Revelation 12

Rev 12:8 . The dragon and his angels are overcome and cast down to the earth; whereupon the whole heavenly host give glory to God, Rev 12:9-11 . The dragon, full of wrath at his defeat, persecutes the woman, Rev 12:12 , Rev 12:13 . She flees to the wilderness, whither he attempts to pursue her; and he makes war with her seed, Rev 12:14-17 . Before I introduce the comment mentioned at the close of the preceding chapter, I think it necessary to state that the phraseology of the whole chapter is peculiarly rabbinical, and shall insert a few selections which may serve to illustrate some of the principal figures. In Sohar Exod., fol. 47, col. 187, we find a mystical interpretation of Exo 21:22 : If men strive, and hurt a woman with child, so that her fruit depart - he shall be surely punished, as the woman's husband will lay upon him. "If men strive, i.e. Michael and Samael, and hurt a woman with child, i.e. the Israelitish Church, so that her fruit depart, hoc fit in exilio, he shall surely be punished, i.e., Samael. As the woman's husband, that is, the holy and blessed God." Verse 1 There appeared a great wonder in heaven; a woman clothed with the sun - That the woman here represents the true Church of Christ most commentators are agreed. In other parts of the Apocalypse, the pure Church of Christ is evidently portrayed by a woman. In Rev 19:7 , a great multitude are represented as saying, "Let us be glad and rejoice, and give honor to him; for the marriage of the Lamb is come, and his Wife hath made herself ready." In Rev 21:9 , an angel talks with St. John, saying, "Come hither, I will show thee the Bride, the Lamb's wife." That the Christian Church is meant will appear also from her being clothed with the sun, a striking emblem of Jesus Christ, the Sun of righteousness, the light and glory of the Church; for the countenance of the Son of God is as the sun shineth in his strength. The woman has: - The moon under her feet - Bishop Newton understands this of the Jewish typical worship and indeed the Mosaic system of rites and ceremonies could not have been better represented, for it was the shadow of good things to come. The moon is the less light, ruling over the night, and deriving all its illumination from the sun; in like manner the Jewish dispensation was the bright moonlight night of the world, and possessed a portion of the glorious light of the Gospel. At the rising of the sun the night is ended, and the lunar light no longer necessary, as the sun which enlightens her shines full upon the earth; exactly in the same way has the whole Jewish system of types and shadows has been superseded by the birth, life, crucifixion, death, resurrection, ascension, and intercession of Jesus Christ. Upon the head of the woman is: - A crown of twelve stars - A very significant representation of the twelve apostles, who were the first founders of the Christian Church, and by whom the Gospel was preached in great part of the Roman empire with astonishing success. "They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the Stars for ever and ever." Dan 12:3 . Verse 2 And she being with child cried, travailing in birth, etc. - This, when taken in connection with the following verses, is a striking figure of the great persecution which the Church of Christ should suffer under the heathen Roman emperors, but more especially of that long and most dreadful one under Diocletian. The woman is represented as Being with child, to show that the time would speedily arrive when God's patient forbearance with the heathen would be terminated, and that a deliverer should arise in the Christian world who would execute the Divine vengeance upon paganism. Verse 3 There appeared another wonder - a great red dragon - The dragon here is a symbol, not of the Roman empire in general, but of the Heathen Roman empire. This great pagan power must have, therefore, been thus represented from the religion which it supported. But what is a dragon? An entirely fabulous beast of antiquity, consequently, in this respect, a most proper emblem of the heathen worship, which consisted in paying adoration to numerous imaginary beings, termed gods, goddesses, etc. The very foundation of the heathen religious system is mostly built upon fable; and it is very difficult to trace many of their superstitions to any authentic original; and even those which appear to derive their origin from the sacred writings are so disguised in fable as literally to bear no more resemblance to the truth than the dragon of the ancients does to any animal with which we are acquainted. But it may be asked why the Spirit of God should represent the heathen Roman empire as a dragon, rather than by anger other of the fabulous animals with which the mythology of the ancient Romans abounded. The answer is as follows; In the eighth chapter of the Prophet Daniel, God has represented the kingdom of the Greeks by a he-goat, for no other apparent reason than this, that it was the national military standard of the Grecian monarchy; we may therefore expect that the pagan Roman empire is called a Dragon on a similar account. In confirmation of this point it is very remarkable that the dragon was the principal standard of the Romans next to the eagle, in the second, third, fourth, and fifth centuries of the Christian era. Of this we have abundant evidence in the writings of both heathens and Christians. Arrian is the earliest writer who has mentioned that dragons were used as military standards among the Romans. See his Tactics, c. 51. Hence Schwebelius supposes that this standard was introduced after Trajan's conquest of the Daci. See Vegetius de Revelation Militari a Schwebelio, p. 191, Argentorati, 1806; and Graevii Thesaur., Antiq. Roman., tom. x., col. 1529. Vegetius, who flourished about a.d. 386, says, lib. ii. c. 13: Primum signum totius legionis est aquila, quam aquilifer portal. Dracones etiam per singulas cohortes a draconariis feruntur ad praelium. "The first standard of the whole legion is the eagle, which the aquilifer carries. Dragons are also borne to battle by the Draconarii." As a legion consisted of ten cohorts, there were therefore ten draconarii to one aquilifer; hence, from the great number of draconarii in an army, the word signarii or signiferi, standard-bearers, came at last to mean the carriers of the dragon standards only, the others retaining the name of aquiliferi - See Veget., lib. ii. c. 7, and his commentators. The heathen Roman empire is called a Red dragon; and accordingly we find from the testimony of ancient writers that the dragon standards of the Romans were painted red. We read in Ammianus Marcellinus, lib. xvi., c. 12, of Purpureum signum draconis, "the purple standard of the dragon." See also Claudianus in Rufinum, lib. ii., l. 177, 178. Pitiscus, in his Lexicon Antiq. Romans, and Ducange, in his Glossarium Mediae et Infimae Latinitatis, sub voc. Draco, have considered this subject at great length, especially the latter writer, who has made several quotations from Claudianus, Sidonius, Prudentius, and others, in which not only the standard, but also the image of the dragon itself, is stated to be of a red or purple color. Of what has been said above respecting the dragon, this is then the sum: a huge fabulous beast is shown to St. John, by which some Great Pagan power is symbolically represented; and the Red dragon is selected from among the numerous imaginary animals which the fancies of mankind have created to show that this great pagan power is the heathen Roman empire. Having seven heads - As the dragon is an emblem of the heathen Roman power, its heads must denote heathen forms of government. - See the note on Rev 17:10 , where the heads of the beast are explained in a similar way. These were exactly seven, and are enumerated by Tacitus (Annal., lib. i., in principio) in words to the following effect: "The city of Rome was originally governed by kings. L. Brutus instituted liberty and the consulate. The dictatorship was only occasionally appointed; neither did the decemviral power last above two years; and the consular power of the military tribunes was not of long continuance. Neither had Cinna nor Sylla a long domination: the power of Pompey and Crassus was also soon absorbed in that of Caesar; and the arms of Lepidus and Antony finally yielded to those of Augustus." From this passage it is evident to every person well acquainted with the Roman history, that the seven forms of government in the heathen Roman world were, 1. The regal power; 2. The consulate; 3. The dictatorship; 4. The decemvirate; 5. The consular power of the military tribunes; 6. The triumvirate; and, 7. The imperial government. It is singular that commentators in general, in their citation of this passage, have taken no notice of the triumvirate, a form of government evidently as distinct from any of the others as kings are from consuls, or consuls from emperors. For the triumvirate consisted in the division of the Roman republic into three parts, each governed by an officer possessed with consular authority in his own province; and all three united together in the regulation of the whole Roman state. Consequently, it differed entirely from the imperial power, which was the entire conversion of the Roman state from a republic to a monarchy. And ten horns - That these ten horns signify as many kingdoms is evident from the seventh chapter of Daniel, where the angel, speaking of the fourth beast, says, that "the ten horns out of this kingdom are ten kings that shall arise;" and in this view of the passage many commentators are agreed, who also admit that the ten kingdoms are to be met with "amid the broken pieces of the Roman empire." And it is evident that nothing less than the dismemberment of the Roman empire, and its division into ten independent kingdoms, can be intended by the angel's interpretation just quoted. If, therefore, the ten horns of Daniel's fourth beast point out as many kingdoms, for the very same reason must the horns of the dragon have a similar meaning. But the Roman empire was not divided into several independent kingdoms till a considerable time after it became Christian. In what sense then can it be said that the different kingdoms into which the Roman empire was divided by the barbarous nations are horns of the dragon? They were so because it was the Roman monarchy, in its seventh Draconic form of government, which was dismembered by the barbarians. For though the Roman empire was not completely dismembered till the fifth century, it is well known that the depression of the heathen idolatry, and the advancement of Christianity to the throne, elected not the least change in the form of government: the Romans continued still to be under subjection to the imperial power; and, consequently, when the heathen barbarous nations divided the Roman empire among themselves, they might very properly be denominated horns of the dragon, as it was by means of their incursions that the imperial power, Founded by the heathen Caesars, was abolished. Machiavel and Bishop Lloyd enumerate the horns of the dragon thus: 1. The kingdom of the Huns; 2. The kingdom of the Ostrogoths; 3 The kingdom of the Visigoths; 4. The kingdom of the Franks; 5. The kingdom of the Vandals; 6. The kingdom of the Sueves and Alans; 7. The kingdom of the Burgundians; 8. The kingdom of the Heruli, Rugii, Scyrri, and other tribes which composed the Italian kingdom of Odoacer; 9. The kingdom of the Saxons; and 10. The kingdom of the Lombards. And seven crowns upon his head - In the seven Roman forms of government already enumerated, heathenism has been the crowning or dominant religion. Verse 4 And his tail drew the third part of the stars of heaven - It is not unusual in Scripture, as Dr. Mitchell observes, to call the hindmost of an enemy the tail, as in Jos 10:19 : Ye shall cut off the hindmost of them, which is literally in Hebrew, וזנבתם אותם "Ye shall cut off their tail." See also Deu 25:18 . It is also observable that the word ουρα, in this verse, has been used by the Greeks in the same sense with the Hebrew word זנב already referred to. Thus ουρα στρατου, which we would translate the rear of an army, is literally the tail of an army. See the Thesaurus of Stephens, in loc. The tail of the dragon is therefore the heathen Roman power in its seventh or last form of government, viz., the imperial power; and is not, as Dr. Mitchell supposes, to be restricted to the last heathen Roman emperors. The heathen imperial power is said to draw the third part of the stars of heaven, by which has generally been understood that the Roman empire subjected the third part of the princes and potentates of the earth. But that this is not a correct statement of the fact is evident from the testimony of ancient history. The Roman empire was always considered and called the empire of the world by ancient writers. See Dionys. Halicar., Antiq. Romans lib. i., prope principium; Pitisci Lexicon Antiq. Roman., sub voc. imperium; Ovidii Fast., lib. ii. l. 683; Vegetius de Revelation Militari, lib. i. c. 1., etc., etc. And it is even so named in Scripture, for St. Luke, in the second chapter of his gospel, informs us that there went out a decree from Caesar Augustus that The Whole World should be taxed, by which is evidently meant the Roman empire. The whole mystery of this passage consists in the misapprehension of its symbolical language. In order therefore to understand it, the symbols here used must be examined. By heaven is meant the most eminent or ruling part of any nation. This is evident from the very nature of the symbol, for "heaven is God's throne;" they therefore who are advanced to the supreme authority in any state are very properly said to be taken up into heaven, because they are raised to this eminence by the favor of the Lord, and are ministers of his to do his pleasure. And the calamity which fell upon Nebuchadnezzar was to instruct him in this important truth, that the heavens do rule; that is, that all monarchs possess their kingdoms by Divine appointment, and that no man is raised to power by what is usually termed the chances of war, but that "the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men." The meaning of heaven being thus ascertained, it cannot be difficult to comprehend the meaning of earth, this being evidently its opposite, that is, every thing in subjection to the heaven or ruling part. Stars have already been shown to denote ministers of religion; and this is more fully evident from Rev 1:16 of this book, where the seven stars which the Son of God holds in his right hand are explained to signify the seven angels (or messengers) of the seven Churches, by whom must be meant the seven pastors or ministers of these Churches. The resemblance of ministers to stars is very striking; for as the stars give light upon the earth, so are ministers the lights of the cause they advocate; and their position in heaven, the symbol of domination, very fitly betokens the spiritual authority of priests or ministers over their flocks. Hence, as the woman, or Christian Church, has upon her head a crown of twelve stars, which signifies that she is under the guidance of the twelve apostles, who are the twelve principal lights of the Christian world, so has the dragon also his stars or ministers. The stars therefore which the dragon draws with his tail must represent the whole body of pagan priests, who were the stars or lights of the heathen world. But in what sense can it be said that the heathen Roman empire, which ruled over the whole known world, only draws a third part of the stars of heaven? The answer is: The religious world in the time of St. John was divided into three grand branches, viz., the Christian world, the Jewish world, and the heathen and pagan world: consequently, as a dragon, a fabulous animal, is an emblem of a civil power supporting a religion founded in fable; it necessarily follows that the stars or ministers of the Jews and Christians cannot be numbered among those which he draws with his tail, as they were not the advocates of his idolatry, but were ministers of a religion founded by the God of heaven, and consequently formed no part of the pagan world, though they were in subjection in secular matters to the pagan Roman empire. The tail of the dragon therefore draweth after him the whole heathen world. And did cast then to the earth - That is, reduced all the pagan priests under the Roman yoke. The words of the prophecy are very remarkable. It is said the tail of the dragon draweth, (for so συρει should be translated), but it is added, and Hath Cast then upon the earth, to show that at the time the Apocalypse was written the world was divided into the three grand religious divisions already referred to; but that the tail of the dragon, or the pagan Roman power under its last form of government, had brought the whole heathen world (which was a third part of the religious world in the apostolic age) into subjection previously to the communication of the Revelation to St. John. It is the dragon's tail that draws the third part of the stars of heaven, therefore it was during the dominion of his last form of government that Christianity was introduced into the world; for in the time of the six preceding draconic forms of government, the world was divided religiously into only two grand branches, Jews and Gentiles. That the sense in which the third part is here taken is the one intended in the prophecy is put beyond all controversy, when it is considered that this very division is made in the first and third verses, in which mention is made of the woman clothed with the sun - the Christian Church, the moon under her feet, or Jewish Church, and the dragon, or heathen power. Thus the heathen Imperial government is doubly represented, first, by one of the seven draconic heads, to show that it was one of those seven heathen forms of government which have been successively at the head of the Roman state; and secondly, by the dragon's tail, because it was the last of those seven. For a justification of this method of interpretation, see on the angel's double explanation of the heads of the beast, Rev 17:9 (note), Rev 17:10 (note), Rev 17:16 (note). And the dragon stood before the woman, etc. - Constantius Chlorus, the father of Constantine, abandoned the absurdities of paganism, and treated the Christians with great respect. This alarmed the pagan priests, whose interests were so closely connected with the continuance of the ancient superstitions, and who apprehended that to their great detriment the Christian religion would become daily more universal and triumphant throughout the empire. Under these anxious fears they moved Diocletian to persecute the Christians. Hence began what is termed the tenth and last general persecution, which was the most severe of all, and continued nearly ten years; (see Mosheim's Ecclesiastical History of the Third Century); and as it was the Divine pleasure that, at this time, a great deliverer should be raised up in behalf of his suffering people, the woman, or Christian Church, is very appropriately represented as overtaken with the pangs of labor, and ready to be delivered. Before the death of Constantius, the heathen party, aware that Constantine would follow the example of his father, who so much favored the Christians, beheld him with a watchful and malignant eye. Many were the snares that, according to Eusebius, were laid for him by Maximin and Galerius: he relates the frequent and dangerous enterprises to which they urged him, with the design that he might lose his life. When Galerius heard of the death of Constantius, and that he had appointed Constantine his successor, he was filled with the most ungovernable rage and indignation, notwithstanding he did not dare to take any steps contrary to the interest of Constantine. The dread of the armies of the west, which were mostly composed of Christians, was a sufficient check to all attempts of that kind. Thus the dragon, or heathen power, stood before the woman, or Christian Church, to devour her son, or deliverer, as soon as he was born. See Dr. Mitchell's Exposition of the Revelation, in loc. Verse 5 Rev 12:5 per Adam Clarke And her child was caught up unto God, and to his throne - In Yalcut Rubeni are these words: "Rachael, the niece of Methusala, was pregnant, and ready to be delivered in Egypt. They trod upon her, and the child came out of her bowels, and lay under the bed; Michael descended, and took him up to the throne of glory. On that same night the first born of Egypt were destroyed." Rev 12:5 per John Edward Clarke And she brought forth a man child - The Christian Church, when her full time came, obtained a deliverer, who, in the course of the Divine providence, was destined: - To rule all nations - The heathen Roman empire, With a rod of iron - A strong figure to denote the very great restraint that should be put upon paganism, so that it should not be able longer to persecute the Christian Church. The man child mentioned in this verse is the dynasty of Christians emperors, beginning with