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when it was about to be enlarged. We are to look, therefore, for
some fearful manifestation of this formidable power, having the
characteristics here referred to, or some opposition to the church
such as we may suppose Satan would originate, and by which the
existence of the church might seem to be endangered.

(4) The fact that the child which the woman brought forth was
caught up to heaven—symbolical of its real safety, and of its having
the favour of God—a pledge that the ultimate prosperity of the
church was certain, and that it was safe from real danger, ver. 5.

(5) The fleeing of the woman into the wilderness, for the space of
a thousand two hundred and threescore days, or 1260 years, ver. 6.
This act denotes the persecuted and obscure condition of the church
during that time, and the period which would elapse before it would
be delivered from this persecution, and restored to the place in the
earth which it was designed to have.

(6) The war in heaven; a struggle between the mighty powers of

heaven and the dragon, ver. 7‒9. Michael and his angels contend
against the dragon, in behalf of the church, and finally prevail. The
dragon is overcome, and is cast out, and all his angels with him; in
other words, the great enemy of God and his church is overcome
and subdued. This is evidently designed to be symbolical, and the
meaning is, that a state of things would exist in regard to the
church, which would be well represented by supposing that such a
scene should occur in heaven; that is, as if a war should exist there
between the great enemy of God and the angels of light, and as if,
being there vanquished, Satan should be cast down to the earth,
and should there exert his malignant power in a warfare against the
church. The general idea is, that his warfare would be primarily
against heaven, as if he fought with the angels in the very presence
of God, but that the form in which he would seem to prevail would
be against the church, as if, being unsuccessful in his direct warfare
against the angels of God, he was permitted, for a time, to enjoy the
appearance of triumph in contending with the church.
 (7) The shout of victory in view of the conquest over the dragon,
ver. 10‒12. A loud voice is heard in heaven, saying, that now the
kingdom of God is come, and that the reign of God would be set up,
for the dragon is cast down and overcome. The grand
instrumentality in overcoming this foe was “the blood of the Lamb,
and the word of their testimony;” that is, the great doctrines of truth
pertaining to the work of the Redeemer would be employed for this
purpose, and it is proclaimed that the heavens and all that dwell
therein had occasion to rejoice at the certainty that a victory would
be ultimately obtained over this great enemy of God. Still, however,
his influence was not wholly at an end, for he would yet rage for a
brief period on the earth.

(8) The persecution of the woman, ver. 13‒15. She is constrained

to fly, as on wings given her for that purpose, into the wilderness,
where she is nourished for the time that the dragon is to exert his
power—a “time, times, and half a time”—or for 1260 years. The
dragon in rage pours out a flood of water, that he may cause her to
be swept away by the flood: referring to the persecutions that would
exist while the church was in the wilderness, and the efforts that
would be made to destroy it entirely.

(9) The earth helps the woman, ver. 16. That is, a state of things
would exist as if, in such a case, the earth should open and swallow
up the flood. The meaning is, that the church would not be swept
away, but that there would be an interposition in its behalf, as if the
earth should, in the case supposed, open its bosom, and swallow up
the swelling waters.

(10) The dragon, still enraged, makes war with all that pertains to
the woman, ver. 17. Here we are told literally who are referred to by
the “seed” of the woman. They are those who “keep the
commandments of God, and have the testimony of Jesus Christ”
(ver. 17); that is, the true church.
 The chapter, therefore, may be regarded as a general vision of the
persecutions that would rage against the church. It seemed to be
about to increase and to spread over the world. Satan, always
opposed to it, strives to prevent its extension. The conflict is
represented as if in heaven, where war is waged between the
celestial beings and Satan, and where, being overcome, Satan is cast
down to the earth, and permitted to wage the war there. The church
is persecuted; becomes obscure and almost unknown, but still is
mysteriously sustained; and when most in danger of being wholly
swallowed up, is kept as if a miracle were wrought in its defence.
The detail—the particular form in which the war would be waged—is
drawn out in the following chapters.

19 And the 370temple of God was opened in

heaven, and there was seen in his temple the
ark of his testament: and there were
371
lightnings, and voices, and thunderings, and
an 372earthquake, and great hail.
Ch. xi. 19. And the temple of God was opened in heaven. The
temple of God at Jerusalem was a pattern of the heavenly one, or of
heaven, He. viii. 1‒5. In that temple God was supposed to reside by
the visible symbol of his presence—the Shekinah—in the holy of
holies. See Notes on He. ix. 7. Thus God dwells in heaven, as in a
holy temple, of which that on earth was the emblem. When it is said
that that was “opened in heaven,” the meaning is, that John was
permitted, as it were, to look into heaven, the abode of God, and to
see him in his glory. ¶ And there was seen in his temple the ark of
his testament. See Notes on He. ix. 4. That is, the very interior of
heaven was laid open, and John was permitted to witness what was
transacted in its obscurest recesses, and what were its most hidden
mysteries. It will be remembered, as an illustration of the
correctness of this view of the meaning of the verse, and of its
proper place in the divisions of the book—assigning it as the opening
verse of a new series of visions—that in the first series of visions we
have a statement remarkably similar to this, ch. iv. 1: “After this
I looked, and, behold, a door was opened in heaven;” that is, there
was, as it were, an opening made into heaven, so that John was
permitted to look in and see what was occurring there. The same
idea is expressed substantially here, by saying that the very interior
of the sacred temple where God resides was “opened in heaven,” so
that John was permitted to look in and see what was transacted in
his very presence. This, too, may go to confirm the idea suggested
in the Analysis of the Book, part V., that this portion of the
Apocalypse refers rather to the internal affairs of the church, or the
church itself—for of this the temple was the proper emblem. Then
appropriately follows the series of visions describing, as in the
former case, what was to occur in future times: this series referring
to the internal affairs of the church, as the former did mainly to what
would outwardly affect its form and condition. ¶ And there were
lightnings, &c. Symbolic of the awful presence of God, and of his
majesty and glory, as in the commencement of the first series of
visions. See Notes on ch. iv. 5. The similarity of the symbols of the
divine majesty in the two cases may also serve to confirm the
supposition that this is the beginning of a new series of visions.
¶ And an earthquake. Also a symbol of the divine majesty, and
perhaps of the great convulsions that were to occur under this series
of visions. Comp. Notes on ch. vi. 12. Thus, in the sublime
description of God in Ps. xviii. 7, “Then the earth shook and
trembled, the foundations also of the hills moved and were shaken,
because he was wroth.” So in Ex. xix. 18, “And Mount Sinai was
altogether on a smoke—and the whole mount quaked greatly.”
Comp. Am. viii. 8, 9; Joel ii. 10. ¶ And great hail. Also an emblem of
the presence and majesty of God, perhaps with the accompanying
idea that he would overwhelm and punish his enemies. So in Ps.
xviii. 13, “The Lord also thundered in the heavens, and the Highest
gave his voice: hailstones and coals of fire.” So also Job
xxxviii. 22, 23:—
 “Hast thou entered into the treasures of snow?
Or hast thou seen the treasures of the hail?
Which I have reserved against the time of trouble.
Against the day of battle and war?”

