A VERSE BY VERSE COMMENTARY ON REVELATION CHAPTER 12.

1. REVELATIO 12 COMME TARY
EDITED BY GLENN PEASE WITH PERSONAL COMMENTS
The Woman and the Dragon
1 A great sign appeared in heaven: a woman
clothed with the sun, with the moon under her feet
and a crown of twelve stars on her head.
1.GLENN, “Here begins the second half of the book on the trials and triumphs of the church. Here
we see the first woman of the book and she represents the people of God. A new cycle begins
here going back again to the birth of Christ and the battle of the seed of God and the serpent.
Gen. 3:15 set the stage for this and here is the major battle of this war of all history. You will note
that it is the seed of the woman=Eve. And here again it is the seed of the woman. Men dominate
the symbolism most often, but here we have the woman in the spot light. She has all the sources
of light in the world-sun, moon and stars.
The sun, moon and stars are signs that we are going back to The beginning. But here is a new
creation with the Creator Himself coming onto the stage of history. The woman here is symbolic
of, not just Mary the mother of Jesus, but of God's people, the Church. This is agreed upon by
more than those who agree on many of the symbols. Others say she is wisdom, Israel, heavenly
Jerusalem, or some even say God.
The sun, moon and stars were used often in the astrological dynamics of Rome. Isis and
Artemis has association with the sun and the moon. It was a very exalted position. Jesus is
identified with the sun in 1:16; 10:1; and Mal. 4:2. God is identified with the sun in 21:23; 22:5 and
Psalm 84:11.
The 12 stars =God's people of both the O.T. and N.T. Jesus was born of a remnant of Israel-
Rom. 9:5 and Isa. 9:6.
The sign appears in heaven, but was carried out on earth. There is a dual battlefield where one
is in heaven and the other on earth. Above the history where Herod is trying to kill the Christ child,
Michael and the dragon are fighting. There is a parallel with the earthly and the heavenly, and so
always a dual battle front. On earth the woman does not defeat the dragon but escapes. In
heaven the dragon is defeated.
1B.BARNES, “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” - s? e???? se‾meion - properly means something
extraordinary, or miraculous, and is commonly rendered “sign.” See Mat_12:38-39; Mat_16:1,
Mat_16:3-4; Mat_24:3, Mat_24:24, Mat_24:30; Mat_26:48; Mar_8:11-12; Mar_13:4, Mar_13:22;
Mar_16:17, Mar_16:20; in all which, and in numerous other places in the New Testament, it is
rendered “sign,” and mostly in the sense of “miracle.” When used in the sense of a miracle, it
refers to the fact that the miracle is a sign or token by which the divine power or purpose is made
known. Sometimes the word is used to denote “a sign of future things” - a portent or presage of
coming events; that is, some remarkable appearances which foreshadow the future. Thus in Mat_
16:3; “signs of the times”; that is, the miraculous events which foreshadow the coming of the
Messiah in his kingdom. So also in Mat_24:3, Mat_24:30; Mar_13:4; Luk_21:7, Luk_21:11. 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.

2. Compare Rev_1:16; Rev_10:1; see also Son_6:10 - a passage which, very possibly, was in the
mind of the writer when he penned this description: “Who is she that looketh forth as the morning,
fair as the moon, clear as the sun, and terrible as an army with banners?”
And the moon under her feet - The moon seemed to be under her feet. She seemed as if she
stood on the moon, its pale light contrasted with the burning splendor of the sun, heightening the
beauty of the whole picture. The woman, beyond all question, represents the church. See the
notes on Rev_12:2. Is the splendor of the sunlight designed to denote the brightness of the
gospel? Is the moon designed to represent the comparatively feeble light of the Jewish
dispensation? Is the fact that she stood upon the moon, or that it was under her feet, designed to
denote the superiority of the gospel to the Jewish dispensation? Such a supposition gives much
beauty to the symbol, and is not foreign to the nature of symbolic language.
And upon her head a crown of twelve stars - A diadem in which there were placed twelve stars.
That is, there were twelve sparkling gems in the crown which she wore. This would, of course,
greatly increase the beauty of the vision; and there can be no doubt that the number twelve here
is significant. If the woman here is designed to symbolize the church, then the number twelve has,
in all probability, some allusion either to the twelve tribes of Israel as being a number which one
who was born and educated as a Jew would be likely to use (compare Jam_1:1), or to the twelve
apostles - an allusion which, it may be supposed, an apostle would be more likely to make.
Compare Mat_19:28; Rev_21:14.
2. CLARKE, “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.
3. GILL, “And there appeared a great wonder in heaven,.... This vision begins a new account of
things, and represents the church in the apostles' times, and purer ages of Christianity, and under
the Heathen and Arian persecutions; after which an account is given of the beast, mentioned in
Rev_11:7, of his rise, power, and reign, and then of the victories of the saints over him and of the
vials of God's wrath upon him, and of his utter ruin and destruction; when comes on the marriage
of the Lamb, and after that the first resurrection, and the thousand years' reign; and the whole is
closed with a most beautiful description of the new Jerusalem state, which is the grand point and
utmost period this prophetic book leads unto. This vision was seen "in heavens", whither John
was called up to, Rev_4:1; and where the various scenes, in a visionary way, were acted, both
before, and after this; and which was an emblem of the state of the church on earth: what was
seen is called "a wonder" or "sign", it being very amazing to behold, and very significative of
persons and things; and a "great" one, because it respects great affairs, and wonderful events
relating to the state of the church in future times, as well as present: and the first thing seen and

3. observed was
a woman: by whom is meant, not the virgin Mary, as highly favoured of God, and big with her
firstborn son Jesus; though there may be an allusion to her, and in some things there is a
likeness, as is by some observed; as Mary brought forth Christ corporeally, and God in the fulness
of time sent forth his Son, made of a woman, so this woman brings forth Christ spiritually, or the
manly birth of his kingdom in the world, or one that should be the instrument of enlarging his
kingdom; and as Herod sought to destroy Christ in his infancy, and as soon as born, so the
dragon here stands watching to destroy the manly birth as soon as brought forth; and as Joseph,
with Mary, and her son, by a divine direction, fled into Egypt, where they continued during the
reign of Herod, so to this woman are given two wings of an eagle, to flee into the wilderness,
where she abides, and is nourished, during the reign of antichrist; and as Herod, after the flight of
Mary, killed all the infants of Bethlehem, of two years of age, and under, that he might destroy her
son, so the dragon casts out a flood of water after the woman, to carry her away, and makes war
with the remnant of her seed; and as the son of Mary, after he had done his work, was taken up to
heaven, and made Lord and Christ, so the man child, this woman brings forth, is caught up to
God, and his throne, to rule all nations with a rod of iron. But Mary, and the birth of Christ, can
never be intended in this vision, that affair being past and over, and would never be represented
to John in this manner, who was well acquainted with it: nor is the church of God, among the Jews
of the former dispensation, designed; who were highly honoured of God, on whom he shone forth
at the giving of the law to them; who had his word and ordinances, to be a light unto them, and
had the priests and prophets of the Lord among them; and whose crown and glory it was to
descend from the twelve patriarchs; and who were in great expectation of, and most earnestly
desired, and longed for, and were, as it were, in pain for the coming of the Messiah; but to what
purpose could such a representation of them be made to John now? much less is the church of
the Jews, or the Jewish synagogue, as it was at the coming and birth of here designed, which was
an evil, wicked, and adulterous generation, and so bad as not to be declared by the tongue and
pen of man, and therefore far from answering the description here; but the pure apostolic church
is meant, or the church of Christ, as it was in the times of the apostles, and the first ages of
Christianity: the description answers to the first of the seven churches, the church at Ephesus,
and to the opening of the first seal; and the church apostolical is here called "a woman", because
the church was not now in its infancy, in nonage, as under the former dispensation, but grown up,
mature, and at full age; and because espoused and married to Christ her husband, to whom she
now brought forth many children, in a spiritual sense, as she hereafter will bring forth many more;
and, because of her beauty in the eyes of her Lord and husband, which is greatly desired, and
highly commended by him; as also because of her weakness in herself her ministers and
members, not being able to do anything without her husband, Christ, through whom she can do all
things. And who is further described by her habit and attire,
clothed with the sun; which does not point at her future state in glory; see Mat_13:47; but to her
then present state on earth; and is expressive of that clear light of Gospel doctrine, which shone
out upon her, like the sun in its meridian glory, and of the heat of love to God, Christ, and his
people, and zeal for his truths, ordinances, worship, and discipline, which appeared in her; and of
that inward holiness of heart which made her all glorious within; and of the outward purity of life
and conversation, which greatly adorned her; but, above all, of the righteousness of Christ, who is
the sun of righteousness, and the Lord her righteousness; which righteousness, as it was
doctrinally held forth by her in the clearest manner, was also as a garment on her, to cover,
preserve, and beautify her; and is comparable to the sun for its glory and excellency, outshining
that of angels and men; and for its spotless purity, being without any blemish or deficiency; and for
its perpetuity, being an everlasting one, and even exceeding the sun in duration.
And the moon under her feet; the church is sometimes compared to the moon herself, because,
as the moon receives its light from the sun, so she receives her light from Christ; and as the moon
often changes, and has its various "phases" and appearances, so the church sometimes is in the
exercise of grace, and sometimes not; sometimes under trials and persecutions, and at other
times in rest and peace; one while retaining the doctrines and ordinances of the Gospel in their
power and purity, and anon almost overrun with errors and superstition; but this cannot be the
sense here. The common interpretation is, that it signifies the church's contempt of, and trampling

