What does Revelation chapter 12 mean?

In the first place, "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: and she being with child cried, travailing in birth, and pained to be delivered." (vv. 1. 2.) There is no difficulty whatever in identifying the woman with Israel, but with Israel as it appears in the purpose of God. It must be remembered also that Jerusalem is often taken in Scripture as the expression of the people, and hence it is that she is continually regarded as the earthly bride. But when so viewed, it is always as standing for the whole nation. (See Gal. 4:25; Isaiah 49:13-26.) Three things mark her. First, she is clothed with the sun. The sun, as has been seen before, is an emblem of the fount of supreme authority, in accordance with the place assigned to it in creation. It is the "greater light to rule the day." (Gen. 1) Israel therefore is here seen as invested with supreme earthly authority. Even in the days of the kingdom, God dwelt between the cherubim; it was there in the temple that He had His earthly throne; and in the days yet to come Messiah's throne will be in Jerusalem, and from thence He will govern the nations upon earth. (Isaiah 60) Secondly, the moon is under her feet. Two things characterize the moon; she is the lesser light to rule the night, and her light is derived and reflected from the sun. We are therefore plainly pointed back, by this symbol, to the glory possessed by Israel under the first covenant. All the light she had in former days, and there was no light elsewhere upon earth, was derived from the presence of Jehovah in her midst, and from the sacred oracles committed to her care. The moon thus fittingly symbolizes this her past glory, and is now seen, in the presence of the splendours of the sun (compare Isaiah 60:20), as under her feet. Finally, she is crowned with twelve stars; that is, she has also the glory of perfect administration in man, which is the symbolic significance of the number twelve, Our Lord thus said to His disciples, "Verily I say unto you, That ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." (Matt. 19:28.) It is needless to add that Israel has never yet corresponded on earth to this divine portraiture; but "in heaven" God has always seen her arrayed in this perfect beauty. So in the wilderness of old, whatever the state of things in the camp, the seven lights of the golden candlestick were ever burning in their perfection, and the twelve loaves of the continual showbread, covered with their pure frankincense, were at all times duly ordered in the holy place before the Lord. It is an immense encouragement to turn away from the actual state of things, whether in Israel or in the church, and to contemplate both the one and the other as they are seen in all their perfection in the purposes of God. (Compare Numbers 23, 24)

The last verse of the eleventh chapter belongs properly to the twelfth. It characterizes what is to follow rather than what precedes, and, when we remember that Israel is upon the scene, is of greatest significance. The temple of God is opened in heaven, and there is seen in His temple the ark of His covenant. From the world below it had disappeared, and the temple itself been overthrown, - the testimony of His displeasure with an apostate people. Nor, though the temple were replaced, as after the Babylonish captivity had been the case, could the ark ever be restored by man's hand. It was gone, and with it the token of Jehovah's presence in the midst - a loss evidently irretrievable from man's side. Yet if Israel had no longer thus the assurance of what they were to Him, in heaven all the time, though in secret, the unchangeable goodness of God remained. The ark abode, as it were, with Him, and the time was now come to manifest this: the inner sanctuary of the heavens was opened, and there was the ark still seen. To us who are accustomed to translate these types into the realities they represent, this is all simple. The ark is Christ, and, as the gold outside the shittim-wood declared, is Christ in glory, gone up after His work accomplished - the work which had provided the precious blood which had sprinkled the mercy-seat. Israel had indeed rejected the lowly Redeemer, and imprecated upon themselves the vengeance due to those who shed it. Yet, though the wrath came, Israel was neither totally nor finally rejected. The blood of Jesus speaketh better things than that of Abel, and is before God the justification of a grace that shall yet be shown them. The literal ark is passed away, as Jeremiah tells us, never to return; but instead of that throne of His of old, a more magnificent grace has declared that Jerusalem itself shall be called "the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart." (Jer. iii. i6, 17.) The ark, then, seen in the temple in heaven is the sign of God's unforgotten grace toward Israel ; but the nations are not yet ready to welcome that grace, nor indeed are the people themselves, save a remnant, who on that account pass through the bitterest persecution. To that the chapter following bears decisive testimony, as it does of the interference of God for them. Therefore is it that when the sign of His faithfulness to His covenant is seen in heaven, on the earth there ensue convulsion and a storm of divine wrath: "there were lightnings and voices and thunders and an earthquake, and great hail." And now a "great sign" appears in heaven, "a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars; and she being with child cried, travailing in birth, and in pain to be delivered." The sign appears in heaven, not because the woman is actually there, but because she is seen according to the mind of God toward her. Who the woman is should be quite plain, as the child she brings forth is He who is to rule all nations with a rod of iron. That is Christ, assuredly, and the mother of Christ is not the virgin, as we see clearly by what follows, still less the Church, of which in no sense is Christ born, but Israel., "of whom, as concerning the flesh, Christ came," says the apostle. (Rom. ix. 4.) Thus she is seen clothed with the glory of the sun, - that is, of Christ Himself as He will presently appear (Mal. iv. 2) in supreme power, for the sun is the ruler of the day. As a consequence, her glory of old, before the day-dawn, the reflected light of her typical system, is like the moon here under her feet. Upon her head the crown of twelve stars speaks naturally of her twelve tribes, - planets now around the central sun. The next words carry us back, however, historically, to the time before Christ. She is in travail with Messiah, - a thought hard to realize or understand, except as we realize what the fulfillment of God's promise as to Christ involved in the way of suffering on the part of the nation. To them while under the trial of law, and with the issue (to man's thought, of course,) uncertain, Christ could not be born; the prosperous days of David must go by; the heirs of David be allowed to show out what was in their heart, and be carried to Babylon; humiliation, sorrow, captivity, fail to produce result, until the voice of prophecy even lapses with Malachi; until the long silence, as of death, is broken by the cry at last, "To us a child is born."

And now a "great sign appears in heaven," a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars; and she being with child cried, travailing in birth, and in pain to be delivered."

The sign appears in heaven, not because the woman is actually there, but because she is seen according to the mind of God toward her. Who the woman is should be quite plain, as the child she brings forth is He who is to rule all nations with a rod of iron. That is Christ, assuredly, and the mother of Christ is not the virgin, as we see clearly by what follows, still less the Church, of which in no sense is Christ born, but Israel, "of whom, as concerning the flesh, Christ came," says the apostle. (Rom. 9:4.) Thus she is seen clothed with the glory of the sun, — that is, of Christ Himself as He will presently appear (Mal. 4:2) in supreme power, for the sun is the ruler of the day. As a consequence, her glory of old, before the day-dawn, the reflected light of her typical system, is like the moon here under her feet. Upon her head the crown of twelve stars speaks naturally of her twelve tribes, — planets now around the central sun.

