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The following analysis will help to make clear the relation of the several parts of the vision.
I. THE ORIGIN OF THE ENMITY BETWEEN CHRIST AND THE WORLD. (Rev_12:7-13.)
II. THE PROGRESS OF THE WARFARE.
1. The assaults of the devil.
(1) The dragon's direct attacks on Christ (Rev_12:1-7 and Rev_12:13-17).
(2) On the Church by means of the wild beast (Rev_13:1-10).
(3) On the Church by means of the two-horned beast (Rev_13:11-18).
2. The overthrow and punishment of the devil. (Rev_20:1-10.)
(1) The fate of the dragon (Rev_14:7).
(2) The fate of the wild beast (Babylon) (Rev_14:8; Rev_17:1-18.; 18.; Rev_19:19, et seq.).
(3) The fate of the two-horned beast (Rev_14:9; Rev_19:19, et seq.).
3. The victory of the faithful. (Rev_14:13; Rev_19:1-10; Rev_21:1-27.; 22.)
Rev_12:1
And there appeared a great wonder; and a great sign was seen (Revised Version). This sign consists of the whole of the appearances, the account of which is contained in this verse and the following one. The vision is thus plainly declared to be figurative (cf. the use of the corresponding verb in Rev_1:1). In heaven. Though the scene of the vision opens in heaven, it is immediately afterwards transferred to the earth. It is doubtful whether any particular signification is to be attached to the expression, though Wordsworth notes concerning the Church, "For her origin is from above; hers is the kingdom of heaven." And Bengel, "The woman, the Church, though on earth, is nevertheless, by virtue of her union with Christ, in heaven." A woman. The woman is undoubtedly the Church of God; not necessarily limited to the Christian Church, but the whole company of all who acknowledge God, including the heavenly beings in existence before the creation, as well as creation itself. The figure is found both in the Old Testament and in the New. Thus Isa_54:5, Isa_54:6, "For thy Maker is thine Husband ... For the Lord hath called thee as a woman forsaken and grieved" (cf. also Joh_3:29; 2Co_11:2; Eph_5:25-32). Clothed with the sun. The whole description is intended to portray the glory and beauty of the Church. Most of the ancient commentators give particular interpretations of the symbols employed. Thus the sun is believed to represent Christ, the Sun of Righteousness. Primasius quotes Gal_3:27, "For as many of you as have been baptized into Christ have put on Christ." And the moon under her feet. This is interpreted as showing the permanent nature of the Church; she treads underfoot the moon, the symbol of changing times and seasons. It is thought that a reference is thus intended to the futility of the endeavours made to subvert the Church (cf. Son_6:10). Others variously interpret the moon of
(1) the Mosaic Law;
(2) the irreligion of the world;
(3) the Mohammedan power.
But the figure is probably intended simply to enhance the beauty of the vision, and to portray the exceeding glory of the Church. We may also imagine the symbol to denote stability of existence in the midst of change of outward appearance, as the moon is ever existent and ever reappearing, though obscured for a time. And upon her head a crown of twelve stars. This image immediately suggests a reference to the twelve apostles of the Christian Church, and the twelve tribes of the Jewish Church. Wordsworth observes, "Twelve is the apostolic number, and stars are emblems of Christian teachers." In like manner the Jews were accustomed to speak of the minor prophets as "the twelve." The crown is στέφανος —the crown of victory—the idea of which is prominent throughout the vision.
Rev_12:2
And she being with child cried, travailing in birth, and pained to be delivered. The present, "crieth," κρὰζει , is found in à , A, P, Coptic, Andreas in a et bav., etc.; the imperfect, ἐκράζεν , is read in C, Vulgate, 7, 8, 31, etc., Andreas in c et p, Primasius; the aorist, ἐκράζεν , in B, twelve cursives (cf. the words of our Lord in Joh_16:21, Joh_16:22). A similar image occurs in Isa_26:17; Isa_66:7, Isa_66:8; Mic_4:10. The trouble which afflicted the Jewish Church, and the longing of the patriarchs for the advent of the Saviour, are here depicted. So also St. Paul, encouraging the Romans to bear patiently their sufferings, says, "The whole creation groaneth and travaileth in pain together until now" (Rom_8:22).