So in Ps. cv. 32:

“He gave them hail for rain,

And flaming fire in their land.”

Comp. Ps. lxxviii. 48; Is. xxx. 30; Eze. xxxviii. 22.

CHAPTER XII.

A
375
ND there appeared a great 373wonder in
heaven; a 374woman clothed with the
sun, and the moon under her feet, and upon
her head a crown of twelve stars:
Ch. xii. 1. And there appeared a great wonder in heaven. In that
heavenly world thus disclosed, in the very presence of God, he saw
the impressive and remarkable symbol which he proceeds to
describe. The word wonder—σημεῖον—properly means something
extraordinary, or miraculous, and is commonly rendered sign. See
Mat. xii. 38, 39; xvi. 1, 3, 4; xxiv. 3, 24, 30; xxvi. 48; Mar.
viii. 11, 12; xiii. 4, 22; xvi. 17, 20;—in all which, and in numerous
other places in the New Testament, it is rendered sign, and mostly in
the sense of miracle. When used in the sense of a miracle, it refers
to the fact that the miracle is a sign or token by which the divine
power or purpose is made known. Sometimes the word is used to
denote a sign of future things—a portent or presage of coming
events; that is, some remarkable appearances which foreshadow the
future. Thus in Mat. xvi. 3: “signs of the times;” that is, the
miraculous events which foreshadow the coming of the Messiah in
his kingdom. So also in Mat. xxiv. 3, 30; Mar. xiii. 4; Lu. xxi. 7, 11.
This seems to be the meaning here, that the woman who appeared
in this remarkable manner was a portent or token of what was to
occur. ¶ A woman clothed with the sun. Bright, splendid, glorious, as
if the sunbeams were her raiment. Comp. ch. i. 16; x. 1; see also
Ca. vi. 10—a passage which, very possibly, was in the mind of the
writer when he penned this description: “Who is she that looketh
forth as the morning, fair as the moon, clear as the sun, and terrible
as an army with banners?” ¶ And the moon under her feet. The
moon seemed to be under her feet. She seemed as if she stood on
the moon, its pale light contrasted with the burning splendour of the
sun, heightening the beauty of the whole picture. The woman,
beyond all question, represents the church. See Notes on ver. 2. Is
the splendour of the sunlight designed to denote the brightness of
the gospel? Is the moon designed to represent the comparatively
feeble light of the Jewish dispensation? Is the fact that she stood
upon the moon, or that it was under her feet, designed to denote
the superiority of the gospel to the Jewish dispensation? Such a
supposition gives much beauty to the symbol, and is not foreign to
the nature of symbolic language. ¶ And upon her head a crown of
twelve stars. A diadem in which there were placed twelve stars. That
is, there were twelve sparkling gems in the crown which she wore.
This would, of course, greatly increase the beauty of the vision; and
there can be no doubt that the number twelve here is significant. If
the woman here is designed to symbolize the church, then the
number twelve has, in all probability, some allusion either to the
twelve tribes of Israel—as being a number which one who was born
and educated as a Jew would be likely to use (comp. Ja. i. 1), or to
the twelve apostles—an allusion which, it may be supposed, an
apostle would be more likely to make. Comp. Mat. xix. 28; Re.
xxi. 14.
 2 And she being with child cried, travailing in
birth, and pained to be delivered.
2. And she being with child cried, travailing in birth, &c. That is,
there would be something which would be properly represented by a
woman in such circumstances.