— “A woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.” There are four representative women in the Apocalypse, each of whom is the expression of a corporate body of persons or a system. (1) Jezebel (Rev. 2:20), or the papal system. (2) The woman invested with the fulness of governmental authority (Rev. 12:1), or Israel. (3) The great harlot (Rev. 17:1), or the future, corrupt and apostate professing Church. (4) The Bride, the Lamb’s wife (Rev. 19:7), the Church glorified in Heaven. The celestial luminaries sun, moon, and stars are seen in their assembled glory. A complete system of government is thus presented. All authority supreme as the sun, derived and subordinate as the moon, and lesser lights and rulers as the stars, centre in the woman. She has, too, royal dignity, as the crown on her head signifies. But why twelve stars? The undoubted reference is to Joseph’s dream (Gen. 37:9), in which the future glory of Israel, of the twelve tribes, is symbolised. The woman is invested with the splendour and fulness of governmental authority on earth, for although the sign is in Heaven the reality is to be witnessed here.

Now who is this woman? She is clothed with the sun, or supreme authority, and has the moon, the symbol of derived authority, under her feet, while she is crowned with full administrative power, indicated by the perfect number of subordinate authorities, the twelve stars, upon her head. This is just the place which promise and prophecy assign to Israel. She also brings forth the "man child, who was to rule all nations with a rod of iron." This is obviously Christ. The woman, then, is Israel, "of whom as concerning the flesh Christ came, who is over all, God blessed for ever" (Rom. 9:5.) It is Israel, not, of course, in her sin and shame, the byword and reproach of the Gentiles, but Israel clothed with the glory which belongs to her in the purposes of God, "to whom pertains the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises." (Rom. 9:4).

Rev. 12:3-5. — “And another sign was seen in the Heaven: and behold a great red dragon, having seven heads and ten horns, and on his heads seven diadems; and his tail draws the third part of the stars of the Heaven, and he cast them to the earth. And the dragon stood before the woman who was about to bring forth, in order that when she brought forth he might devour her child. And she brought forth a male son, who shall shepherd all the nations with an iron rod; and her child was caught up to God and to His throne.” The next remarkable sign is that of “a great red dragon.” Satan is here before us in his worst character confronting the woman. See verse 9, also Revelation 20:2, in which the identity of the dragon with Satan is established without a doubt. Why is the dragon used as a symbol of Satan? Pharaoh, king of Egypt, in his cruelty to God’s people, and in proud and haughty independence of God, is termed “the great dragon” (Ezek. 29:3-4). Nebuchadnezzar is similarly spoken of in respect to his violence and cruelty (Jer. 51:34). Gathering up the numerous Scripture references in the Book of Psalms, and in the first three of the greater prophets, to the crocodile, the sovereign of the seas, who is identified with the dragon, insatiable cruelty seems the main feature. The Egyptians regarded the crocodile, or dragon, according to their hieroglyphics, as the source and author of all evil, worshipped under the name of Typho. The colour of the dragon, red, denotes his murderous, bloodthirsty character. This is the first time in Scripture that Satan is directly spoken of as a dragon. The heathen monarchs, Pharaoh and Nebuchadnezzar, enslaved and oppressed the people of God, and, thus far acting in satanic power, merited the appellation of dragon. But at the time treated of in our chapter Satan is the prince of the world, its virtual ruler. The Roman power is the instrument through which he acts. Hence the title “great red dragon” can now for the first time be used of him.

— “Having seven heads and ten horns, and on his heads seven diadems,” not “crowns,” as in the Authorised Version. What is said of the dragon here is also predicated of the Beast (Rev. 13. 1), only here the heads are encircled with the golden fillet, or diadem, the emblem in the East of arbitrary, despotic power; whereas the ten horns of the Beast are crowned. The heads in the one case; the horns in the other. The seven heads on the dragon must not be interpreted as the seven-hilled city of Rome. The dragon and the Beast are distinct, however closely related. The former is a spiritual power, the latter the historical world power. The seven crowned heads of the dragon refer to the concentration of earthly power and wisdom in cruel and despotic exercise. His ten uncrowned horns point to the future limits of the empire as distributed into ten kingdoms, the government of which he administers. If his heads are crowned there is no need for the horns to be. When we come to the actual history the ten horns or kings are crowned (Rev. 13:1). The simple thought is that the heads of the dragon are crowned, while his ten horns signify that his power is exercised administratively through the empire in its ten-kingdom form. The dragon represents the unseen force behind the empire; hence the diadems are on his heads, not on his horns. His heads are encircled with the golden fillet, or badge of royalty, as expressing his complete power and wisdom on earth, centred, however, in the Beast, the royal power then dominant on earth. He is the virtual ruler of the worldwide Gentile monarchy. He administers its government through its personal head “the little horn” (Dan. 7), who is but an instrument in his hands. The despotism and cruelty of the empire are due to the fact that Satan is behind it, governing it in the fulness of his power, and imparting his own character to it, one of undying hatred to God and to those who are His.

Rev. 12:4. — “His tail draws the third part of the stars of the Heaven, and he casts them to the earth.” We have had the deliberative power and wisdom of the dragon, “seven heads;” here we have in his tail the emblem of his soul-destroying influence; in other words, his lies (Isa. 9:15). Satan is said to be a murderer and a liar. He murders the bodies, and ruins the souls of men. His power is in his head; his malignant influence in false and damnable teachings in his tail. The western part of the Roman earth, the scene above all others of Gospel light and privilege, seems intended in the expression, “the third Part,” so commonly met with in the Trumpets. “Stars of the Heaven” mean individual rulers set in outward relationship with God in positions and places of authority. These Christian rulers and teachers are caught in Satan’s snare, and believe the devil’s lies. “He cast them to the earth.”*Their moral ruin is complete. Note the use of the present tense, “his tail draws,” not “drew,” as in the Authorised Version. His work is viewed as present.

"And there appeared another sign in the heaven, and, behold, a great red dragon having seven heads and ten horns, and seven diadems upon his heads." It is Satan, but here invested with the form of the most determined and successful enemy that Israel ever had. For crushing as was the overthrow under Nebuchadnezzar, the Roman power trod down Jerusalem with a more tremendous and permanent tyranny. Besides, as the Roman Beast collided with Christ once, so must it be destroyed at His appearing. This therefore makes the unfolding of the double sign so much the more striking. Not that the deliverance is yet come; but Israel and the enemy are confronted before the prophet according to God's mind. What a mighty encouragement before Israel passes through the worst trouble!

v.3The dragon has seven heads, as it is here said, or the completeness of ruling authority; and ten horns, not twelve, but at any rate an approach to it, in the instruments of the power wielded in the west. Man is never truly complete. God gave the woman twelve stars. The dragon has but ten horns. And this appears to look on to the last days; for the empire, whilst it possessed imperial unity, never had ten co-ordinate and subordinate kings, as the Beast will surely have before its judgment (Rev. 17:12, 17). It is the dragon too we may say in purpose. But God would not allow that completeness of administrative power even in form which belonged to the woman. All will be in due order when the Lord Jesus takes the government of the earth into His hands in the age to come. "Verily I say to you, That ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel." The twelve apostles of the Lamb are destined to a special place of honourable trust.

v.4-5"And his tail drew the third part of the stars of heaven, and cast them to the earth." Does not this imply that the third part is the distinctively Roman side of the empire? It was "the third part" we saw in the Trumpets, both in the four earlier ones and also in the sixth. This seems to set forth the western empire, or what was properly Roman. The Romans actually possessed, because they conquered, a great deal that belonged to Greece for instance, and Medo-Persia and Babylon. This last was far east; but the properly Roman part was western Europe. There the dragon's malignant influence was to be particularly felt, at least in those that filled the place of rulers. It "drew the third part of the stars of heaven, and cast them unto the earth; and the dragon standeth before the woman that was about to bring forth, that he might devour her child as soon as she should bring forth." It is Christ above all that he dreads. The old serpent is the constant foe of Christ in the war of all time. "And she brought forth a man-child, who is about to rule [or, tend] all the nations with a rod of iron: and her child was caught up unto God, and unto his throne."

v.1-5Some things call for explanation here. First, a notion prevails that the woman is the church. Many Christians have so conceived. A few words are sufficient to dispel the illusion, and do. How could the church be the mother of Christ? Viewed figuratively as a woman, the church is the bride of Christ (as we see in Rev. 19, 21, 22); whereas the Jewish body is truly represented as His mother. Christ, as man, came of the Jews after the flesh. And He plainly is the One here described as the Man-child. The same truth is evident in the scriptures, whether we take the Psalms or the Prophets. "Unto us," says Isaiah, "a child is born, a son is given." Again, in the second Psalm, we find that He who is honoured by God Himself as the Son is to rule the nations with a rod of iron. The Lord Jesus is the destined Ruler here prominent, as the woman is Israel in full corporate character for dominion on the earth. To the daughter of Zion shall come the first dominion, the kingdom to the daughter of Jerusalem, as Micah predicts.

v.3-4The second sign was that of the great red dragon. The woman had the symbols of heavenly authority: he had not that, but he was invested with heads and horns and crowns — really "diadems," the symbols of royal estate — which indicated the wielding of immense power in the earth. Here, then, we have Satan, but clothing himself in the pomp and greatness of the fourth great world-empire of Daniel 7; that is, the Roman. There is, however, the further feature that his tail drew the third part of the stars of heaven; an allusion, it would appear, to Isaiah 9:15. We have "the prophet that speaks lies" in the latter part of Revelation 13, and he seduces and draws after him a third part of the lesser luminaries, who should shed light on the earth, and in result they apostatize from the position in which originally they were set.

v.4-5Who shall occupy the throne? Judging as the world does, there would seem to be only one answer. What more helpless than a man-child newly born? What more vigorous and powerful than a great red dragon? Yet ultimately it is the Child who is to rule all nations with a rod of iron. The devil is set to frustrate if possible the purpose of God; and hence through the dragon he was prepared to devour the Child as soon as born.

But before we see the birth of the man-child, we are called to look at "another sign in heaven," "a great red dragon, having seven heads and ten horns, and seven diadems upon his heads." These heads and horns we shall presently find upon the fourth beast, or world-empire, but we are not left doubtful as to who the dragon is. Here we find the first in all this part of those interpretations which are given henceforth here and there throughout the book: the dragon is "that ancient serpent which is called the devil and Satan, which deceiveth the whole world." Thus as the dawn rises upon the battlefield the combatants are discerned. It is Satan who here as the "prince of this world" appears as if incarnate in the last world-empire. "Seven heads" show perfection of world-wisdom; and every one of these heads wears a diadem, or despotic crown. The symbolic meaning of the number does not at all preclude another meaning historically, as Scripture-history is every where itself symbolic, as is nature also. The ten horns measure the actual extent of power, and infer by their number responsibility and judgment.

We are left in no doubt as to who the dragon is, for verse 9 speaks of him as “the great dragon … that old serpent, called the Devil, and Satan.” The fact that his color is “red,” shows how Satan is ready to shed the blood of God's saints.

But if the time here described is what we have supposed, there should be indications of a godly and persecuted remnant, separated from the mass of the Jewish people, and awaiting the Lord's return for their deliverance. Are any indications of such a remnant to be found? In chapter 12 is seen a "woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she, being with child, cried, travailing in birth and pained to be delivered. And there appeared another wonder in heaven, and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And 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. And 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. And the woman fled into the wilderness where she has a place prepared of God, that they should feed her there a thousand two hundred and threescore days" (vv. 1-6). After this, the dragon, Satan, who had access to heaven as the accuser, is cast out, and comes to the earth full of rage because his time is short. His special object of hatred is the woman, who flees from him, and is hidden under God's care, "a time and times, and half a time." Now it is clear that the man child who shalt rule all nations with a rod of iron is Christ. The woman is obviously not His natural mother, but the nation out of which after the flesh He came. But "they are not all Israel which are of Israel," and this woman typifies, not the apostate nation as a whole, but the inner circle, the real elect Israel of God. At first, Satan sought to destroy her Seed, the special object of his malignity. But though at the cross the serpent bruised his heel, though He went into death, it was not possible that He should be holden of it, and He was taken up to heaven and declared both Lord and Christ. And now the whole Church interval is passed over. Israel is, as it were, out of God's thoughts during that period. Her next appearance is in the thousand two hundred and threescore days, when Satan, knowing his time to be short, uses all his power to destroy her, while God specially intervenes to protect her. It will be remembered that when the abomination of desolation is set up in the middle of the week, the faithful are warned to flee at once from the city. How exactly this corresponds in time and circumstances with the flight of the woman in this chapter.

v.5The sign appeared in heaven before the gaze of John, but historically the thing signified took place at Bethlehem soon after our Lord was born. Divine action frustrated the dragon's design. The action is described here as, "her Child was caught up to God, and to His throne." The life of our Lord, His death and resurrection are passed over in silence. There may also be here an allusion to Micah 5:3, where Israel travails and brings forth Christ in a mystical sense — Christ at last recognized and acknowledged in the hearts of the remnant — only one could hardly speak of that being followed by the catching up to God and His throne, but rather by Christ seating Himself on His own throne of glory. The design of Satan as the devourer of the Man-Child is defeated.

v.5The life and death of the Lord Jesus are here passed over in silence, and we are told that the child was caught up to heaven. Here, the subject is not the righteous basis of the blessing for men which is found in the cross, but rather the covenant of God with Israel and His ways in bringing that covenant to pass.

v.6(V. 6) At this point we pass from history to prophecy yet to be fulfilled. From the ascension of Christ to the glory we are carried in thought to the flight of the woman into the wilderness. There is no mention of the nineteen centuries that have intervened during which the church has been gathered out from the world. The number of days that are mentioned again point on to the last half week of Daniel's seventy weeks. Here then we see the nation of Israel represented by a godly remnant that will flee into the wilderness during the three and a half years of the great tribulation. Their flight is immediately connected with the ascension of Christ, for all their sufferings will be owing to the absence of Christ, even as they will be ended by the appearing of Christ. The reign of the beast will, for this godly remnant, turn the world into a wilderness. They will find their refuge and blessing in taking a place outside and apart from the political and religious world of their day with its awful violence and corruption. To stand apart from the world system may indeed involve suffering, but it will secure spiritual blessing, for, in the outside place that God has prepared, this remnant will be nourished a thousand two hundred and threescore days, even as the Lord can say by the prophet Hosea, "I will allure her and bring her into the wilderness, and speak to her heart" (Hosea 2:14 N. Tr.).

v.5It may be no small difficulty how to bring herein the birth of Christ. Observe then that here the Spirit of God is not proceeding with the course of the prophecy. For the seventh Trumpet brought in the end in a general way. It has been already explained that here we have supplemental matter of the highest moment. Another thing should be taken into account, that in this portion no date serves to fix the time when the birth of the Man-child takes place. But if emphatically timeless, why should the birth of the Man-child be introduced here, seeing that the Lord had been born, had lived, had died and gone to heaven long before? While introducing Israel according to His purpose, God in this striking manner rehearses it mystically, and combines it with His and our translation to heaven after the style of O.T. prophecy. The disclosure of God's covenant dealings with Israel in order to their eventual restoration furnishes the occasion. All are, as in this prophetic perspective, introduced here together, Christ being both the Bridegroom of the church, and the King of Israel and of all the nations, though only the last of these relationships suits this place save mystically.

v.5God is not at all disposing the purposes before us as a question of time, but of connection with Christ their centre. The prophet is about to enter into the final scenes of the world; but before this is done, God's counsel is shown as to Israel. This brings forward the devil in his evil antagonism to that counsel; for it was assuredly what the adversary most of all dreaded. Scripture lets us see Satan invariably opposing Christ with greater tenacity of purpose and hatred and pride than any other. Recognising in Him the fatal bruiser of himself and the great deliverer of man and creation to God's glory, a constant and direct enmity on Satan's part to the Son of God is familiar throughout the Bible. But there is more than this: Satan sets himself against His connection with the now poor and despised people of Israel. Hence before God espouses the part of Israel, the fact is shown that Christ is caught up to Him and to His throne. Not a word drops about His life; not a word here about His death or His resurrection. This proves to us how mystical the statement is. Had it been an historical summary, we must have had those stupendous events on which depends all reconciliation with God for man and the universe. But all this is entirely passed over. Like the woman, the Man-child is viewed in God's purpose. The reason seems just this, that here is intimated, as in O.T. prophecy, how the Lord and His people are wrapped up in the same symbol. Just so, in a yet more intimate way, what is said about Christ applies to the Christian. Compare Isaiah 1. 8-9, and Romans 8:33-35.

v.5On this mystical principle then the rapture of the Man child to God and His throne involves the rapture of the saints in itself. The explanation why it could be thus introduced here depends on the truth that Christ and the church are one, and have the common destiny of ruling the nations with a rod of iron. Inasmuch as He went up to heaven, so also the church is to be caught up. "So also is Christ," says the apostle Paul in 1 Corinthians 12:12, when speaking of the church; for we must naturally suppose the allusion is to the body rather than to the Head. Yet he does not say, so also is the church, but "so also is Christ." In a similar spirit this prophecy shows us the Male of might taken to heaven, entirely above the reach of Satan's malice. If this be so, it has a remarkable bearing on what has been already asserted as to the book. We here begin over again, with divine purposes and their unseen action and aims as the object of the Holy Ghost in this latter portion. It is a supplemental volume, revealing secret springs and the great agents, with mercies too, of the closing scenes.

v.1-5This is strictly in order. The heavenly saints are above. It is now a question of preparing the earthly people, Israel, for their place here below. But for heavenly and for earthly people all turns on Christ. Hence Christ being born of Israel, there is and ought to be first set forth that connection of His. Next is the devil's opposition to the counsels of God, and hindrance for the time being; which gives occasion to the Lord Himself taking His place in heaven, the church following Him into heaven, without a date to either, like a binary star. In short, the first portion of the chapter is a mystical representation of the Lord's relationship with Israel and of Satan's deadly antagonism; then the Lord's removal out of the scene to heaven, which gives room for God's binding up, as it were, with Christ's disappearance to heaven the saints' translation there. In this way the rapture of the Man-child is not brought in here historically, but in mystic connection; and the great agents are all in their place according to God's mind.

v.5-6If this be borne in mind, the whole subject is considerably cleared. "She brought forth a man-child to rule all the nations with a rod of iron." There is no difficulty in applying this to the Man-child, viewed not personally and alone but mystically; and the less, because this very promise is made to the church in Thyatira, or rather to the faithful there. It will be remembered that at the end of Revelation 2 it was expressly said that the Lord would give to the overcomer power over the nations, and he should rule them with iron rod, broken to pieces like vessels of pottery, just as He Himself received of His Father. But where for the present is Israel? Hidden in the wilderness, yet preserved till God's public kingdom appears. "And the woman fled into the wilderness, where she hath a place prepared of God, that they should nourish her there a thousand two hundred [and] sixty days." The days are numbered for the tried; as elsewhere in the shortest form compressed for like purpose as to the Beast's reign.

The Child was caught away, but the woman was left behind, and, as so left, is also exposed to Satan's enmity. Hence "she 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." (v. 6.) The woman it must be remembered is Israel — Israel as seen in the purposes of God; and Satan, having been disappointed in his rage against Christ, turns only all the more fiercely against God's beloved people. But God cares for Israel, even as He had cared for the "Man-child"; and in His providence He watches over, protects, provides for, and sustains her. Like Elijah of old, she is screened from observation in a place prepared for her in the desert, and she is as miraculously fed during the whole period of Satan's unchecked domination in and through the Roman Empire — the 1260 days.

Rev. 12:7-9. — “And there was war in the Heaven: Michael and his angels went to war with the dragon. And the dragon fought, and his angels; and he prevailed not, nor was their place found any more in the Heaven. And the great dragon was cast out, the ancient serpent, he who is called Devil and Satan, he who deceives the whole habitable world, he was cast out into the earth, and his angels were cast out with him.” The scene described in these verses is not spoken of as a sign. The presence of Satan in Heaven is a reality. A war there between the hosts of good and evil under their respective leaders, Michael and the Dragon, is most sure. The statement that Satan has a place in “the Heaven,” not in the immediate presence of God, is received with surprise by many and with incredulity by others; and it is deemed stranger still to speak of actual conflict in the place beyond all others of peace and rest, in the place of

Another scene in heaven is next recorded: "And there was war in heaven: Michael and his angels fought against the dragon, and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven." (vv. 7, 8.) That Satan has access into the "heavenly places" is revealed in several scriptures (see especially Ephesians 6:12); and we also know that he ever acts there in opposition to the people of God. (Job 1, 2; Zech. 3:1; Luke 22:31-32.) It would seem that he takes up there what has been aptly designated an anti-priestly position; that is, instead of interceding for, he accuses the saints, in order to deprive them of blessing and to secure their ruin. It is evident also from this scripture that he has an army of evil angels at his service. Michael and his angels fight against the dragon. The reason that Michael appears on the scene is that Israel is in question as the object of Satan's hostility; for, as we learn from Daniel, Michael is the angelic prince of God's ancient people. (Daniel 10:21.) He is "the great prince which standeth for the children of thy people." (Rev. 12:1.) In Jude he is termed the archangel, and there also he is "contending with the devil," when disputing with him about the body of Moses. As no other archangel is named it would appear that he is the angelic chief; and, from what has been gathered from the Book of Daniel, that his special service is to frustrate the devices of Satan against Israel. This will explain the "war" in heaven as described in our scripture. There could be but one issue to it; and thus "the great dragon was cast out, that old serpent, called the Devil, and Satan," the evil spirit that deceiveth the whole habitable world, of which he is the prince and the god. He "was cast out into the earth, and his angels were cast out with him." (v. 9.) He loses now for ever his place in the heavens; and henceforth the scene of his activities is bounded by the habitable world, where he is still permitted, in pursuance of the divine purposes, to be a test for man, until the moment decreed for his own eternal doom.

Another scene in heaven is next recorded: "And there was war in heaven: Michael and his angels fought against the dragon, and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven." (vv. 7, 8.) That Satan has access into the "heavenly places" is revealed in several scriptures (see especially Ephesians 6:12); and we also know that he ever acts there in opposition to the people of God. (Job 1, 2; Zech. 3:1; Luke 22:31-32.) It would seem that he takes up there what has been aptly designated an anti-priestly position; that is, instead of interceding for, he accuses the saints, in order to deprive them of blessing and to secure their ruin. It is evident also from this scripture that he has an army of evil angels at his service. Michael and his angels fight against the dragon. The reason that Michael appears on the scene is that Israel is in question as the object of Satan's hostility; for, as we learn from Daniel, Michael is the angelic prince of God's ancient people. (Daniel 10:21.) He is "the great prince which standeth for the children of thy people." (Rev. 12:1.) In Jude he is termed the archangel, and there also he is "contending with the devil," when disputing with him about the body of Moses. As no other archangel is named it would appear that he is the angelic chief; and, from what has been gathered from the Book of Daniel, that his special service is to frustrate the devices of Satan against Israel. This will explain the "war" in heaven as described in our scripture. There could be but one issue to it; and thus "the great dragon was cast out, that old serpent, called the Devil, and Satan," the evil spirit that deceiveth the whole habitable world, of which he is the prince and the god. He "was cast out into the earth, and his angels were cast out with him." (v. 9.) He loses now for ever his place in the heavens; and henceforth the scene of his activities is bounded by the habitable world, where he is still permitted, in pursuance of the divine purposes, to be a test for man, until the moment decreed for his own eternal doom.

This will be confirmed by other prophecies, but the vision now changes to show us quite a different scene. "And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceives the whole world: he was cast out into the earth, and his angels were cast out with him." (vv. 7-9.) No careful reader of Scripture will wonder at finding Satan in heaven. Limited as our knowledge on the subject is, we read of "spiritual wickedness," or spiritual powers of wickedness, "in heavenly places," and we see him as the devil, or asperser, accusing the brethren, and as Satan, the adversary, opposing Joshua, the high priest, and Michael, the archangel. Probably he cannot enter "the third heaven" where God dwells, but he clearly has some place in the heavens out of which he is driven by this war.

The dragon is at this time the great enemy and persecutor of God's people. Now Michael, his opponent, is "the great prince which stands for the children of God's people." He is the only "archangel" named, and is always mentioned in connection with Israel. It is he that aids the angel sent to Daniel when withstood by "the prince of the kingdom of Persia." (Dan. 10:13.) The same angel, going to contend with the princes of Persia and Greece, says, "There is none that holds with me in these things but Michael, your prince." (vv. 20, 21.) And on the eve of Jewish deliverance Michael shall "stand up, the great prince which stands for the children of thy people." (Dan. 12:1.) So in Jude he disputes with Satan "about the body of' Moses." It would seem therefore that there are evil principalities and powers directing the nations antagonistic to Israel, and that Israel itself is under the special guardianship of Michael, the chief of those blessed angels who are the ministers of God, doing his pleasure. It is significant therefore of God's revived purposes towards Israel that Michael, "the great prince which stands for" the people, is the angel who here wages war against the dragon, their relentless persecutor and traducer.

209 There was war in heaven. Michael, the archangel, and his angels fought, and the dragon; and the dragon was cast out of heaven, entirely and finally out of that place of authority and power which he had held, as ruling the world: "the rulers of the darkness of this world." As to who Michael is, we have mention of this exalted name in Jude, as contending with the devil; and in Daniel, as that great prince who stands up as the ruler of providential power, in favour of the Jewish people, who are the central object of providence in the arrangement of nations. I do not see that it is revealed that it is Christ under a mystical name, but it is certainly the direct superior agent of God's providential purposes, and thus the immediate instrument of favour to His people in that character. The notion of archangels is not sustained in Scripture. There are seven angels, who stand in the presence of God, spoken of. But Satan was cast out, finally out of heaven; and the announcement given, that salvation, strength, and the kingdom of our God and the power of His Christ was come; and the reason - that the accuser of the brethren was cast down. Satan, in his character of anti-priest, had been unceasing in his accusations against the brethren; though, in the course of God's dealings with the saints, during this time of trial, He had suffered their being even put to death here below; yet they had overcome their enemy there really as to all the questions which Satan could raise before God. The accusations were of no avail, through the blood of the Lamb. Satan could not overthrow their conscience; and by the word of their testimony they maintained the truth and righteousness against him as the father of lies. So that while the great High Priest secured their cause above, Satan as a liar and accuser, seeking to deceive, was baffled and overcome; as a murderer, was submitted to, till Christ took the power, and he was turned out. The manner in which accusations and persecutions are connected, in principle, may be seen in the history of the book of Job. Thereon the dwellers in heaven - for this was the ground and place of the enmity and conflict (see Eph. 1, 2 and 6) - are called on to rejoice, for this conflict is ended. Christ, as the great High Priest, might have sustained them in the conflict with the accuser: but now the conflict* was ended. This is clearly what concerned the church, in this matter, as identified with Christ in His priestly exaltation. Woe then comes upon the inhabiters of the earth and of the sea; for the devil, not yet shut up, but cast from heaven, is come down in great wrath, knowing he has but a short time. Here the second paragraph of this chapter ends: the first at verse 8, where the parties are stated, as we have seen, in the original idea and purpose; here the actings of heaven's deliverance from his power and the consequence of this to the church, which properly sits in heavenly places (and indeed all heavenly saints); then, verse 13, what the devil did when cast down to earth, after he was cast out of heaven.

There is joy in heaven over this victory. "And I heard a loud voice saying in heaven, Now is come. salvation, and strength" [or "the salvation and the 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. And 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." (vv. 10, 11.) It is not said from whom this song comes, but only saints in heaven could speak of the suffering remnant on earth as "our brethren." It is not, therefore, the song of angels, but of glorified saints represented by the elders. The expulsion of Satan from heaven was a necessary preliminary to "the salvation, and the strength, and the kingdom of our God, and the power of His Christ;" indeed, so necessary, that on its accomplishment these are already said to have come. All the hindrances in heaven are removed, though, as we shall see, there are yet enemies to be overcome on earth. But Satan's power as accuser of the brethren, by which he was able to harass and distress them, is broken for ever. These saints, though thus harassed and distressed, had "overcome him by the blood of the Lamb," and had thus held their testimony against all his power, and remained steadfast even unto death.

Three years and a half roll on their course, after Satan is cast down to the earth, during which the woman and her seed (that is, Israel) are the objects of his persecution. "And the great dragon was cast [out], the old serpent that is called the Devil and Satan, which deceiveth the whole world; he was cast unto the earth, and his angels were cast [out] with him. And I heard a loud voice in heaven saying, Now is come the salvation, and the power, and the kingdom of our God and the authority of his Christ: for the accuser of our brethren is cast [out] that accused them before our God day and night. And they overcame him because of the blood of the Lamb, and because of the word of their testimony; and they loved not their life unto death" (verses 9-11). "The blood of the Lamb;" this was what kept their conscience good, and gave them confidence before God. Their conscience was purged by the blood of Christ, and, besides that, they had their testimony for God. He gave them the blood of the Lamb as well as the word of their testimony, and they overcame by both. The one cleansed them before God, the other they held before men. "Therefore rejoice, ye heavens, and ye that dwell in them." There are at this time dwellers in heaven, and they are to rejoice because Satan is cast down from heaven. The church is on high at the time of which John speaks; the saints are already taken away from the earth. "And when the dragon saw that he was cast unto the earth, he persecuted the woman who brought forth the man child. And to the woman were given two wings of the 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" (verses 13, 14).

377 The brethren were the saints who had been on earth, faithful in testimony, between the rapture and the casting-down of Satan. For the church is here looked at as a complete thing in itself (of course united to Christ) before the government part of the book begins. The brethren are the saints of the Apocalypse, whose prayers, for example, were presented (Rev. 5), who were under the altar (Rev. 6) till now that Satan is cast down. Now all that is in heaven, all who dwell there, can rejoice. There is "peace in heaven," but, as yet, terrible things on earth. For as yet the king was not yet come there in the name of Jehovah. The saints had been killed, perhaps, by him that had the power of death yet they had overcome him. So had Christ, who died too. "By the blood of the Lamb, and by the word of their testimony," does not mean their instruments in the warfare, but the cause of the victory. It is (dia to) because of, not (dia tou) through. How far they may have used both is not the question here. But they were in conflict with Satan, the accuser. They did render testimony, and that brought death, as it had the Lamb's; but His blood and the word of their testimony were the cause of their moral victory, though, as in the body, they might succumb.

v.10In Luke 10:18, the Lord Jesus used the past tense, "I beheld," in announcing prophetically this great event, yet future; just as Daniel said, "I beheld till … the Ancient of days did sit," and other prophets spoke similarly, using the past tense in describing things to come. It is an event of far-reaching import as verse 10 indicates. Heaven sees in it the presage of the complete establishment of the kingdom and power of Christ, and the complete overthrow of the adversary. Moreover it will bring to an end an evil work in which he delights at the present moment; that of accusing the saints before God, as also is illustrated in the first chapter of Job. His work in this is incessant — day and night. Those whom he accused heaven acknowledge as "our brethren." There is no need for saints to accuse each other before God. This is done most efficiently and incessantly by Satan.

But here certain "brethren" are specially in view. They overcame him and his accusations, firstly by the blood of the Lamb. In a judicial sense nothing but that could meet the accusations, as we all know right well. But secondly, on practical lines they overcame by adhering to the word of their testimony, even to death. Like their Master, only in a lesser sense, their death was not their defeat but their victory.

— “Our brethren.” Who are they? If the voice in Heaven is that of the heavenly saints, then the brethren referred to would be saints on earth whom Satan accuses, fellow-saints with those in Heaven. These saints were overcomers in their severe conflict with evil. The machinations of Antichrist, and the wiles and even open hostility of the devil were powerless against men whose consciences had been purged by the blood of the Lamb, the holy and righteous ground, moreover, of their standing before God, and in virtue of which the accusations of Satan could not be entertained nor even listened to. There are two grounds stated for their victory over Satan. First, the blood of the Lamb which gave them boldness before God; second, their testimony to men. In this case it would be, of course, of a prophetic character. A third and supplementary statement is added, which shows that the martyr spirit was mighty in them, “and have not loved their life even unto death.” As “partakers of the heavenly calling” resurrection is assured them, for all saints who have died, or shall die, share in the blessedness of the first resurrection. The company here referred to are not yet seen raised, but wait for it. These martyrs are distinct from those who subsequently suffer under the Beast, i.e., revived Rome.

v.12(V. 12) The heavens are called to rejoice that Satan is cast out, for in this event it is seen that God is about to intervene for the salvation of His earthly people and establish the kingdom of God under the mighty power of Christ. But if the casting out of Satan will bring joy to those who dwell in heaven, it will be woe to those who dwell on earth, for the devil, knowing that his time is short, will be filled with wrath.

v.12"Woe," it is added, "to the earth and to the sea! because the devil hath gone down to you, having great fury, knowing that he hath a short season." This clearly connects the dispossession of Satan from his heavenly seat with the crisis of Jews and Gentiles at the end of the present age. We find here the hidden reason. Why should there be then such an unwonted storm of persecution? why such tremendous doings of Satan here below for a short time, the three years and a half before the close? Here it is explained. Satan cannot longer accuse above; accordingly he does while he can his worst below. He is cast down to earth, never to regain the heavens: a fact of deep import and of pregnant consequence. Again, he will be banished from the earth, as we shall find, into the bottomless pit by-and-by; and though he be let loose thence for a short time, it is only for his irremediable destruction; for he is cast then (not merely into the pit or abyss, but) into the lake of fire, whence none ever comes back.

v.12"Woe", however, it is added at this time, "to the earth and to the sea, for the devil has come down unto you, having great wrath, knowing that he hath a short season." This clearly connects the dispossession of Satan from his heavenly seat with the last crisis of Jews and Gentiles at the end of the present age. We find here the hidden reason. Why should there be such an unwonted storm of persecution? why such tremendous doings of Satan here below for a short time, for three years and a half, before the close? The reason is here explained. Satan cannot longer accuse above; accordingly he does his worst below. He is cast down to earth, and never regains the heavens. Again, he will be banished from the earth, as we shall find, into the bottomless pit by and by; and then, although let loose thence for a short time, it is only for his irremediable ruin; for he is cast then (not merely into the pit or abyss, but) into the lake of fire, whence none ever comes back.

