns, financed by vast oil revenues, dovetail with this depiction.  A city and state that consumes goods, but produces idolatry and false religion.

Fifth, Revelation highlights an entity “drunk with the blood of the saints” (Rev. 17:6), suggesting an engine of persecution. Modern analyses consistently reveal that many of the worst environments for Christian communities are found in predominantly Islamic nations (Open Doors, 2023). Although not all persecution arises from a single place, Saudi Arabia’s history of fostering or funding radical ideologies underscores the region’s association with such opposition. This pattern supports a reading of Mecca’s religious centrality as deeply involved in end-time conflicts described in Revelation.

Finally, the text portrays a temporary alliance between Mystery Babylon and the “beast,” ending in betrayal (Rev. 17:16). Geopolitically, turmoil within radical Islamist movements reveals how even their financial or ideological sponsors can become targets. Shifts in leadership and regional power struggles indicate how alliances in this sphere could dissolve abruptly, consistent with biblical predictions. Thus, from worship rites to political intrigue, Mecca offers a coherent alignment with Revelation’s end-time imagery.

In sum, the case for Mecca (and by extension Saudi Arabia) as Mystery Babylon emerges from several interwoven factors: desert geography, unparalleled religious devotion, profound economic clout, and historical connections with severe persecution. Although debates around these interpretations continue, the convergence of biblical criteria offers a compelling reason to see Mecca as the strongest present-day candidate for Mystery Babylon’s identity.

If you haven’t watched part 2 of this series, I’ll put a link at the end of this post.  I recommend it as I explain in more detail how the revived Ottoman Empire could be the final beast of revelation – pairing with what I’ve spoke of here regarding Mystery Babylon and Mecca.

References

• Freedman, D. N. (Ed.). (1992). The Anchor Yale Bible Dictionary (Vol. 6). Yale University Press.
  
  
• Mounce, R. H. (1998). The Book of Revelation (Rev. ed.). Wm. B. Eerdmans Publishing.
  
  
• Osborne, G. R. (2002). Revelation (Baker Exegetical Commentary on the New Testament). Baker Academic.