4. upon all worldly things, which are changeable, perishing, and passing away; and which very well
suits with the primitive saints, who did set their affections on things in earth, but on things in
heaven, who sold their worldly possessions, and laid them at the apostles' feet. Brightman thinks,
that, as the moon is a luminary, it may denote the light derived from the word of God, which was a
lamp to her feet, and a lantern to her paths, by which her discipline and public worship were
directed, and all the private actions of life were squared; which is no contemptible sense of the
words: but I rather think the ceremonial law is intended, which is very fitly represented by the
moon; it consisted much in the observation of new moons, and its solemn festivals were governed
and regulated by them; see 2Ch_8:12. There was some light in it, and it gave light to the saints in
the night of Jewish darkness; it pointed out Christ to them, and was their schoolmaster to teach
and lead them to him; yet, like the moon, it was the lesser light, the light it gave was interior to that
which the Gospel now gives; and as the moon has its shots had that its imperfections; had it been
faultless, there had been no need of another, and a new dispensation, but that could make
nothing perfect; and, as the moon, it was variable and changeable; it was but for a time, and is
now done away; it is not only waxen old like the moon in the wane, but is entirely vanished away:
and yet, though it was abolished by the death of Christ, it was kept up and maintained by many of
the Jews, even of them that, believed: persons are naturally fond of ceremonies; and many had
rather part with a doctrine of the Gospel than with an old custom, or an useless ceremony; and
this was, in a great measure, the case of the Jews; see Act_21:20; so that it was one of the
greatest difficulties the Christian church had to grapple with, to get the ceremonial law under foot;
for though it was under the feet of Christ, it was a long time ere it was under the feet of the
church; and a wonder it was when it was accomplished. Mr. Daubuz has given a new
interpretation of this clause; and by "the moon" he understands the Holy Ghost, the Governor of
the church, next to Christ, his successor and Vicar, and the minister of him, the sun of
righteousness; who is said to be "under the feet" of the church, to assist her in her labour, and in
the bringing forth of her man child; and to support and sustain her followers and members; and to
be a luminary to them, to guide them in their ways.
And upon her head a crown of twelve stars; by "stars" are meant the ministers of the Gospel,
which Christ holds in his right hand, and the church here bears on her head, Rev_1:20. And these
"twelve" have respect to the twelve apostles of Christ; and the "crown", which was composed of
these stars, designs the doctrine which they preached; and this being on her "head", shows that it
was in the beginning of this church state that the pure apostolic doctrine was embraced,
professed, and held forth; for in the latter part of it there was a great decline, and falling off from it;
in the times of the Apostle Paul, the mystery of iniquity began to work; and in John's time many
antichrists were come into the world: and also this signifies, that the church openly owned the
doctrine of the apostles, and was not ashamed of it before men, and publicly preached, and held it
forth in her ministers, to all the world; and that this was her crown and glory, so long as she held it
in its power, purity, and was both what she gloried in, and was a glory, an ornament to her: and
this was also an emblem of her victory over her enemies, and of her future happiness, and
pointed at the means of both; that it was by a faithful and steadfast adherence to the doctrine of
the apostles that she overcame Satan, and all her spiritual enemies, and came to the possession
of the crown of life and glory.
4. HENRY, “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_3:15. 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

5. 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
Caesar. (4.) As having seven crowns upon his head, which is afterwards expounded to be seven
kings, Rev_17:10. (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.
5. JAMISON, “Rev_12:1-17. Vision of the woman, her child, and the persecuting dragon.
This episode (Revelation 12:1-15:8) describes in detail the persecution of Israel and the elect
Church by the beast, which had been summarily noticed, Rev_11:7-10, and the triumph of the
faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the
description in detail of the judgment on the beast, etc., summarily noticed in Rev_11:13, Rev_
11:18. The beast in Rev_12:3, etc., is shown not to be alone, but to be the instrument in the hand
of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh
chapter being the period also in which the events of the twelfth and thirteenth chapters take place,
namely, 1260 days (Rev_12:6, Rev_12:14; Rev_13:5; compare Rev_11:2, Rev_11:3).
great — in size and significance.
wonder — Greek, “sign”: significant of momentous truths.
in heaven — not merely the sky, but the heaven beyond just mentioned, Rev_11:19; compare
Rev_12:7-9.
woman clothed with the sun ... moon under her feet — the Church, Israel first, and then the
Gentile Church; clothed with Christ, “the Sun of righteousness.” “Fair as the moon, clear as the
sun.” Clothed with the Sun, the Church is the bearer of divine supernatural light in the world. So
the seven churches (that is, the Church universal, the woman) are represented as light-bearing
candlesticks (Rev_1:12, Rev_1:20). On the other hand, the moon, though standing above the sea
and earth, is altogether connected with them and is an earthly light: sea, earth, and moon
represent the worldly element, in opposition to the kingdom of God - heaven, the sun. The moon
cannot disperse the darkness and change it into-day: thus she represents the world religion
(heathenism) in relation to the supernatural world. The Church has the moon, therefore, under her
feet; but the stars, as heavenly lights, on her head. The devil directs his efforts against the stars,
the angels of the churches, about hereafter to shine for ever. The twelve stars, the crown around
her head, are the twelve tribes of Israel [Auberlen]. The allusions to Israel before accord with this:
compare Rev_11:19, “the temple of God”; “the ark of His testament.” The ark lost at the
Babylonian captivity, and never since found, is seen in the “temple of God opened in heaven,”
signifying that God now enters again into covenant with His ancient people. The woman cannot
mean, literally, the virgin mother of Jesus, for she did not flee into the wilderness and stay there
for 1260 days, while the dragon persecuted the remnant of her seed (Rev_12:13-17) [De Burgh].
The sun, moon, and twelve stars, are emblematical of Jacob, Leah, or else Rachel, and the
twelve patriarchs, that is, the Jewish Church: secondarily, the Church universal, having under her
feet, in due subordination, the ever changing moon, which shines with a borrowed light, emblem
of the Jewish dispensation, which is now in a position of inferiority, though supporting the woman,
and also of the changeful things of this world, and having on her head the crown of twelve stars,
the twelve apostles, who, however, are related closely to Israel’s twelve tribes. The Church, in
passing over into the Gentile world, is (1) persecuted; (2) then seduced, as heathenism begins to
react on her. This is the key to the meaning of the symbolic woman, beast, harlot, and false
prophet. Woman and beast form the same contrast as the Son of man and the beasts in Daniel.
As the Son of man comes from heaven, so the woman is seen in heaven (Rev_12:1). The two
beasts arise respectively out of the sea (compare Dan_7:3) and the earth (Rev_13:1, Rev_13:11):
their origin is not of heaven, but of earth earthy. Daniel beholds the heavenly Bridegroom coming
visibly to reign. John sees the woman, the Bride, whose calling is heavenly, in the world, before
the Lord’s coming again. The characteristic of woman, in contradistinction to man, is her being
subject, the surrendering of herself, her being receptive. This similarly is man’s relation to God, to

