Is Rome the “Mother of Harlots?” Rethinking Mystery Babylon in Revelation 17 (KJV)
Revelation 17 introduces a great whore with whom the kings of the earth commit fornication in the last days, a woman described as “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH” (Revelation 17:5). She is not merely a symbol of immorality, but a powerful spiritual system centered in a city that influences the nations politically, economically, and religiously. For centuries, Bible students have sought to answer a central question: Who is this woman, and what city does she represent?
Since the Reformation, many Christian teachers have confidently identified Rome as the Mother of Harlots. That conclusion, though widely accepted, rests more on historical bias and tradition than on a careful comparison of Scripture with Scripture.
I believe Scripture presents Jerusalem as the “great whore” and the Mother of Harlots in Revelation 17.
The Origin of Harlotry in Heaven
Revelation 17:18 says, “And the woman which thou sawest is that great city, which reigneth over the kings of the earth.” But how can a city prostitute itself?
Before a city can become a harlot, we must understand where harlotry itself began. The Bible does not introduce harlotry as a mere physical sin, but as a violation of a covenant relationship with God—an idolatry that reaches back prior to human history (“of old”), to the rebellion of Lucifer and the daughter of Zion in heaven.
The identity of Mystery, Babylon the Great cannot be rightly understood apart from the broader Controversy of Zion, which is ultimately resolved at the Second Coming of Christ.
The heavenly city of Zion was “the perfection of beauty,” the “city of the great King,” and “the joy of the whole earth” (Psalm 50:2, 48:2). Yet astonishingly, the daughter of Zion trusted in her own beauty, forsook the LORD, exchanged Him for idols, played the harlot with many lovers (Jeremiah 2:20, Isaiah 1:21, Ezekiel 16:15-16), and rebelled with Lucifer, which set forth the Controversy of Zion.
“For it is the day of the LORD'S vengeance, and the year of recompences for the controversy of Zion.” Isaiah 34:8 (KJV)
“Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.” Jeremiah 2:11-12 (KJV)
Subsequently, God destroyed Zion of old, making it desolate, which is detailed in Lamentations.
“How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary!” Lamentations 1:1 (KJV)
What began in heaven is later mirrored on earth. God instructed Moses to build a tabernacle “after the pattern” (Exodus 25:9), revealing that earthly things reflect a prior heavenly reality. Likewise, Ecclesiastes declares, “there is no new thing under the sun” (Ecclesiastes 1:9). The spiritual harlotry that began in eternity past is therefore replayed in human history.
Rachel Sitting on Idols
The idolatry of the daughter of Zion in heaven is portrayed in type by Rachel, the beloved mother of the Jews, who stole her father’s idols when Jacob fled from Laban. Unbeknownst to Laban, Rachel hid his idols in the camel’s furniture and sat on them (Genesis 31:34-35). This imagery of Rachel sitting on idols connects Israel to the woman who sits “upon a scarlet coloured beast” in Revelation 17:3.
Also, Rachel claimed that “the custom of women” was upon her at the time. Lamentations 1:17 says, “Jerusalem is as a menstruous woman” connecting the city back to Rachel, and the daughter of Zion in eternity past.
Why the “Mother of Harlots” is not Rome
While it is true that Roman Catholicism has historical and doctrinal connections to Babylon, Revelation 17:5 identifies this city as “MYSTERY, BABYLON THE GREAT.” This immediately distinguishes it from ancient Babylon in Iraq, which is neither a mystery nor presently “great” in the sense described in Revelation. The identity of this city must therefore be determined from Scripture, not tradition.
Revelation 17:18 further defines the woman: “And the woman which thou sawest is that great city, which reigneth over the kings of the earth.”
The key phrase is “that great city.” The Bible itself limits which cities bear this designation. In the King James Bible, only a small number of cities are explicitly called “great city”:
· Resen (Genesis 10:12)
· Nineveh (Jonah 1:2; 3:2–3; 4:11)
· Gibeon (Joshua 10:2)
· Jerusalem (Jeremiah 22:8; Revelation 11:8)
· The New Jerusalem (Revelation 21:10)
The New Jerusalem can be immediately ruled out, as it is holy, not corrupt. Resen and Nineveh belong to the ancient Assyrian/Babylonian world and do not fit the prophetic context of Revelation 17–18 as an end-times global religious and economic center.
This leaves Jerusalem as the only city in Scripture that:
· Is explicitly called the “great city.”
· Is central to God’s covenant dealings.
· Has a long, documented history of spiritual idolatry.
Revelation 11:8 provides a decisive identification: “And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
There is only one city where our Lord was crucified—Jerusalem.
The common argument for Rome is based on Revelation 17:9: “The seven heads are seven mountains, on which the woman sitteth.” This has long been associated with the seven hills of Rome. However, the very next verse interprets the symbol: “And there are seven kings…” Revelation 17:10 (KJV). The mountains are not geographical hills, but kingdoms. Scripture defines its own symbols, and when it does, external assumptions must yield.
In the last days, Jerusalem will become the spiritual and economic hub of the world, offering all kinds of merchandise, including religions, slaves, and souls of men (Revelation 18:12-13).
This does not remove Rome from prophecy. The papal system will play a significant role in the last days. However, it is not the city identified as “MYSTERY, BABYLON THE GREAT.”
The upcoming Tribulation is largely God’s judgment on the idolatrous nation of Israel. But it is not her end. Christ’s Second Coming brings Israel’s recognition of the one whom they pierced. They will finally fall on their knees in acknowledgment and repentance, and He will save and restore them. Thus will end the Controversy of Zion.
Richmond Shee
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