Constantine's public acknowledgment of his belief in the divinity of the Christian religion, which happened in the latter part of a.d. 312, after the defeat of the Emperor Maxentius. And her child was caught up unto God, and to his throne - A succession of Christian emperors was raised up to the Church; for the Roman throne, as Bishop Newton observes, is here called the throne of God, because there is no power but of God: the powers that be are ordained of God. Verse 6 And the woman fled into the wilderness - The account of the woman's flying into the wilderness immediately follows that of her child being caught up to the throne of God, to denote the great and rapid increase of heresies in the Christian Church after the time that Christianity was made the religion of the empire. Where she hath a place prepared of God - See on Rev 12:14 (note). Verse 7 Rev 12:7 per Adam Clarke There was war in heaven - In the same treatise, fol. 87, 2, on Exo 14:7 , Pharaoh took six hundred chariots, we have these words: "There was war among those above and among those below, והמלחמה היתה חזקה בשמים vehammilchamaĥ hayethah chazakah bashshamayim, and there was great war in heaven." Of Michael the rabbins are full. See much in Schoettgen, and see the note on Jde 1:9 . The dragon - and his angels - The same as Rab. Sam. ben David, in Chasad Shimuel, calls סמאל וחיילותיו Samael vechayilothaiv, "Samael and his troops;" fol. 28, 2. Rev 12:7 per John Edward Clarke And there was war in heaven - As heaven means here the throne of the Roman empire, the war in heaven consequently alludes to the breaking out of civil commotions among the governors of this empire. Michael and his angels fought against the dragon - Michael was the man child which the woman brought forth, as is evident from the context, and therefore signifies, as has been shown already, the dynasty of Christian Roman emperors. This dynasty is represented by Michael, because he is "the great prince which standeth for the children of God's people." Dan 12:1 . And the dragon fought and his angels - Or ministers. Verse 8 And prevailed not - Against the cause of Christianity. Neither was their place found any more in heaven - The advocates of the heathen idolatry were prevented from having any farther share in the government of the empire. The wonderful success of Constantine over all his enemies, and his final triumph over Licinius, correspond exactly to the symbolical language in this verse. Verse 9 Rev 12:9 per Adam Clarke That old serpent - The rabbins speak much of this being, sometimes under the notion of יצר הרע yetser hara, the evil principle, and sometimes Samael. He was cast out into the earth, and his angels were cast out with him - This is very like a saying in the book Bahir, in Sohar Gen., fol. 27, col. 107: "And God cast out Samael and his troops from the place of their holiness." Rev 12:9 per John Edward Clarke And the great dragon was cast out, etc. - By the terms Devil and Satan mentioned in this verse, Pareus, Faber, and many other commentators, understand literally the great spiritual enemy of mankind. But this view of the passage cannot be correct, from the circumstance that it is the dragon which is thus called. Now, if by the dragon be meant the devil, then use are necessarily led to this conclusion, that the great apostate spirit is a monster, having seven heads and ten horns; and also that he has a tail, with which he drags after him the third part of the stars of heaven. The appellations, old serpent, devil, and Satan, must, therefore, be understood figuratively. The heathen power is called that old serpent which deceived the whole world, from its subtlety against the Christians, and its causing the whole Roman world, as far as it was in its power, to embrace the absurdities of paganism. It is called the devil, from its continual false accusations and slanders against the true worshippers of God, for the devil is a liar from the beginning; and it is also called Satan, שטן, which is a Hebrew word signifying an adversary, from its frequent persecutions of the Christian Church. The dragon and his angels are said to be cast out, which is more than was said in the preceding verse. There mention is made of his being found no longer in heaven, or on the throne of the Roman empire, here he is entirely cast out from all offices of trust in the empire; his religion is first only tolerated, and then totally abolished, by the imperial power. This great event was not the work of a reign; it took up many years, for it had to contend with the deep-rooted prejudices of the heathen, who to the very last endeavored to uphold their declining superstition. Paganism received several mortal strokes in the time of Constantine and his sons Constans and Constantius. It was farther reduced by the great zeal of Jovian, Valentinian, and Valens; and was finally suppressed by the edicts of Gratian, Theodosius I., and his successors. It was not till a.d. 388 that Rome itself, the residence of the emperor, was generally reformed from the absurdities of paganism; but the total suppression of paganism soon followed the conversion of the metropolitan city, and about a.d. 395 the dragon may be considered, in an eminent sense, to have been cast into the earth, that is, into a state of utter subjection to the ruling dynasty of Christian emperors. Verse 10 Rev 12:10 per Adam Clarke The accuser of our brethren - There is scarcely any thing more common in the rabbinical writings than Satan as the accuser of the Israelites. And the very same word κατηγορος, accuser, or, as it is in the Codex Alexandrinus, κατηγωρ, is used by them in Hebrew letters, קטיגור katigor; e. gr., Pirkey Eliezer, c. 46, speaking of the day of expiation; "And the holy blessed God hears their testimony from their accuser, מן הקטיגור min hakkatigor; and expiates the altar, the priests, and the whole multitude, from the greatest to the least." In Shemoth Rabba, sec. 31, fol. 129, 2, are these words; "If a man observes the precepts, and is a son of the law, and lives a holy life, then Satan stands and accuses him." "Every day, except the day of expiation Satan is the accuser of men." - Vayikra Rabba, sec. 21, fol. 164. "The holy blessed God said to the seventy princes of the world, Have ye seen him who always accuses my children?" - Yalcut Chadash, fol. 101, 3. "The devil stands always as an accuser before the King of Israel." - Sohar Levit., fol. 43, col. 171. See much more in Schoettgen. Rev 12:10 per John Edward Clarke And I heard a loud voice, saying, - Now is come salvation, etc. - This is a song of triumph of the Christian Church over the heathen idolatry, and is very expressive of the great joy of the Christians upon this most stupendous event. The loud voice of triumph is said to be heard in heaven, to show that the Christian religion was now exalted to the heaven or throne of the Roman. empire. "It is very remarkable," as Bishop Newton observes, "that Constantine himself, and the Christians of his time, describe his conquests under the image of a dragon, as if they had understood that this prophecy had received its accomplishment in him. Constantine himself, in his epistle to Eusebius and other bishops concerning the re-edifying and repairing of the churches, saith that 'liberty being now restored, and that the dragon being removed from the administration of public affairs, by the providence of the great God and by my ministry, I esteem the great power of God to have been made manifest to all.' Moreover, a picture of Constantine was set up over the palace gate, with the cross over his head, and under his feet the great enemy of mankind, who persecuted the Church by means of impious tyrants, in the form of a dragon, transfixed with a dart through the midst of his body, and falling headlong into the depth of the sea." See Eusebius de Vita Constantini, lib. ii. c. 46; and lib. iii. c. 3, and Socratis Hist. Eccles., lib. i. c. 9. Constantine added to the other Roman ensigns the labarum, or standard of the cross, and constituted it the principal standard of the Christian Roman empire. To this labarum Prudentius refers, when speaking of the Christian soldiers, in his first hymn περι στεφανων, Caesaris vexilla linquunt, eligunt Signum Crucis, Proque ventosis Draconum, quae gerebant, palliis, Proferunt Insigne Lignum, quod Draconem subdidit. "They leave the ensigns of Caesar; they choose the standard of the cross; and instead of the dragon flags which they carried, moved about with the wind, they bring forward the illustrious wood that subdued the dragon." When the apostle saw the woman in heaven, well might he call it, in the spirit of prophecy, a great wonder. Verse 11 And they overcame him by the blood of the Lamb - Here is given the reason why the followers of Christ prevailed at this time against all their adversaries. It was because they fought against the dragon in the armor of God. They overcame him by the blood of the Lamb - by proclaiming salvation to sinners through Christ crucified, and by their continual intercession at the throne of grace for the conversion of the heathen world. And by the word of their testimony - By constantly testifying against the errors and follies of mankind. And they loved not their lives unto the death - They regarded not their present temporal estate, but even gladly delivered up their lives to the fury of their persecutors, and thus sealed the truth of what they spake with their blood. Verse 12 Therefore rejoice, ye heavens, and ye that dwell in them - Let the Christians, who are now partakers of the present temporal prosperity, and advanced to places of trust in the empire, praise and magnify the Lord who has thus so signally interfered in their behalf. But it is added: - Wo to the inhabiters of the earth, and of the sea! for the devil is come down unto you - By the inhabiters of the earth are meant the people in subjection to the Roman empire; and by the sea, those parts of the Roman dominions appear to be intended that were reduced to a state of anarchy by the incursions of the barbarous nations. It is not without precedent to liken great hosts of nations combined together to the sea. See Eze 26:3 . Here then is a wo denounced against the whole Roman world which will be excited by the devil, the father of lies, the heathen party being thus denominated from the method they pursued in their endeavors to destroy the religion of Jesus. See on Rev 12:15 (note). Having great wrath, because he knoweth that he hath but a short time - The Christian religion, the pagan party see with great regret, is rapidly gaining ground everywhere; and, if not timely checked, must soon brave all opposition. Verse 13 And when the dragon saw that he was cast unto the earth - When the heathen party saw that they were no longer supported by the civil power: - He persecuted the woman which brought forth the man child - The heathens persecuted the Christian Church in the behalf of which Divine Providence had raised up a dynasty of Christian Roman emperors. Verse 14 And to the woman were given two wings of a great eagle - Του αετου του μεγαλου· Of The great eagle. The great eagle here mentioned is an emblem of the Roman empire in general, and therefore differs from the dragon, which is a symbol of the Heathen Roman empire in particular. The Roman power is called an eagle from its legionary standard, which was introduced among the Romans in the second year of the consulate of C. Marius; for before that time minotaurs, wolves, leopards, horses, boars, and eagles were used indifferently, according to the humor of the commander. The Roman eagles were figures in relievo of silver or gold, borne on the tops of pikes, the wings being displayed, and frequently a thunderbolt in their talons. Under the eagle, on the pike, were piled bucklers, and sometimes crowns. The two wings of the great eagle refer to the two grand independent divisions of the Roman empire, which took place January 17, a.d. 395, and were given to the woman, Christianity being the established religion of both empires. That she might fly into the wilderness, into her place, etc. - The apparent repetition here of what is said in Rev 12:6 has induced Bishop Newton to consider the former passage as introduced by way of prolepsis or anticipation; for, says he, the woman did not fly into the wilderness till several years after the conversion of Constantine. But that there is no such prolepsis as the bishop imagines is evident from the ecclesiastical history of the fourth century; for the woman, or true Church, began to flee into the wilderness a considerable time before the division of the great Roman empire into two independent monarchies. The word translated fled is not to be taken in that peculiar sense as if the woman, in the commencement of her flight, had been furnished with wings, for the original word is εφυγεν. The meaning therefore of Rev 12:6 and Rev 12:14 , when taken in connection with their respective contexts, is, that the woman began to make rapid strides towards the desert almost immediately after her elevation to the heaven or throne of the Roman empire, and in the course of her flight was furnished with the wings of the great eagle ἱνα πετηται, that she might Fly, into that place prepared of God, where she should be fed a thousand two hundred and threescore days. It is said here that the period for which the woman should be nourished in the wilderness would be a time, times, and a half; consequently this period is the same with the twelve hundred and sixty days of Rev 12:6 . But in no other sense can they be considered the same than by understanding a time to signify a year; times, two years; and half a time, half a year; i.e., three years and a half. And as each prophetic year contains three hundred and sixty days, so three years and a half will contain precisely twelve hundred and sixty days. The Apocalypse being highly symbolical, it is reasonable to expect that its periods of time will also be represented symbolically, that the prophecy may be homogeneous in all its parts. The Holy Spirit, when speaking of years symbolically, has invariably represented them by days, commanding, e. gr., the Prophet Ezekiel to lie upon his left side three hundred and ninety days, that it might be a sign or symbol of the house of Israel bearing their iniquity as many years; and forty days upon his right side, to represent to the house of Judah in a symbolical manner, that they should bear their iniquity forty years, The one thousand two hundred and threescore days, therefore, that the woman is fed in the wilderness, must be understood symbolically, and consequently denote as many natural years. The wilderness into which the woman flies is the Greek and Latin worlds, for she is conveyed into her place by means of the two wings of the great eagle. We must not understand the phrase flying into her place of her removing from one part of the habitable world into another, but of her speedy declension from a state of great prosperity to a forlorn and desolate condition. The woman is nourished for one thousand two hundred and threescore years from the face of the serpent, The empires in the east and west were destined, in the course of the Divine providence, to support the Christian religion, at least nominally while the rest of the world should remain in pagan idolatry or under the influence of this dragon, here called the serpent, because he deceiveth the whole world. The words of the prophecy are very remarkable, The Christian Church is said to be supported by the eastern and western empires, two mighty denominations; and at the same time situated in the wilderness, strongly denoting that, though many professed Christianity, there were but very few who "kept the commandments of God, and had the testimony of Jesus Christ." Verse 15 And the serpent cast out of his mouth water as a flood - The water here evidently means great multitudes of nations and peoples; for in Rev 17:15 , the interpreting angel says, The waters which thou sawest - are peoples, and multitudes, and nations, and tongues. This water, then, which the dragon cast out of his mouth, must be an inundation of heathen barbarous nations upon the Roman empire; and the purpose which the dragon has in view by this inundation is, that he might cause the woman, or Christian Church: - To be carried away of the flood - Entirely swept away from the face of the earth. Dr. Mosheim, in the commencement of his second chapter upon the fifth century, observes "that the Goths, the Heruli, the Franks, the Huns, and the Vandals, with other fierce and warlike nations, for the most part strangers to Christianity, had invaded the Roman empire, and rent it asunder in the most deplorable manner. Amidst these calamities the Christians were grievous, nay, we may venture to say the principal, sufferers. It is true these savage nations were much more intent upon the acquisition of wealth and dominion than upon the propagation or support of the pagan superstitions, nor did their cruelty and opposition to the Christians arise from any religious principle, or from an enthusiastic desire to ruin the cause of Christianity; it was merely by the Instigation of the pagans who remained yet in the empire, that they were excited to treat with such severity and violence the followers of Christ." Thus the wo which was denounced, Rev 12:12 , against the inhabiters of the earth and of the sea, came upon the whole Roman world; for, in consequence of the excitement and malicious misrepresentations of the pagans of the empire, "a transmigration of a great swarm of nations" came upon the Romans, and ceased not their ravages till they had desolated the eastern empire, even as far as the gates of Byzantium, and finally possessed themselves of the western empire. "If," says Dr. Robertson, in the introduction to his History of Charles V., vol. i., pp. 11, 12, edit. Lond. 1809, "a man was called to fix upon the period in the history of the world, during which the condition of the human race was most calamitous and afflicted, he would, without hesitation, name that which elapsed from the death of Theodosius the Great to the establishment of the Lombards in Italy, a period of one hundred and seventy-six years. The contemporary authors who beheld that scene of desolation, labor and are at a loss for expressions to describe the horror of it. The scourge of God, the destroyer of nations, are the dreadful epithets by which they distinguish the most noted of the barbarous leaders; and they compare the ruin which they had brought on the world to the havoc occasioned by earthquakes, conflagrations, or deluges, the most formidable and fatal calamities which the imagination of man can conceive." But the subtle design which the serpent or dragon had in view, when he vomited out of his mouth a flood of waters, was most providentially frustrated; for: - Verse 16 The earth helped the woman - "Nothing, and indeed," as Bishop Newton excellently observes, "was more likely to produce the ruin and utter subversion of the Christian Church than the irruptions of so many barbarous nations into the Roman empire. But the event proved contrary to human appearance and expectation: the earth swallowed up the flood; the barbarians were rather swallowed up by the Romans, than the Romans by the barbarians; the heathen conquerors, instead of imposing their own, submitted to the religion of the conquered Christians; and they not only embraced the religion, but affected even the laws, the manners, the customs, the language, and the very name, of Romans, so that the victors were in a manner absorbed and lost among the vanquished." See his Dissertations on the Prophecies, in loc. Verse 17 And the dragon was wroth with the woman - The heathen party, foiled in their subtle attempt to destroy Christianity, were greatly enraged, and endeavored to excite the hatred of the multitude against the religion of Jesus. "They alleged that before the coming of Christ the world was blessed with peace and prosperity; but that since the progress of their religion everywhere, the gods, filled with indignation to see their worship neglected and their altars abandoned, had visited the earth with those plagues and desolations which increased every day." See Mosheim's Ecclesiastical History, cent. V., part 1, and other works on this subject. Went to make war with the remnant of her seed - The dragon απηλθε, departed, i.e., into the wilderness, whither the woman had fled; and in another form commenced a new species of persecution, directed only against the remnant of her seed, who keep the commandments of God, and have the testimony of Jesus Christ. See on Rev 13:13 of the following chapter (note) for an illustration of this remarkable passage. Introduction The beast rising out of the sea with seven heads, ten horns, and ten crowns, Rev 13:1 . His description, power, blasphemy, cruelty, etc., Rev 13:2-10 . The beast coming out of the earth with two horns, deceiving the world by is false miracles, and causing every one to receive his mark in their right hand, Rev 13:11-17 . His number, 666, Rev 13:18 . Verse 1 And I stood upo

a. d. 95.) 1 And 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: 2 And she being with child cried, travailing in birth, and pained to be delivered. 3 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. 4 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. 5 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. 6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. 7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, 8 And prevailed not; neither was their place found any more in heaven. 9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. 10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. 11 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. Here we see that early prophecy eminently fulfilled in which God said he would put enmity between the seed of the woman and the seed of the serpent, Gen. iii. 15 . You will observe, I. The attempts of Satan and his agents to prevent the increase of the church, by devouring her offspring as soon as it was born; of this we have a very lively description in the most proper images. 1. We see how the church is represented in this vision. (1.) As a woman, the weaker part of the world, but the spouse of Christ, and the mother of the saints. (2.) As clothed with the sun, the imputed righteousness of the Lord Jesus Christ. Having put on Christ, who is the Sun of righteousness, she, by her relation to Christ, is invested with honourable rights and privileges, and shines in his rays. (3.) As having the moon under her feet (that is, the world); she stands upon it, but lives above it; her heart and hope are not set upon sublunary things, but on the things that are in heaven, where her head is. (4.) As having on her head a crown of twelve stars, that is, the doctrine of the gospel preached by the twelve apostles, which is a crown of glory to all true believers. (5.) As in travail, crying out, and pained to be delivered. She was pregnant, and now in pain to bring forth a holy progeny to Christ, desirous that what was begun in the conviction of sinners might end in their conversion, that when the children were brought to the birth there might be strength to bring forth, and that she might see of the travail of her soul. 2. How the grand enemy of the church is represented. (1.) As a great red dragon —a dragon for strength and terror—a red dragon for fierceness and cruelty. (2.) As having seven heads, that is, placed on seven hills, as Rome was; and therefore it is probable that pagan Rome is here meant. (3.) As having ten horns, divided into ten provinces, as the Roman empire was by Augustus Cæsar. (4.) As having seven crowns upon his head, which is afterwards expounded to be seven kings, ch. xvii. 10 . (5.) As drawing with his tail a third part of the stars in heaven, and casting them down to the earth, turning the ministers and professors of the Christian religion out of their places and privileges and making them as weak and useless as he could. (6.) As standing before the woman, to devour her child as soon as it should be born, very vigilant to crush the Christian religion in its birth and entirely to prevent the growth and continuance of it in the world. II. The unsuccessfulness of these attempts against the church; for, 1. She was safely delivered of a man-child ( v. 5 ), by which some understand Christ, others Constantine, but others, with greater propriety, a race of true believers, strong and united, resembling Christ, and designed, under him, to rule the nations with a rod of iron; that is, to judge the world by their doctrine and lives now, and as assessors with Christ at the great day. 2. Care was taken of this child: it was caught up to God, and to his throne; that is, taken into his special, powerful, and immediate protection. The Christian religion has been from its infancy the special care of the great God and our Saviour Jesus Christ. 3. Care was taken of the mother as well as of the child, v. 6 . She fled into the wilderness, a place prepared both for her safety and her sustenance. The church was in an obscure state, dispersed; and this proved her security, through the care of divine Providence. This her obscure and private state was for a limited time, not to continue always. III. The attempts of the dragon not only proved unsuccessful against the church, but fatal to his own interests; for, upon his endeavour to devour the man-child, he engaged all the powers of heaven against him ( v. 7 ): There was war in heaven. Heaven will espouse the quarrel of the church. Here observe, 1. The seat of this war— in heaven, in the church, which is the kingdom of heaven on earth, under the care of heaven and in the same interest. 2. The parties— Michael and his angels on one side, and the dragon and his angels on the other: Christ, the great Angel of the covenant, and his faithful followers; and Satan and all his instruments. This latter party would be much superior in number and outward strength to the other; but the strength of the church lies in having the Lord Jesus for the captain of their salvation. 3. The success of the battle: The dragon and his angels fought and prevailed not; there was a great struggle on both sides, but the victory fell to Christ and his church, and the dragon and his angels were not only conquered, but cast out; the pagan idolatry, which was a worshipping of devils, was extirpated out of the empire in the time of Constantine. 4. The triumphant song that was composed and used on this occasion, v. 10, 11 . Here observe, (1.) How the conqueror is adored: Now have come salvation, strength, and the kingdom of our God, and the power of his Christ. Now God has shown himself to be a mighty God; now Christ has shown himself to be a strong and mighty Saviour; his own arm has brought salvation, and now his kingdom will be greatly enlarged and established. The salvation and strength of the church are all to be ascribed to the king and head of the church. (2.) How the conquered enemy is described. [1.] By his malice; he was the accuser of the brethren, and accused them before their God night and day; he appeared before God as an adversary to the church, continually bringing in indictments and accusations against them, whether true or false; thus he accused Job, and thus he accused Joshua the high priest, Zech. iii. 1 . Though he hates the presence of God, yet he is willing to appear there to accuse the people of God. Let us therefore take heed that we give him no cause of accusation against us; and that, when we have sinned, we presently go in before the Lord, and accuse and condemn ourselves, and commit our cause to Christ as our Advocate. [2.] By his disappointment and defeat: he and all his accusations are cast out, the indictments quashed, and the accuser turned out of the court with just indignation. (3.) How the victory was gained. The servants of God overcame Satan, [1.] By the blood of the Lamb, as the meritorious cause. Christ by dying destroyed him that hath the power of death, that is, the devil. [2.] By the word of their testimony, as the great instrument of war, the sword of the Spirit, which is the word of God, —by a resolute powerful preaching of the everlasting gospel, which is mighty, through God, to pull down strongholds, —and by their courage and patience in sufferings; they loved not their lives unto the death, when the love of life stood in competition with their loyalty to Christ; they loved not their lives so well but they could give them up to death, could lay them down in Christ's cause; their love to their own lives was overcome by stronger affections of another nature; and this their courage and zeal helped to confound their enemies, to convince many of the spectators, to confirm the souls of the faithful, and so contributed greatly to this victory. The Woman and the Dragon. ( a. d. 95.)

CHAPTER XII ANALYSIS OF CHAPTER THIS portion of the book commences, according to the view presented in the closing remarks on the last chapter, a new series of visions, designed more particularly to represent the internal condition of the church; the rise of Antichrist, and the effect of the rise of that formidable power on the internal history of the church to the time of the overthrow of that power, and the triumphant establishment of the kingdom of God. See the Analysis of the Book, part fifth. The portion before us embraces the following particulars:-- (1.) A new vision of the temple of God as opened in heaven, disclosing the ark of the testimony, and attended with lightnings, and voices, and thunderings, and an earthquake, and great hail, Rev 11:19. The view of the "temple," and the "ark," would naturally suggest a reference to the church, and would be an appropriate representation on the supposition that this vision related to the church. The attending circumstances of the lightnings, etc., were well fitted to impress the mind with awe, and to leave the conviction that great and momentous events were about to be disclosed. I regard this verse, therefore, which should have been separated from the eleventh chapter and attached to the twelfth, as the introduction to a new series of visions, similar to what we have in the introduction of the previous series, Rev 4:1. The vision was of the temple--the symbol of the church--and it was "opened" so that John could see into its inmost part--even within the veil where the ark was--and could have a view of what most intimately pertained to it. (2.) A representation of the church, under the image of a woman about to give birth to a child, Rev 12:1,2. A woman is seen, clothed, as it were, with the sun--emblem of majesty, truth, intelligence, and glory; she has the moon under her feet, as if she walked the heavens; she has on her head a glittering diadem of stars; she is about to become a mother. This seems to have been designed to represent the church as about to be increased, and as in that condition watched by a dragon--a mighty foe--ready to destroy its offspring, and thus compelled to flee into the wilderness for safety. Thus understood, the point of time referred to would be when the church was in a prosperous condition, and when it would be encountered by Antichrist, represented here by the dragon, and compelled to flee into the wilderness; that is, the church for a time would be driven into obscurity, and be almost unknown. It is no uncommon thing, in the Scriptures, to compare the church with a beautiful woman. Isa 1:8. The following remarks of Prof. Stuart, (vol. ii. 252,) though he applies the subject in a manner very different from what I shall, seem to me accurately to express the general design of the symbol: "The daughter of Zion is a common personification of the church in the Old Testament; and in the writings of Paul, the same image is exhibited by the phrase, Jerusalem which is the mother of us all; i. e. of all Christians, Gal 4:26. The main point before us is the illustration of that church, ancient or later, under the image of a woman. If the Canticles are to have a spiritual sense given to them, it is plain enough, of course, how familiar such an idea was to the Jews. Whether the woman thus exhibited as a symbol be represented as bride or mother depends of course on the nature of the case, and the relations and exigencies of any particular passage." (3.) The dragon that stood ready to devour the child, Rev 12:3,4. This represents some formidable enemy of the church, that was ready to persecute and destroy it. The real enemy here referred to is, undoubtedly, Satan, the great enemy of God and the church, but here it is Satan in the form of some fearful opponent of the church that would arise at a period when the church was prosperous, and 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, Rev 12:5. (5.) The fleeing of the woman into the wilderness, for the space of a thousand two hundred and threescore days, or 1260 years, Rev 12:6. 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, Rev 12:7-9. 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, Rev 12:10-12. 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, Rev 12:13-15. 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, Rev 12:16. 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, Rev 12:17. 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," ( Rev 12:11;) 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. Rev 11:19. 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, Heb 8:1-6. In that temple God was supposed to reside by the visible symbol of his presence--the Shekinah--in the holy of holies. Heb 9:7. 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. Heb 9:4. 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, Rev 4:1: "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 fifth, 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, etc. Symbolic of the awful presence of God, and of his majesty and glory, as in the commencement of the first series-of visions. Rev 4:6. 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. Rev 6:12. Thus, in the sublime description of God in Ps 18:7, "Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth." So in Ex 19:18, "And mount Sinai was altogether on a smoke--and the whole mount quaked greatly." Comp. Amos 8:8,9, Joel 2:10. 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 18:13, "The Lord also thundered in the heavens, and the Highest gave his voice: hailstones and coals of fire." So also Job 38:22,23:-- "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 105:32: "He gave them hail for rain. And flaming fire in their land." Comp. Ps 78:48, Isa 30:30, Eze 38:22. Verse 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 --σημειον--properly means something extraordinary, or miraculous, and is commonly rendered sign. See Mt 12:38-39 Mt 16:1,3-4, 24:3,24,30, 26:48, Mk 8:11-12, 13:4,22, 16:17,20;--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 Mt 16:3: " signs of the times;" that is, the miraculous events which foreshadow the coming of the Messiah in his kingdom. So also in Mt 24:3,30, Mk 13:4, Lk 21:7,11. 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. Compare Rev 1:16, 10:1; see also Song 6:10 --a passage which, very possibly, was in the mind of the writer when he penned this description: "Who is she that looked 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. Rev 12:2. Is the splendour of the sun-light 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, (compare Jas 1:1 ) or, to the twelve apostles--an allusion which it may be supposed an apostle would be more likely to make. Compare Mt 19:28, Rev 21:14. (1) "great wonder" "sign" (d) "clothed" Isa 54:6 (e) "sun" Ps 84:11, Mal 4:2 Verse 2

And a great sign was seen in heaven - Not only by St. John, but many heavenly spectators represented in the vision. A sign means something that has an uncommon appearance, and from which we infer that some unusual thing will follow. A woman - The emblem of the church of Christ, as she is originally of Israel, though built and enlarged on all sides by the addition of heathen converts; and as she will hereafter appear, when all her "natural branches are again "grafted in." She is at present on earth; and yet, with regard to her union with Christ, may be said to be in heaven, Eph 2:6 . Accordingly, she is described as both assaulted and defended in heaven, verses 4, 7. Rev 12:4 ,7 Clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars - These figurative expressions must he so interpreted as to preserve a due proportion between them. So, in Joseph's dream, the sun betokened his father; the moon, his mother; the stars, their children. There may be some such resemblance here; and as the prophecy points out the "power over all nations," perhaps the sun may betoken the Christian world; the moon, the Mahometans, who also carry the moon in their ensigns; and the crown of twelve stars, the twelve tribes of Israel; which are smaller than the sun and moon. The whole of this chapter answers the state of the church from the ninth century to this time.

And being with child she crieth, travailing in birth - The very pain, without any outward opposition, would constrain a woman in travail to cry out. These cries, throes, and pains to be delivered, were the painful longings, the sighs, and prayers of the saints for the coming of the kingdom of God. The woman groaned and travailed in spirit, that Christ might appear, as the Shepherd and King of all nations.

