Who’s Who in Revelation: Dragon, Beast, Babylon, Woman
Quick Summary
Revelation is full of characters bigger than life — a dragon, beasts, Babylon, and a radiant woman. Each one is more than fantasy. They are symbols of real powers, temptations, and promises. John gives these figures shape and story so the church can see through the empire’s propaganda and remain faithful to the Lamb.
Introduction
Revelation reads like theater. The curtain lifts, and we meet strange characters: a dragon spewing rivers, beasts rising from sea and land, a prostitute dressed in scarlet, a woman clothed with the sun. These figures are not meant to confuse but to reveal. They strip away the masks of history’s powers and show who is behind the scenes.
For John’s first readers under Rome, knowing “who’s who” was a matter of survival. The empire demanded loyalty and offered security, but Revelation exposed the cost. By unmasking Rome as beast and Babylon, John steadied the church’s endurance. For us, these characters still name the powers that demand allegiance today.
The Dragon in Revelation
The dragon is first introduced in Revelation 12:3–4. He is “that ancient serpent, who is called the Devil and Satan” (12:9). The link to Genesis 3 is intentional — the serpent of Eden is unmasked as the dragon of history. What began with deception in the garden has become open war against the woman and her offspring.
The dragon’s role is clear: he opposes God and seeks to destroy the Messiah. When the child is born in Revelation 12, the dragon tries to devour him. Failing that, he turns his fury against the woman and those who keep the testimony of Jesus. The dragon is the power behind the beasts, the ultimate enemy disguised in political and religious forms.
The dragon is defeated not by brute force but by the Lamb’s blood and the saints’ testimony (Revelation 12:11). His doom is sealed in Revelation 20:10, when he is thrown into the lake of fire. He rages for now, but his end is certain.
The Beasts in Revelation
Revelation 13 introduces two beasts. The first rises from the sea (Revelation 13:1) and mirrors the dragon’s power. It has ten horns and seven heads, a parody of divine sovereignty. This beast symbolizes political empire — in John’s day, Rome.
The second beast comes from the earth (Revelation 13:11). It looks like a lamb but speaks like a dragon. This is false religion, propaganda, and economic pressure — enforcing worship of the first beast and marking people with its authority. Together, the beasts represent the union of oppressive politics and deceptive religion.
In Revelation 17:8–13), the beast reappears carrying Babylon. The beast mimics resurrection — “it was, and is not, and is to come” — but its power is limited. Revelation unmasks empire’s claim to divinity. Caesar is not lord. The beast is just a pawn of the dragon.
Babylon in Revelation
Babylon is introduced in Revelation 14:8) and described fully in Revelation 17–18. Babylon is pictured as a prostitute clothed in purple and scarlet, drunk with the blood of the saints. She represents the seductive power of empire — wealth, luxury, and idolatry.
For John’s readers, Babylon was Rome. Just as ancient Babylon destroyed Jerusalem, so Rome destroyed the temple in AD 70. John names Rome with the old enemy’s title. But Babylon is not just Rome. She is every empire that seduces with wealth and demands compromise. From ancient kingdoms to modern powers, Babylon is the recurring symbol of culture opposed to God.
Babylon’s fall is announced with finality: “Fallen, fallen is Babylon the great!” (Revelation 18:2). Kings, merchants, and seafarers mourn her loss, because their riches were tied to her. The message is clear: do not be entangled with her sins, for her plagues are coming (18:4).
The Woman in Revelation
The radiant woman appears in Revelation 12:1–2, “clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” She gives birth to a child destined to rule the nations — Christ. The dragon tries to devour the child, but God protects both the child and the woman.
The woman symbolizes the people of God. She is Israel, from whom the Messiah came. She is also the church, persecuted by the dragon yet nourished in the wilderness. Where Babylon is a prostitute, the woman is a bride. The contrast is deliberate. Revelation shows two ways of life: seduction by empire or faithfulness to God.
By the end of the book, the woman imagery shifts fully to the bride of the Lamb — the holy city, the New Jerusalem, coming down out of heaven (Revelation 21:2). The prostitute is judged; the bride is welcomed. The church is not defined by persecution but by her final union with Christ.
FAQ: Who’s Who in Revelation
Who is the dragon in Revelation?
The dragon is Satan, the ancient serpent of Genesis 3, who wages war against God and his people.
Are the beasts the Antichrist?
Revelation never uses the word “antichrist.” The beasts represent empire (political power) and propaganda (religious/economic pressure).
Why is Rome called Babylon?
John uses “Babylon” as a code name for Rome, just as prophets once used Babylon for Israel’s oppressor. It also names the recurring power of empire across history.
Who is the woman clothed with the sun?
She represents God’s people, first Israel and then the church, from whom the Messiah comes and whom God protects in persecution.
What’s the difference between the prostitute and the bride?
The prostitute (Babylon) represents empire’s seduction and corruption. The bride (church) represents holiness and faithfulness, destined for union with Christ.
Related Content
Revelation 12:1–17 Commentary and Meaning – The Woman and the Dragon
Revelation 17:1–18 Commentary and Meaning – The Woman on the Beast
Revelation 18:1–24 Commentary and Meaning – The Fall of Babylon
Revelation 21:9–27 Commentary and Meaning – The New Jerusalem
Works Consulted
Robert H. Mounce, The Book of Revelation, NICNT, rev. ed. (Eerdmans, 1998).
Craig R. Koester, Revelation and the End of All Things, 2nd ed. (Eerdmans, 2018).
Grant R. Osborne, Revelation, Baker Exegetical Commentary on the New Testament (Baker, 2002).
G. K. Beale, The Book of Revelation, New International Greek Testament Commentary (Eerdmans, 1999).
David E. Aune, Revelation 6–16 and Revelation 17–22, Word Biblical Commentary (Thomas Nelson, 1997–1998).
Richard Bauckham, The Theology of the Book of Revelation (Cambridge, 1993).