The question now is, what is referred to by this woman? And here
it need hardly be said that there has been, as in regard to almost
every other part of the book of Revelation, a great variety of
interpretations. It would be endless to undertake to examine them,
and would not be profitable if it could be done; and it is better,
therefore, and more in accordance with the design of these Notes, to
state briefly what seems to me to be the true interpretation. (1) The
woman is evidently designed to symbolize the church; and in this
there is a pretty general agreement among interpreters. The image,
which is a beautiful one, was very familiar to the Jewish prophets.
See Notes on Is. i. 8; xlvii. 1; comp. Eze. xvi. (2) But still the
question arises, to what time this representation refers: whether to
the church before the birth of the Saviour, or after? According to the
former of these opinions, it is supposed to refer to the church as
giving birth to the Saviour, and the “man child” that is born (ver. 5) is
supposed to refer to Christ, who “sprang from the church”—κατὰ
σάρκα—according to the flesh (Professor Stuart, vol. ii. p. 252). The
church, according to this view, is not simply regarded as Jewish, but,
in a more general and theocratic sense, as the people of God. “From
the Christian church, considered as Christian, he could not spring;
for this took its rise only after the time of his public ministry. But
from the bosom of the people of God the Saviour came. This church,
Judaical indeed (at the time of his birth) in respect to rites and
forms, but to become Christian after he had exercised his ministry in
the midst of it, might well be represented here by the woman which
is described in ch. xii.” (Professor Stuart). But to this view there are
some, as it seems to me, unanswerable objections. For, (a) there
seems to be a harshness and incongruity in representing the Saviour
as the Son of the church, or representing the church as giving birth
to him. Such imagery is not found elsewhere in the Bible, and is not
in accordance with the language which is employed, where Christ is
rather represented as the Husband of the church than the Son:
“Prepared as a bride adorned for her husband,” Re. xxi. 2. “I will
show thee the bride, the Lamb’s wife,” Re. xxi. 9; comp. Is. liv. 5;
lxi. 10; lxii. 5. (b) If this interpretation be adopted, then this must
refer to the Jewish church, and thus the woman will personify the
Jewish community before the birth of Christ. But this seems contrary
to the whole design of the Apocalypse, which has reference to the
Christian church, and not to the ancient dispensation. (c) If this
interpretation be adopted, then the statement about the dwelling in
the wilderness for a period of 1260 days or years (ver. 14) must be
assigned to the Jewish community—a supposition every way
improbable and untenable. In what sense could this be true? When
did anything happen to the Jewish people that could, with any show
of probability, be regarded as the fulfilment of this? (d) It may be
added, that the statement about the “man child” (ver. 5) is one that
can with difficulty be reconciled to this supposition. In what sense
was this true, that the “man child” was “caught up unto God, and to
his throne?” The Saviour, indeed, ascended to heaven, but it was
not, as here represented, that he might be protected from the
danger of being destroyed; and when he did ascend, it was not as a
helpless and unprotected babe, but as a man in the full maturity of
his powers. The other opinion is, that the woman here refers to the
Christian church, and that the object is to represent that church as
about to be enlarged—represented by the condition of the woman,
ver. 2. A beautiful woman appears, clothed with light—emblematic of
the brightness and purity of the church; with the moon under her
feet—the ancient and comparatively obscure dispensation now made
subordinate and humble; with a glittering diadem of twelve stars on
her head—the stars representing the usual well-known division of
the people of God into twelve parts—as the stars in the American
flag denote the original states of the Union; and in a condition
(ver. 2) which showed that the church was to be increased. The time
there referred to is at the early period of the history of the church,
when, as it were, it first appears on the theatre of things, and going
forth in its beauty and majesty over the earth. John sees this church,
as it was about to spread in the world, exposed to a mighty and
formidable enemy—a hateful dragon—stationing itself to prevent its
increase, and to accomplish its destruction. From that impending
danger it is protected in a manner that would be well represented by
the saving of the child of the woman, and bearing it up to heaven,
to a place of safety—an act implying that, notwithstanding all
dangers, the progress and enlargement of the church was ultimately
certain. In the meantime, the woman herself flees into the
wilderness—an act representing the obscure, and humble, and
persecuted state of the church—till the great controversy is
determined which is to have the ascendency—God or the Dragon. In
favour of this interpretation, the following considerations may be
suggested:—(a) It is the natural and obvious interpretation. (b) If it
be admitted that John meant to describe what occurred in the world
at the time when the true church seemed to be about to extend
itself over the earth, and when that prosperity was checked by the
rise of the Papal power, the symbol employed would be strikingly
expressive and appropriate. (c) It accords with the language
elsewhere used in the Scriptures when referring to the increase of
the church. “Before she travailed, she brought forth; before her pain
came, she was delivered of a man child. Who hath heard such a
thing? As soon as Zion travailed, she brought forth her children,” Is.
lxvi. 7, 8. “Sing, O barren, thou that didst not bear; for more are the
children of the desolate than the children of the married wife, saith
the Lord,” Is. liv. 1. “The children which thou shalt have, after thou
shalt have lost the other, shall say again in thy ears, The place is too
strait for me; give place to me that I may dwell,” Is. xlix. 20. The
comparison of the church to a woman as the mother of children, is
one that is very common in the Scriptures. (d) The future destiny of
the child and of the woman agrees with this supposition. The child is
caught up to heaven, ver. 5—emblematic of the fact that God will
protect the church, and not suffer its increase to be cut off and
destroyed; and the woman is driven for 1260 years into the
wilderness and nourished there, ver. 14—emblematic of the long
period of obscurity and persecution in the true church, and yet of
the fact that it would be protected and nourished. The design of the
whole, therefore, I apprehend, is to represent the peril of the church
at the time when it was about to be greatly enlarged, or in a season
of prosperity, from the rise of a formidable enemy that would stand
ready to destroy it. I regard this, therefore, as referring to the time
of the rise of the Papacy, when, but for that formidable, corrupting,
and destructive power, it might have been hoped that the church
would have spread all over the world. In regard to the rise of that
power, see all that I have to say, or can say, in the Notes on Da.
vii. 24‒28.

3 And there appeared another wonder376 in

heaven; and behold a 377great red dragon,
having seven heads and ten horns, and seven
crowns upon his heads.
3. And there appeared another wonder in heaven. Represented as
in heaven. See Notes on ver. 1. That is, he saw this as occurring at
the time when the church was thus about to increase. ¶ And behold
a great red dragon. The word rendered dragon—δράκων—occurs, in
the New Testament, only in the book of Revelation, where it is
uniformly rendered as here—dragon: ch. xii. 3, 4, 7, 9, 13, 16, 17;
xiii. 2, 4, 11; xvi. 13; xx. 2. In all these places there is reference to
the same thing. The word properly means a large serpent; and the
allusion in the word commonly is to some serpent, perhaps such as
the anaconda, that resides in a desert or wilderness. See a full
account of the ideas that prevailed in ancient times respecting the
dragon, in Bochart, Hieroz. lib. iii. cap. xiv., vol. ii. pp. 428‒440.
There was much that was fabulous respecting this monster, and
many notions were attached to the dragon which did not exist in
reality, and which were ascribed to it by the imagination at a time
when natural history was little understood. The characteristics
ascribed to the dragon, according to Bochart, are, that it was
distinguished (a) for its vast size; (b) that it had something like a
beard or dew-lap; (c) that it had three rows of teeth; (d) that its
colour was black, red, yellow, or ashy; (e) that it had a wide mouth;
(f) that in its breathing it not only drew in the air, but also birds that
were flying over it; and (g) that its hiss was terrible. Occasionally,
also, feet and wings were attributed to the dragon, and sometimes a
lofty crest. The dragon, according to Bochart, was supposed to
inhabit waste places and solitudes (comp. Notes on Is. xiii. 22), and
it became, therefore, an object of great terror. It is probable that the
original of this was a huge serpent, and that all the other
circumstances were added by the imagination. The prevailing ideas
in regard to it, however, should be borne in mind, in order to see the
force and propriety of the use of the word by John. Two special
characteristics are stated by John in the general description of the
dragon: one is, its red colour; the other, that it was great. In regard
to the former, as above mentioned, the dragon was supposed to be
black, red, yellow, or ashy. See the authorities referred to in Bochart,
ut sup., pp. 435, 436. There was doubtless a reason why the one
seen by John should be represented as red. As to the other
characteristic—great—the idea is that it was a huge monster, and
this would properly refer to some mighty, terrible power which would
be properly symbolized by such a monster. ¶ Having seven heads. It
was not unusual to attribute many heads to monsters, especially to
fabulous monsters, and these greatly increased the terror of the
animal. “Thus Cerberus usually has three heads assigned to him; but
Hesiod (Theog. 312) assigns him fifty, and Horace (Ode II. 13, 34)
one hundred. So the Hydra of the Lake Lerna, killed by Hercules,
had fifty heads (Virg. Æn. vi. 576); and in Kiddushim, fol. 29, 2,
Rabbi Achse is said to have seen a demon like a dragon with seven
heads” (Professor Stuart, in loco). The seven heads would somehow
denote power, or seats of power. Such a number of heads increase
the terribleness, and, as it were, the vitality of the monster. What is
here represented would be as terrible and formidable as such a
monster; or such a monster would appropriately represent what was
designed to be symbolized here. The number seven may be used
here “as a perfect number,” or merely to heighten the terror of the
image; but it is more natural to suppose that there would be
something in what is here represented which would lay the
foundation for the use of this number. There would be something
either in the origin of the power; or in the union of various powers
now combined in the one represented by the dragon; or in the seat
of the power, which this would properly symbolize. Comp. Notes on
Da. vii. 6. ¶ And ten horns. Emblems of power, denoting that, in
some respects, there were ten powers combined in this one. See
Notes on Da. vii. 7, 8, 20, 24. There can be little doubt that John had
those passages of Daniel in his eye, and perhaps as little that the
reference is to the same thing. The meaning is, that, in some
respects, there would be a tenfold origin or division of the power
represented by the dragon. ¶ And seven crowns upon his heads. Gr.,
diadems. See Notes on ch. ix. 7. There is a reference here to some
kingly power, and doubtless John had some kingdom or sovereignty
in his eye that would be properly symbolized in this manner. The
method in which these heads and horns were arranged on the
dragon is not stated, and is not material. All that is necessary in the
explanation is, that there was something in the power referred to
that would be properly represented by the seven heads, and
something by the ten horns.

In the application of this, it will be necessary to inquire what was

properly symbolized by these representations, and to refer again to
these particulars with this view.

(a) The dragon. This is explained in ver. 9 of this chapter: “And

the great dragon was cast out, that old serpent, called the Devil, and
Satan, which deceiveth the whole world.” So again, ch. xx. 2, “And
he laid hold on the dragon, that old serpent, which is the Devil.”
Comp. Bochart, Hieroz. ii. pp. 439, 440. There can be no doubt,
therefore, that the reference here is to Satan, considered as the
enemy of God, and the enemy of the peace of man, and especially
as giving origin and form to some mighty power that would threaten
the existence of the church.
 (b) Great. This will well describe the power of Satan as originating
the organizations that were engaged for so long a time in
persecuting the church, and endeavouring to destroy it. It was a
work of vast power, controlling kings and nations for ages, and could
have been accomplished only by one to whom the appellation here
used could be given.

(c) Red. This, too, is an appellation properly applied here to the

dragon, or Satan, considered as the enemy of the church, and as
originating this persecuting power, either (1) because it well
represents the bloody persecutions that would ensue, or (2) because
this would be the favourite colour by which this power would be
manifest. Comp. ch. xvii. 3, 4; xviii. 12, 16.

(d) The seven heads. There was, doubtless, as above remarked,

something significant in these heads, as referring to the power
designed to be represented. On the supposition that this refers to
Rome, or to the power of Satan as manifested by Roman
persecution, there can be no difficulty in the application; and,
indeed, it is such an image as the writer would naturally use on the
supposition that it had such a designed reference. Rome was built,
as is well known, on seven hills (comp. Notes on ch. x. 3), and was
called the seven-hilled city (Septicollis), from having been originally
built on seven hills, though subsequently three hills were added,
making the whole number ten. See Eschenburg, Manual of Classical
Literature, p. 1, § 53. Thus Ovid:—

“Sed quæ de septem totum circumspicit orbem

Montibus, imperii Romæ Deûmque locus.”

Horace:—

“Dis quibus septem placuere colles.”

Propertius:—
 “Septem urbs alta jugis, toti quæ præsidet orbi.”

Tertullian:—“I appeal to the citizens of Rome, the populace that

dwell on the seven hills” (Apol. 35). And again, Jerome to Marcella,
when urging her to quit Rome for Bethlehem: “Read what is said in
the Apocalypse of the seven hills,” &c. The situation of the city, if
that was destined to be represented by the dragon, would naturally
suggest the idea of the seven-headed monster. Comp. Notes on
ch. xiii. The explanation which is here given of the meaning of the
“seven heads” is, in fact, one that is given in the book of Revelation
itself, and there can be no danger of error in this part of the
interpretation. See ch. xvii. 9: “The seven heads are seven
mountains, on which the woman sitteth.” Comp. ver. 18.

(e) The ten horns. These were emblems of power, denoting that in
reference to that power there were, in some respects, ten sources.
The same thing is referred to here which is in Da. vii. 7, 8, 20, 24.
See the Notes on Da. vii. 24, where this subject is fully considered.
The creature that John saw was indeed a monster, and we are not
to expect entire congruity in the details. It is sufficient that the main
idea is preserved, and that would be, if the reference was to Rome
considered as the place where the energy of Satan, as opposed to
God and the church, was centered.

(f) The seven crowns. This would merely denote that kingly or
royal authority was claimed.
 Roman Standard.
The general interpretation which refers this vision to Rome may
receive confirmation from the fact that the dragon was at one time
the Roman standard, as is represented by the annexed engraving
from Montfauçon. Ammianus Marcellinus (xvi. 10) thus describes this
standard: “The dragon was covered with purple cloth, and fastened
to the end of a pike gilt and adorned with precious stones. It opened
its wide throat, and the wind blew through it; and it hissed as if in a
rage, with its tail floating in several folds through the air.” He
elsewhere often gives it the epithet of purpureus—purple-red:
purpureum signum draconis, &c. With this the description of
Claudian well agrees also:—

“Hi volucres tollent aquilas; hi picta draconum

Colla levant: multumque tumet per nubila serpens,
Iratus stimulante noto, vivitque receptis
Flatibus, et vario mentitur sibila flatu.”