. And she being with child cried, travailing in birth, etc. 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. Compare Eze 16. Isa 1:8; 47:1. Compare Ezekiel 16. (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 ( Rev 12:5 ) is supposed to refer to Christ, who "sprang from the church"--κατασαρκα--according to the flesh.--Professor Stuart, ii. 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 a Christian after he had exercised his ministry in the midst of it, might well be represented here by the woman which is described in chapter 12."--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. See Rev 21:2, "Prepared as a bride adorned for her husband;" verse 9, "I will show thee the bride, the Lamb's wife." Compare Isa 54:5, 61:10, 62:5. (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 ( Rev 12:14 ) 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" ( Rev 12:5 ) 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, Rev 12:2. 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 ( Rev 12:2 ) 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 mean time, 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. Isa 66:7-8: "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." Isa 54:1: "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." Isa 49:20: "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." 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, Rev 12:5 --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, Rev 12:14 --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 Dan 7:24, seq.Verse 3. And

And behold a great red dragon - His fiery - red colour denoting his disposition. Having seven heads - Implying vast wisdom. And ten horns - Perhaps on the seventh head; emblems of mighty power and strength, which he still retained. And seven diadems on his heads - Not properly crowns, but costly bindings, such as kings anciently wore; for, though fallen, he was a great potentate still, even "the prince of this world."

there appeared another wonder in heaven. Represented as in heaven. Barnes on "Re 12:1". 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 --δρακων-- occurs, in the New Testament, only in the book of Revelation, where it is uniformly rendered as here-- dragon: Rev 12:3-4,7,9,13,16-17, 13:2,4,11, Rev 16:13, 20:2. 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, (compare Barnes on "Isa 13:22" ) 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. AEn. 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 loc, 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, Compare Barnes on "Da 7:6". And ten horns. Emblems of power, denoting that, in some respects, there were ten powers combined in this one. Dan 7:7; Dan 7:8 Dan 7:20, Dan 7:24. There can be little doubt that John had those passages of Daniel ( Dan 7:7-8,20,24 ) 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. Rev 9:7. 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 Barnes on "Re 12:9": "And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world." So again, Rev 20:2, "And he laid hold on the dragon, that old serpent, which is the Devil." Compare 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 princes 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 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. Compare Rev 17:3-4, 18:12,16. (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, (compare Barnes on "Re 10:3",) and was called the seven-hilled city, ( Septicolis,) 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 quae de septem totum circumspicit orbem Montibus, imperii RomAE Deumque locus." Horace: "Dis quibus septem placuere colles." Propertius: "Septem urbs alta jugis, toti quae praesidet 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," etc. The situation of the city, if that was designed to be represented by the dragon, would naturally suggest the idea of the seven-headed monster. Compare Barnes on "Re 18:1" and to end of chapter. 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 Rev 17:9: "The seven heads are seven mountains, on which the woman sitteth." Compare Rev 12:8. (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 Dan 7:7-8,20,24. Dan 7:24. 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. 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 following engraving from Montfaucon. Ammianus Marcellius (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, etc. With this the description of Claudian well agrees also:-- "Hi volueres tollent aquilas; hi picta draconum Colla levant: multumque tumet per nubila serpens, Iratus stimulante noto, vivitque receptis Flatibus, et vario mentitur sibila fiatu." 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, etc.; in the fifth, by Claudian and others."--.Elliott, ii. 14, (1) "wonder" "sign" (a) "dragon" Rev 12:9 Verse 4. And his ta

And his tail - His falsehood and subtilty. Draweth - As a train. The third part - A very large number. Of the stars of heaven - The Christians and their teachers, who before sat in heavenly places with Christ Jesus. And casteth them to the earth - Utterly deprives them of all those heavenly blessings. This is properly a part of the description of the dragon, who was not yet himself on earth, but in heaven: consequently, this casting them down was between the beginning of the seventh trumpet and the beginning of the third woe; or between the year 847 and the year 947; at which time pestilent doctrines, particularly that of the Manichees in the east, drew abundance of people from the truth. And the dragon stood before the woman, that when she had brought forth, he might devour the child - That he might hinder the kingdom of Christ from spreading abroad, as it does under this trumpet.

il drew the third part of the stars of heaven. The word rendered drew --συρω--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, ( Dan 8:10 ) 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." Dan 8:10. 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, ii. 17. 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. (a) "tail" Isa 9:15 Verse 5. And she brough

t 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. Rev 12:2. 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. Compare Barnes on "Da 7:13-14". With a rod of iron. The language here used is derived from Ps 2:9: "Thou shalt break them with a rod of iron." The form of the expression here used "who was to rule "--οςμελλειποιμαινειν is derived from the Septuagint translation of the Psalm--ποιμαινεις-- "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 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." Compare 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 crash 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. (a) "she" Isa 7:14 (b) "who" Ps 2:9 Verse 6. And the woman. The woman representing

And she brought forth a man child - Even Christ, considered not in his person, but in his kingdom. In the ninth age, many nations with their princes were added to the Christian church. Who was to rule all nations - When his time is come. And her child - Which was already in heaven, as were the woman and the dragon. Was caught up to God - Taken utterly out of his reach.

And the woman fled into the wilderness - This wilderness is undoubtedly on earth, where the woman also herself is now supposed to be. It betokens that part of the earth where, after having brought forth, she found a new abode. And this must be in Europe; as Asia and Afric were wholly in the hands of the Turks and Saracens; and in a part of it where the woman had not been before. In this wilderness, God had already prepared a place; that is, made it safe and convenient for her. The wilderness is, those countries of Europe which lie on this side the Danube; for the countries which lie beyond it had received Christianity before. That they may feed her - That the people of that place may provide all things needful for her. Twelve hundred and sixty days - So many prophetic days, which are not, as some have supposed, twelve hundred and sixty, but seven hundred and seventy - seven, common years. This Bengelius has shown at large in his German Introduction. These we may compute from the year 847 to 1524. So long the woman enjoyed a safe and convenient place in Europe, which was chiefly Bohemia; where she was fed, till God provided for her more plentifully at the Reformation.

the church. Rev 12:1. Fled. That is, she fled in the manner, and at the time, stated in Rev 12:14. John here evidently anticipates, by a summary statement, what he relates more in detail in Rev 12:14-17. He had referred ( Rev 12:2-5 ) 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 ( Rev 12:7-13 ) 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, Mt 3:1. 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 observation 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 ( Rev 12:14,16 ) 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--τρεφωσιν--to wit, as specified in Rev 12:14,16. 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 Rev 12:14, in the words "for a time, and times, and half a time." And the same period is undoubtedly referred to in Dan 7:25: "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, Dan 7:25. 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. Compare Barnes on "Re 11:2". 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. Compare Barnes on "Re 12:14-17". (c) "feed her there" Rev 11:3 Verse 7. And there was war in heaven. There was a state

And there was war in heaven - Here Satan makes his grand opposition to the kingdom of God; but an end is now put to his accusing the saints before God. The cause goes against him, verses 10, 11, Rev 12:10 ,11 and Michael executes the sentence. That Michael is a created angel, appears from his not daring, in disputing with Satan, Jude 9 , to bring a railing accusation; but only saying, "The Lord rebuke thee." And this modesty is implied in his very name; for Michael signifies, "Who is like God?" which implies also his deep reverence toward God, and distance from all self - exaltation. Satan would be like God: the very name of Michael asks, "Who is like God?" Not Satan; not the highest archangel. It is he likewise that is afterward employed to seize, bind, and imprison that proud spirit.

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 under stand 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 ( Rev 12:7-13 ) 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 was the place of the contest. But the language in Rev 11:19, 12:1, Rev 11:19; Rev 12:1, 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. 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 Dan 10:13, 12:1. 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, of 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. Compare Dan 10:13. This representation accords with the usual statements in the Bible respecting the interposition of the angels in behalf of the church, ( Heb 1:14 ) 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 Barnes on "Jude 1:9; Eph 1:21". 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. Jude 1:9. Against the dragon. Against Satan. Rev 12:3. And the dragon fought and his angels. That is, the master-spirit-- Satan, and those under him. Mt 4:1. 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.Verse 8. And prevailed not. Satan and his angels failed

And he prevailed not - The dragon himself is principally mentioned; but his angels, likewise, are to be understood. Neither was this place found any more in heaven - So till now he had a place in heaven. How deep a mystery is this! One may compare this with Luke 10:18 ; Eph 2:2; 4:8; 6:12.

in their purpose. Neither was their place found any more 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.Verse 9. And the great dragon was cast out.

Rev 12:3. 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, ( Lk 10:18,) "I beheld Satan as lightning fall from heaven;" and Jude, perhaps, ( Jude 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 would 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, ( Gen 3:1-11, Rev 20:2; compare Barnes on "2Co 11:3" ) 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 Barnes on "Mt 4:1". 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 Barnes on "Job 1:6". Which deceiveth the whole world. Whose character is that of a deceiver; whose agency extends over all the earth. See Barnes on "Joh 8:44; 1Jo 5:19". He was east 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. (a) "serpent" Gen 3:1,4 (b) "Devil" Jn 8:44 (c) "Satan" Zech 3:1 Verse 10. And I heard a loud voice saying in heaven. Th

And the great dragon was cast out - It is not yet said, unto the earth - He was cast out of heaven; and at this the inhabitants of heaven rejoice. He is termed the great dragon, as appearing here in that shape, to intimate his poisonous and cruel disposition. The ancient serpent - In allusion to his deceiving Eve in that form. Dragons are a kind of large serpent. Who is called the Devil and Satan - These are words of exactly the same meaning; only the former is Greek; the latter, Hebrew; denoting the grand adversary of all the saints, whether Jews or gentiles. He has deceived the whole world - Not only in their first parents, but through all ages, and in all countries, into unbelief and all wickedness; into the hating and persecuting faith and all goodness. He was cast out unto the earth - He was cast out of heaven; and being cast out thence, himself came to the earth. Nor had he been unemployed on the earth before, although his ordinary abode was in heaven.

Now is come - Hence it is evident that all this chapter belongs to the trumpet of the seventh angel. In the eleventh chapter, from the fifteenth to the eighteenth verse, are proposed the contents of this extensive trumpet; the execution of which is copiously described in this and the following chapters. The salvation - Of the saints. The might - Whereby the enemy is cast out. The kingdom - Here the majesty of God is shown. And the power of his Christ - Which he will exert against the beast; and when he also is taken away, then will the kingdom be ascribed to Christ himself, Rev 19:16 ; 20:4. The accuser of our brethren - So long as they remained on earth. This great voice, therefore, was the voice of men only. Who accused them before our God day and night - Amazing malice of Satan, and patience of God!

e great enemy was expelled; the cause of God and truth was triumphant; and the conquering hosts united in celebrating the victor. This representation of a song, consequent on victory, is in accordance with the visual representations in the Bible. See the song of Moses at the Red Sea, Ex 15:1; the song of Deborah, Jud 5:1; the song of David when the Lord had delivered him out of the hand of all his enemies, 2Sam 22:1; and Isaiah 12-25. 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. Mt 3:2. 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. Mt 1:1. 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--κατηγορος, in later editions of the New Testament κατηγωρ--means properly an accuser; one who blames another, or charges another with crime. The word occurs in Jn 8:10, Acts 23:30,35 Acts 24:8, 25:16,18, Rev 12:10, in all which places it is rendered accuser or accusers, though only in the latter place applied to Satan. The verb frequently occurs, Mt 12:10, 27:12, Mk 3:2, 15:3, 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 1:9-11, 2:4-5, Zech 3:1-2, 1Chr 21:1. 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. Job 1:9-10. 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. (d) "Now" Rev 11:15 Verse 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. Rev 5:6; compare Jn 1:29. 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. Compare Php 4:13. Christ himself achieved a victory over Satan by his death, ( Col 2:15; Heb 2:15,) 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 faithfull 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. (a) "overcame him" Rom 8:33,37 (b) "lives" Lk 14:26 Verse 12. Therefore rejoice, ye heavens. It is not unusual in the Scrip

And they have overcome him - Carried the cause against him. By the blood of the Lamb - Which cleanses the soul from all sin, and so leaves no room for accusing. And by the word of their testimony - The word of God, which they believed and testified, even unto death. So, for instance, died Olam, king of Sweden, in the year 900, whom his own subjects would have compelled to idolatry; and, upon his refusal, slew as a sacrifice to the idol which he would not worship. So did multitudes of Bohemian Christians, in the year 916, when queen Drahomire raised a severe persecution, wherein many "loved not their lives unto the death."

Woe to the earth and the sea - This is the fourth and last denunciation of the third woe, the most grievous of all. The first was only, the second chiefly, on the earth, Asia; the third, both on the earth and the sea, Europe. The earth is mentioned first, because it began in Asia, before the beast brought it on Europe. He knoweth he hath but a little time - Which extends from his casting out of heaven to his being cast into the abyss. We are now come to a most important period of time. The non - chronos hastens to an end. We live in the little time wherein Satan hath great wrath; and this little time is now upon the decline. We are in the "time, times, and half a time," wherein the woman is "fed in the wilderness;" yea, the last part of it, "the half time," is begun. We are, as will be shown, towards the close of the "forty - two months" of the beast; and when his number is fulfilled, grievous things will be. Let him who does not regard the being seized by the wrath of the devil; the falling unawares into the general temptation; the being borne away, by the most dreadful violence, into the worship of the beast and his image, and, consequently, drinking the unmixed wine of the wrath of God, and being tormented day and night for ever and ever in the lake of fire and brimstone; let him also who is confident that he can make his way through all these by his own wisdom and strength, without need of any such peculiar preservative as the word of this prophecy affords; let him, I say, go hence. But let him who does not take these warnings for senseless outcries, and blind alarms, beg of God, with all possible earnestness, to give him his heavenly light herein. God has not given this prophecy, in so solemn a manner, only to show his providence over his church, but also that his servants may know at all times in what particular period they are. And the more dangerous any period of time is, the greater is the help which it affords. But where may we fix the beginning and end of the little time? which is probably four - fifths of a chronos, or somewhat above 888 years. This, which is the time of the third woe, may reach from 947, to the year 1836. For, The short interval of the second woe, (which woe ended in the year 840,) and the 777 years of the woman, which began about the year 847, quickly after which followed the war in heaven, fix the beginning not long after 864: and thus the third woe falls in the tenth century, extending from 900 to 1000; called the dark, the iron, the unhappy age. If we compare the length of the third woe with the period of time which succeeds it in the twentieth chapter, it is but a little time to that vast space which reaches from the beginning of the non - chronos to the end of the world.

12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. 13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. 14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. 15 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. 16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. 17 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. We have here an account of this war, so happily finished in heaven, or in the church, as it was again renewed and carried on in the wilderness, the place to which the church had fled, and where she had been for some time secured by the special care of her God and Saviour. Observe, I. The warning given of the distress and calamity that should fall upon the inhabitants of the world in general, through the wrath and rage of the devil. For, though his malice is chiefly bent against the servants of God, yet he is an enemy and hater of mankind as such; and, being defeated in his designs against the church, he is resolved to give all the disturbance he can to the world in general: Woe to the inhabitants of the earth, and the sea, v. 12 . The rage of Satan grows so much the greater as he is limited both in place and time; when he was confined to the wilderness, and had but a short time to reign there, he comes with the greater wrath. II. His second attempt upon the church now in the wilderness: He persecuted the woman who brought forth the man-child, v. 13 . Observe, 1. The care that God had taken of his church. He had conveyed her as on eagles' wings, into a place of safety provided for her, where she was to continue for a certain space of time, couched in prophetic characters, taken from Dan. vii. 25 . 2. The continual malice of the dragon against the church. Her obscurity could not altogether protect her; the old subtle serpent, which at first lurked in paradise, now follows the church into the wilderness, and casts out a flood of water after her, to carry her away. This is thought to be meant of a flood of error and heresy, which was breathed by Arius, Nestorius, Pelagius, and many more, by which the church of God was in danger of being overwhelmed and carried away. The church of God is in more danger from heretics than from persecutors; and heresies are as certainly from the devil as open force and violence. 3. The seasonable help provided for the church in this dangerous juncture: The earth helped the woman, and opened her mouth, and swallowed up the flood, v. 16 . Some think we are to understand the swarms of Goths and Vandals that invaded the Roman empire, and found work for the Arian rulers, who otherwise would have been as furious persecutors as the pagan had been, and had exercised great cruelties already; but God opened a breach of war, and the flood was in a manner swallowed up thereby, and the church enjoyed some respite. God often sends the sword to avenge the quarrel of his covenant; and, when men choose new gods, then there is danger of war in the gates; intestine broils and contentions often end in the invasions of a common enemy. 4. The devil, being thus defeated in his designs upon the universal church, now turns his rage against particular persons and places; his malice against the woman pushes him on to make war with the remnant of her seed. Some think hereby are meant the Albigenses, who were first by Dioclesian driven up into barren and mountainous places, and afterwards cruelly murdered by popish rage and power, for several generations; and for no other reason than because they kept the commandments of God and held the testimony of Jesus Christ. Their fidelity to God and Christ, in doctrine, worship, and practice, was that which exposed them to the rage of Satan and his instruments; and such fidelity will expose men still, less or more, to the end of the world, when the last enemy shall be destroyed.

tures to call on the heavens and the earth to sympathize with the events that occur. Compare Isa 1:2. 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 1Pet 1:12. 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, ( Rev 12:7;) 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 Mt 8:29, "Art thou come hither to torment us before the time? " Mt 8:29. 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. (c) "Therefore rejoice" Ps 96:11, Isa 49:13 (d) "Woe" Rev 8:13 (e) "because he knoweth" Rev 10:6 Verse 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. Rev 12:5. 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--in opposition to spiritual religion no less determined and deadly than that which had been waged by Paganism.Verse 14. And to the woman were given two wings of a great eagle. The m

And when the dragon saw - That be could no longer accuse the saints in heaven, he turned his wrath to do all possible mischief on earth. He persecuted the woman - The ancient persecutions of the church were mentioned, Rev 1:9 , 2:10, 7:14; but this persecution came after her flight, verse 6, Rev 12:6 just at the beginning of the third woe. Accordingly, in the tenth and eleventh centuries, the church was furiously persecuted by several heathen powers. In Prussia, king Adelbert was killed in the year 997, king Brunus in 1008; and when king Stephen encouraged Christianity in Hungary, he met with violent opposition. After his death, the heathens in Hungary set themselves to root it out, and prevailed for several years. About the same time, the army of the emperor, Henry the Third, was totally overthrown by the Vandals. These, and all the accounts of those times, show with what fury the dragon then persecuted the woman.

And there were given to the woman the two wings of the great eagle, that she might fly into the wilderness to her place - Eagles are the usual symbols of great potentates. So Ezekiel 17:3 , by "a great eagle', means the king of Babylon. Here the great eagle is the Roman empire; the two wings, the eastern and western branches of it. A place in the wilderness was mentioned in the sixth verse also; Rev 12:6 but it is not the same which is mentioned here. In the text there follow one after the other, The dragon's waiting to devour the child. The birth of the child, which is caught up to God. The fleeing of the woman into the wilderness. The war in heaven, and the casting out of the dragon. The beginning of the third woe. The persecution raised by the dragon against the woman. The woman's flying away upon the eagle's wings. In like manner there follow one after the other, The beginning of the twelve hundred and sixty days. The beginning of the little time. The beginning of the time, times, and half a time. This third period partly coincides both with the first and the second. After the beginning of the twelve hundred and sixty days, or rather of the third woe, Christianity was exceedingly propagated, in the midst of various persecutions. About the year 948 it was again settled in Denmark; in 965, in Poland and Silesia; in 980, through all Russia. In 997 it was brought into Hungary; into Sweden and Norway, both before and after. Transylvania received it about 1000; and, soon after, other parts of Dacia. Now, all the countries in which Christianity was settled between the beginning of the twelve hundred and sixty days, and the imprisonment of the dragon, may be understood by the wilderness, and by her place in particular. This place contained many countries; so that Christianity now reached, in an uninterrupted tract, from the eastern to the western empire; and both the emperors now lent their wings to the woman, and provided a safe abode for her. Where she is fed - By God rather than man; having little human help. For a time, and times, and half a time - The length of the several periods here mentioned seems to be nearly this: - Years 1 The non - chronos contains less than 1111 2 The little time 888 3 The time, times, and half a time 777 4 The time of the beast 666 1 The non - chronos extends from about 800 to 1836 2 The 1260 days of the woman from 847 - 1524 3 The little time 947 - 1836 4 The time, time, and half 1058 - 1836 5 The time of the beast between the beginning and end of the three times and a half

ost powerful of birds, and among the most rapid in flight. Rev 4:7. The meaning here is, that the woman is represented as prepared for a rapid flight; so prepared as to be able to outstrip her pursuer, and to reach a place of safety. Divested of the figure, the sense is, that the church, when exposed to this form of persecution, would be protected as if miraculously supplied with wings. That she might fly into the wilderness. There is here a more full description of what is briefly stated in Rev 12:6. A wilderness or desert is often represented as a place of safety from pursuers. Thus David ( 1Sam 23:14-15 ) is represented as fleeing into the wilderness from the persecutions of Saul. So Elijah ( 1Kgs 19:4 ) fled into the wilderness from the persecutions of Jezebel. The simple idea here is, that the church, in the opposition which would come upon it, would find a refuge. Into her place. A place appointed for her; that is, a place where she could be safe. Where she is nourished. The word here rendered nourished is the same--τρεφω--which occurs in Rev 12:6, and which is there rendered feed. It means to feed, nurse, or nourish, as the young of animals, ( Mt 6:26, 25:37, Lk 12:24, Acts 12:20;) that is, to sustain by proper food. The meaning here is, that the church would be kept alive. It is not indeed mentioned by whom this would be done, but it is evidently implied that it would be by God. During this long period in which the church would be in obscurity, it would not be suffered to become extinct. Compare 1Kgs 17:3-6. For a time, and times, and half a time. A year, two years, and half a year; that is, forty-two months, ( Rev 11:2;) or, reckoning the month at thirty days, twelve hundred and sixty days; and regarding these as prophetic days, in which a day stands for a year, twelve hundred and sixty years. For a full discussion of the meaning of this language, Dan 7:25. It is manifest that there is an allusion here to the passage in Dan 7:25 that the twelve hundred and sixty days refer to the same thing; and that the true explanation must be made in the same way. The meaning of the passage before us is, that during all the time of the continuance of that formidable, persecuting power, (the papacy) the true church would not in fact become extinct. It would be obscure and comparatively unknown, but it would still live. The fulfilment of this is found in the fact that during all the time here referred to, there has been a true church on the earth. Pure, spiritual religion--the religion of the New Testament--has never been wholly extinct. In the history of the Waldenses, and Albigenses, the Bohemian brethren, and kindred people; in deserts and places of obscurity; among individuals and among small and persecuted sects; here and there in the cases of individuals in monasteries, (All affecting instance of this kind--perhaps one of many cases that existed--is mentioned by D'Aubigne.) (B. 1. p. 79, Eng. Trans.,) which came to light on the pulling down, in the year 1776, of an old building that had formed a part of the Carthusian convent at Basle. A poor Carthusian brother, by the name of Martin, had written the following confession, which he had placed in a wooden box, and enclosed in a hole which he had made in the wall of his cell, where it was found:--"O most merciful God, I know that I can only be saved, and satisfy thy righteousness by the merit, the innocent suffering and death of thy well-beloved Son. Holy Jesus! my salvation is in thy hands. Thou canst not withdraw the hands of thy love from me: for they have created and redeemed me. Thou hast inscribed my name with a pen of iron in rich mercy, and so as nothing can efface it, on thy side, thy hands, and thy feet," etc. the true religion has been kept up in the world, as in the days of Elijah God reserved seven thousand men who had not bowed the knee to Baal: and it is possible now for us, with a good degree of certainty, to show, even during the darkest ages, and when Rome seemed to have entirely the ascendency, where the true church was. To find out this, was the great design of the Ecclesiastical History of Milner; it has been done, also, with great learning and skill, by Neander. From the face of the serpent. The dragon--or Satan represented by the dragon. Rev 12:3. The reference here is to the opposition which Satan makes to the true church under the persecutions and corruptions of the Papacy. (f) "two wings" Isa 40:31 Verse 15. And the serpent cast out of his mouth water as a flood. This is pe

culiar and uncommon imagery, and it is not necessary to suppose that anything like this literally occurs in nature. Some serpents are indeed said to eject from their mouths poisonous bile when they are enraged, in order to annoy their pursuers; and some sea-monsters, it is known, spout forth large quantities of water; but the representation here does not seem to be taken from either of those cases. It is the mere product of the imagination, but the sense is clear. The woman is represented as having wings, and as being able thus to escape from the serpent. But, as an expression of his wrath, and as if with the hope of destroying her in her flight by a deluge of water, he is represented as pouring a flood from his mouth, that he might, if possible, sweep her away. The figure here would well represent the continued malice of the Papal body against the true church, in those dark ages when it was sunk in obscurity, and, as it were, driven out into the desert. That malice never slumbered, but was continually manifesting itself in some new form, as if it were the purpose of Papal Rome to sweep it entirely away. That he might cause her to be carried away of the flood. Might cause the church wholly to be destroyed. The truth taught is, that Satan leaves no effort untried to destroy the church. (a) "flood" Isa 59:19 Verse 16. And the earth helped the woman. The earth seemed to sympathize wit

h the woman in her persecutions, and to interpose to save her. The meaning is, that a state of things would exist in regard to the church thus driven into obscurity, which would be well represented by what is here said to occur. It was cut off from human aid. It was still in danger; still persecuted. In this state, it was nourished from some unseen source. It was enabled to avoid the direct attacks of the enemy, and when he attacked it in a new form, a new mode of intervention in its behalf was granted, as if the earth should open and swallow up a flood of water. We are not, therefore, to look for any literal fulfilment of this, as if the earth interposed in some marvellous way to aid the church. The sense is, that, in that state of obscurity and solitude, the Divine interposition was manifested, in an unexpected manner, as if when an impetuous stream was rolling along that threatened to sweep everything away, a chasm should suddenly open in the earth and absorb it. During the dark ages, many such interventions occurred, saving the church from utter destruction. Over-flowing waters are often in the Scriptures an emblem of mighty enemies. Ps 124:2-5, "If it had not been the Lord who was on our side, when men rose up against us; then they had swallowed us up quick, when their wrath was kindled against us: then the waters had overwhelmed us, the stream had gone over our soul: then the proud waters had gone over our soul." Ps 18:16, "He sent from above, he took me, he drew me out of many waters." Jer 47:2, "Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land," etc. Compare Jer 46:7-8. Isa 8:7-8. And the earth opened her mouth. A chasm was made sufficient to absorb the waters. That is, John saw that the church was safe from this attack, and that, in order to preserve it, there was an interposition as marked and wonderful as if the earth should suddenly open and swallow up a mighty flood.Verse 17. And the dragon was wroth with the woman. This wrath had been vente

d by his persecuting her, ( Rev 12:13;) by his pursuing her; and by his pouring out the flood of water to sweep her away, ( Rev 12:15,) and the same wrath was now vented against her children. As he could not reach and destroy the woman herself, he turned his indignation against all who were allied to her. Stripped of the imagery, the meaning is, that as he could not destroy the church as such, he vented his malice against all who were the friends of the church, and endeavoured to destroy them. "The church, as such, he could not destroy; therefore he turned his wrath against individual Christians, to bring as many of them as possible to death."- De Wette. And went to make war with the remnant of her seed. No mention is made before of his persecuting the children of the woman except his opposition to the "man child," which she bore, Rev 12:1-4. The "woman" represents the church, and the phrase "the remnant of her seed" must refer to her scattered children, that is, to the scattered members of the church, wherever they could be found. The reference here is to persecutions against individuals, rather than a general persecution against the church itself, and all that is here said would find an ample fulfilment in the vexations and troubles of individuals in the Roman communion in the dark ages, when they evinced the spirit of pure, evangelical piety; in the cruelties practised in the Inquisition on individual Christians under the plea that they were heretics; and in the persecutions of such men as Wycliffe, John Huss, and Jerome of Prague. This warfare against individual Christians was continued long in the Papal church, and tens of thousands of true friends of the Saviour suffered every form of cruelty and wrong as the result. Which keep the commandments of God. Who were true Christians. This phrase characterizes correctly those who, in the dark ages, were the friends of God, in the midst of abounding corruption. And have the testimony of Jesus Christ. That is, they bore a faithful testimony to his truth, or were real martyrs. See Rev 2:13. The scene, then, in this chapter is this: John saw a most beautiful woman, suitably adorned, representing the church as about to be enlarged, and to become triumphant in the earth. Then he saw a great red monster, representing Satan, about to destroy the church: the Pagan power, infuriated, and putting forth its utmost energy for its destruction. He then saw the child caught up into heaven, denoting that the church would be ultimately safe, and would reign over all the world. Another vision appears. It is that of a contest between Michael, the protecting angel of the people of God, and the great foe, in which victory declares in favour of the former, and Satan suffers a discomfiture, as if he were cast from heaven to earth. Still, however, he is permitted for a time to carry on a warfare against the church, though certain that he would be ultimately defeated. He puts forth his power, and manifests his hostility, in another form-- that of the Papacy--and commences a new opposition against the spiritual church of Christ. The church is, however, safe from that attempt to destroy it, for the woman is represented as fleeing to the wilderness beyond the power of the enemy, and is there kept alive. Still filled with rage, though incapable of destroying the true church itself, he turns his wrath, under the form of Papal persecutions against individual Christians, and endeavours to cut them off in detail. This is the general representation in this chapter, and on the supposition that it was designed to represent the various forms of opposition which Satan would make to the church of Christ, under Paganism and the Papacy, it must be admitted, I think, that no more expressive or appropriate symbols could have been chosen. This fact should be allowed to have due influence in confirming the interpretation suggested above; and if it be admitted to be a correct interpretation, it is conclusive evidence of the inspiration of the book. Further details of this opposition of Satan to the church under the Papal form of persecution are made in the subsequent chapters. (b) "woman" Gen 3:15