Rev_12:3
And there appeared another wonder in heaven; and there was seen another sign in heaven (Revised Version). (See on Rev_12:1.) The appearance seen is not a representation of the devil as he actually is, but the sign—the dragon—is figurative and descriptive of the particular characteristics now about to be exhibited. In heaven—most likely merely in the space above, where he could be easily seen. Wordsworth, however, says, "Because the power here represented assails the Church, the kingdom of heaven." And behold a great red dragon. His identity is established by Rev_12:9, where he is called "the great dragon, the old serpent, the devil, Satan, the deceiver.'' Red; no doubt to enhance his terrible appearance; suggestive of his murderous, destructive character. "Dragon" ( δράκων ,) in the New Testament occurs only in this book. In the Old Testament the word is of frequent occurrence. In the LXX. δράκων is used seventeen times to express the Hebrew tannin (a sea or land monster, especially a crocodile or serpent); five times it stands for leviathan; twice it represents kephir (young lion); twice nachash (serpent); once ‛ (he-goat); and once pethen (python). Tannin (singular) is always rendered by δράκων except in Gen_1:21, where we find κῆτος ; but twice it is corrupted into tannim (viz. Eze_29:3; Eze_32:2). The latter word, tannim, is the plural of tan (a jackal), and is found only in the plural; but once it is found corrupted into tannin (Lam_4:3). There is no doubt as to the signification of the appearance. The dragon, is, in the Old Testament, invariably a symbol of what is harmful, tyrannous, murderous. It is a hideous, sanguinary monster, sometimes inhabiting the sea, sometimes the desolate places of the earth, always "seeking whom it may devour." In some passages it refers to Pharaoh (Psa_74:13; cf. Eze_29:3; Eze_32:2); in others it is a type of what is noxious or desolate (Job_7:12; Isa_13:22; Isa_34:13; Psa_44:19; Jer_9:11, etc.). In Isa_27:1 we have the combination, "leviathan the piercing serpent, even leviathan that crooked serpent;… the dragon that is in the sea." Having seven heads and ten horns. The description of the beasts in Revelation 12-17, is evidently derived from the vision of Daniel (7.), although the details differ. It seems reasonable to conclude, therefore, that the interpretation generally should follow the same lines as that applied to the Old Testament symbols, with which the writer was so familiar. The appearances described in Daniel are universally considered to typify various worldly powers which oppressed the Church and nation of the Jews. Similarly here the symbolism seems intended to portray the opposition of the devil to the Church of God, working through the power of the world. The heads and horns are both declared in Rev_17:10, Rev_17:12 to typify kingdoms—in what way we shall presently see (Rev_17:10). The numbers seven and ten are both symbolical of completeness (see Rev_1:4; Rev_5:1; Rev_13:1; Rev_17:3). We have, therefore, in this picture of the dragon, the idea of the full and complete power of the world arrayed on earth against God and his Church. This power, connected with and derived from the devil, the prince of this world (Joh_12:31), is often alluded to by St. John as being opposed to, or in contrast with, the godly (see Joh_7:7; Joh_14:17; Joh_15:1-27.; 16.; 17.; 1Jn_2:15; 1Jn_3:13; 1Jn_5:4, etc.). And seven crowns upon his heads; seven diadems (Revised Version). That is, the kingly crown, the symbol of sovereignty, worn by the dragon to denote his power as "prince of this world." The word διαδήματα is found in the New Testament only here and Rev_13:1 and Rev_19:12. It is not the στέφανος , the crown of victory worn by the saints (see Rev_2:10; Rev_3:11; Rev_6:2, etc.). No account is given of the disposition and arrangement of the heads, horns, and diadems; nor is it necessary. The seven crowned heads signify universal sovereignty; the ten horns, absolute power. Probably those to whom St. John wrote understood the symbol as referring specially to the power of heathen Rome, which was at that time oppressing the Church; but the meaning extends to the power of the world in all ages (see on Rev_13:1).
Rev_12:4
And his tail drew the third part of the stars of heaven, and did cast them to the earth; draweth (Revised Version). Not the stars with which the woman is crowned (see Rev_12:1), but other stars. In describing the vast power of the devil, St. John seems to allude to the tremendous result of his rebellious conduct in heaven, in effecting the fall of other angels with himself (Jud Joh_1:6). The seer does not here interrupt his narrative to explain the point, but returns to it after verse 6, and there describes briefly the origin and cause of the enmity of the devil towards God. The third part (as in Rev_8:7, et seq.) signifies a considerable number, but not the larger part. And the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born; which was about to be delivered, that when she was delivered, he might devour her child (Revised Version). A graphic picture of what is true of Christ himself of the Church, both Jewish and Christian, and of every individual member of the Church. This is another example of the personal history of Christ being repeated in the history of his Church. The devil, in the person of Herod, attempts to prevent the salvation of the world; through Pharaoh he endeavours to crush the chosen people of God, through whom the Messiah was to bless all the earth; by means of the power of Rome he labours to exterminate the infant Church of Christ.
Rev_12:5
And she brought forth a man child, who was to rule all nations with a rod of iron; a son, a male—the Greek υἱόν , ἄρσεν , renders it emphatic—who is to rule, as in the Revised Version; to rule, or to govern as a shepherd (cf. the verb in Mat_2:6). This reference and Psa_2:9 leave no doubt as to the identification of the man child. It is Christ who is intended. The same expression is used of him in Rev_19:1-21., where he is definitely called the "Word of God." And her child was caught up unto God, and to his throne. The sentence seems plainly to refer to the ascension of Christ and his subsequent abiding in heaven, from whence he rules all nations. The seer, perhaps, wishes to indicate at once the absolute immunity of Christ from any harm proceeding from the power of the devil, whose efforts are henceforth directly aimed only at the Church of Christ. Satan still hopes to injure Christ through his members. As remarked above (see on Rev_19:4), what is true of the personal history of Christ is often true of his Church and of his true members. And thus some have seen in this passage a picture of the woman, the Church, bringing forth members, to devour whom is Satan's constant purpose, but who in God's good time are taken to his throne to be near himself.
Rev_12:6
And the woman fled into the wilderness. As with Christ, so with his Church. His great trial took place in the wilderness; so the trial of the Church occurs in the wilderness, by which figure the world is typified. It is generally pointed out that this verse is here inserted in anticipation of Rev_12:14. We prefer rather to look upon it as occurring in its natural place, the narrative being interrupted by Rev_12:7-13 in order to account for the implacable hostility of the devil. Where she hath a place prepared of God. à , A, B, P, and others insert ἐκεῖ as well as ὅπου , "where she there hath," etc.—a redundancy which is an ordinary Hebraism. Though the Church is "in the world," she is not "of the world" (Joh_17:14, Joh_17:15); though the woman is in the "wilderness," her place is "prepared of God." The harlot's abode (Rev_17:1-18.) is in the wilderness, and it is also of the wilderness; it is not in a place specially prepared of God. That they should feed her there a thousand two hundred and three score days. The sense is the same as in Rev_12:14, "that she should be sustained there." The interpretation of the 1260 days, or 3.5 years, coincides here with that adopted in Rev_11:2. It describes the period of this world's existence, during the whole of which the devil persecutes the Church of God. As Auberlen points out, this is, in Rev_13:5, declared to be "the period of the power of the beast, that is, the world power." (For a discussion of the whole subject of this period, see on Rev_11:2.)
Rev_12:7, Rev_12:8
And there was war in heaven. The passage Rev_12:7-13 is an interruption of the narrative of the persecution of the woman by Satan. It is caused, apparently, by a desire to account in some degree for the relentless hostility of the devil towards God and his Church. Two explanations of the passage may be referred to.
(1) Rev_12:7-13 relate to the period anterior to the Creation, concerning which we have a slight hint in Jud_1:6. This, on the whole, seems to agree best with the general sense of the chapter, and to present fewest difficulties. Thus:
(a) It accounts for the insertion of the passage (see above).
(b) The war is directly between the devil and Michael, not between the devil and Christ, as at the Incarnation and Resurrection.
(c) Jud_1:8 and Jud_1:9 seem to require a more literal interpretation than that which makes them refer to the effects of Christ's resurrection.
(d) It was not at the period of the Incarnation that the scene of Satan's opposition was transferred to the earth, as described in Jud_1:12.
(e) The song of the heavenly voice may be intended to end with the word Christ (Jud_1:10), and the following passages may be the words of the writer of the Apocalypse, and may refer to the earthly martyrs (see on Jud_1:10).
(f) This attempt of the devil in heaven may be alluded to in Joh_1:5, "The darkness overcame it not" (see also Joh_12:35).
(2) The passage may refer to the incarnation and resurrection of Christ, and the victory then won over the devil. This interpretation renders the whole passage much more figurative.
(a) Michael is the type of mankind, which in the Person of Jesus Christ vanquishes the devil.
(b) Subsequent to the Resurrection Satan is no more allowed to accuse men before God in heaven, as he has done previously (see Job_1:1-22.; 2; Zec_3:1; 1Ki_22:19-22); he is thus the accuser cast down (Joh_1:10), and his place is no more found in heaven (Joh_1:8).
(c) The earth and sea represent the worldly and tumultuous nations. Perhaps the strongest argument in favour of the second view is found in Luk_10:18 and Joh_12:31. Michael and his angels fought against the dragon; Michael and his angels [going forth] to war with the dragon (Revised Version). Alford explains the infinitive phrase as compounded of the genitive τοῦ and depending upon ἐγένετο . Michael ( ìàÅêÎéíÈ ) signifies, "Who is like to God?" We may compare this with the cry of the worldly in Rev_13:4, "Who is like unto the beast?" In Daniel, Michael is the prince who stands up for the people of Israel (Dan_12:1-13. l; Dan_10:13, Dan_10:21). Michael, "the archangel," is alluded to in Jud Dan_1:9 as the great opposer of Satan. St. John, perhaps borrowing the name from Daniel, puts forward Michael as the chief of those who remained faithful to the cause of God in the rebellion of Satan and his angels. The angels of the dragon are the stars of verse 4, which he drew with him to the earth, and possibly the reference to this event in verse 4 gives rise to the account in verses 7-13. Some commentators interpret the war here described as that between the Church and the world. Michael is thus made to be symbolical of Christ, and some have no difficulty in indicating a particular man (such as Licinius) as the antitype of the dragon. And the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. The Greek is stronger, not even their place, etc. Οὐδέ is read in à , A, B, C, Andreas, Arethas; οὔτε is found in P, 1, 17, and others. So complete was the defeat of Satan that he was no longer permitted to remain in heaven in any capacity.
Rev_12:9
And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world; cast down (Revised Version); the whole inhabited earth. "The dragon:" so called, because he is the destroyer (see on Rev_12:3). "The ancient serpent," as he was revealed in Gen_3:1-24. So in Joh_8:44 he is "the destroyer from the beginning." "The devil" ( Διάβολος ) is the Greek rendering of the Hebrew Satan, ðîÈùÒÈ , "the accuser, the adversary;" reference is made in Joh_8:10 to the signification of the name, "The Deceiver." Wordsworth says, "The deceits by which Satan cheated the world in oracles, sorcery, soothsaying, magic, and other frauds, are here specially noticed. These were put to flight by the power of Christ and of the Holy Ghost, in the preaching of the gospel by the apostles and others in the first ages of Christianity. Our Lord himself, speaking of the consequence of the preaching of the seventy disciples, reveals the spiritual struggle and the victory: 'I was beholding Satan as lightning fall from heaven' (Luk_10:17, Luk_10:18)." He was cast out into the earth, and his angels were cast out with him; cast down to the earth, etc. (Revised Version). "To the earth" in a twofold sense:
(1) the phrase is a description of the loss of dignity and power on the part of Satan, in being cast to earth as opposed to heaven;
(2) earth is the scene of his future operations, where he may still in some degree sustain the struggle against God.
Rev_12:10
And I heard a loud voice saying in heaven. The "great voice" is characteristic of all the heavenly utterances (cf. Rev_5:2; Rev_6:1, Rev_6:10; Rev_16:17, etc.). The personality of the speaker is not indicated. From the following chorus the voice would seem to proceed from many inhabitants of heaven. Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ; the salvation and the power, and the kingdom of our God, and the authority of his Christ (Revised Version). The Revised Version marginal reading may also be noticed, Now is the salvation … become our God's, and the authority [is become] his Christ's. The heavenly inhabitants celebrate the triumphant confirmation of God's supremacy, which has been vindicated by the defeat and expulsion of the rebellious hosts. "The salvation of God" ( σωτηρία ) is that which proceeds from him; "that salvation which belongs to God as its Author" (Alford); cf. Rev_7:10; Rev_19:1. "The authority of his Christ" is first manifested in heaven; Satan is cast down to the earth, and here again at a subsequent epoch the authority of Christ is displayed, and another victory won over the devil. This seems to be the conclusion of the heavenly song. As before stated (see on Rev_19:7), the three and a half verses now concluded seem to relate to a period previous to the creation of the world. It seems equally probable that the following two and a half verses refer to those earthly martyrs and suffering Christians for whom this book is specially written. These two views can be reconciled by supposing the song of the heavenly voice to cease at the word "Christ" (Rev_19:10); and then the writer adds words of his own, as if he would say, "The cause of the victorious song which I have just recited was the fact that the devil was cast down, the same who is constantly accusing ( ὁ κατηγορῶν ) our brethren. But they (our brethren) overcame him, and valued not their lives, etc. Well may ye heavens rejoice over your happy lot, though it means woe to the earth for a short time." For the accuser of our brethren is cast down, which accused them before our God day and night. The one accusing them ( ὁ κατηρορῶν ); not the past tense. Satan does not cease to accuse, though he may not do so with effect, since he may be overcome by the "blood of the Lamb." The heavenly beings are henceforth beyond his reach. He can yet accuse men—our brethren—says St. John; but even here his power is limited by the victory of the death and resurrection of Christ referred to in verse 5. "Accuser" ( κατήγορος ) is found in à , B, C, P, Andreas, Arethas. The form κατήγωρ , found in A, is rather the Targumic and rabbinic corruption of the word øåâéè÷ , than the Greek word itself. "Of our brethren," the saints and martyrs (see above); "is cast down" (or, "was cast down") from heaven.
Rev_12:11
And they overcame him (cf. the frequent references to those who overcome, and the promises made to them, Rev_2:1-29.; 3.; Rev_21:7, etc.). The reference "they" is to "our brethren," the accused ones of Rev_12:10. By the blood of the Lamb; because of the blood, etc. (Revised Version). That is, "the blood of the Lamb" is the ground or reason of their victory, not the instrument. So in Rev_1:9, "1 John … was in the island called Patmos, because of the Word of God ( διὰ τὸν λόγον )" (cf. Rev_6:9). Winer agrees with this view of the present passage, against Ewald and De Wette. "The Lamb," who was seen "as it had been slain" (Rev_5:6)—Christ. And by the word of their testimony; and on account of the word, etc. The one phrase is the natural complement of the other. "The blood of the Lamb" would have been shed in vain without the testimony, the outcome of the faith of his followers; that testimony would have been impossible without the shedding of the blood. And they loved not their lives unto the death; their life even unto death. That is, they valued not their life in this world, even to the extent of meeting death for the sake of giving their testimony. There is no article in the Greek, merely ἄχρι θανάτον ; so also in the same phrase in Act_22:4. The article of the Authorized Version in Act_22:4 is probably derived from Wickliffe's Bible; that in the present passage, from Tyndale's.
Rev_12:12
Therefore rejoice, ye heavens, and ye that dwell in them; O heavens (Revised Version). Κατοικοῦντες , "that dwell," is read in à , 26, 29, 30, 31, 98, Andreas, Vulgate, Primasius, Memphitie, Armenian. The Revisers have followed the common reading of σκηνοῦντες , "tabernacled," which is found in the majority of manuscripts. Alford observes, "There is no sense of transitoriness in St. John's use of σκηνόω , rather one of repose and tranquillity (cf. Rev_7:15)." Κατασκηνοῦντες is found in C. So in Rev_13:6 the abiding place of God is called his tabernacle. These are the words of the writer (see on Rev_13:10). The cause for this rejoicing has been given in Rev_13:9; the devil having been cast out, those in heaven enjoy absolute immunity from all harm which he can work. Woe to the inhabiters of the earth and of the sea! Woe for the earth and for the sea! (Revised Version). A few cursives give τοῖς κατοίκουσιν , "to the dwellers." The influence of the devil works woe to the whole world—to the human inhabitants, to the animal and vegetable life of the earth which was cursed for man's sake (cf. Gen_3:17). For the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time; or, came down (aorist). "A short season" ( καιρός ) in which to exist in the world. His wrath, kindled by his ejectment from heaven, is the greater because of the comparative shortness of his reign on earth. This "short season" is the period of the world's existence from the advent of Satan till the final judgment. It is short in comparison with eternity, and it is frequently thus described in the New Testament (Rom_9:28; 1Co_7:29; Rev_3:11, etc.). It is the "little time" of Rev_6:11; the "little season" of Rev_20:3, during which Satan must be loosed. Here ends the digression descriptive of the struggle in heaven before the creation of the world, and the following verses take up and continue the narrative which was interrupted after Rev_20:6.
Rev_12:13
And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. (For an explanation of the characters here alluded to, see on the previous verses.) The devil, defeated in his attempts against God in heaven, and foiled in his attack upon the man child—Christ Jesus (see Rev_12:5), now directs his efforts against the woman—the Church. The interpretation must not be confined to one peculiar form of evil which assails the Church, but must include all—the bodily persecutions with which those to whom St. John wrote were afflicted, the heresies which arose in the Church, the lukewarnmess of her members (Rev_3:16), and all others.
Rev_12:14
And to the woman were given two wings of a great eagle. "The two wings of the great eagle" is found in most authorities, though à omits both the articles. The symbol of the eagle is a common one in the Old Testament, and this may account for the presence of the article. The escape of the Jewish Church from the power of Pharaoh, and her preservation in the wilderness, are referred to under a like figure (see Exo_19:4; Deu_32:11, "Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself"). The natural enmity between the eagle and the serpent is alluded to by Wordsworth (Wordsworth, in loc., where see a full exposition of the symbolism here employed). "The two wings" may typify the Old and New Testaments, by the authority of which the Church convicts her adversaries, and by which she is supported during her period of conflict with the devil. That she might fly into the wilderness, into her place. The reference to the flight of Israel from Egypt is still carried on. "Her place" is the "place prepared of God" (Rev_12:6). The Church, though in the world, is not of the world (see on Rev_12:6). Where she is nourished for a time, and times, and half a time, from the face of the serpent. Still the history of Israel is borne in mind. As the chosen people were nourished in the wilderness, so the Church of God is sustained in her pilgrimage on earth. The redundant δπον ἐκεῖ , "where there," follows the analogy of the Hebrew (see on Rev_12:6). "The time, times, and half a time," is the period elsewhere described as 42 months, 1260 days, 3.5 years. It denotes the period of the existence of this world (see on Rev_11:2). The expression is taken from Dan_7:25; Dan_12:7. By this verse and Dan_12:6 is established the identity of the two expressions—1260 days, and the time, times, and half a time (i.e. one year + two years + half a year). The plural καιροί is used for "two times," as no dual occurs in the Greek of the New Testament. The construction, "nourished from the face" ( τρέφεται ἀπὸ προσώπου τοῦ ὄφεως ), is built upon the analogy of the Hebrew. The "serpent" is the "dragon" of Dan_12:13 (cf. Dan_12:9, "the great dragon, that old serpent, called the Devil, and Satan"). The two words are used as convertible terms (cf. verse 17, where he is again called "the dragon").
Rev_12:15
And the serpent cast out of his month water as a flood after the woman, that he might cause her to be carried away of the flood; cast out of his mouth after the woman water as a river … carried away by the river. A flood, in the Old Testament, has several significations. It frequently expresses overwhelming misfortune. Thus Psa_69:15, "Let not the waterflood overflow me;" Psa_90:5, "Thou carriest them away as with a flood" (cf. also Dan_9:26; Dan_11:22; Isa_59:19; Jer_46:7; Amo_9:5, etc.). The flood is typical of every form of destruction with which the devil seeks to overwhelm the Church of God. At the period of the writing of the Apocalypse, it plainly symbolized the bitter persecutions to which Christians were subjected; but its meaning need not be limited to this one form of destruction. Thus all those writers are correct, so far as they go, who interpret the flood of the Mohammedan power, of heresy, of the Gothic invasion, etc.
Rev_12:16
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth; swallowed up the river (Revised Version). "The earth" frequently, but not invariably, in the Revelation signifies "the wicked." It is doubtful, therefore, how far the figure here employed should be pressed. What is certain is that the writer intends to express the idea that the Church is preserved in a wonderful and even miraculous way from the efforts of the devil. Further than this we cannot proceed safely. Possibly we may see in the passage an allusion to the world embracing Christianity, by which the instrument of Satan's ill will became a defence to the Church; though an earlier period and earlier deliverances seem more likely to be intended (such as the conversion of St. Paul); for after endeavouring to destroy the woman at one stroke, the dragon proceeds to war with her seed. The words recall another incident in the history of the Israelitish flight from Egypt and sojourn in the wilderness, viz. that of the destruction of Korah and his company; though, of course, the nature of the incidents is not the same in both cases.
Rev_12:17
And the dragon was wroth with the woman, and went to make war with the remnant of her seed; waxed wroth … went away to make, etc. (Revised Version). Having failed to prevent the mission of' the man child—Christ Jesus—and having been foiled in his attempts to overwhelm the Church of God, Satan proceeds to attack the individual members of the Church—the seed of the woman. The method by which he endeavours to do this is related in the following chapters. Wordsworth points out an analogy between the means which Satan employs to destroy the Church as described here, and those described in the seals. The "rest of her seed" (Revised Version) signifies all the children of the woman, excluding the man child of Rev_12:5. All members of the Church of God are thus referred to, those who are brethren of Christ (cf. Heb_2:11, "For which cause he is not ashamed to call them brethren"). Which keep the commandments of God, and have the testimony of Jesus Christ (nearly all manuscripts omit "Christ"); hold the testimony (Revised Version). This plainly points out who are the "rest of the seed"—they are those who are God's faithful servants. We may see in the description a reference to the Church of God, both Jewish and Christian. The members of the Jewish Church were they to whom "the commandments of God" were specially revealed, and Christians are they who specially "hold the testimony of Jesus." (For an explanation of the latter phrase, see on Rev_1:2.)
We have now reached another stage in the history of the warfare carried on by the devil against God. Rev_12:7-12 of this chapter describe the origin of the hostility of Satan towards God; Rev_12:4 and Rev_12:5 relate the attempts of the devil to destroy Christ and to thwart his mission; Rev_12:13-16 refer to the attacks of Satan upon the Church of God, by which he hoped to destroy it as a whole, before there was time for the "seed" to spring up. Having failed in every attempt, the dragon now sends other agents by whom he hopes to destroy the individual members of the Church—the other seed of the woman—the brethren of Christ.
I. OUR FOE IS A PERSONAL ONE. (Rev_12:9.) It would be of little avail to say that the personality of the evil one cannot be decided from such a chapter as this; for the allusions to Satan elsewhere are so numerous and so varied that they shut us up to the conviction of his personality; i.e. that he is a distinct being, with a will, plan, and pro-pose of his own, moving in "the heavenly places," i.e. in the realm of spirit. We often find the personal pronouns used concerning him (Joh_8:44). The names and epithets applied to him indicate the same. The name "the devil" means "the slanderer." He is represented in Scripture as slandering God before men, and as slandering men before God. The apostle speaks of him as "going about seeking whom he may devour." Nor can there be a doubt that we are taught by our Lord and his apostles that to Satan's pernicious agency much of the evil in the world must be traced. Let us remember our Lord's conflict with him.
II. HE IS AN OLD ONE. "The devil sinneth from the beginning" (1Jn_3:8; Joh_8:44). He first sinned in heaven, and was cast out from thence ere he came to deceive the whole world. Then he tempted Adam in Eden. He came into conflict with our Lord. He hindered apostles in their work (1Th_2:18). He has been counterplotting the sowings of the Son of man for eighteen hundred years (Mat_13:39). And he is at work still. We well know, indeed, that there is one difficulty which often presses upon thoughtful minds. It is this: Can it be that God should let one being have such tremendous power for evil? Now, although the devil's power is not so great as stone people seem to think it to be, we confess that it would be a very great relief to us if we felt warranted in saying, No. But there are three remarks which have to be set over against this question.
1. Whatever evil is in the world is here, whether there be a devil or no. And if evil is only a spontaneous product of man himself, then human nature is much worse than the Bible declares it to be.
2. But if we grant that some of it comes from outside, it is then merely a question whether the outside evil is led on by one single force, or by an indefinite number of agents, organized or unorganized.
3. If we accept the doctrine of the unity of leadership in the forces of ill outside earth, the difficulty is merely one of degree, not of kind; e.g. if one pope can by his will move his organized forces at any part of the world, why may not a like power be, for aught we know, outside the limits of this globe?
III. HE IS A DARING ONE. The flashes of light which we get on this point in Scripture are many. Michael and his angels. Our Lord. Peter. Judas. In heaven. In Eden. In the desert. At the last Supper. In Gethsemane. He carefully selects those on whom he will try his temptations. The greater the object, the fiercer the onset. If a man stands up for Jesus, Satan will desire to have him, that he may sift him as wheat. It is a far greater thing to bring an eagle to the ground than a sparrow. It is a vaster achievement to batter a fortress than a hut. And the greater our influence, and the higher our standing in the Church, the more fiercely will the evil one assail us.
IV. HIS ATTEMPTS ARE OFTEN FAILURES. (Rev_12:8, "The dragon warred and his angels, and they prevailed not.") It is a relief to find that it is so; and that the evil one's most daring attempts have been the signal for most humiliating failures. The supreme illustration of this is his onset upon our Lord in the desert (Mat_4:1-11). From heaven he was cast out, and even on this earth he is an outcast still (Rev_12:9-11). His power in far off realms is at an end. His pride was his condemnation. He was overpowered by a Greater, when Jesus died. "Now is the prince of this world cast out" (Joh_12:31). And already, in prospect of his complete, utter, and final defeat, is the heavenly song begun, "Now is come the salvation," etc. (Rev_12:10, Rev_12:11). It is no wonder that we go on to read that—
V. HE IS AN ANGRY FOE. (Rev_12:12, "He has great wrath, knowing that he hath but a short time.") In what way this has been revealed to the evil one, we do not know; but we shall do both ourselves and Scripture a wrong if we refuse to let this thought bring us its appropriate inspiration and comfort. Truly it is good to know that the end of his power is foreseen.
VI. HE IS A MALICIOUS ONE. (Rev_12:13.) If defeated in one scheme, he tries another. It cast out of heaven, he will plague the earth. "He worries whom he can't devour." And as he prevailed not against the Lord of the Church, he persecutes the Church of the Lord. He has long been engaged in plotting schemes against the people of God, desiring to have them, that he may sift them as wheat.
VII. HE IS A WATCHFUL AND CRAFTY ONE (Rev_12:4, Rev_12:13, Rev_12:15), varying his methods according to the case in hand. "We are not ignorant of his devices" (2Co_2:11). We have to contend against "the wiles of the devil" (Eph_6:11). He is active, too, in executing his plans. The whole of this chapter is one lengthened sketch, in symbol, of the manifold forms of his activity. And perhaps we are hardly prepared to see how varied are his methods of work, until we collect the several hints scattered throughout the Word of God. In the world at large he counterplots the sowing of the Son of man (Mat_13:38,. 39); he deceives by powers, and signs, and lying wonders (2Th_2:9, 2Th_2:10); in a city like Pergamos he sets up his throne (Rev_2:12, Rev_2:13); he collects his followers in a synagogue of his own (Rev_2:9); he preys on the body, inflicting dumbness on one (Mar_9:17), and binding another for eighteen years (Luk_13:16); he casts some of the saints into prison (Rev_2:10), and hinders apostles in their work (1Th_2:18); he inflicts on Paul a thorn in the flesh (2Co_12:7, 2Co_12:8), and goes about in search of prey (1Pe_5:8), in a constant state of unrest (Mat_12:43); he lays snares for the ungodly (2Ti_2:26); causes many to turn aside after him (1Ti_5:15); he puts it into the heart of Judas to betray his Master (Joh_13:2), and leads Ananias and Sapphira to lie to the Holy Ghost (Act_5:3); if men are just coming to Jesus, he throws them down and tears them (Luk_9:42); and while the Word is being heard, he stealthily takes it out of the heart, lest they should believe and be saved (Luk_8:12). So terrible is the tale of his deceit that we are ready to give up heart, till we note—
VIII. HE IS A CIRCUMSCRIBED FOE. This chapter tells us of three limits put to him and to his power.
1. One, of space. He is cast down to earth. He is "the god of this world" (2Co_4:4).
2. A second, of time. "A time, and times, and half a time." The same mysterious period of twelve hundred and sixty days, during which the witness bearing is to go on, and the beast (Rev_13:1-18.) is to continue.
3. There is yet a third limit, that of force (Rev_12:16, "The earth helped the woman," etc.). Nothing can be plainer than that in this chapter we are shown the cheering fact that the evil one cannot have it all his own way. If his work counterplots the good, none the less surely does the good counteract him. He is mighty; but there is a Stronger than he. We are taught in Scripture that there are five ways by which his power is restricted and his intention foiled.
(1) There is providential dispensation (Rev_12:6, Rev_12:14, Rev_12:16; 1Co_10:13).
(2) There is angelic ministry (Rev_12:7).
(3) There is the direct exertion of Christ's commanding word (Mat_17:18).
(4) There is the counteracting power of Divine grace (2Co_12:9).
(5) There is the intercession of our Redeemer (Luk_22:31, Luk_22:32).
IX. HE IS A FOE WITH WHOSE DEVICES WE HAVE TO RECKON IN FIGHTING THE BATTLE OF LIFE. (Rev_12:17.) Note:
1. He is one at whom we cannot afford to laugh, and whose existence we cannot afford to deny. Nothing gives the enemy such leverage as the denial of his existence. It is the very lie he loves to put into our mouths. The only "father," surely, who loves his children to disown his existence.
2. He is a foe before whom we need not quail. While we may not laugh in careless indifference, we need not cower in fear. Life is not so easy as if there were no devil to fight; it is not so hard but that we may ensure his defeat.
3. He is a foe to whom not an inch of room should be given (Eph_4:27). Let us ever be wary lest he get advantage over us; and let us swear eternal enmity to him and all his works.
4. He is a foe for whose onsets we should prepare, by a survey and appropriation of heavenly forces. We stand between two opposing agencies—the Spirit of God on one side, and the devil on the other. Let us not grieve the Spirit by toying with the devil.
5. He is a foe on whose ultimate defeat and complete discomfiture we may surely and confidently reckon if we look to Jesus. "Greater is he that is for us," etc. Our Lord hath overcome him for us, and in his strength we shall overcome too. And we shall be better and stronger Christians for having had such a foe to fight. Not only is it the battle that tries the soldier, but that makes him. We have, however, not just one skirmish, and then peace. Oh no! "Patient continuance in well doing." Daily fighting, daily praying, daily victory, till the end.
"The land of triumph lies on high;
There are no foes t' encounter there!"
1. Who is the woman told of? She is the same as we read of in Rev_12:1, where she appears, not in distress, humiliation, and fear, fleeing with all speed from her dreaded foe, as is the case in this Rev_12:6; but in all august splendour, with radiant vestments and starry crown, with the moon as her footstool, and the glory of the sun shining upon her. But who is she? "The blessed Virgin Mary," answers the whole Catholic world without a moment's hesitation; and in innumerable paintings and sculptures, sermons and songs, they have so set her forth as she is represented here. And that there is no reference to the nativity and incarnation of our Lord Jesus Christ in this chapter, he would be a bold man who would affirm; but that the mother of our Lord is mainly, and, much more, exclusively meant, we cannot think. What is further said concerning her is impossible as applied to the virgin mother. But, without question, Mary, "the handmaid of the Lord," was a true and beautiful type of that queenly woman who is portrayed in the opening verses of this chapter. And that woman is none other than the Church of God, she of whom it was so often said, "Thy Maker is thy Husband;" "Behold, I am married unto thee." And in this very book how often we read of" the Bride, the Lamb's wife"! Of that faithful Church of God under the ancient dispensation, Christ, according to the flesh, came. "Born of a woman, made under the Law."
2. What is meant by the "travail" of the woman at the hour of her child's birth? The sweet story of Christmas is indeed pointed at here; but much more than that. Are we not reminded of those words of Isaiah, "As soon as Zion travailed, she brought forth children;" and of St. Paul's words to the Galatians, "My little children, of whom I travail in birth again until Christ be formed in you"? And so did the ancient Church, with much spiritual travail, in earnest trust and fervent prayer, in patient hope, "waiting for the consolation of Israel," give birth to the Christian Church, of which Christ himself was the Head and Type and Lord. And then:
3. Who is, or what is, the great red dragon—that portentous monster whose hideous portrait and purpose are here revealed? Who is that who is as Pharaoh, watching for the birth of Israel's babes, in the far off evil days of their bondage in Egypt, that he might destroy them; or as Herod, inquiring diligently concerning the birth of the holy Child Jesus, that he might murderously rid himself of the possible rival "King of the Jews,"—who is meant here? And surely not Herod, nor, exclusively, Nero or Rome, but the prince of this world, Satan, the old serpent, the devil—he and none other—is the "great red dragon." "Red, as the colour of fire and as the colour of blood. Red, as the emblem of the waster and destroyer, as the emblem of him who 'was a murderer from the beginning.'" The dragon is that fabulous monster of whom ancient poets told as "huge in size, coiled like a snake, blood red in colour, or shot with changing tints," insatiable in voracity and ever athirst for human blood. In Psa_91:1-16. it is linked with "the lion and adder, and the young lion"—all which, together with the dragon, God's servant should "trample underfoot." Fit emblem, therefore, for that cruel, bloodthirsty, and persecuting power with which Christ's Church has so often had to contend. Its variety of assault is told of by the "seven heads;" its huge strength, by the "ten horns;" its exalted authority amidst men, by the "seven diadems;" and its arrogant and audacious dominance, by "the tail which drew the third part of the stars of heaven, and cast them down to the earth." Such is the Church's adversary, the devil, who, in St. John's day, assumed a form which justified this horrid portraiture, but who, in whatever form he may assume, from whichever of his "seven heads" his attack may spring, is ever, in spirit, purpose, and aim, one and the same, always and everywhere. We need not linger on the next question:
4. Who is the child that was born? That the Lord Jesus Christ is meant is, we think, incontestable; but as it is not of his life and ministry that this vision mainly tells, but of that Church in which and for which he was born, his sojourn and sufferings here are passed over. Only his entrance into and departure from this world are spoken of, and we are bidden contemplate him not here, but at the right hand of God, whither he ascended after his work on earth was done. But "the woman," and not her child, lingers here, exposed to the cruel assaults of her dread foe until the twelve hundred and sixty days, the period of time which we find so perpetually mentioned in this book, and which equals the three years and a half, the half of the complete number seven, and therefore type of a period not complete, but brief and broken,—until this time be done, the woman—the Church—must remain in the wilderness to which she has fled, or, rather, has been borne of God (verse 14), and where she is sheltered from the power of her dread foe, and nourished by the ministers of God. It now only remains to ask:
5. What is this wilderness which is spoken of here? And the reply is that it is a type of the condition of the Church until the twelve hundred and sixty days, the time allotted for the Church's trial, be accomplished. And concerning that condition we would now speak—of its privations and perils, but, most of all, of its privileges.
I. ITS PRIVATIONS. No doubt there are these; the very name of "wilderness" indicates that there would be. We cannot have the good things of the world—"the flesh pots of Egypt"—and the good things of Christ too. We have to make choice between them. Making the best of both worlds is generally, if not always, a very doubtful procedure, though not a few professed Christians are forever attempting it. "How hardly shall they that have riches"—the specially good thing of this world—"enter into the kingdom of heaven!" So said our Saviour, and all experience confirms his word. For such things are but hindrances and impedimenta, that do but render our way through the wilderness yet more difficult, where it was difficult enough before. It is told of a great cardinal how, when in his last illness, he had himself wheeled into his sumptuous picture gallery, and as he wistfully looked at one art treasure after another, he said to a friend who was with him, "Ah, these are the things that make it hard to die!" No doubt it is so; and hence we are bidden go by the way of the wilderness, so that we may escape the besetments that would otherwise delay our progress. Nor may we look for rest here. The pilgrim may never here say to his soul, "Soul, take thine ease." Here we have no continuing city, but we seek one to come. There were Elims and other "quiet resting places" where, once and again, Israel was permitted to relieve the stress and strain of their long pilgrimage; but the common characteristics of their life was that of pilgrims, and their forty years' sojourn in the wilderness are spoken of, not as rest, but as their "wanderings." And, indeed, the providence of God is ever busy to prevent his people from settling down here as if it were their rest. Hence the disquiet and trouble, the "black care" which enters every abode—the palatial as well as the poorest; the loss and bereavement, all that which the Bible calls the "stirring up the nest,"—all is for the purpose of reminding us that this is not our rest, and to induce us—so slow, generally, to be induced—to seek the better country, even the heavenly one. Oh that men would remember this, and reckon on all these things as the necessary, indispensable, and salutary, if severe, conditions of our present lot! They would then be far less hard to bear, and would more readily fulfil their mission, and serve as a spur to urge us forward in the heavenly road. And there are also—
II. PERILS BELONGING TO THIS PILGRIMAGE. One we have now glanced at—the persistent temptation to make the wilderness a home; to so bring the world into the Church, as that the Church itself should become a world; so to mingle the worldly with the religious life, that the latter should partake more of the former than the former of the latter. This is no imaginary peril, but one actual and visible, and yielded to in cases not a few. And another is the failure of faith. Ah, what trouble came to Israel of old from this one fatal fountain! Their miserable record of sinning and repenting, which went on almost from the day they left Egypt till the day they entered Canaan, caused that all that time should be branded with the reproachful name of "the day of provocation in the wilderness." And it was all owing to their persistent unbelief. And the like peril exists still. Without doubt the difficulties of unbelief are greater than those of faith; but these latter are so great and pressing, oftentimes, that faith well nigh suffers shipwreck. It is easy, comparatively, for the comfortable and well to do, in whose even tenor of life little occurs to raffle or disturb, much less distress—it is easy for such to say fine things about faith, and to censure and condemn those for not believing whose whole life is one long trial of faith; but let those who thus condemn be themselves likewise tried, and then it is probable that their condemnations will gradually change into comprehension, and that into sympathy with, and that into actual sharing of their brothers' unbelief. Yes, this is a real peril of our wilderness condition, and it is one which, if we do not conquer, it will conquer us. It is this which gives force to another peril—the temptation to go back to Egypt, to return to the world which we have avowedly forsaken. Israel was on the point of doing this, and often looked longingly back to the lives they had left. And some yield to it. How many are there who apostatize—leave the Church of Christ, and become, to all intents and purposes, what they were before they entered it, if not worse! Such are some of the perils of the wilderness, from all which may God in his great mercy deliver us! But—
III. THE PRIVILEGES and blessings of the wilderness condi