The dragon is cast out: the war in that respect is over; heaven is free. But he is not yet cast into hell, nor even into the bottomless pit, but to the earth; and thus the earth's great trouble-time ensues. Satan comes down with great wrath, because he knows that he has but a short time. How terrible a thing is sin! How amazing that a full, clear view of what is before him should only inspire this fallen being with fresh energy of hate to that which must all recoil upon himself, and add intensity of torment to eternal doom! Even so is every act of sin as it were a suicide; and he who committeth it is the slave of sin (John 8:34).

The dragon is cast out: the war in that respect is over; heaven is free. But he is not yet cast into hell, nor even into the bottomless pit, but to the earth; and thus the earth's great time of trouble ensues. Satan comes down with great wrath because he knows that he has but a short time. How terrible a thing is sin! How amazing that a full, clear view of what is before him should only inspire this fallen being with fresh energy of hate, to that which must recoil upon himself and add intensity of torment to eternal doom! Even so is every act of sin, as it were a suicide; and he who committeth it is the slave of sin (John 8:34).

Hence his whole strength is concentrated against God's people, represented by the woman. "And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child." (v. 13.) This is not a different persecution from that previously named. The narrative was interrupted to relate the war in heaven, and explain the intensity of the dragon's present rage. Having shown this, it resumes the story of his persecution, and of the woman's flight and sojourn in the wilderness. "And to the woman were given two wings of a great eagle, that he 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. [This is the same expression translated in Daniel, "a time, and times, and the dividing of time."] And 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. 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. And 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]." (vv. 14-17.) Thus the dragon's persecution drives the woman, the godly remnant of Israel, into the wilderness. Her flight is swift, God giving special providential aid, as signified by the "two wings of a great eagle."

378 We now turn to the present effect on earth. The dragon, thus defeated and cast out, has the consciousness that his time is short, and has great wrath, a source of woe to the inhabitants of the earth and of the sea - of the ordered scene of God's government and light, and of the general mass of nations. The efforts of the dragon are directed against the woman who brought forth the man-child - against the Jewish people. God grants a mighty and rapid escape from this attempt of Satan. The woman has the eagle-wings. That is, she has no power save of rapid escape, and this she does, and is nourished in the wilderness (deprived of the present resources of the civilised earth) three times and a half (forty-two months, or one thousand two hundred and sixty days) from the face of the serpent. The serpent sought to overwhelm her by a flood of people under his influence, in vain. The earth, the scene of divine order in the world, opened its mouth, and swallowed it up - absorbed, in some way, the flood of people who would have overwhelmed the Jews. But the body to be preserved is removed from the scene of witness; and the dragon proceeds to make war with the remnant of the woman's seed: those Jews not hidden away with the body, but who kept the commandments of God - godly Jews - and had the testimony of Jesus Christ; that is, the Spirit of prophecy, which speaks of and reveals Jesus, and is His word. This is the Jewish aspect of the scene.

Rev. 12:13-17. — “And when the dragon saw that he had been cast out into the earth, he persecuted the woman which bore the male (child). And there were given to the woman the two wings of the great eagle, that she might fly into the wilderness, into her place, where she is nourished there a time, and times, and half a time, from (the) face of the serpent. And the serpent cast out of his mouth behind the woman water as a river, that he might make her be (as) one carried away by a river. And the earth helped the woman, and the earth opened its mouth and swallowed the river which the dragon cast out of his mouth. And the dragon was angry with the woman, and went to make war with the remnant of her seed, who keep the commandments of God, and have the testimony of Jesus.” The deeply interesting episode of the war in Heaven (vv. 7-12) had to be introduced in order to account for the woman’s flight into the wilderness. Satan, baffled in his attempt to destroy the Man-Child, turns his rage against the mother (Israel). So long as he had a place in Heaven his fitting title was “the accuser” of the brethren, and chief, too, of the mighty spiritual host against which we war (Eph. 6:12). But the war in Heaven is decisive so far as Satan and wicked spirits in the heavenlies are concerned. They are cast down; the heavens are for ever cleared of their presence. But on the completion and victory of the heavenly war the earthly contest begins. The issue of the former is an everlasting expulsion from the heavens; the issue of the latter will be the confinement of Satan in the abyss for a millennium.

The broken thread of history is then resumed (v. 13); the parenthesis (vv. 7-12) accounting alone for the flight of the woman. The dragon is on earth. He seeks to wreak his vengeance on Judah then restored to the land, and representing the whole nation before God, for as yet Ephraim, or the long lost ten tribes, has not come into view. In verse 6 the flight of the woman is mentioned, being repeated in verse 14. Persecution caused her to fly (v. 13).

From verse 13 the history is pursued not from the heavens, but on the earth. "And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the male. And to the woman were given two wings of the great eagle, that she might flee into the wilderness, into her place, where she is nourished there a time and times and half a time from the serpent's face." Thus power is given to escape, rapid means of flight from Satan's persecution; not power to withstand Satan, and fight the battle out with him, but ample facility to hide from his violence. This is conveyed by the two wings of the great eagle — a figure of vigorous means to escape. The most energetic image of flight in nature is vividly applied to the case in hand

"And the serpent cast out of his mouth water as a river after the woman, that he might cause her to be carried away by the river." The endeavour to stir up impetuous action, excited by his craft to overwhelm the Jews, is vain; for "the earth," or what was then under settled government, "helped the woman, and the earth opened its mouth, and swallowed up the river which the dragon cast out of his mouth. And the dragon was enraged with the woman, and went to make war with the remnant of her seed that keep the commandments of God and have the testimony of Jesus." By these are meant such of the Jews as then are known for subjection to God and a certain witness of Jesus. If the woman represents a more general state of Israel, the remnant of her seed are the witnessing portion. The mass, or "the many" of the future as Daniel calls them, will be quite apostate. The Jews of that day will thus vary much. Even among the godly then some will be much more energetic and intelligent than others, as we see in Daniel 12. Satan hastens therefore, and sets himself to put down those chosen vessels in the testimony of Jesus, a testimony not so much of communion for the Christian, but distinctly in the spirit of prophecy.

From verse 13 the history is pursued not from the heavens, but on the earth. "And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the male [child]. And to the woman were given two wings of the great eagle, that she might fly into the wilderness, into her place, where she is nourished there a time, and times, and half a time, from the face of the serpent." Thus power is given to escape, rapid means of flight from Satan's persecution. It is not power to withstand Satan, and fight the battle out with him, but the facility given to flee from his violence. This seems to be what is meant by the two wings of the great eagle — a figure of vigorous means of escape. That which is in nature the most energetic image of flight is vividly applied to the case before us.

Then we find the enemy, baffled by God's provision, using other efforts. "And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away by the flood." That is, he here endeavours to stir up the nations (such as are, I suppose, in a state of disorganisation) to overwhelm the Jews. In vain; for "the earth" — what was under settled government at this time — "helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, that keep the commandments of God, and have the testimony of Jesus." By these are meant such of the Jews as will be remarkable for their power of testimony. The woman represents the more general idea of that people. The remnant of her seed are the witnessing portion. You must bear in mind that all the Jews of that day will by no means have the same spiritual power. There will be differences. Some will be much more energetic and intelligent than others. Satan hastens therefore, and endeavours to put down those that seem most useful as the vessels of the testimony of Jesus.

212 But the earth - the scene of God's providential and prophetic agency - helped the woman by whatever providence (for God teaches here the facts of Satan's agency, not the historical providences) and swallowed up and brought to nought this agency of Satan: it was frustrated. And he went to make war with the remnant of her seed, the godly Jews who might remain within his reach, who obeyed God's commandments and had received the testimony of Jesus Christ - for so (for I am now speaking of the final crisis) I believe the Jews, i.e., the remnant, will. But I do not say further than a prophetic testimony; "for the spirit of prophecy is the testimony of Jesus." The dragon (for he is not now spoken of in his subtle actings, but identified again in his character and acting in the sphere and character of power) was wroth with the woman whom he could not touch, and went to make war with, to use violence towards, the remnant of the seed.

The serpent does all he can to kill the woman, even when she flees. There remaineth (v. 17) a remnant of the seed of the woman, with whom Satan shall make war. Those who keep the commandments of God, and have the testimony of Jesus Christ, are those who have the Spirit of prophecy, who are attached to Jesus (that is to say, to the testimony of the Spirit of prophecy, which is God's testimony to God's promise, and not to Antichrist). The flood which the dragon casts out of his mouth is a mass of people; Isaiah 8:7-8. When the king of Assyria and all his glory come to lay waste through Judea, they are presented under the image of a flood and of waters strong and many. The earth swallows the flood which the dragon casts out after the woman. God, in His providence, prevents these nations from devouring and destroying Israel.

Satan's rage is not appeased by their exile from Jerusalem. He still pursues them with his hatred, pouring out a flood to devour them. This probably means another persecution, as David says, "The floods of ungodly men made me afraid." (Ps. 18:4.) But whatever form his malice takes, God cares for His people, and a providential door of escape is opened — the earth swallows up the flood. Thus baffled, Satan turns from the fugitive remnant, who are safe in the shelter of God's providing, and expends his rage on any who may yet have been unable to take to flight, or the witnesses who may have remained behind to continue their prophecy, all, indeed, who "keep the commandments of God and have the testimony of Jesus."

The form of Satan's persecution is symbolised by a flood of water from the mouth of the serpent, setting forth, probably, the nations in a fearful state of commotion seeking to sweep the Jews from the face of the earth, as it is said "that he might cause her to be carried away of the flood." "The earth helped the woman," may set forth that, in the providential ways of God, there will be some mitigation of this ruthless persecution by the more ordered and civilised parts of the world. As ever, what stirs up the opposition of Satan will be that the remnant obey God and have the testimony of Jesus.

The failure rouses the ire of the dragon, and in his baffled rage he goes “to make war with the remnant of her seed,” i.e., individual Jews who had not escaped when the Tribulation burst forth (Matt. 24:15-20). These individual and faithful witnesses are doubly characterised: “they keep the commandments of God” — the great and distinguishing mark of a godly life, and one common to all believers at all times — “and have the testimony of Jesus.” This, of course, is special, and refers to His coming in His kingdom. “The testimony of Jesus” in this book is prophetic in character. In the Gospels it is of a different nature — one of grace and moral display.

— “I am thy fellow-bondman.” The angel and the apostle were fellow-servants, rather bondmen. As a slave is bound for life to the service of his master, so angels and saints are bound to the everlasting service of the blessed God — His glad and willing slaves. All intelligent creatures really stand on this ground. In the case of angels the right is founded on their creation and place; in that of saints on the ground of purchase and redemption (1 Cor. 6:19-20). Had the passage stopped with the angel’s declaration that he was a fellow-servant, or slave, with the apostle it might have been supposed that the highest in the Church could alone be so regarded. But angels who delight to serve are also fellow-bondmen with the brethren of John, who have, or keep, “the testimony of Jesus.” The testimony of Jesus in the Apocalypse is of a prophetic character, referring to His public assumption of governmental power to be displayed in the kingdom (see Rev. 1:2). If this passage, which has needlessly perplexed students, were read in connection with Revelation 12:17, where the same words occur, the difficulty would disappear. The godly remnant of Judah in the coming crisis “have the testimony of Jesus,” and surely we cannot fail, with the Psalter in our hands, to understand the character of that testimony, which in their circumstances is prophetic; they long, and sigh, and pray for the open and direct intervention of God on their behalf. The presence of the Messiah, His Advent for their deliverance, is the goal of hope. The direct address of the angel to John ends with the authoritative declaration, “Worship God,” a truth ever in season for Heaven and earth, for angels and men.

First of all, we have seen the priestly remnant occupied in the worship of God — His holy remnant in the midst of the Jews in the latter day. After this we have the witnesses, who did not bring out on God's part what He is manifesting now, but asserted His rights with regard to the future, as prophecy naturally implies. Another remark I may here make. In the Revelation an expression occurs that has often been misunderstood. "The testimony of Jesus is the spirit of prophecy." The meaning is not that all prophecy refers to the Lord Jesus Christ (which in a certain sense may be true), but that the witness of Jesus such as this book contains — what Jesus testifies in the Revelation is the spirit of prophecy. It is the Holy Spirit as He is shown us throughout the book; not bringing into present communion with the Lord Jesus in heaven, but communicating what He is to do by and by. They, the witnesses, asserted the title of Christ to the earth. Whatever men might say, the Lord was the one to whom it belonged, and He would soon come and make good their record.

It is clear, then, that at the time of the end, during the reign of Antichrist, there will be in the midst of the apostate nation a godly remnant who confess Jesus Christ, and keep the commandments of God. Such will be very precious to the Lord, and, like the remnant of Malachi's day, will have their names inscribed in God's book of remembrance (Mal. 3:16).

16 And the earth helped the woman, and the earth opened her mouth and swallowed up the river which the dragon cast out of his mouth. 17 And the dragon was wroth at the woman, and went away to make war with the rest of her seed that keep the commandments of God and have the testimony of Jesus.