The dragon was first used as an ensign near the close of the second
century of the Christian era, and it was not until the third century
that its use had become common; and the reference here, according
to this fact, would be to that period of the Roman power when this
had become a common standard, and when the applicability of this
image would be readily understood. It is simply Rome that is
referred to—Rome, the great agent of accomplishing the purposes of
Satan towards the church. The eagle was the common Roman
ensign in the time of the republic, and in the earlier periods of the
empire; but in later periods the dragon became also a standard as
common and as well known as the eagle. “In the third century it had
become almost as notorious among Roman ensigns as the eagle
itself; and is in the fourth century noted by Prudentius, Vegetius,
Chrysostom, Ammianus, &c.; in the fifth, by Claudian and others”
(Elliott).
 4 And his 378tail 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.
4. And his tail drew the third part of the stars of heaven. The word
rendered drew—σύρω—means to draw, drag, haul. Professor Stuart
renders it “drew along;” and explains it as meaning that “the danger
is represented as being in the upper region of the air, so that his tail
may be supposed to interfere with and sweep down the stars, which,
as viewed by the ancients, were all set in the visible expanse or
welkin.” So Daniel (viii. 10), speaking of the little horn, says that “it
waxed great, even to the host of heaven, and it cast down some of
the host and of the stars to the ground.” See Notes on that passage.
The main idea here undoubtedly is that of power, and the object of
John is to show that the power of the dragon was as if it extended
to the stars, and as if it dragged down a third part of them to the
earth, or swept them away with its tail, leaving two-thirds
unaffected. A power that would sweep them all away would be
universal; a power that would sweep away one-third only would
represent a dominion of that extent only. The dragon is represented
as floating in the air—a monster extended along the sky—and one-
third of the whole expanse was subject to his control. Suppose,
then, that the dragon here was designed to represent the Roman
Pagan power; suppose that it referred to that power about to
engage in the work of persecution, and at a time when the church
was about to be greatly enlarged, and to fill the world; suppose that
it referred to a time when but one-third part of the Roman world
was subject to Pagan influence, and the remaining two-thirds were,
for some cause, safe from this influence,—all the conditions here
referred to would be fulfilled. Now it so happens that at a time when
the “dragon” had become a common standard in the Roman armies,
and had in some measure superseded the eagle, a state of things
did exist which well corresponds with this representation. There
were times under the emperors when, in a considerable part of the
empire, after the establishment of Christianity, the church enjoyed
protection, and the Christian religion was tolerated, while in other
parts Paganism still prevailed, and waged a bitter warfare with the
church. “Twice, at least, before the Roman empire became divided
permanently into the two parts, the Eastern and the Western, there
was a tripartite division of the empire. The first occurred A.D. 311,
when it was divided between Constantine, Licinius, and Maximin; the
other A.D. 337, on the death of Constantine, when it was divided
between his three sons, Constantine, Constans, and Constantius.”
“In two-thirds of the empire, embracing its whole European and
African territory, Christians enjoyed toleration; in the other, or Asiatic
portion, they were still, after a brief and uncertain respite, exposed
to persecution, in all its bitterness and cruelty as before” (Elliott).
I do not deem it absolutely essential, however, in order to a fair
exposition of this passage, that we should be able to refer to minute
historical facts with names and dates. A sufficient fulfilment is found
if there was a period when the church, bright, glorious, and
prosperous, was apparently about to become greatly enlarged, but
when the monstrous Pagan power still held its sway over a
considerable part of the world, exposing the church to persecution.
Even after the establishment of the church in the empire, and the
favour shown to it by the Roman government, it was long before the
Pagan power ceased to rage, and before the church could be
regarded as safe. ¶ And the dragon stood before the woman which
was ready to be delivered, for to devour her child. To prevent the
increase and spread of the church in the world.

5 And 379she brought forth a man child,

380
who was to rule all nations with a rod of iron:
 and her child was caught up unto God, and to
his throne.
5. And she brought forth a man child. Representing, according to
the view above taken, the church in its increase and prosperity—as if
a child were born that was to rule over all nations. See Notes on
ver. 2. ¶ Who was to rule all nations. That is, according to this view,
the church thus represented was destined to reign in all the earth, or
all the earth was to become subject to its laws. Comp. Notes on Da.
vii. 13, 14. ¶ With a rod of iron. The language here used is derived
from Ps. ii. 9: “Thou shalt break them with a rod of iron.” The form
of the expression here used, “who was to rule”—ὃς μέλλει ποιμαίνειν
—is derived from the Septuagint translation of the Psalm—ποιμαίνεις
—“thou shalt rule them;” to wit, as a shepherd does his flock. The
reference is to such control as a shepherd employs in relation to his
flock—protecting, guarding, and defending them, with the idea that
the flock is under his care; and, on the supposition that this refers to
the church, it means that it would yet have the ascendency or the
dominion over the earth. The meaning in the phrase, “with a rod of
iron,” is, that the dominion would be strong or irresistible—as an iron
sceptre is one that cannot be broken or resisted. The thoughts here
expressed, therefore, are, (a) that the church would become
universal—or that the principles of truth and righteousness would
prevail everywhere on the earth; (b) that the ascendency of religion
over the understandings and consciences of men would be
irresistible—as firm as a government administered under a sceptre of
iron; yet (c) that it would be rather of a character of protection than
of force or violence, like the sway which a shepherd wields over his
flock. I understand the “man child” here, therefore, to refer to the
church in its increase under the Messiah, and the idea to be, that
that church was, at the time referred to, about to be enlarged, and
that, though its increase was opposed, yet it was destined ultimately
to assert a mild sway over all the world. The time here referred to
would seem to be some period in the early history of the church
when religion was likely to be rapidly propagated, and when it was
opposed and retarded by violent persecution—perhaps the last of
the persecutions under the Pagan Roman empire. ¶ And her child
was caught up unto God. This is evidently a symbolical
representation. Some event was to occur, or some divine
interposition was to take place, as if the child thus born were caught
up from the earth to save it from death, and was rendered secure by
being in the presence of God, and near his throne. It cannot be
supposed that anything like this would literally occur. Any divine
interposition to protect the church in its increase, or to save it from
being destroyed by the dragon—the fierce Pagan power—would be
properly represented by this. Why may we not suppose the
reference to be to the time of Constantine, when the church came
under his protection; when it was effectually and finally saved from
Pagan persecution; when it was rendered safe from the enemy that
waited to destroy it? On the supposition that this refers to an
increasing but endangered church, in whose defence a civil power
was raised up, exalting Christianity to the throne, and protecting it
from danger, this would be well represented by the child caught up
to heaven. This view may derive confirmation from some well-known
facts in history. The old Pagan power was concentrated in Maximin,
who was emperor from the Nile to the Bosphorus, and who raged
against the gospel and the church “with Satanic enmity.” “Infuriate
at the now imminent prospect of the Christian body attaining
establishment in the empire, Maximin renewed the persecution
against Christians within the limits of his own dominion; prohibiting
their assemblies, and degrading, and even killing their bishops.”
Comp. Gibbon, i. 325, 326. The last struggle of Pagan Rome to
destroy the church by persecution, before the triumph of
Constantine, and the public establishment of the Christian religion,
might be well represented by the attempt of the dragon to destroy
the child; and the safety of the church, and its complete deliverance
from Pagan persecution, by the symbol of a child caught up to
heaven, and placed near the throne of God. The persecution under
Maximin was the last struggle of Paganism to retain the supremacy,
and to crush Christianity in the empire. “Before the decisive battle,”
says Milner, “Maximin vowed to Jupiter that, if victorious, he would
abolish the Christian name. The contest between Jehovah and
Jupiter was now at its height, and drawing to a crisis.” The result
was the defeat and death of Maximin, and the termination of the
efforts of Paganism to destroy Christianity by force. Respecting this
event, Mr. Gibbon remarks, “The defeat and death of Maximin soon
delivered the church from the last and most implacable of her
enemies,” i. 326. Christianity was, after that, rendered safe from
Pagan persecution. Mr. Gibbon says, “The gratitude of the church
has exalted the virtues of the generous patron who seated
Christianity on the throne of the Roman world.” If, however, it should
be regarded as a forced and fanciful interpretation to suppose that
the passage before us refers to this specific event, yet the general
circumstances of the times would furnish a fulfilment of what is here
said. (a) The church would be well represented by the beautiful
woman. (b) The prospect of its increase and universal dominion
would be well represented by the birth of the child. (c) The furious
opposing Pagan power would be well represented by the dragon in
its attempts to destroy the child. (d) The safety of the church would
be well represented by the symbol of the child caught up to God,
and placed near his throne.

6 And the woman fled into the wilderness,

where she hath a place prepared of God, that
they should feed her there 381a thousand two
hundred and threescore days.
6. And the woman. The woman representing the church. Notes,
ver. 1. ¶ Fled. That is, she fled in the manner, and at the time, stated
in ver. 14. John here evidently anticipates, by a summary statement,
what he relates more in detail in ver. 14‒17. He had referred (ver. 2‒
5) to what occurred to the child in its persecutions, and he here
alludes, in general, to what befell the true church as compelled to
flee into obscurity and safety. Having briefly referred to this, the
writer (ver. 7‒13) gives an account of the efforts of Satan
consequent on the removal of the child to heaven. ¶ Into the
wilderness. On the meaning of the word wilderness in the New
Testament, see Notes on Mat. iii. 1. It means a desert place, a place
where there are few or no inhabitants; a place, therefore, where one
might be concealed and unknown—remote from the habitations and
the observations of men. This would well represent the fact, that the
true church became for a time obscure and unknown—as if it had
fled away from the habitations of men, and had retired to the
solitude and loneliness of a desert. Yet even there (ver. 14, 16) it
would be mysteriously nourished, though seemingly driven out into
wastes and solitudes, and having its abode among the rocks and
sands of a desert. ¶ Where she hath a place prepared of God.
A place where she might be safe, and might be kept alive. The
meaning is, that during that time the true church, though obscure
and almost unknown, would be the object of the divine protection
and care—a beautiful representation of the church during the
corruptions of the Papacy and the darkness of the middle ages.
¶ That they should feed her. That they should nourish or sustain her
—τρέφωσιν—to wit, as specified in ver. 14, 16. Those who were to
do this, represented by the word “they,” are not particularly
mentioned, and the simple idea is that she would be nourished
during that time. That is, stripped of the figure, the church during
that time would find true friends, and would be kept alive. It is
hardly necessary to say that this has, in fact, occurred in the darkest
periods of the history of the church. ¶ A thousand two hundred and
threescore days. That is, regarding these as prophetic days, in which
a day denotes a year, twelve hundred and sixty years. The same
period evidently is referred to in ver. 14, in the words “for a time,
and times, and half a time.” And the same period is undoubtedly
referred to in Da. vii. 25: “And they shall be given into his hand until
a time, and times, and the dividing of time.” For a full consideration
of the meaning of this language, and its application to the Papacy,
see Notes on Da. vii. 25. The full investigation there made of the
meaning and application of the language renders its consideration
here unnecessary. I regard it here, as I do there, as referring to the
proper continuance of the Papal power, during which the true church
would remain in comparative obscurity, as if driven into a desert.
Comp. Notes on ch. xi. 2. The meaning here is, that during that
period the true church would not become wholly extinct. It would
have an existence upon the earth, but its final triumph would be
reserved for the time when this great enemy should be finally
overthrown. Comp. Notes on ver. 14‒17.

7 And there was war in heaven: Michael and

his angels fought against the dragon; and the
dragon fought and his angels.
7. And there was war in heaven. There was a state of things
existing in regard to the woman and the child—the church in the
condition in which it would then be—which would be well
represented by a war in heaven; that is, by a conflict between the
powers of good and evil, of light and darkness. Of course it is not
necessary to understand this literally, any more than the other
symbolical representations in the book. All that is meant is, that a
vision passed before the mind of John as if there was a conflict, in
regard to the church, between the angels in heaven and Satan.
There is a vision of the persecuted church—of the woman fleeing
into the desert—and the course of the narrative is here interrupted
by going back (ver. 7‒13) to describe the conflict which led to this
result, and the fact that Satan, as it were cast out of heaven, and
unable to achieve a victory there, was suffered to vent his malice
against the church on earth. The seat of this warfare is said to be
heaven. This language sometimes refers to heaven as it appears to
us—the sky—the upper regions of the atmosphere, and some have
supposed that that was the place of the contest. But the language in
ch. xi. 19, xii. 1 (see Notes on those places), would rather lead us to
refer it to heaven considered as lying beyond the sky. This accords,
too, with other representations in the Bible, where Satan is
described as appearing before God, and among the sons of God. See
Notes on Job i. 6. Of course this is not to be understood as a real
transaction, but as a symbolical representation of the contest
between good and evil—as if there was a war waged in heaven
between Satan and the leader of the heavenly hosts. ¶ Michael.
There have been very various opinions as to who Michael is. Many
Protestant interpreters have supposed that Christ is meant. The
reasons usually alleged for this opinion, many of which are very
fanciful, may be seen in Hengstenberg (Die Offenbarung des heiliges
Johannes), i. 611‒622. The reference to Michael here is probably
derived from Da. x. 13; xii. 1. In those places he is represented as
the guardian angel of the people of God; and it is in this sense,
I apprehend, that the passage is to be understood here. There is no
evidence in the name itself, or in the circumstances referred to, that
Christ is intended; and if he had been, it is inconceivable why he was
not referred to by his own name, or by some of the usual
appellations which John gives him. Michael, the archangel, is here
represented as the guardian of the church, and as contending
against Satan for its protection. Comp. Notes on Da. x. 13. This
representation accords with the usual statements in the Bible
respecting the interposition of the angels in behalf of the church
(see Notes on He. i. 14), and is one which cannot be proved to be
unfounded. All the analogies which throw any light on the subject,
as well as the uniform statements of the Bible, lead us to suppose
that good beings of other worlds feel an interest in the welfare of
the redeemed church below. ¶ And his angels. The angels under
him. Michael is represented as the archangel, and all the statements
in the Bible suppose that the heavenly hosts are distributed into
different ranks and orders. See Notes on Jude 9; Ep. i. 21. If Satan
is permitted to make war against the church, there is no
improbability in supposing that, in those higher regions where the
war is carried on, and in those aspects of it which lie beyond the
power and the knowledge of man, good angels should be employed
to defeat his plans. ¶ Fought. See Notes on Jude 9. ¶ Against the
dragon. Against Satan. Notes, ver. 3. ¶ And the dragon fought and
his angels. That is, the master-spirit—Satan, and those under him.
See Notes on Mat. iv. 1. Of the nature of this warfare nothing is
definitely stated. Its whole sphere lies beyond mortal vision, and is
carried on in a manner of which we can have little conception. What
weapons Satan may use to destroy the church, and in what way his
efforts may be counteracted by holy angels, are points on which we
can have little knowledge. It is sufficient to know that the fact of
such a struggle is not improbable, and that Satan is successfully
resisted by the leader of the heavenly host.

8 And prevailed not; neither was their place

found any more in heaven.
8. And prevailed not. Satan and his angels failed in their purpose.
¶ Neither was their place found anymore in heaven. They were cast
out, and were seen there no more. The idea is, that they were
defeated and driven away, though for a time they were suffered to
carry on the warfare elsewhere.

9 And the great dragon was cast out, that old

382
serpent, called the 383Devil, and 384Satan,
which deceiveth the whole world; he was cast
out into the earth, and his angels were cast out
with him.
9. And the great dragon was cast out. See Notes on ver. 3. That
there may be an allusion in the language here to what actually
occurred in some far-distant period of the past, when Satan was
ejected from heaven, there can be no reason to doubt. Our Saviour
seems to refer to such an event in the language which he uses when
he says (Lu. x. 18), “I beheld Satan as lightning fall from heaven;”
and Jude, perhaps (ver. 6), may refer to the same event. All that we
know on the subject leads us to suppose that at some time there
was a revolt among the angels, and that the rebellious part were
cast out of heaven, for an allusion to this is not unfrequent in the
Scriptures. Still the event here referred to is a symbolical
representation of what could occur at a later period, when the
church would be about to spread and be triumphant, and when
Satan would wage a deadly war against it. That opposition would be
as if he made war on Michael the archangel, and the heavenly hosts,
and his failure would be as great as if he were vanquished and cast
out of heaven. ¶ That old serpent. This doubtless refers to the
serpent that deceived Eve (Ge. iii. 1‒11; Re. xx. 2; comp. Notes on
2 Co. xi. 3); and this passage may be adduced as a proof that the
real tempter of Eve was the devil, who assumed the form of a
serpent. The word old here refers to the fact that his appearance on
earth was at an early stage of the world’s history, and that he had
long been employed in the work which is here attributed to him—
that of opposing the church. ¶ Called the Devil. To whom the name
Devil is given. That is, this is the same being that is elsewhere and
commonly known by that name. See Notes on Mat. iv. 1. ¶ And
Satan. Another name given to the same being—a name, like the
other, designed to refer to something in his character. See it
explained in the Notes on Job i. 6. ¶ Which deceiveth the whole
world. Whose character is that of a deceiver; whose agency extends
over all the earth. See Notes on Jn. viii. 44, and 1 Jn. v. 19. ¶ He
was cast out into the earth. That is, he was not suffered to pursue
his designs in heaven, but was cast down to the earth, where he is
permitted for a time to carry on his warfare against the church.
According to the interpretation proposed above, this refers to the
period when there were indications that God was about to set up his
kingdom on the earth. The language, however, is such as would be
used on the supposition that there had been, at some period, a
rebellion in heaven, and that Satan and his followers had been cast
out to return there no more. It is difficult to explain this language
except on that supposition; and such a supposition is, in itself, no
more improbable than the apostasy and rebellion of man. ¶ And his
angels were cast out with him. They shared the lot of their leader. As
applicable to the state of things to which this refers, the meaning is,
that all were overthrown; that no enemy of the church would remain
unsubdued; that the victory would be final and complete. As
applicable to the event from which the language is supposed to have
been derived—the revolt in heaven—the meaning is, that the
followers in the revolt shared the lot of the leader, and that all who
rebelled were ejected from heaven. The first and the only revolt in
heaven was quelled; and the result furnished to the universe an
impressive proof that none who rebelled there would be forgiven—
that apostasy so near the throne could not be pardoned.

10 And I heard a loud voice saying in heaven,

385
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.
10. And I heard a loud voice saying in heaven. The great enemy
was expelled; the cause of God and truth was triumphant; and the
conquering hosts united in celebrating the victory. This
representation of a song, consequent on victory, is in accordance
with the usual representations in the Bible. See the song of Moses at
the Red Sea, Ex. xv.; the song of Deborah, Ju. v.; the song of David
when the Lord had delivered him out of the hand of all his enemies,
2 Sa. xxii.; and Is. xii., xxv. On no occasion could such a song be
more appropriate than on the complete routing and discomfiture of
Satan and his rebellious hosts. Viewed in reference to the time here
symbolized, this would relate to the certain triumph of the church
and of truth on the earth; in reference to the language, there is an
allusion to the joy and triumph of the heavenly hosts when Satan
and his apostate legions were expelled. ¶ Now is come salvation.
That is, complete deliverance from the power of Satan. ¶ And
strength. That is, now is the mighty power of God manifested in
casting down and subduing the great enemy of the church. ¶ And
the kingdom of our God. The reign of our God. See Notes on Mat.
iii. 2. That is now established among men, and God will
henceforward rule. This refers to the certain ultimate triumph of his
cause in the world. ¶ And the power of his Christ. His anointed; that
is, the kingdom of Christ as the Messiah, or as anointed and set
apart to rule over the world. See Notes on Mat. i. 1. ¶ For the
accuser of our brethren is cast down. The phrase “our brethren”
shows by whom this song is celebrated. It is sung in heaven; but it
is by those who belonged to the redeemed church, and whose
brethren were still suffering persecution and trial on the earth. It
shows the tenderness of the tie which unites all the redeemed as
brethren, whether on earth or in heaven; and it shows the interest
which they “who have passed the flood” have in the trials, the
sorrows, and the triumphs of those who are still upon the earth. We
have here another appellation given to the great enemy—“accuser of
the brethren.” The word here used—κατήγορος, in later editions of
the New Testament κατήγωρ—means properly an accuser, one who
blames another, or charges another with crime. The word occurs in
Jn. viii. 10; Ac. xxiii. 30, 35; xxiv. 8; xxv. 16, 18; Re. xii. 10, in all
which places it is rendered accuser or accusers, though only in the
latter place applied to Satan. The verb frequently occurs, Mat.
xii. 10; xxvii. 12; Mar. iii. 2; xv. 3, et al. The description of Satan as
an accuser accords with the opinion of the ancient Hebrews in
regard to his character. Thus he is represented in Job i. 9‒11;
ii. 4, 5; Zec. iii. 1, 2; 1 Ch. xxi. 1. The phrase “of the brethren” refers
to Christians, or to the people of God; and the meaning here is, that
one of the characteristics of Satan—a characteristic so well known as
to make it proper to designate him by it—is that he is an accuser of
the righteous; that he is employed in bringing against them charges
affecting their character and destroying their influence. The propriety
of this appellation cannot be doubted. It is, as it has always been,
one of the characteristics of Satan—one of the means by which he
keeps up his influence in the world—to bring accusations against the
people of God. Thus, under his suggestions, and by his agents, they
are charged with hypocrisy; with insincerity; with being influenced
by bad motives; with pursuing sinister designs under the cloak of
religion; with secret vices and crimes. Thus it was that the martyrs
were accused; thus it is that unfounded accusations are often
brought against ministers of the gospel, palsying their power and
diminishing their influence, or that when a professed Christian falls
the church is made to suffer by an effort to cast suspicion on all who
bear the Christian name. Perhaps the most skilful thing that Satan
does, and the thing by which he most contributes to diminish the
influence of the church, is in thus causing “accusations” to be
brought against the people of God. ¶ Is cast down. The period here
referred to was, doubtless, the time when the church was about to
be established and to flourish in the world, and when accusations
would be brought against Christians by various classes of
calumniators and informers. It is well known that in the early ages of
Christianity crimes of the most horrid nature were charged on
Christians, and that it was by these slanders that the effort was
made to prevent the extension of the Christian church. ¶ Which
accused them before our God. See Notes on Job i. 9, 10. The
meaning is, that he accused them, as it were, in the very presence
of God. ¶ Day and night. He never ceased bringing these
accusations, and sought by the perseverance and constancy with
which they were urged to convince the world that there was no
sincerity in the church and no reality in religion.

11 And they 386overcame him by the blood of

the Lamb, and by the word of their testimony;
and 387they loved not their lives unto the death.
11. And they overcame him. That is, he was foiled in his attempt
thus to destroy the church. The reference here, undoubtedly, is
primarily to the martyr age and to the martyr spirit; and the
meaning is, that religion had not become extinct by these
accusations, as Satan hoped it would be, but lived and triumphed.
By their holy lives, by their faithful testimony, by their patient
sufferings, they showed that all these accusations were false, and
that the religion which they professed was from God, and thus in
fact gained a victory over their accuser. Instead of being themselves
subdued, Satan himself was vanquished, and the world was
constrained to acknowledge that the persecuted religion had a
heavenly origin. No design was ever more ineffectual than that of
crushing the church by persecution, no victory was ever more signal
than that which was gained when it could be said that “the blood of
the martyrs is the seed of the church.” ¶ By the blood of the Lamb.
The Lord Jesus—the Lamb of God. Notes, ch. v. 6; comp. Notes on
Jn. i. 29. The blood of Christ was that by which they were
redeemed, and it was in virtue of the efficacy of the atonement that
they were enabled to achieve the victory. Comp. Notes on Phi. iv. 13.
Christ himself achieved a victory over Satan by his death (see Notes
on Col. ii. 15; He. ii. 15), and it is in virtue of the victory which he
thus achieved that we are now able to triumph over our great foe.

“I ask them whence their victory came.

They, with united breath,
Ascribe their conquest to the Lamb,
Their triumph to his death.”

¶ And by the word of their testimony. The faithful testimony which

they bore to the truth. That is, they adhered to the truth in their
sufferings, they declared their belief in it, even in the pains of
martyrdom; and it was by this that they overcame the great enemy
—that is, by this that the belief in the gospel was established and
maintained in the world. The reference here is to the effects of
persecution and to the efforts of Satan to drive religion from the
world by persecution. John says that the result as he saw it in vision
was, that the persecuted church bore a faithful testimony to the
truth, and that the great enemy was overcome. ¶ And they loved not
their lives unto the death. They did not so love their lives that they
were unwilling to die as martyrs. They did not shrink back when
threatened with death, but remained firm in their attachment to
their Saviour, and left their dying testimony to the truth and power
of religion. It was by these means that Christianity was established
in the world, and John, in the scene before us, saw it thus
triumphant, and saw the angels and the redeemed in heaven
celebrating the triumph. The result of the attempts to destroy the
Christian religion by persecution demonstrated that it was to
triumph. No more mighty power could be employed to crush it than
was employed by the Roman emperors; and when it was seen that
Christianity could survive those efforts to crush it it was certain that
it was destined to live for ever.

12 Therefore388 rejoice, ye heavens, and ye

that dwell in them. Woe389 to the inhabiters of
the earth, and of the sea! for the devil is come
down unto you, having great wrath, because
390
he knoweth that he hath but a short time.
12. Therefore rejoice, ye heavens. It is not unusual in the
Scriptures to call on the heavens and the earth to sympathize with
the events that occur. Comp. Notes on Is. i. 2. Here the heavens are
called on to rejoice because of the signal victory which it was seen
would be achieved over the great enemy. Heaven itself was secure
from any further rebellion or invasion, and the foundation was laid
for a final victory over Satan everywhere. ¶ And ye that dwell in
them. The angels and the redeemed. This is an instance of the
sympathy of the heavenly inhabitants—the unfallen and holy beings
before the throne—with the church on earth, and with all that may
affect its welfare. Compare Notes on 1 Pe. i. 12. ¶ Woe to the
inhabiters of the earth. This is not an imprecation, or a wish that
woe might come upon them, but a prediction that it would. The
meaning is this: Satan would ultimately be entirely overcome—a fact
that was symbolized by his being cast out of heaven; but there
would be still temporary war upon the earth, as if he were permitted
to roam over the world for a time and to spread woe and sorrow
there. ¶ And of the sea. Those who inhabit the islands of the sea
and those who are engaged in commerce. The meaning is, that the
world as such would have occasion to mourn—the dwellers both on
the land and on the sea. ¶ For the devil is come down unto you. As
if cast out of heaven. ¶ Having great wrath. Wrath shown by the
symbolical war with Michael and his angels (ver. 7); wrath increased
and inflamed because he has been discomfited; wrath the more
concentrated because he knows that his time is limited. ¶ Because
he knoweth that he hath but a short time. That is, he knows that the
time is limited in which he will be permitted to wage war with the
saints on the earth. There is allusion elsewhere to the fact that the
time of Satan is limited, and that he is apprised of that. Thus in Mat.
viii. 29, “Art thou come hither to torment us before the time?” See
Notes on that passage. Within that limited space, Satan knows that
he must do all that he ever can do to destroy souls, and to spread
woe through the earth, and hence it is not unnatural that he should
be represented as excited to deeper wrath, and as rousing all his
energy to destroy the church.

13 And when the dragon saw that he was

cast unto the earth, he persecuted the woman
which brought forth the man child.
13. And when the dragon saw that he was cast unto the earth.
That is, when Satan saw that he was doomed to discomfiture and
overthrow, as if he had been cast out of heaven; when he saw that
his efforts must be confined to the earth, and that only for a limited
time, he “persecuted the woman,” and was more violently enraged
against the church on earth. ¶ He persecuted the woman which
brought forth the man child. See Notes on ver. 5. The child is
represented as safe; that is, the ultimate progress and extension of
the church was certain. But Satan was permitted still to wage a
warfare against the church—represented here by his wrath against
the woman, and by her being constrained to flee into the wilderness.
It is unnecessary to say that, after the Pagan persecutions ceased,
and Christianity was firmly established in the empire; after Satan
saw that all hope of destroying the church in that manner was at an
end, his enmity was vented in another form—in the rise of the
Papacy, and in the persecutions under that—an opposition to
spiritual religion no less determined and deadly than that which had
been waged by Paganism.
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