6. be subject to, and receive from, God. All autonomy of the human spirit reverses man’s relation to
God. Woman-like receptivity towards God constitutes faith. By it the individual becomes a child of
God; the children collectively are viewed as “the woman.” Humanity, in so far as it belongs to God,
is the woman. Christ, the Son of the woman, is in Rev_12:5 emphatically called “the MAN-child”
(Greek, “huios arrheen,” “male-child”). Though born of a woman, and under the law for man’s
sake, He is also the Son of God, and so the HUSBAND of the Church. As Son of the woman, He
is “’Son of man”; as male-child, He is Son of God, and Husband of the Church. All who imagine to
have life in themselves are severed from Him, the Source of life, and, standing in their own
strength, sink to the level of senseless beasts. Thus, the woman designates universally the
kingdom of God; the beast, the kingdom of the world. The woman of whom Jesus was born
represents the Old Testament congregation of God. The woman’s travail-pains (Rev_12:2)
represent the Old Testament believers’ ardent longings for the promised Redeemer. Compare the
joy at His birth (Isa_9:6). As new Jerusalem (called also “the woman,” or “wife,” Rev_21:2, Rev_
21:9-12), with its twelve gates, is the exalted and transfigured Church, so the woman with the
twelve stars is the Church militant.
6. PULPIT, “This chapter commences another series of revelations. Again St. John returns to the
beginning, and traces the spiritual history of the Church and the Christian in their warfare with
Satan. But the visions which now follow are somewhat different in character from those already
related, inasmuch as the conflict is now described rather as between the powers of heaven and
hell than between the individual Christian and his oppressors. As with the other visions, so here,
the recital seems calculated to support the suffering Christian in his trials, since the overthrow of
the powers of darkness is foretold; and the whole series culminates in an account of the final
abasement of the devil, and the exaltation of the Church and the bliss of heaven.
The following analysis will help to make clear the relation of the several parts of the vision.
I. THE ORIGIN OF THE ENMITY BETWEEN CHRIST AND THE WORLD. (Rev_12:7-13.)
II. THE PROGRESS OF THE WARFARE.
1. The assaults of the devil.
(1) The dragon's direct attacks on Christ (Rev_12:1-7 and Rev_12:13-17).
(2) On the Church by means of the wild beast (Rev_13:1-10).
(3) On the Church by means of the two-horned beast (Rev_13:11-18).
2. The overthrow and punishment of the devil. (Rev_20:1-10.)
(1) The fate of the dragon (Rev_14:7).
(2) The fate of the wild beast (Babylon) (Rev_14:8; Rev_17:1-18.; 18.; Rev_19:19, et seq.).
(3) The fate of the two-horned beast (Rev_14:9; Rev_19:19, et seq.).
3. The victory of the faithful. (Rev_14:13; Rev_19:1-10; Rev_21:1-27.; 22.)
Rev_12:1
And there appeared a great wonder; and a great sign was seen (Revised Version). This sign
consists of the whole of the appearances, the account of which is contained in this verse and the
following one. The vision is thus plainly declared to be figurative (cf. the use of the corresponding
verb in Rev_1:1). In heaven. Though the scene of the vision opens in heaven, it is immediately
afterwards transferred to the earth. It is doubtful whether any particular signification is to be
attached to the expression, though Wordsworth notes concerning the Church, "For her origin is

7. from above; hers is the kingdom of heaven." And Bengel, "The woman, the Church, though on
earth, is nevertheless, by virtue of her union with Christ, in heaven." A woman. The woman is
undoubtedly the Church of God; not necessarily limited to the Christian Church, but the whole
company of all who acknowledge God, including the heavenly beings in existence before the
creation, as well as creation itself. The figure is found both in the Old Testament and in the New.
Thus Isa_54:5, Isa_54:6, "For thy Maker is thine Husband ... For the Lord hath called thee as a
woman forsaken and grieved" (cf. also Joh_3:29; 2Co_11:2; Eph_5:25-32). Clothed with the sun.
The whole description is intended to portray the glory and beauty of the Church. Most of the
ancient commentators give particular interpretations of the symbols employed. Thus the sun is
believed to represent Christ, the Sun of Righteousness. Primasius quotes Gal_3:27, "For as many
of you as have been baptized into Christ have put on Christ." And the moon under her feet. This is
interpreted as showing the permanent nature of the Church; she treads underfoot the moon, the
symbol of changing times and seasons. It is thought that a reference is thus intended to the futility
of the endeavours made to subvert the Church (cf. Son_6:10). Others variously interpret the moon
of
(1) the Mosaic Law;
(2) the irreligion of the world;
(3) the Mohammedan power.
But the figure is probably intended simply to enhance the beauty of the vision, and to portray the
exceeding glory of the Church. We may also imagine the symbol to denote stability of existence in
the midst of change of outward appearance, as the moon is ever existent and ever reappearing,
though obscured for a time. And upon her head a crown of twelve stars. This image immediately
suggests a reference to the twelve apostles of the Christian Church, and the twelve tribes of the
Jewish Church. Wordsworth observes, "Twelve is the apostolic number, and stars are emblems of
Christian teachers." In like manner the Jews were accustomed to speak of the minor prophets as
"the twelve." The crown is ste´fa??? —the crown of victory—the idea of which is prominent
throughout the vision.
7. PAUL KRETZMANN 1-6, “The Battle of Michael with the Dragon.
The woman clothed with the sun:
v. 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;
v. 2. and she, being with child, cried, travailing in birth, and pained to be delivered.
v. 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.
v. 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.
v. 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.
v. 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.
In spite of the awe which this picture and the entire vision arouses in our hearts, it contains a
message of great comfort and cheer: And a great sign was seen in heaven, a woman clothed with
the sun, and the moon beneath her feet, and on her head a crown of twelve stars; and being
pregnant, she cried in the pains of birth and was in torment to give birth. This woman symbolizes

8. the Daughter of Zion, the holy Christian Church, the communion of saints, Isa_54:5-6. She is
clothed with the sun; for to her the Sun of Righteousness has appeared, thus giving to her the
brightness of the true day in Christ Jesus. The moon, the queen of night, is under her feet, for she
has overcome all change and conquered all darkness. She has a crown of twelve stars, for the
doctrine of the apostles and prophets is her greatest ornament, her precious jewels. It is the
function of the Church always, till the end of time, to bring forth spiritual children, Isa_54:1-17; Pa.
45:17; Gal_4:26-27; Psa_110:3. These children are indeed brought forth with travail; to bring them
to faith and to keep them in faith is a work which God alone can perform through the Gospel, and
the operations of His Spirit conflict with all the natural desires of man.
In glaring contrast with this picture is that of the dragon: And there was seen another sign in
heaven; and, behold, a huge red dragon, having seven heads and ten horns, and on his heads
seven diadems, and his tail dragged the third part of the stars of heaven, and threw them to the
earth; and the dragon stood before the woman that was about to give birth, that, when she had
born, he might devour the child. The dragon, as often in Scriptures, represents Satan, the old evil
serpent, Eze_29:3; Isa_27:1; Isa_51:9, here with particular reference to the work which he does
through his chief tool and instrument, the Church of Anti-Christ. There he shows all his craft and
power, and his seven heads and ten horns, kings and rulers and heretical teachers in the Church,
stand him in good stead, aid him in his design to destroy Christ and all His Christians utterly. For
with every new believer Christ is born, Gal_4:19, and therefore the devil intends to devour, to
annihilate, Christ in His Church by turning the Christians away from Him, by corrupting the
Church.
The dragon's fierceness is now indicated: And she gave birth to a man-child, who was intended to
rule all the nations with an iron rod; and her child was caught up to God and to His throne; and the
woman fled into the wilderness, where a place has been prepared for her by God, that they should
nourish her there twelve hundred and sixty days. The believers, born in Christ and with Christ,
through the Word, through Baptism, would indeed be in great danger from Satan and his
henchmen, were it not for the fact that, with Christ and in Christ, their souls are even now safe at
the throne of God, in the hands of the Lord. The devil may indeed destroy our body and take our
life, but he cannot rob us of our eternal salvation. The desert, or wilderness, into which the Church
was obliged to flee is practically identical with this whole earth; for it has happened time and again
that the confessors of Christ were forced to conceal themselves in the most secret and unlikely
places in order that the enemies of the Gospel might not find them. But in spite of all such
tribulation, which was especially great during the rule of Anti-Christ, the Church was nourished.
Even as the Lord reserved for Himself, at the time of Elijah, seven thousand that had not bowed
their knees to Baal, so He protects His Church, the poor small crew, in the midst of the most trying
vicissitudes of temptation and persecution. That is glorious comfort for all Christians.
8. PULPIT, “The foes of God and of his Church.
"That old serpent." In previous chapters of this book there have been hints of sundry evil forces
which would at divers times harass the Church of God. Who they would be, or what, or how they
would work, has not yet been shown to us. This is done, however, in chapters which we have yet
to consider. Of them there are several. Of each one we have a representation in the form of
allegory or parable. In this chapter the first of them is shown us. We can be in no doubt as to who
it is that is intended; nor is there any very great difficulty about the main features of the sketch,
however obscure some of the minor details may be. The enemy is the devil. The object of his rage
is the faithful Church, represented under the symbol of "a woman, clothed with the sun," etc.
When we find, too, that this woman brought forth a man child, who is sought to be devoured as
soon as born; who is, in spite of all, caught up to God and to his throne, from which seat of power
he is to rule the nations as with a rod of iron;—we have very distinctive marks pointing
unmistakably to our Lord. The enemy, failing to devour him, persecutes the woman, and lulling in
his designs against her, he goes on to war with the remnant of her seed. But, as the chapter
shows, in every instance the evil one rushes on only to his own defeat. So that this chapter
contains a parable of glorious meaning, as it sets forth the working of Satan against the Church of
God. His present work is to make war against those who keep the commandments of God and
the faith of Jesus. Why should he select these as the objects of his attack? Why? Because others
are doing his work for him! He disturbs himself only about his disturbers. He has little need to look

9. after others. Let us, then, try, in the light of this chapter, to look our foe full in the face, and to find
out what he is, what he can do, and what he cannot. Our subject, then, is—our foe, as sketched
by a Divine hand.
I. OUR FOE IS A PERSONAL ONE. (Rev_12:9.) It would be of little avail to say that the
personality of the evil one cannot be decided from such a chapter as this; for the allusions to
Satan elsewhere are so numerous and so varied that they shut us up to the conviction of his
personality; i.e. that he is a distinct being, with a will, plan, and pro-pose of his own, moving in "the
heavenly places," i.e. in the realm of spirit. We often find the personal pronouns used concerning
him (Joh_8:44). The names and epithets applied to him indicate the same. The name "the devil"
means "the slanderer." He is represented in Scripture as slandering God before men, and as
slandering men before God. The apostle speaks of him as "going about seeking whom he may
devour." Nor can there be a doubt that we are taught by our Lord and his apostles that to Satan's
pernicious agency much of the evil in the world must be traced. Let us remember our Lord's
conflict with him.
II. HE IS AN OLD ONE. "The devil sinneth from the beginning" (1Jn_3:8; Joh_8:44). He first
sinned in heaven, and was cast out from thence ere he came to deceive the whole world. Then he
tempted Adam in Eden. He came into conflict with our Lord. He hindered apostles in their work
(1Th_2:18). He has been counterplotting the sowings of the Son of man for eighteen hundred
years (Mat_13:39). And he is at work still. We well know, indeed, that there is one difficulty which
often presses upon thoughtful minds. It is this: Can it be that God should let one being have such
tremendous power for evil? Now, although the devil's power is not so great as stone people seem
to think it to be, we confess that it would be a very great relief to us if we felt warranted in saying,
No. But there are three remarks which have to be set over against this question.
1. Whatever evil is in the world is here, whether there be a devil or no. And if evil is only a
spontaneous product of man himself, then human nature is much worse than the Bible declares it
to be.
2. But if we grant that some of it comes from outside, it is then merely a question whether the
outside evil is led on by one single force, or by an indefinite number of agents, organized or
unorganized.
3. If we accept the doctrine of the unity of leadership in the forces of ill outside earth, the difficulty
is merely one of degree, not of kind; e.g. if one pope can by his will move his organized forces at
any part of the world, why may not a like power be, for aught we know, outside the limits of this
globe?
III. HE IS A DARING ONE. The flashes of light which we get on this point in Scripture are many.
Michael and his angels. Our Lord. Peter. Judas. In heaven. In Eden. In the desert. At the last
Supper. In Gethsemane. He carefully selects those on whom he will try his temptations. The
greater the object, the fiercer the onset. If a man stands up for Jesus, Satan will desire to have
him, that he may sift him as wheat. It is a far greater thing to bring an eagle to the ground than a
sparrow. It is a vaster achievement to batter a fortress than a hut. And the greater our influence,
and the higher our standing in the Church, the more fiercely will the evil one assail us.
IV. HIS ATTEMPTS ARE OFTEN FAILURES. (Rev_12:8, "The dragon warred and his angels,
and they prevailed not.") It is a relief to find that it is so; and that the evil one's most daring
attempts have been the signal for most humiliating failures. The supreme illustration of this is his
onset upon our Lord in the desert (Mat_4:1-11). From heaven he was cast out, and even on this
earth he is an outcast still (Rev_12:9-11). His power in far off realms is at an end. His pride was
his condemnation. He was overpowered by a Greater, when Jesus died. "Now is the prince of this
world cast out" (Joh_12:31). And already, in prospect of his complete, utter, and final defeat, is the
heavenly song begun, "Now is come the salvation," etc. (Rev_12:10, Rev_12:11). It is no wonder
that we go on to read that—
V. HE IS AN ANGRY FOE. (Rev_12:12, "He has great wrath, knowing that he hath but a short

10. time.") In what way this has been revealed to the evil one, we do not know; but we shall do both
ourselves and Scripture a wrong if we refuse to let this thought bring us its appropriate inspiration
and comfort. Truly it is good to know that the end of his power is foreseen.
VI. HE IS A MALICIOUS ONE. (Rev_12:13.) If defeated in one scheme, he tries another. It cast
out of heaven, he will plague the earth. "He worries whom he can't devour." And as he prevailed
not against the Lord of the Church, he persecutes the Church of the Lord. He has long been
engaged in plotting schemes against the people of God, desiring to have them, that he may sift
them as wheat.
VII. HE IS A WATCHFUL AND CRAFTY ONE (Rev_12:4, Rev_12:13, Rev_12:15), varying his
methods according to the case in hand. "We are not ignorant of his devices" (2Co_2:11). We
have to contend against "the wiles of the devil" (Eph_6:11). He is active, too, in executing his
plans. The whole of this chapter is one lengthened sketch, in symbol, of the manifold forms of his
activity. And perhaps we are hardly prepared to see how varied are his methods of work, until we
collect the several hints scattered throughout the Word of God. In the world at large he
counterplots the sowing of the Son of man (Mat_13:38,. 39); he deceives by powers, and signs,
and lying wonders (2Th_2:9,2Th_2:10); in a city like Pergamos he sets up his throne (Rev_2:12,
Rev_2:13); he collects his followers in a synagogue of his own (Rev_2:9); he preys on the body,
inflicting dumbness on one (Mar_9:17), and binding another for eighteen years (Luk_13:16); he
casts some of the saints into prison (Rev_2:10), and hinders apostles in their work (1Th_2:18); he
inflicts on Paul a thorn in the flesh (2Co_12:7, 2Co_12:8), and goes about in search of prey (1Pe_
5:8), in a constant state of unrest (Mat_12:43); he lays snares for the ungodly (2Ti_2:26); causes
many to turn aside after him (1Ti_5:15); he puts it into the heart of Judas to betray his Master
(Joh_13:2), and leads Ananias and Sapphira to lie to the Holy Ghost (Act_5:3); if men are just
coming to Jesus, he throws them down and tears them (Luk_9:42); and while the Word is being
heard, he stealthily takes it out of the heart, lest they should believe and be saved (Luk_8:12). So
terrible is the tale of his deceit that we are ready to give up heart, till we note—
VIII. HE IS A CIRCUMSCRIBED FOE. This chapter tells us of three limits put to him and to his
power.
1. One, of space. He is cast down to earth. He is "the god of this world" (2Co_4:4).
2. A second, of time. "A time, and times, and half a time." The same mysterious period of twelve
hundred and sixty days, during which the witness bearing is to go on, and the beast (Rev_13:1-
18.) is to continue.
3. There is yet a third limit, that of force (Rev_12:16, "The earth helped the woman," etc.). Nothing
can be plainer than that in this chapter we are shown the cheering fact that the evil one cannot
have it all his own way. If his work counterplots the good, none the less surely does the good
counteract him. He is mighty; but there is a Stronger than he. We are taught in Scripture that there
are five ways by which his power is restricted and his intention foiled.
(1) There is providential dispensation (Rev_12:6, Rev_12:14, Rev_12:16; 1Co_10:13).
(2) There is angelic ministry (Rev_12:7).
(3) There is the direct exertion of Christ's commanding word (Mat_17:18).
(4) There is the counteracting power of Divine grace (2Co_12:9).
(5) There is the intercession of our Redeemer (Luk_22:31, Luk_22:32).
IX. HE IS A FOE WITH WHOSE DEVICES WE HAVE TO RECKON IN FIGHTING THE BATTLE
OF LIFE. (Rev_12:17.) Note:
1. He is one at whom we cannot afford to laugh, and whose existence we cannot afford to deny.

11. Nothing gives the enemy such leverage as the denial of his existence. It is the very lie he loves to
put into our mouths. The only "father," surely, who loves his children to disown his existence.
2. He is a foe before whom we need not quail. While we may not laugh in careless indifference,
we need not cower in fear. Life is not so easy as if there were no devil to fight; it is not so hard but
that we may ensure his defeat.
3. He is a foe to whom not an inch of room should be given (Eph_4:27). Let us ever be wary lest
he get advantage over us; and let us swear eternal enmity to him and all his works.
4. He is a foe for whose onsets we should prepare, by a survey and appropriation of heavenly
forces. We stand between two opposing agencies—the Spirit of God on one side, and the devil on
the other. Let us not grieve the Spirit by toying with the devil.
5. He is a foe on whose ultimate defeat and complete discomfiture we may surely and confidently
reckon if we look to Jesus. "Greater is he that is for us," etc. Our Lord hath overcome him for us,
and in his strength we shall overcome too. And we shall be better and stronger Christians for
having had such a foe to fight. Not only is it the battle that tries the soldier, but that makes him.
We have, however, not just one skirmish, and then peace. Oh no! "Patient continuance in well
doing." Daily fighting, daily praying, daily victory, till the end.
"The land of triumph lies on high;
There are no foes t' encounter there!"
9. WILLIAM KELLY, “Signs are beheld above: the sources, principles, and agents in the coming
crisis are seen on high. "There appeared a great sign in the heaven." The being seen in heaven
shows that it is not a mere history of what takes place on earth, but a view given of God's
purpose. Though seen above, the woman represented is to be Israel on the earth. The symbol is
of the chosen people as a whole, for a future state of things which God means to establish here
below. Utterly weak in herself, she was "clothed with the sun." Israel shall be invested with
supreme authority on earth, long as she has been desolate and down-trodden by the Gentiles.
"And the moon under her feet" intimates that the condition of legal ordinances (or, as some would
regard it, derivative rule), instead of governing her as of old, shall be under her feet. How aptly the
moon sets forth the reflected light of the Mosaic system to any thoughtful mind! What are feasts,
new moons, or sabbaths to the Christian? In the millennium this will not be out of sight, as now
under Christianity, but reappear: only when Jehovah is truly honoured as her husband, there will
be manifest subordination, as may be seen in Ezekiel's prophecy.
More than this appears. "And on her head a crown of twelve stars." There will be the fullest
administrative authority in man, not only for use but to adorn her. In short, whether it be supreme,
derivative, or subordinate authority, all is now assured to her. Israel is therefore to be the manifest
vessel of God's mighty purposes for the earth; and God here so looks at her and presents her to
the prophet's eye. But this is not all. Another glory is here, greater than all; for "unto us a child is
born, unto us a son is given." What could Israel do without Jehovah's Anointed, the Messiah?
"She was with child, and crieth, travailing in birth, in pain to be delivered." It is not yet the day for
joyous and triumphant accomplishment of the divine purpose, when before Zion travails she is to
bring forth, and before her pain come, she is to be delivered of a man-child; as Isaiah proclaims to
Israel in his last chapter. There is weakness and suffering yet, but all is secured, and the end
pledged on high. Compare Mic_5:2-3, where, as here, the birth of Messiah (for the woman is the
mother, not the bride) is connected with the future day of Israel's deliverance. Only in the
Revelation is the man-child caught up meanwhile to God and to His throne, of which we have
more to say in its place.
"And there appeared another sign in the heaven, and, behold, a great red dragon having seven
heads and ten horns, and seven diadems upon his heads." It is Satan, but here invested with the
form of the most determined and successful enemy that Israel ever had. For crushing as was the
overthrow under Nebuchadnezzar, the Roman power trod down Jerusalem with a more

12. tremendous and permanent tyranny. Besides, as the Roman Beast collided with Christ once, so
must it be destroyed at His appearing. This therefore makes the unfolding of the double sign so
much the more striking. Not that the deliverance is yet come; but Israel and the enemy are
confronted before the prophet according to God's mind. What a mighty encouragement before
Israel passes through the worst trouble!
The dragon has seven heads, as it is here said, or the completeness of ruling authority; and ten
horns, not twelve, but at any rate an approach to it, in the instruments of the power wielded in the
west. Man is never truly complete. God gave the woman twelve stars. The dragon has but ten
horns. And this appears to look on to the last days; for the empire, whilst it possessed imperial
unity, never had ten co-ordinate and subordinate kings, as the Beast will surely have before its
judgment (Rev_17:12; Rev_17:17). It is the dragon too we may say in purpose. But God would not
allow that completeness of administrative power even in form which belonged to the woman. All
will be in due order when the Lord Jesus takes the government of the earth into His hands in the
age to come. "Verily I say to you, That ye who have followed me, in the regeneration when the
Son of man shall sit on the throne of his glory, ye also shall sit on twelve thrones, judging the
twelve tribes of Israel." The twelve apostles of the Lamb are destined to a special place of
honourable trust.
"And his tail drew the third part of the stars of heaven, and cast them to the earth." Does not this
imply that the third part is the distinctively Roman side of the empire? It was "the third part" we
saw in the Trumpets, both in the four earlier ones and also in the sixth. This seems to set forth the
western empire, or what was properly Roman. The Romans actually possessed, because they
conquered, a great deal that belonged to Greece for instance, and Medo-Persia and Babylon.
This last was far east; but the properly Roman part was western Europe. There the dragon's
malignant influence was to be particularly felt, at least in those that filled the place of rulers. It
"drew the third part of the stars of heaven, and cast them unto the earth; and the dragon standeth
before the woman that was about to bring forth, that he might devour her child as soon as she
should bring forth." It is Christ above all that he dreads. The old serpent is the constant foe of
Christ in the war of all time. "And she brought forth a man-child, who is about to rule [or, tend] all
the nations with a rod of iron: and her child was caught up unto God, and unto his throne."
Some things call for explanation here. First, a notion prevails that the woman is the church. Many
Christians have so conceived. A few words are sufficient to dispel the illusion, and do. How could
the church be the mother of Christ? Viewed figuratively as a woman, the church is the bride of
Christ (as we see in Rev. 19, 21, 22); whereas the Jewish body is truly represented as His mother.
Christ, as man, came of the Jews after the flesh. And He plainly is the One here described as the
Man-child. The same truth is evident in the scriptures, whether we take the Psalms or the
Prophets. "Unto us," says Isaiah, "a child is born, a son is given." Again, in the second Psalm, we
find that He who is honoured by God Himself as the Son is to rule the nations with a rod of iron.
The Lord Jesus is the destined Ruler here prominent, as the woman is Israel in full corporate
character for dominion on the earth. To the daughter of Zion shall come the first dominion, the
kingdom to the daughter of Jerusalem, as Micah predicts.
It may be no small difficulty how to bring herein the birth of Christ. Observe then that here the
Spirit of God is not proceeding with the course of the prophecy. For the seventh Trumpet brought
in the end in a general way. It has been already explained that here we have supplemental matter
of the highest moment. Another thing should be taken into account, that in this portion no date
serves to fix the time when the birth of the Man-child takes place. But if emphatically timeless, why
should the birth of the Man-child be introduced here, seeing that the Lord had been born, had
lived, had died and gone to heaven long before? While introducing Israel according to His
purpose, God in this striking manner rehearses it mystically, and combines it with His and our
translation to heaven after the style of O.T. prophecy. The disclosure of God's covenant dealings
with Israel in order to their eventual restoration furnishes the occasion. All are, as in this prophetic
perspective, introduced here together, Christ being both the Bridegroom of the church, and the
King of Israel and of all the nations, though only the last of these relationships suits this place
save mystically.

13. God is not at all disposing the purposes before us as a question of time, but of connection with
Christ their centre. The prophet is about to enter into the final scenes of the world; but before this
is done, God's counsel is shown as to Israel. This brings forward the devil in his evil antagonism
to that counsel; for it was assuredly what the adversary most of all dreaded. Scripture lets us see
Satan invariably opposing Christ with greater tenacity of purpose and hatred and pride than any
other. Recognising in Him the fatal bruiser of himself and the great deliverer of man and creation
to God's glory, a constant and direct enmity on Satan's part to the Son of God is familiar
throughout the Bible. But there is more than this: Satan sets himself against His connection with
the now poor and despised people of Israel. Hence before God espouses the part of Israel, the
fact is shown that Christ is caught up to Him and to His throne. Not a word drops about His life;
not a word here about His death or His resurrection. This proves to us how mystical the statement
is. Had it been an historical summary, we must have had those stupendous events on which
depends all reconciliation with God for man and the universe. But all this is entirely passed over.
Like the woman, the Man-child is viewed in God's purpose. The reason seems just this, that here
is intimated, as in O.T. prophecy, how the Lord and His people are wrapped up in the same
symbol. Just so, in a yet more intimate way, what is said about Christ applies to the Christian.
Compare Isa_1:8-9, and Rom_8:33-35.
On this mystical principle then the rapture of the Man child to God and His throne involves the
rapture of the saints in itself. The explanation why it could be thus introduced here depends on the
truth that Christ and the church are one, and have the common destiny of ruling the nations with a
rod of iron. Inasmuch as He went up to heaven, so also the church is to be caught up. "So also is
Christ," says the apostle Paul in 1Co_12:12, when speaking of the church; for we must naturally
suppose the allusion is to the body rather than to the Head. Yet he does not say, so also is the
church, but "so also is Christ." In a similar spirit this prophecy shows us the Male of might taken to
heaven, entirely above the reach of Satan's malice. If this be so, it has a remarkable bearing on
what has been already asserted as to the book. We here begin over again, with divine purposes
and their unseen action and aims as the object of the Holy Ghost in this latter portion. It is a
supplemental volume, revealing secret springs and the great agents, with mercies too, of the
closing scenes.
This is strictly in order. The heavenly saints are above. It is now a question of preparing the earthly
people, Israel, for their place here below. Put for heavenly and for earthly people all turns on
Christ. Hence Christ being born of Israel, there is and ought to be first set forth that connection of
His. Next is the devil's opposition to the counsels of God, and hindrance for the time being; which
gives occasion to the Lord Himself taking His place in heaven, the church following Him into
heaven, without a date to either, like a binary star. In short, the first portion of the chapter is a
mystical representation of the Lord's relationship with Israel and of Satan's deadly antagonism;
then the Lord's removal out of the scene to heaven, which gives room for God's binding up, as it
were, with Christ's disappearance to heaven the saints' translation there. In this way the rapture of
the Man-child is not brought in here historically, but in mystic connection; and the great agents are
all in their place according to God's mind.
If this be borne in mind, the whole subject is considerably cleared. "She brought forth a man-child
to rule all the nations with a rod of iron." There is no difficulty in applying this to the Man-child,
viewed not personally and alone but mystically; and the less, because this very promise is made
to the church in Thyatira, or rather to the faithful there. It will be remembered that at the end of
Revelation ii. it was expressly said that the Lord would give to the overcomer power over the
nations, and he should rule them with iron rod, broken to pieces like vessels of pottery, just as He
Himself received of His Father. But where for the present is Israel? Hidden in the wilderness, yet
preserved till God's public kingdom appears. "And the woman fled into the wilderness, where she
hath a place prepared of God, that they should nourish her there a thousand two hundred [and]
sixty days." The days are numbered for the tried; as elsewhere in the shortest form compressed
for like purpose as to the Beast's reign.
In verse 7 is a new scene; and here from counsel we come much more to facts, though unseen
by men on the earth. It is not God's counsels or principles viewed in His mind, but positive events;
first of all from above, as later on we shall find consequent changes on the earth. The mystery of

14. God awaits its term. Its completion will surely come. But even before His world-kingdom come,
what a vast and striking change! Saints will no longer have to wrestle with the spirituals of
wickedness in the heavenlies! Satan can never again play the part of accuser on high.
"And there came war in the heaven: Michael and his angels to war with the dragon; and the
dragon warred and his angels, and prevailed not; nor was their place found any more in the
heaven. And the great dragon was cast down, the ancient serpent that is called Devil and Satan,
that deceiveth the whole habitable world, was cast unto the earth; and his angels were cast with
him. And I heard a great voice in the heaven, saying, Now is come the salvation and the power
and the kingdom of our God and the authority of his Christ; because the accuser of our brethren is
cast down, that accused them before our God day and night. And they overcame him because of
the blood of the Lamb, and because of the word of their testimony, and loved not their life unto
death. For this be glad, O heavens, and ye that tabernacle in them." It is evident that at this time
persons are spoken of as being above who sympathise deeply with their suffering brethren on
earth. Such is the incontestable fact. Who are they but those one with Christ, the Male of might?
Compare Rev_13:6. They anticipate from Satan's catastrophe the entire establishment of the
kingdom, though three and a half times have yet to pass in fact. Satan has lost that access to the
presence of God in the quality of accuser of the brethren which he had previously possessed; nor
will he ever regain the highest seat of his power then lost, the pledge of ruin ever more and more
irretrievable. He is no longer able to fill heaven with his bitter taunts and accusations of the saints
of God. What a blessed change for them! What a relief to those on high!
"Woe," it is added, "to the earth and to the sea! because the devil hath gone down to you, having
great fury, knowing that he hath a short season." This clearly connects the dispossession of Satan
from his heavenly seat with the crisis of Jews and Gentiles at the end of the present age. We find
here the hidden reason. Why should there be then such an unwonted storm of persecution? why
such tremendous doings of Satan here below for a short time, the three years and a half before
the close? Here it is explained. Satan cannot longer accuse above; accordingly he does while he
can his worst below. He is cast down to earth, never to regain the heavens: a fact of deep import
and of pregnant consequence. Again, he will be banished from the earth, as we shall find, into the
bottomless pit by-and-by; and though he be let loose thence for a short time, it is only for his
irremediable destruction; for he is cast then (not merely into the pit or abyss, but) into the lake of
fire, whence none ever comes back.
Such is the revealed course of the dealings of God with the great enemy of men from first to last.
How strange to fancy that such amazing events took place ages ago without the saints of God
knowing it! From Rev. 4 there is a throne of judgment, not of grace; from Rev. 12 Satan has no
longer access to heaven; and there is therefore no more room for wrestling against spiritual
powers of wickedness in heavenly places. Our struggle against them is so characteristic of the
Christian, that any interpretation of the Revelation is convicted of error, which assumes that it
ceases while the church is on earth. The Epistle to the Ephesians must thereby be no longer
applicable: a consequence necessarily flowing from the error, and as certainly false and
impossible.
From verse 13 the history is pursued not from the heavens, but on the earth. "And when the
dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the
male. And to the woman were given two wings of the great eagle, that she might flee into the
wilderness, into her place, where she is nourished shore a time and times and half a time from the
serpent's face." Thus power is given to escape, rapid means of flight from Satan's persecution;
not power to withstand Satan, and fight the battle out with him, but ample facility to hide from his
violence. This is conveyed by the two wings of the great eagle - a figure of vigorous means to
escape. The most energetic image of flight in nature is vividly applied to the case in hand
"And the serpent cast out of his mouth water as a river after the woman, that he might cause her
to be carried away by the river." The endeavour to stir up impetuous action, excited by his craft to
overwhelm the Jews, is vain; for "the earth," or what was then under settled government, "helped
the woman, and the earth opened its mouth, and swallowed up the river which the dragon cast out
of his mouth. And the dragon was enraged with the woman, and went to make war with the

15. remnant of her seed that keep the commandments of God and have the testimony of Jesus." By
these are meant such of the Jews as then are known for subjection to God and a certain witness
of Jesus. If the woman represents a more general state of Israel, the remnant of her seed are the
witnessing portion. The mass, or "the many" of the future as Daniel calls them, will be quite
apostate. The Jews of that day will thus vary much. Even among the godly then some will be
much more energetic and intelligent than others, as we see in Daniel 12. Satan hastens therefore,
and sets himself to put down those chosen vessels in the testimony of Jesus, a testimony not so
much of communion for the Christian, but distinctly in the spirit of prophecy.
9. BIBLICAL ILLUSTRATOR, “A great wonder in heaven; a woman clothed with the sun.
The sign of the woman in heaven
Let us consider the scene. There is a woman clothed with the sun, crowned with stars, and having
the moon under her feet. A woman has ever been the chief symbol of the Church. The relation
between the Lord and the Church is most correctly represented by the relation between a true
husband and a faithful wife. The husband is delighted to supply his wife with every comfort; his
counsel guides, his strength defends her. So is the Lord to the whole universe, but especially to
heaven and the Church. A wife, on the other hand, loves her husband, and him only, as a
husband. She trusts in his judgment, she has confidence in his strength and protection, she
delights in carrying out his views so far as she can see them to be right (Psa_45:10-11). The
Church, then, is the Lord’s wife: she loves Him--leans upon Him--confides in Him--is jealous for
His honour, worship, and dignity, and clings fondly to Him in life, death, and eternity. She,
therefore, is represented by this glorious woman. And the teachings of this chapter show us that
when the Church would be manifested to the world, she would be a great wonder, she would
startle and astonish mankind, and would have to encounter the fierce opposition of those who are
meant by the dragon, which sends out floods from his mouth to destroy her and her man child.
The Church, then, especially as to her love for the Lord, His law, His kingdom, and His children, is
meant by this woman. And, in truth, it is this love which forms the very essence of the Church
(Joh_13:34-35). No other qualifications have the Church in them if there be not charity in them. To
be, then, in the love of truth and goodness, is to be in that blessed community, the Church, which
is represented by the magnificent symbol presented to the spiritual sight of St. John, “a woman
clothed with the sun.” The sun corresponds to the Divine love, and this all-essential source of
blessedness appears to the angels of heaven as a sun immeasurably surpassing ours in
splendour, and while its holy glow warms, it also blesses them. The Lord (Jehovah) is a sun and a
shield, lie giveth grace and glory: no good thing will He withhold from them that walk uprightly
(Psa_84:11). The sun is the centre of the solar system. Divine love is the centre of the spiritual
system. The sun warms all nature, Divine love warms all heaven, and every heaven-seeking spirit
in the world. The soul is cold, chilled, and barren, until Divine love cheers, encourages, and
quickens the affections. The woman, then, was clothed with the sun, to teach us that the Church
in her purity is filled, nourished, embosomed, and blessed, by the Divine love of the Lord. To be
clothed with the sun is then the privilege of the Church, when she is single-hearted and true to the
Saviour. She feels His presence cheering, purifying, exalting, and blessing her; He raising her up
far above all that is low and sordid, with “healing in His wings.” The object next offering itself for
our attention is the moon. “The moon was under her feet.” And when we remember the two great
lights mentioned in Genesis, “the greater light to rule the day, and the lesser light to rule the night,”
we shall readily perceive that the moon corresponds to the light which shines in the soul when we
are in states of spiritual night. Our limited powers tire, and must have rest, variety, and restoration.
In spiritual things the mind opens with delight to the beauties of the Divine Word. Worship is
welcome, and we enjoy a delightful season of refreshing. There are showers of blessing, and, like
the apostles of old, we exclaim, “It is good for us to be here! Let us make tabernacles and abide.”
It is full day. But, after a season, we feel the necessity of a change. We have been hearing and
enjoying, now we must go and act. We have had our spiritual day, now we must have night, and
that is often the period of external activity. We are engaged in natural business, and our natural
feelings and perceptions become dim. It is night; we are no longer conscious of the cheering
presence of the light of love in which we formerly rejoiced, but we are not without light, we have
the light of faith: this is the moon. Faith, like a beautiful moon, rules the night. Upon such a moon,
then, the woman was observed to stand. And so it is with the true Church. She relies on an

16. enlightened faith, not upon dark mysteries. The moon reflects light, and illuminates the darkness,
and just in proportion as it faces and reflects the sun. Faith, in proportion as it perceives the Divine
love prevalent in all things, affords light and comfort to its possessor. While, then, the sun of
Divine love is described as embosoming the woman, the moon of faith is under her feet. The one
affords nourishment, support, and joy, the other yields a firm foundation. Faith is a rock, derived
from the Rock of Ages. And a clear, firm, heartfelt, rational, spiritual faith, will enable the members
of the Church to stand firm under every trial, and to conquer in every conflict. “There was upon her
head a crown of twelve stars.” The stars are used to represent the glorious possessions of this
woman, because they correspond to the smaller lights of religion afforded by individual truths.
When we clearly see and know the spiritual lesson afforded by each verse of the Holy Word, it
becomes a star in the firmament of the soul. When the mind is well stored with the sacred
knowledge of Divine things, it is like the heavens in the night-time, when the sky is radiant and
robed with brilliancy. When the soul has no longer the bright manifest presence of the Sun of
Righteousness, and shade and darkness come on, it is a blessed thing to have one and then
another small but holy light breaking in upon us like star after star, which shows its lovely ray in
the evening, until the whole gorgeous canopy is lighted up. The twelve stars represent all the
knowledge of Divine things. The number twelve in the usage of the Divine Word represents all
things both of goodness and truth: it is the compound of four and three multiplied together. The
woman is said to have a diadem of twelve stars, to teach us that she loves and honours all the
instructions that come from the Lord: all the knowledges of goodness and truth are to her as so
many stars, and she makes them her glory and her crown. The head represents the highest
intellectual faculty, and a diadem the wisdom which enriches and adorns that faculty in the Lord’s
true servants. They do not esteem the knowledge of Him and His kingdom as things indifferent;
they are the glories of their intellect: they do not wear them about their feet; they are their crown.
“And she, being with child, cried, travailing in birth, and pained to be delivered.” The man child
which she desired to bring forth represents the new system of doctrine and order and society,
which she desired to initiate. Instead of the love of self which had so long desolated society, and
made God’s earth a scene of turmoil, struggle, and distress, she desires to substitute the love of
God, and love to one another. Instead of life’s business being regarded as a mere worldly pursuit,
she would teach all men in all things to live the life of heaven. Such is the new system of doctrine
and practice which the Lord’s new Church would fain engender. But ah! she cries, travailing in
birth, and pained to be delivered. When society has been so long formed upon the two great
sources of mischief, selfishness and mystery, as so-called Christendom has, we need not wonder
that purer principles shored at first be received with difficulty. This difficulty arises from two
causes, a contrary faith and a contrary life. Let it then be our first and chief aim to bring the rule of
the man child fully into our daily conduct, and evincing an example in our lives of the blessedness
of living for heaven and earth at the same time, we shall then be able to assist others in their life-
work by encouragement and counsel, and that not only in private but in public matters. For surely
the woman cries loudly that the earth is groaning from a thousand sorrows, which are but the
results of ignorance, folly, and falsehood. (J. Bailey, Ph. D.)
The sun-clothed woman
1. We have the image of a “woman.” Woman was made out of Adam. Adam was “the figure of
Him that was to come.” Christ is “the second Adam.” And the wife of the second Adam is the
Church, made out of Him by the hand and Spirit of God from that deep sleep of His for the sins of
the world.
2. This woman is in the way of motherhood. This is the characteristic of the Church in every period
of its existence. The Church is meant for the work of begetting and bearing saints. It is not for
show but for fruitfulness--for the bringing forth of a royal seed of God, to inherit His kingdom, and
to rule and reign in the ages of eternity.
3. This woman is magnificently arrayed. Of course, no mere creature, or any number of creatures,
can be literally dressed with the sun. It is only a pictorial representation, which is to be figuratively
understood. The sun is the fairest and most brilliant thing our eyes have ever seen. It is the great

17. orb of brightness. To be clothed with it, one would needs be clothed with light. And so it is with the
Church and the people of God. Jesus says, they are “the children of light” (Luk_16:8). It is the
office and end of all God’s merciful appointments “to turn men from darkness to light” (Act_26:18).
The Church has ever been an illuminated body. Its children are not of darkness, but of the day.
While others grope in darkness they are arrayed in light. The sun is at the same time the great
lightgiver. It radiates brightness as well as possesses it. And to be clothed with the sun, one must
necessarily be a glorious dispenser of illumination. And such is the Church. Its members and
ministers have been the brightest lights of the ages. It is constituted and ordained for the teaching
of the nations, and the bearing of the light of heaven to the benighted souls of men. The sun is
likewise an orb of great excellence and purity. Nothing can diminish its glory, or taint its rays. To
be clothed with it is to be clothed with unsullied excellency. And so it is with the Church. It may
have shabby members, but they are not really of it. Light is the garment of God. It is the symbol of
His own nature. And as all true people of His are “partakers of the Divine nature,” being begotten
unto Him from above, they enter also into the same clothing. The Church is robed with the sun.
4. This woman is victorious in her position. She has “the moon under her feet.” As the sun is the
king of day, so the moon is the empress of night, and is a fit picture of the kingdom of darkness.
And as to be clothed with the sun is to be “light in the Lord,” so to tread the moon under foot is the
image of victory over the powers of darkness, whether of nature, or aught else. And this is a
blessed characteristic and honour of the Church. All her true members are conquerors. They have
subdued their prejudices, and brought their bodies and passions under the sway of another and
better dominion and discipline. The moon is under their feet. And the same is equally true of the
Church as a body. She is the hero of battles and victories. Kings have combined to exterminate
her, tyrants haw oppressed her, children have betrayed her, friends have deserted her, but still
she has lived on. The moon is under her feet.
5. Still further: this woman is royal in rank and dignity. Regal gems glitter about her brow. There is
“on her head a crown “--a crown “of stars.” Whatever the particular allusion may be, whether to
patriarchs, or tribes, or apostles, or all of these, or to the totality of her teaching agency, there
flashes forth from this the unmistakable idea of kinghood and authority; yea, of celestial royalty
and dominion (1Pe_2:9). People look with contempt upon the Church. They think her mean
among the majesties of this world. They esteem her manner of life a letting down of man’s proper
dignity and consequence. They scorn her modesty and humility as effeminacy. But the Church is a
royal woman, crowned with the stars of heaven.
6. And she is ha travail to bring forth. She is persecuted; but these are not so much pains of
persecution. Persecution has its spring in hall’s malignity; this agonising has its origin in the love,
and faith, and hope of a pious maternity. (J. A. Seiss, D. D.)
Social Christhood and social fiendhood
I. Social Christhood.
1. It is glorious. Encircled with the solar beams of Divine truth. Treads down all worldliness in its
spirit and aims.
2. It is multiplying.
(1) Its offspring is brought forth in pain. