Revelation 12
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Revelation 12
The Woman Clothed with the Sun
1And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:
Jamieson-Fausset-Brown
CHAPTER 12
Re 12:1-17. Vision of the Woman, Her Child, and the Persecuting Dragon.
1. This episode (Re 12:1-15:8) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, Re 11:7-10, and the triumph of the faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the description in detail of the judgment on the beast, &c., summarily noticed in Re 11:13, 18. The beast in Re 12:3, &c., is shown not to be alone, but to be the instrument in the hand of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh chapter being the period also in which the events of the twelfth and thirteenth chapters take place, namely, 1260 days (Re 12:6, 14; Re 13:5; compare Re 11:2, 3).
great--in size and significance.
wonder--Greek, "sign": significant of momentous truths.
in heaven--not merely the sky, but the heaven beyond just mentioned, Re 11:19; compare Re 12:7-9.
woman clothed with the sun ... moon under her feet--the Church, Israel first, and then the Gentile Church; clothed with Christ, "the Sun of righteousness." "Fair as the moon, clear as the sun." Clothed with the Sun, the Church is the bearer of divine supernatural light in the world. So the seven churches (that is, the Church universal, the woman) are represented as light-bearing candlesticks (Re 1:12, 20). On the other hand, the moon, though standing above the sea and earth, is altogether connected with them and is an earthly light: sea, earth, and moon represent the worldly element, in opposition to the kingdom of God--heaven, the sun. The moon cannot disperse the darkness and change it into-day: thus she represents the world religion (heathenism) in relation to the supernatural world. The Church has the moon, therefore, under her feet; but the stars, as heavenly lights, on her head. The devil directs his efforts against the stars, the angels of the churches, about hereafter to shine for ever. The twelve stars, the crown around her head, are the twelve tribes of Israel [Auberlen]. The allusions to Israel before accord with this: compare Re 11:19, "the temple of God"; "the ark of His testament." The ark lost at the Babylonian captivity, and never since found, is seen in the "temple of God opened in heaven," signifying that God now enters again into covenant with His ancient people. The woman cannot mean, literally, the virgin mother of Jesus, for she did not flee into the wilderness and stay there for 1260 days, while the dragon persecuted the remnant of her seed (Re 12:13-17) [De Burgh]. The sun, moon, and twelve stars, are emblematical of Jacob, Leah, or else Rachel, and the twelve patriarchs, that is, the Jewish Church: secondarily, the Church universal, having under her feet, in due subordination, the ever changing moon, which shines with a borrowed light, emblem of the Jewish dispensation, which is now in a position of inferiority, though supporting the woman, and also of the changeful things of this world, and having on her head the crown of twelve stars, the twelve apostles, who, however, are related closely to Israel's twelve tribes. The Church, in passing over into the Gentile world, is (1) persecuted; (2) then seduced, as heathenism begins to react on her. This is the key to the meaning of the symbolic woman, beast, harlot, and false prophet. Woman and beast form the same contrast as the Son of man and the beasts in Daniel. As the Son of man comes from heaven, so the woman is seen in heaven (Re 12:1). The two beasts arise respectively out of the sea (compare Da 7:3) and the earth (Re 13:1, 11): their origin is not of heaven, but of earth earthy. Daniel beholds the heavenly Bridegroom coming visibly to reign. John sees the woman, the Bride, whose calling is heavenly, in the world, before the Lord's coming again. The characteristic of woman, in contradistinction to man, is her being subject, the surrendering of herself, her being receptive. This similarly is man's relation to God, to be subject to, and receive from, God. All autonomy of the human spirit reverses man's relation to God. Woman-like receptivity towards God constitutes faith. By it the individual becomes a child of God; the children collectively are viewed as "the woman." Humanity, in so far as it belongs to God, is the woman. Christ, the Son of the woman, is in Re 12:5 emphatically called "the MAN-child" (Greek, "huios arrheen," "male-child"). Though born of a woman, and under the law for man's sake, He is also the Son of God, and so the HUSBAND of the Church. As Son of the woman, He is "'Son of man"; as male-child, He is Son of God, and Husband of the Church. All who imagine to have life in themselves are severed from Him, the Source of life, and, standing in their own strength, sink to the level of senseless beasts. Thus, the woman designates universally the kingdom of God; the beast, the kingdom of the world. The woman of whom Jesus was born represents the Old Testament congregation of God. The woman's travail-pains (Re 12:2) represent the Old Testament believers' ardent longings for the promised Redeemer. Compare the joy at His birth (Is 9:6). As new Jerusalem (called also "the woman," or "wife," Re 21:2, 9-12), with its twelve gates, is the exalted and transfigured Church, so the woman with the twelve stars is the Church militant.
CHAPTER 12
Re 12:1-17. Vision of the Woman, Her Child, and the Persecuting Dragon.
1. This episode (Re 12:1-15:8) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, Re 11:7-10, and the triumph of the faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the description in detail of the judgment on the beast, &c., summarily noticed in Re 11:13, 18. The beast in Re 12:3, &c., is shown not to be alone, but to be the instrument in the hand of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh chapter being the period also in which the events of the twelfth and thirteenth chapters take place, namely, 1260 days (Re 12:6, 14; Re 13:5; compare Re 11:2, 3).
great--in size and significance.
wonder--Greek, "sign": significant of momentous truths.
in heaven--not merely the sky, but the heaven beyond just mentioned, Re 11:19; compare Re 12:7-9.
woman clothed with the sun ... moon under her feet--the Church, Israel first, and then the Gentile Church; clothed with Christ, "the Sun of righteousness." "Fair as the moon, clear as the sun." Clothed with the Sun, the Church is the bearer of divine supernatural light in the world. So the seven churches (that is, the Church universal, the woman) are represented as light-bearing candlesticks (Re 1:12, 20). On the other hand, the moon, though standing above the sea and earth, is altogether connected with them and is an earthly light: sea, earth, and moon represent the worldly element, in opposition to the kingdom of God--heaven, the sun. The moon cannot disperse the darkness and change it into-day: thus she represents the world religion (heathenism) in relation to the supernatural world. The Church has the moon, therefore, under her feet; but the stars, as heavenly lights, on her head. The devil directs his efforts against the stars, the angels of the churches, about hereafter to shine for ever. The twelve stars, the crown around her head, are the twelve tribes of Israel [Auberlen]. The allusions to Israel before accord with this: compare Re 11:19, "the temple of God"; "the ark of His testament." The ark lost at the Babylonian captivity, and never since found, is seen in the "temple of God opened in heaven," signifying that God now enters again into covenant with His ancient people. The woman cannot mean, literally, the virgin mother of Jesus, for she did not flee into the wilderness and stay there for 1260 days, while the dragon persecuted the remnant of her seed (Re 12:13-17) [De Burgh]. The sun, moon, and twelve stars, are emblematical of Jacob, Leah, or else Rachel, and the twelve patriarchs, that is, the Jewish Church: secondarily, the Church universal, having under her feet, in due subordination, the ever changing moon, which shines with a borrowed light, emblem of the Jewish dispensation, which is now in a position of inferiority, though supporting the woman, and also of the changeful things of this world, and having on her head the crown of twelve stars, the twelve apostles, who, however, are related closely to Israel's twelve tribes. The Church, in passing over into the Gentile world, is (1) persecuted; (2) then seduced, as heathenism begins to react on her. This is the key to the meaning of the symbolic woman, beast, harlot, and false prophet. Woman and beast form the same contrast as the Son of man and the beasts in Daniel. As the Son of man comes from heaven, so the woman is seen in heaven (Re 12:1). The two beasts arise respectively out of the sea (compare Da 7:3) and the earth (Re 13:1, 11): their origin is not of heaven, but of earth earthy. Daniel beholds the heavenly Bridegroom coming visibly to reign. John sees the woman, the Bride, whose calling is heavenly, in the world, before the Lord's coming again. The characteristic of woman, in contradistinction to man, is her being subject, the surrendering of herself, her being receptive. This similarly is man's relation to God, to be subject to, and receive from, God. All autonomy of the human spirit reverses man's relation to God. Woman-like receptivity towards God constitutes faith. By it the individual becomes a child of God; the children collectively are viewed as "the woman." Humanity, in so far as it belongs to God, is the woman. Christ, the Son of the woman, is in Re 12:5 emphatically called "the MAN-child" (Greek, "huios arrheen," "male-child"). Though born of a woman, and under the law for man's sake, He is also the Son of God, and so the HUSBAND of the Church. As Son of the woman, He is "'Son of man"; as male-child, He is Son of God, and Husband of the Church. All who imagine to have life in themselves are severed from Him, the Source of life, and, standing in their own strength, sink to the level of senseless beasts. Thus, the woman designates universally the kingdom of God; the beast, the kingdom of the world. The woman of whom Jesus was born represents the Old Testament congregation of God. The woman's travail-pains (Re 12:2) represent the Old Testament believers' ardent longings for the promised Redeemer. Compare the joy at His birth (Is 9:6). As new Jerusalem (called also "the woman," or "wife," Re 21:2, 9-12), with its twelve gates, is the exalted and transfigured Church, so the woman with the twelve stars is the Church militant.
The Pulpit Commentary
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.
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.
2And she being with child cried, travailing in birth, and pained to be delivered.
Jamieson-Fausset-Brown
2. pained--Greek, "tormented" (basanizomene). De Burgh explains this of the bringing in of the first-begotten into the world AGAIN, when Israel shall at last welcome Him, and when "the man-child shall rule all nations with the rod of iron." But there is a plain contrast between the painful travailing of the woman here, and Christ's second coming to the Jewish Church, the believing remnant of Israel, "Before she travailed she brought forth ... a MAN-CHILD," that is, almost without travail-pangs, she receives (at His second advent), as if born to her, Messiah and a numerous seed.
2. pained--Greek, "tormented" (basanizomene). De Burgh explains this of the bringing in of the first-begotten into the world AGAIN, when Israel shall at last welcome Him, and when "the man-child shall rule all nations with the rod of iron." But there is a plain contrast between the painful travailing of the woman here, and Christ's second coming to the Jewish Church, the believing remnant of Israel, "Before she travailed she brought forth ... a MAN-CHILD," that is, almost without travail-pangs, she receives (at His second advent), as if born to her, Messiah and a numerous seed.
The Pulpit Commentary
And she being with child cried, travailing in birth, and pained to be delivered. The present, "crieth," κρὰζει, is found in א, 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).
And she being with child cried, travailing in birth, and pained to be delivered. The present, "crieth," κρὰζει, is found in א, 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).
The Great Red Dragon
3And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
Jamieson-Fausset-Brown
3. appeared--"was seen."
wonder--Greek, "semeion," "sign."
red--So A and Vulgate read. But B, C, and Coptic read, "of fire." In either case, the color of the dragon implies his fiery rage as a murderer from the beginning. His representative, the beast, corresponds, having seven heads and ten horns (the number of horns on the fourth beast of Da 7:7; Re 13:1). But there, ten crowns are on the ten horns (for before the end, the fourth empire is divided into ten kingdoms); here, seven crowns (rather, "diadems," Greek, "diademata," not stephanoi, "wreaths") are upon his seven heads. In Da 7:4-7 the Antichristian powers up to Christ's second coming are represented by four beasts, which have among them seven heads, that is, the first, second, and fourth beasts having one head each, the third, four heads. His universal dominion as prince of this fallen world is implied by the seven diadems (contrast the "many diadems on Christ's head," Re 19:12, when coming to destroy him and his), the caricature of the seven Spirits of God. His worldly instruments of power are marked by the ten horns, ten being the number of the world. It marks his self-contradictions that he and the beast bear both the number seven (the divine number) and ten (the world number).
3. appeared--"was seen."
wonder--Greek, "semeion," "sign."
red--So A and Vulgate read. But B, C, and Coptic read, "of fire." In either case, the color of the dragon implies his fiery rage as a murderer from the beginning. His representative, the beast, corresponds, having seven heads and ten horns (the number of horns on the fourth beast of Da 7:7; Re 13:1). But there, ten crowns are on the ten horns (for before the end, the fourth empire is divided into ten kingdoms); here, seven crowns (rather, "diadems," Greek, "diademata," not stephanoi, "wreaths") are upon his seven heads. In Da 7:4-7 the Antichristian powers up to Christ's second coming are represented by four beasts, which have among them seven heads, that is, the first, second, and fourth beasts having one head each, the third, four heads. His universal dominion as prince of this fallen world is implied by the seven diadems (contrast the "many diadems on Christ's head," Re 19:12, when coming to destroy him and his), the caricature of the seven Spirits of God. His worldly instruments of power are marked by the ten horns, ten being the number of the world. It marks his self-contradictions that he and the beast bear both the number seven (the divine number) and ten (the world number).
The Pulpit Commentary
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 ‛attud (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).
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 ‛attud (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).
4And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.
Jamieson-Fausset-Brown
4. drew--Greek, present tense, "draweth," "drags down." His dragging down the stars with his tail (lashed back and forward in his fury) implies his persuading to apostatize, like himself, and to become earthy, those angels and also once eminent human teachers who had formerly been heavenly (compare Re 12:1; 1:20; Is 14:12).
stood--"stands" [Alford]: perfect tense, Greek, "hesteken."
ready to be delivered--"about to bring forth."
for to devour, &c.--"that when she brought forth, he might devour her child." So the dragon, represented by his agent Pharaoh (a name common to all the Egyptian kings, and meaning, according to some, crocodile, a reptile like the dragon, and made an Egyptian idol), was ready to devour Israel's males at the birth of the nation. Antitypically the true Israel, Jesus, when born, was sought for destruction by Herod, who slew all the males in and around Bethlehem.
4. drew--Greek, present tense, "draweth," "drags down." His dragging down the stars with his tail (lashed back and forward in his fury) implies his persuading to apostatize, like himself, and to become earthy, those angels and also once eminent human teachers who had formerly been heavenly (compare Re 12:1; 1:20; Is 14:12).
stood--"stands" [Alford]: perfect tense, Greek, "hesteken."
ready to be delivered--"about to bring forth."
for to devour, &c.--"that when she brought forth, he might devour her child." So the dragon, represented by his agent Pharaoh (a name common to all the Egyptian kings, and meaning, according to some, crocodile, a reptile like the dragon, and made an Egyptian idol), was ready to devour Israel's males at the birth of the nation. Antitypically the true Israel, Jesus, when born, was sought for destruction by Herod, who slew all the males in and around Bethlehem.
The Pulpit Commentary
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.
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.
5And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.
Jamieson-Fausset-Brown
5. man-child--Greek, "a son, a male." On the deep significance of this term, see on Re 12:1, 2.
rule--Greek, "poimainein," "tend as a shepherd"; (see on Re 2:27).
rod of iron--A rod is for long-continued obstinacy until they submit themselves to obedience [Bengel]: Re 2:27; Psa 2:9, which passages prove the Lord Jesus to be meant. Any interpretation which ignores this must be wrong. The male son's birth cannot be the origin of the Christian state (Christianity triumphing over heathenism under Constantine), which was not a divine child of the woman, but had many impure worldly elements. In a secondary sense, the ascending of the witnesses up to heaven answers to Christ's own ascension, "caught up unto God, and unto His throne": as also His ruling the nations with a rod of iron is to be shared in by believers (Re 2:27). What took place primarily in the case of the divine Son of the woman, shall take place also in the case of those who are one with Him, the sealed of Israel (Re 7:1-8), and the elect of all nations, about to be translated and to reign with Him over the earth at His appearing.
5. man-child--Greek, "a son, a male." On the deep significance of this term, see on Re 12:1, 2.
rule--Greek, "poimainein," "tend as a shepherd"; (see on Re 2:27).
rod of iron--A rod is for long-continued obstinacy until they submit themselves to obedience [Bengel]: Re 2:27; Psa 2:9, which passages prove the Lord Jesus to be meant. Any interpretation which ignores this must be wrong. The male son's birth cannot be the origin of the Christian state (Christianity triumphing over heathenism under Constantine), which was not a divine child of the woman, but had many impure worldly elements. In a secondary sense, the ascending of the witnesses up to heaven answers to Christ's own ascension, "caught up unto God, and unto His throne": as also His ruling the nations with a rod of iron is to be shared in by believers (Re 2:27). What took place primarily in the case of the divine Son of the woman, shall take place also in the case of those who are one with Him, the sealed of Israel (Re 7:1-8), and the elect of all nations, about to be translated and to reign with Him over the earth at His appearing.
The Pulpit Commentary
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.
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.
6And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.
Jamieson-Fausset-Brown
6. woman fled--Mary's flight with Jesus into Egypt is a type of this.
where she hath--So C reads. But A and B add "there."
a place--that portion of the heathen world which has received Christianity professedly, namely, mainly the fourth kingdom, having its seat in the modern Babylon, Rome, implying that all the heathen world would not be Christianized in the present order of things.
prepared of God--literally, "from God." Not by human caprice or fear, but by the determined counsel and foreknowledge of God, the woman, the Church, fled into the wilderness.
they should feed her--Greek, "nourish her." Indefinite for, "she should be fed." The heathen world, the wilderness, could not nourish the Church, but only afford her an outward shelter. Here, as in Da 4:26, and elsewhere, the third person plural refers to the heavenly powers who minister from God nourishment to the Church. As Israel had its time of first bridal love, on its first going out of Egypt into the wilderness, so the Christian Church's wilderness-time of first love was the apostolic age, when it was separate from the Egypt of this world, having no city here, but seeking one to come; having only a place in the wilderness prepared of God (Re 12:6, 14). The harlot takes the world city as her own, even as Cain was the first builder of a city, whereas the believing patriarchs lived in tents. Then apostate Israel was the harlot and the young Christian Church the woman; but soon spiritual fornication crept in, and the Church in the seventeenth chapter is no longer the woman, but the harlot, the great Babylon, which, however, has in it hidden the true people of God (Re 18:4). The deeper the Church penetrated into heathendom, the more she herself became heathenish. Instead of overcoming, she was overcome by the world [Auberlen]. Thus, the woman is "the one inseparable Church of the Old and New Testament" [Hengstenberg], the stock of the Christian Church being Israel (Christ and His apostles being Jews), on which the Gentile believers have been grafted, and into which Israel, on her conversion, shall be grafted, as into her own olive tree. During the whole Church-historic period, or "times of the Gentiles," wherein "Jerusalem is trodden down of the Gentiles," there is no believing Jewish Church, and therefore, only the Christian Church can be "the woman." At the same time there is meant, secondarily, the preservation of the Jews during this Church-historic period, in order that Israel, who was once "the woman," and of whom the man-child was born, may become so again at the close of the Gentile times, and stand at the head of the two elections, literal Israel, and spiritual Israel, the Church elected from Jews and Gentiles without distinction. Eze 20:35, 36, "I will bring you into the wilderness of the people (Hebrew, 'peoples'), and there will I plead with you ... like as I pleaded with your fathers in the wilderness of Egypt" (compare Notes, see on Eze 20:35, 36): not a wilderness literally and locally, but spiritually a state of discipline and trial among the Gentile "peoples," during the long Gentile times, and one finally consummated in the last time of unparalleled trouble under Antichrist, in which the sealed remnant (Re 7:1-8) who constitute "the woman," are nevertheless preserved "from the face of the serpent" (Re 12:14).
thousand two hundred and threescore days--anticipatory of Re 12:14, where the persecution which caused her to flee is mentioned in its place: Re 13:11-18 gives the details of the persecution. It is most unlikely that the transition should be made from the birth of Christ to the last Antichrist, without notice of the long intervening Church-historical period. Probably the 1260 days, or periods, representing this long interval, are RECAPITULATED on a shorter scale analogically during the last Antichrist's short reign. They are equivalent to three and a half years, which, as half of the divine number seven, symbolize the seeming victory of the world over the Church. As they include the whole Gentile times of Jerusalem's being trodden of the Gentiles, they must be much longer than 1260 years; for, above several centuries more than 1260 years have elapsed since Jerusalem fell.
6. woman fled--Mary's flight with Jesus into Egypt is a type of this.
where she hath--So C reads. But A and B add "there."
a place--that portion of the heathen world which has received Christianity professedly, namely, mainly the fourth kingdom, having its seat in the modern Babylon, Rome, implying that all the heathen world would not be Christianized in the present order of things.
prepared of God--literally, "from God." Not by human caprice or fear, but by the determined counsel and foreknowledge of God, the woman, the Church, fled into the wilderness.
they should feed her--Greek, "nourish her." Indefinite for, "she should be fed." The heathen world, the wilderness, could not nourish the Church, but only afford her an outward shelter. Here, as in Da 4:26, and elsewhere, the third person plural refers to the heavenly powers who minister from God nourishment to the Church. As Israel had its time of first bridal love, on its first going out of Egypt into the wilderness, so the Christian Church's wilderness-time of first love was the apostolic age, when it was separate from the Egypt of this world, having no city here, but seeking one to come; having only a place in the wilderness prepared of God (Re 12:6, 14). The harlot takes the world city as her own, even as Cain was the first builder of a city, whereas the believing patriarchs lived in tents. Then apostate Israel was the harlot and the young Christian Church the woman; but soon spiritual fornication crept in, and the Church in the seventeenth chapter is no longer the woman, but the harlot, the great Babylon, which, however, has in it hidden the true people of God (Re 18:4). The deeper the Church penetrated into heathendom, the more she herself became heathenish. Instead of overcoming, she was overcome by the world [Auberlen]. Thus, the woman is "the one inseparable Church of the Old and New Testament" [Hengstenberg], the stock of the Christian Church being Israel (Christ and His apostles being Jews), on which the Gentile believers have been grafted, and into which Israel, on her conversion, shall be grafted, as into her own olive tree. During the whole Church-historic period, or "times of the Gentiles," wherein "Jerusalem is trodden down of the Gentiles," there is no believing Jewish Church, and therefore, only the Christian Church can be "the woman." At the same time there is meant, secondarily, the preservation of the Jews during this Church-historic period, in order that Israel, who was once "the woman," and of whom the man-child was born, may become so again at the close of the Gentile times, and stand at the head of the two elections, literal Israel, and spiritual Israel, the Church elected from Jews and Gentiles without distinction. Eze 20:35, 36, "I will bring you into the wilderness of the people (Hebrew, 'peoples'), and there will I plead with you ... like as I pleaded with your fathers in the wilderness of Egypt" (compare Notes, see on Eze 20:35, 36): not a wilderness literally and locally, but spiritually a state of discipline and trial among the Gentile "peoples," during the long Gentile times, and one finally consummated in the last time of unparalleled trouble under Antichrist, in which the sealed remnant (Re 7:1-8) who constitute "the woman," are nevertheless preserved "from the face of the serpent" (Re 12:14).
thousand two hundred and threescore days--anticipatory of Re 12:14, where the persecution which caused her to flee is mentioned in its place: Re 13:11-18 gives the details of the persecution. It is most unlikely that the transition should be made from the birth of Christ to the last Antichrist, without notice of the long intervening Church-historical period. Probably the 1260 days, or periods, representing this long interval, are RECAPITULATED on a shorter scale analogically during the last Antichrist's short reign. They are equivalent to three and a half years, which, as half of the divine number seven, symbolize the seeming victory of the world over the Church. As they include the whole Gentile times of Jerusalem's being trodden of the Gentiles, they must be much longer than 1260 years; for, above several centuries more than 1260 years have elapsed since Jerusalem fell.
The Pulpit Commentary
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. א, 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 (לאֵך־יםָ) 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 א, 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.
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. א, 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 (לאֵך־יםָ) 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 א, 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.
War in Heaven
7And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
Jamieson-Fausset-Brown
7. In Job 1:6-11; 2:1-6, Satan appears among the sons of God, presenting himself before God in heaven, as the accuser of the saints: again in Zec 3:1, 2. But at Christ's coming as our Redeemer, he fell from heaven, especially when Christ suffered, rose again, and ascended to heaven. When Christ appeared before God as our Advocate, Satan, the accusing adversary, could no longer appear before God against us, but was cast out judicially (Ro 8:33, 34). He and his angels henceforth range through the air and the earth, after a time (namely, the interval between the ascension and the second advent) about to be cast hence also, and bound in hell. That "heaven" here does not mean merely the air, but the abode of angels, appears from Re 12:9, 10, 12; 1Ki 22:19-22.
there was--Greek, "there came to pass," or "arose."
war in heaven--What a seeming contradiction in terms, yet true! Contrast the blessed result of Christ's triumph, Lu 19:38, "peace in heaven." Col 1:20, "made peace through the blood of His cross, by Him to reconcile all things unto Himself; whether ... things in earth, or things in heaven."
Michael and his angels ... the dragon ... and his angels--It was fittingly ordered that, as the rebellion arose from unfaithful angels and their leader, so they should be encountered and overcome by faithful angels and their archangel, in heaven. On earth they are fittingly encountered, and shall be overcome, as represented by the beast and false prophet, by the Son of man and His armies of human saints (Re 19:14-21). The conflict on earth, as in Da 10:13, has its correspondent conflict of angels in heaven. Michael is peculiarly the prince, or presiding angel, of the Jewish nation. The conflict in heaven, though judicially decided already against Satan from the time of Christ's resurrection and ascension, receives its actual completion in the execution of judgment by the angels who cast out Satan from heaven. From Christ's ascension he has no standing-ground judicially against the believing elect. Lu 10:18, "I beheld (in the earnest of the future full fulfilment given in the subjection of the demons to the disciples) Satan as lightning fall from heaven." As Michael fought before with Satan about the body of the mediator of the old covenant (Jude 9), so now the mediator of the new covenant, by offering His sinless body in sacrifice, arms Michael with power to renew and finish the conflict by a complete victory. That Satan is not yet actually and finally cast out of heaven, though the judicial sentence to that effect received its ratification at Christ's ascension, appears from Ep 6:12, "spiritual wickedness in high (Greek, 'heavenly') places." This is the primary Church-historical sense here. But, through Israel's unbelief, Satan has had ground against that, the elect nation, appearing before God as its accuser. At the eve of its restoration, in the ulterior sense, his standing-ground in heaven against Israel, too, shall be taken from him, "the Lord that hath chosen Jerusalem" rebuking him, and casting him out from heaven actually and for ever by Michael, the prince, or presiding angel of the Jews. Thus Zec 3:1-9 is strictly parallel, Joshua, the high priest, being representative of his nation Israel, and Satan standing at God's fight hand as adversary to resist Israel's justification. Then, and not till then, fully (Re 12:10, "NOW," &c.) shall ALL things be reconciled unto Christ IN HEAVEN (Col 1:20), and there shall be peace in heaven (Lu 19:38).
against--A, B, and C read, "with."
7. In Job 1:6-11; 2:1-6, Satan appears among the sons of God, presenting himself before God in heaven, as the accuser of the saints: again in Zec 3:1, 2. But at Christ's coming as our Redeemer, he fell from heaven, especially when Christ suffered, rose again, and ascended to heaven. When Christ appeared before God as our Advocate, Satan, the accusing adversary, could no longer appear before God against us, but was cast out judicially (Ro 8:33, 34). He and his angels henceforth range through the air and the earth, after a time (namely, the interval between the ascension and the second advent) about to be cast hence also, and bound in hell. That "heaven" here does not mean merely the air, but the abode of angels, appears from Re 12:9, 10, 12; 1Ki 22:19-22.
there was--Greek, "there came to pass," or "arose."
war in heaven--What a seeming contradiction in terms, yet true! Contrast the blessed result of Christ's triumph, Lu 19:38, "peace in heaven." Col 1:20, "made peace through the blood of His cross, by Him to reconcile all things unto Himself; whether ... things in earth, or things in heaven."
Michael and his angels ... the dragon ... and his angels--It was fittingly ordered that, as the rebellion arose from unfaithful angels and their leader, so they should be encountered and overcome by faithful angels and their archangel, in heaven. On earth they are fittingly encountered, and shall be overcome, as represented by the beast and false prophet, by the Son of man and His armies of human saints (Re 19:14-21). The conflict on earth, as in Da 10:13, has its correspondent conflict of angels in heaven. Michael is peculiarly the prince, or presiding angel, of the Jewish nation. The conflict in heaven, though judicially decided already against Satan from the time of Christ's resurrection and ascension, receives its actual completion in the execution of judgment by the angels who cast out Satan from heaven. From Christ's ascension he has no standing-ground judicially against the believing elect. Lu 10:18, "I beheld (in the earnest of the future full fulfilment given in the subjection of the demons to the disciples) Satan as lightning fall from heaven." As Michael fought before with Satan about the body of the mediator of the old covenant (Jude 9), so now the mediator of the new covenant, by offering His sinless body in sacrifice, arms Michael with power to renew and finish the conflict by a complete victory. That Satan is not yet actually and finally cast out of heaven, though the judicial sentence to that effect received its ratification at Christ's ascension, appears from Ep 6:12, "spiritual wickedness in high (Greek, 'heavenly') places." This is the primary Church-historical sense here. But, through Israel's unbelief, Satan has had ground against that, the elect nation, appearing before God as its accuser. At the eve of its restoration, in the ulterior sense, his standing-ground in heaven against Israel, too, shall be taken from him, "the Lord that hath chosen Jerusalem" rebuking him, and casting him out from heaven actually and for ever by Michael, the prince, or presiding angel of the Jews. Thus Zec 3:1-9 is strictly parallel, Joshua, the high priest, being representative of his nation Israel, and Satan standing at God's fight hand as adversary to resist Israel's justification. Then, and not till then, fully (Re 12:10, "NOW," &c.) shall ALL things be reconciled unto Christ IN HEAVEN (Col 1:20), and there shall be peace in heaven (Lu 19:38).
against--A, B, and C read, "with."
8And prevailed not; neither was their place found any more in heaven.
Jamieson-Fausset-Brown
8. prevailed not--A and Coptic read, "He prevailed not." But B and C read as English Version.
neither--A, B, and C read, "not even" (Greek, "oude"): a climax. Not only did they not prevail, but not even their place was found any more in heaven. There are four gradations in the ever deeper downfall of Satan: (1) He is deprived of his heavenly excellency, though having still access to heaven as man's accuser, up to Christ's first coming. As heaven was not fully yet opened to man (Joh 3:13), so it was not yet shut against Satan and his demons. The Old Testament dispensation could not overcome him. (2) From Christ, down to the millennium, he is judicially cast out of heaven as the accuser of the elect, and shortly before the millennium loses his power against Israel, and has sentence of expulsion fully executed on him and his by Michael. His rage on earth is consequently the greater, his power being concentrated on it, especially towards the end, when "he knoweth that he hath but a short time" (Re 12:12). (3) He is bound during the millennium (Re 20:1-3). (4) After having been loosed for a while, he is cast for ever into the lake of fire.
8. prevailed not--A and Coptic read, "He prevailed not." But B and C read as English Version.
neither--A, B, and C read, "not even" (Greek, "oude"): a climax. Not only did they not prevail, but not even their place was found any more in heaven. There are four gradations in the ever deeper downfall of Satan: (1) He is deprived of his heavenly excellency, though having still access to heaven as man's accuser, up to Christ's first coming. As heaven was not fully yet opened to man (Joh 3:13), so it was not yet shut against Satan and his demons. The Old Testament dispensation could not overcome him. (2) From Christ, down to the millennium, he is judicially cast out of heaven as the accuser of the elect, and shortly before the millennium loses his power against Israel, and has sentence of expulsion fully executed on him and his by Michael. His rage on earth is consequently the greater, his power being concentrated on it, especially towards the end, when "he knoweth that he hath but a short time" (Re 12:12). (3) He is bound during the millennium (Re 20:1-3). (4) After having been loosed for a while, he is cast for ever into the lake of fire.
9And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
Jamieson-Fausset-Brown
9. that old serpent--alluding to Ge 3:1, 4.
Devil--the Greek, for "accuser," or "slanderer."
Satan--the Hebrew for "adversary," especially in a court of justice. The twofold designation, Greek and Hebrew, marks the twofold objects of his accusations and temptations, the elect Gentiles and the elect Jews.
world--Greek, "habitable world."
9. that old serpent--alluding to Ge 3:1, 4.
Devil--the Greek, for "accuser," or "slanderer."
Satan--the Hebrew for "adversary," especially in a court of justice. The twofold designation, Greek and Hebrew, marks the twofold objects of his accusations and temptations, the elect Gentiles and the elect Jews.
world--Greek, "habitable world."
The Pulpit Commentary
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, נמָשָׂ, "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.
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, נמָשָׂ, "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.
10And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
Jamieson-Fausset-Brown
10. Now--Now that Satan has been cast out of heaven. Primarily fulfilled in part at Jesus' resurrection and ascension, when He said (Mt 28:18), "All power [Greek, 'exousia,' 'authority,' as here; see below] is given unto Me in heaven and in earth"; connected with Re 12:5, "Her child was caught up unto God and to His throne." In the ulterior sense, it refers to the eve of Christ's second coming, when Israel is about to be restored as mother-church of Christendom, Satan, who had resisted her restoration on the ground of her unworthiness, having been cast out by the instrumentality of Michael, Israel's angelic prince (see on Re 12:7). Thus this is parallel, and the necessary preliminary to the glorious event similarly expressed, Re 11:15, "The kingdom of this world is become (the very word here, Greek, 'egeneto,' 'is come,' 'hath come to pass') our Lord's and His Christ's," the result of Israel's resuming her place.
salvation, &c.--Greek, "the salvation (namely, fully, finally, and victoriously accomplished, He 9:28; compare Lu 3:6, yet future; hence, not till now do the blessed raise the fullest hallelujah for salvation to the Lamb, Re 7:10; 19:1) the power (Greek, 'dunamis'), and the authority (Greek, 'exousia'; 'legitimate power'; see above) of His Christ."
accused them before our God day and night--Hence the need that the oppressed Church, God's own elect (like the widow, continually coming, so as even to weary the unjust judge), should cry day and night unto Him.
10. Now--Now that Satan has been cast out of heaven. Primarily fulfilled in part at Jesus' resurrection and ascension, when He said (Mt 28:18), "All power [Greek, 'exousia,' 'authority,' as here; see below] is given unto Me in heaven and in earth"; connected with Re 12:5, "Her child was caught up unto God and to His throne." In the ulterior sense, it refers to the eve of Christ's second coming, when Israel is about to be restored as mother-church of Christendom, Satan, who had resisted her restoration on the ground of her unworthiness, having been cast out by the instrumentality of Michael, Israel's angelic prince (see on Re 12:7). Thus this is parallel, and the necessary preliminary to the glorious event similarly expressed, Re 11:15, "The kingdom of this world is become (the very word here, Greek, 'egeneto,' 'is come,' 'hath come to pass') our Lord's and His Christ's," the result of Israel's resuming her place.
salvation, &c.--Greek, "the salvation (namely, fully, finally, and victoriously accomplished, He 9:28; compare Lu 3:6, yet future; hence, not till now do the blessed raise the fullest hallelujah for salvation to the Lamb, Re 7:10; 19:1) the power (Greek, 'dunamis'), and the authority (Greek, 'exousia'; 'legitimate power'; see above) of His Christ."
accused them before our God day and night--Hence the need that the oppressed Church, God's own elect (like the widow, continually coming, so as even to weary the unjust judge), should cry day and night unto Him.
The Pulpit Commentary
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 א, B, C, P, Andreas, Arethas. The form κατήγωρ, found in A, is rather the Targumic and rabbinic corruption of the word רוגיטק, than the Greek word itself. "Of our brethren," the saints and martyrs (see above); "is cast down" (or, "was cast down") from heaven.
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 א, B, C, P, Andreas, Arethas. The form κατήγωρ, found in A, is rather the Targumic and rabbinic corruption of the word רוגיטק, than the Greek word itself. "Of our brethren," the saints and martyrs (see above); "is cast down" (or, "was cast down") from heaven.
11And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.
Jamieson-Fausset-Brown
11. they--emphatic in the Greek. "They" in particular. They and they alone. They were the persons who overcame.
overcame--(Ro 8:33, 34, 37; 16:20).
him--(1Jo 2:14, 15). It is the same victory (a peculiarly Johannean phrase) over Satan and the world which the Gospel of John describes in the life of Jesus, his Epistle in the life of each believer, and his Apocalypse in the life of the Church.
by, &c.--Greek (dia to haima; accusative, not genitive case, as English Version would require, compare He 9:12), "on account of (on the ground of) the blood of the Lamb"; "because of"; on account of and by virtue of its having been shed. Had that blood not been shed, Satan's accusations would have been unanswerable; as it is, that blood meets every charge. Schottgen mentions the Rabbinical tradition that Satan accuses men all days of the year, except the day of atonement. Tittmann takes the Greek "dia," as it often means, out of regard to the blood of the Lamb; this was the impelling cause which induced them to undertake the contest for the sake of it; but the view given above is good Greek, and more in accordance with the general sense of Scripture.
by the word of their testimony--Greek, "on account of the word of their testimony." On the ground of their faithful testimony, even unto death, they are constituted victors. Their testimony evinced their victory over him by virtue of the blood of the Lamb. Hereby they confess themselves worshippers of the slain Lamb and overcome the beast, Satan's representative; an anticipation of Re 15:2, "them that had gotten the victory over the beast" (compare Re 13:15, 16).
unto--Greek, "achri," "even as far as." They carried their not-love of life as far as even unto death.
11. they--emphatic in the Greek. "They" in particular. They and they alone. They were the persons who overcame.
overcame--(Ro 8:33, 34, 37; 16:20).
him--(1Jo 2:14, 15). It is the same victory (a peculiarly Johannean phrase) over Satan and the world which the Gospel of John describes in the life of Jesus, his Epistle in the life of each believer, and his Apocalypse in the life of the Church.
by, &c.--Greek (dia to haima; accusative, not genitive case, as English Version would require, compare He 9:12), "on account of (on the ground of) the blood of the Lamb"; "because of"; on account of and by virtue of its having been shed. Had that blood not been shed, Satan's accusations would have been unanswerable; as it is, that blood meets every charge. Schottgen mentions the Rabbinical tradition that Satan accuses men all days of the year, except the day of atonement. Tittmann takes the Greek "dia," as it often means, out of regard to the blood of the Lamb; this was the impelling cause which induced them to undertake the contest for the sake of it; but the view given above is good Greek, and more in accordance with the general sense of Scripture.
by the word of their testimony--Greek, "on account of the word of their testimony." On the ground of their faithful testimony, even unto death, they are constituted victors. Their testimony evinced their victory over him by virtue of the blood of the Lamb. Hereby they confess themselves worshippers of the slain Lamb and overcome the beast, Satan's representative; an anticipation of Re 15:2, "them that had gotten the victory over the beast" (compare Re 13:15, 16).
unto--Greek, "achri," "even as far as." They carried their not-love of life as far as even unto death.
The Pulpit Commentary
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.
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.
12Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
Jamieson-Fausset-Brown
12. Therefore--because Satan is cast out of heaven (Re 12:9).
dwell--literally, "tabernacle." Not only angels and the souls of the just with God, but also the faithful militant on earth, who already in spirit tabernacle in heaven, having their home and citizenship there, rejoice that Satan is cast out of their home. "Tabernacle" for dwell is used to mark that, though still on the earth, they in spirit are hidden "in the secret of God's tabernacle." They belong not to the world, and, therefore, exult in judgment having been passed on the prince of this world.
the inhabiters of--So Andreas reads. But A, B, and C omit. The words probably, were inserted from Re 8:13.
is come down--rather as Greek, "catebee," "is gone down"; John regarding the heaven as his standing-point of view whence he looks down on the earth.
unto you--earth and sea, with their inhabitants; those who lean upon, and essentially belong to, the earth (contrast Joh 3:7, Margin, with Joh 3:31; 8:23; 1Jo+4:5; Php 3:19, 1 John 4:5) and its sea-like troubled politics. Furious at his expulsion from heaven, and knowing that his time on earth is short until he shall be cast down lower, when Christ shall come to set up His kingdom (Re 20:1, 2), Satan concentrates all his power to destroy as many souls as he can. Though no longer able to accuse the elect in heaven, he can tempt and persecute on earth. The more light becomes victorious, the greater will be the struggles of the powers of darkness; whence, at the last crisis, Antichrist will manifest himself with an intensity of iniquity greater than ever before.
short time--Greek, "kairon," "season": opportunity for his assaults.
12. Therefore--because Satan is cast out of heaven (Re 12:9).
dwell--literally, "tabernacle." Not only angels and the souls of the just with God, but also the faithful militant on earth, who already in spirit tabernacle in heaven, having their home and citizenship there, rejoice that Satan is cast out of their home. "Tabernacle" for dwell is used to mark that, though still on the earth, they in spirit are hidden "in the secret of God's tabernacle." They belong not to the world, and, therefore, exult in judgment having been passed on the prince of this world.
the inhabiters of--So Andreas reads. But A, B, and C omit. The words probably, were inserted from Re 8:13.
is come down--rather as Greek, "catebee," "is gone down"; John regarding the heaven as his standing-point of view whence he looks down on the earth.
unto you--earth and sea, with their inhabitants; those who lean upon, and essentially belong to, the earth (contrast Joh 3:7, Margin, with Joh 3:31; 8:23; 1Jo+4:5; Php 3:19, 1 John 4:5) and its sea-like troubled politics. Furious at his expulsion from heaven, and knowing that his time on earth is short until he shall be cast down lower, when Christ shall come to set up His kingdom (Re 20:1, 2), Satan concentrates all his power to destroy as many souls as he can. Though no longer able to accuse the elect in heaven, he can tempt and persecute on earth. The more light becomes victorious, the greater will be the struggles of the powers of darkness; whence, at the last crisis, Antichrist will manifest himself with an intensity of iniquity greater than ever before.
short time--Greek, "kairon," "season": opportunity for his assaults.
The Pulpit Commentary
Therefore rejoice, ye heavens, and ye that dwell in them; O heavens (Revised Version). Κατοικοῦντες, "that dwell," is read in א, 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.
Therefore rejoice, ye heavens, and ye that dwell in them; O heavens (Revised Version). Κατοικοῦντες, "that dwell," is read in א, 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.
The Woman Persecuted by the Dragon
13And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child.
Jamieson-Fausset-Brown
13. Resuming from Re 12:6 the thread of the discourse, which had been interrupted by the episode, Re 12:7-12 (giving in the invisible world the ground of the corresponding conflict between light and darkness in the visible world), this verse accounts for her flight into the wilderness (Re 12:6).
13. Resuming from Re 12:6 the thread of the discourse, which had been interrupted by the episode, Re 12:7-12 (giving in the invisible world the ground of the corresponding conflict between light and darkness in the visible world), this verse accounts for her flight into the wilderness (Re 12:6).
The Pulpit Commentary
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.
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.
14And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.
Jamieson-Fausset-Brown
14. were given--by God's determinate appointment, not by human chances (Ac 9:11).
two--Greek, "the two wings of the great eagle." Alluding to Ex 19:4: proving that the Old Testament Church, as well as the New Testament Church, is included in "the woman." All believers are included (Is 40:30, 31). The great eagle is the world power; in Eze 17:3, 7, Babylon and Egypt: in early Church history, Rome, whose standard was the eagle, turned by God's providence from being hostile into a protector of the Christian Church. As "wings" express remote parts of the earth, the two wings may here mean the east and west divisions of the Roman empire.
wilderness--the land of the heathen, the Gentiles: in contrast to Canaan, the pleasant and glorious land. God dwells in the glorious land; demons (the rulers of the heathen world, Re 9:20; 1Co 10:20), in the wilderness. Hence Babylon is called the desert of the sea, Is 21:1-10 (referred to also in Re 14:8; 18:2). Heathendom, in its essential nature, being without God, is a desolate wilderness. Thus, the woman's flight into the wilderness is the passing of the kingdom of God from the Jews to be among the Gentiles (typified by Mary's flight with her child from Judea into Egypt). The eagle flight is from Egypt into the wilderness. The Egypt meant is virtually stated (Re 11:8) to be Jerusalem, which has become spiritually so by crucifying our Lord. Out of her the New Testament Church flees, as the Old Testament Church out of the literal Egypt; and as the true Church subsequently is called to flee out of Babylon (the woman become an harlot, that is, the Church become apostate) [Auberlen].
her place--the chief seat of the then world empire, Rome. The Acts of the Apostles describe the passing of the Church from Jerusalem to Rome. The Roman protection was the eagle wing which often shielded Paul, the great instrument of this transmigration, and Christianity, from Jewish opponents who stirred up the heathen mobs. By degrees the Church had "her place" more and more secure, until, under Constantine, the empire became Christian. Still, all this Church-historical period is regarded as a wilderness time, wherein the Church is in part protected, in part oppressed, by the world power, until just before the end the enmity of the world power under Satan shall break out against the Church worse than ever. As Israel was in the wilderness forty years, and had forty-two stages in her journey, so the Church for forty-two months, three and a half years or times [literally, seasons, used for years in Hellenistic Greek (Moeris, the Atticist), Greek, "kairous," Da 7:25; 12:7], or 1260 days (Re 12:6) between the overthrow of Jerusalem and the coming again of Christ, shall be a wilderness sojourner before she reaches her millennial rest (answering to Canaan of old). It is possible that, besides this Church-historical fulfilment, there may be also an ulterior and narrower fulfilment in the restoration of Israel to Palestine, Antichrist for seven times (short periods analogical to the longer ones) having power there, for the former three and a half times keeping covenant with the Jews, then breaking it in the midst of the week, and the mass of the nation fleeing by a second Exodus into the wilderness, while a remnant remains in the land exposed to a fearful persecution (the "144,000 sealed of Israel," Re 7:1-8; 14:1, standing with the Lamb, after the conflict is over, on Mount Zion: "the first-fruits" of a large company to be gathered to Him) [De Burgh]. These details are very conjectural. In Da 7:25; 12:7, the subject, as perhaps here, is the time of Israel's calamity. That seven times do not necessarily mean seven years, in which each day is a year, that is, 2520 years, appears from Nebuchadnezzar's seven times (Da 4:23), answering to Antichrist, the beast's duration.
14. were given--by God's determinate appointment, not by human chances (Ac 9:11).
two--Greek, "the two wings of the great eagle." Alluding to Ex 19:4: proving that the Old Testament Church, as well as the New Testament Church, is included in "the woman." All believers are included (Is 40:30, 31). The great eagle is the world power; in Eze 17:3, 7, Babylon and Egypt: in early Church history, Rome, whose standard was the eagle, turned by God's providence from being hostile into a protector of the Christian Church. As "wings" express remote parts of the earth, the two wings may here mean the east and west divisions of the Roman empire.
wilderness--the land of the heathen, the Gentiles: in contrast to Canaan, the pleasant and glorious land. God dwells in the glorious land; demons (the rulers of the heathen world, Re 9:20; 1Co 10:20), in the wilderness. Hence Babylon is called the desert of the sea, Is 21:1-10 (referred to also in Re 14:8; 18:2). Heathendom, in its essential nature, being without God, is a desolate wilderness. Thus, the woman's flight into the wilderness is the passing of the kingdom of God from the Jews to be among the Gentiles (typified by Mary's flight with her child from Judea into Egypt). The eagle flight is from Egypt into the wilderness. The Egypt meant is virtually stated (Re 11:8) to be Jerusalem, which has become spiritually so by crucifying our Lord. Out of her the New Testament Church flees, as the Old Testament Church out of the literal Egypt; and as the true Church subsequently is called to flee out of Babylon (the woman become an harlot, that is, the Church become apostate) [Auberlen].
her place--the chief seat of the then world empire, Rome. The Acts of the Apostles describe the passing of the Church from Jerusalem to Rome. The Roman protection was the eagle wing which often shielded Paul, the great instrument of this transmigration, and Christianity, from Jewish opponents who stirred up the heathen mobs. By degrees the Church had "her place" more and more secure, until, under Constantine, the empire became Christian. Still, all this Church-historical period is regarded as a wilderness time, wherein the Church is in part protected, in part oppressed, by the world power, until just before the end the enmity of the world power under Satan shall break out against the Church worse than ever. As Israel was in the wilderness forty years, and had forty-two stages in her journey, so the Church for forty-two months, three and a half years or times [literally, seasons, used for years in Hellenistic Greek (Moeris, the Atticist), Greek, "kairous," Da 7:25; 12:7], or 1260 days (Re 12:6) between the overthrow of Jerusalem and the coming again of Christ, shall be a wilderness sojourner before she reaches her millennial rest (answering to Canaan of old). It is possible that, besides this Church-historical fulfilment, there may be also an ulterior and narrower fulfilment in the restoration of Israel to Palestine, Antichrist for seven times (short periods analogical to the longer ones) having power there, for the former three and a half times keeping covenant with the Jews, then breaking it in the midst of the week, and the mass of the nation fleeing by a second Exodus into the wilderness, while a remnant remains in the land exposed to a fearful persecution (the "144,000 sealed of Israel," Re 7:1-8; 14:1, standing with the Lamb, after the conflict is over, on Mount Zion: "the first-fruits" of a large company to be gathered to Him) [De Burgh]. These details are very conjectural. In Da 7:25; 12:7, the subject, as perhaps here, is the time of Israel's calamity. That seven times do not necessarily mean seven years, in which each day is a year, that is, 2520 years, appears from Nebuchadnezzar's seven times (Da 4:23), answering to Antichrist, the beast's duration.
The Pulpit Commentary
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 א 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").
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 א 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").
15And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.
Jamieson-Fausset-Brown
15-16. flood--Greek, "river" (compare Ex 2:3; Mt 2:20; and especially Ex 14:1-31). The flood, or river, is the stream of Germanic tribes which, pouring on Rome, threatened to destroy Christianity. But the earth helped the woman, by swallowing up the flood. The earth, as contradistinguished from water, is the world consolidated and civilized. The German masses were brought under the influence of Roman civilization and Christianity [Auberlen]. Perhaps it includes also, generally, the help given by earthly powers (those least likely, yet led by God's overruling providence to give help) to the Church against persecutions and also heresies, by which she has been at various times assailed.
15-16. flood--Greek, "river" (compare Ex 2:3; Mt 2:20; and especially Ex 14:1-31). The flood, or river, is the stream of Germanic tribes which, pouring on Rome, threatened to destroy Christianity. But the earth helped the woman, by swallowing up the flood. The earth, as contradistinguished from water, is the world consolidated and civilized. The German masses were brought under the influence of Roman civilization and Christianity [Auberlen]. Perhaps it includes also, generally, the help given by earthly powers (those least likely, yet led by God's overruling providence to give help) to the Church against persecutions and also heresies, by which she has been at various times assailed.
The Pulpit Commentary
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.
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.
16And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.
The Pulpit Commentary
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.
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.
17And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.
Jamieson-Fausset-Brown
17. wroth with--Greek, "at."
went--Greek, "went away."
the remnant of her seed--distinct in some sense from the woman herself. Satan's first effort was to root out the Christian Church, so that there should be no visible profession of Christianity. Foiled in this, he wars (Re 11:7; 13:7) against the invisible Church, namely, "those who keep the commandments of God, and have the testimony of Jesus" (A, B, and C omit "Christ"). These are "the remnant," or rest of her seed, as distinguished from her seed, "the man-child" (Re 12:5), on one hand, and from mere professors on the other. The Church, in her beauty and unity (Israel at the head of Christendom, the whole forming one perfect Church), is now not manifested, but awaiting the manifestations of the sons of God at Christ's coming. Unable to destroy Christianity and the Church as a whole, Satan directs his enmity against true Christians, the elect remnant: the others he leaves unmolested.
17. wroth with--Greek, "at."
went--Greek, "went away."
the remnant of her seed--distinct in some sense from the woman herself. Satan's first effort was to root out the Christian Church, so that there should be no visible profession of Christianity. Foiled in this, he wars (Re 11:7; 13:7) against the invisible Church, namely, "those who keep the commandments of God, and have the testimony of Jesus" (A, B, and C omit "Christ"). These are "the remnant," or rest of her seed, as distinguished from her seed, "the man-child" (Re 12:5), on one hand, and from mere professors on the other. The Church, in her beauty and unity (Israel at the head of Christendom, the whole forming one perfect Church), is now not manifested, but awaiting the manifestations of the sons of God at Christ's coming. Unable to destroy Christianity and the Church as a whole, Satan directs his enmity against true Christians, the elect remnant: the others he leaves unmolested.
The Pulpit Commentary
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.
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.
THE HOLY BIBLE
Revelation
Chapter 12
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105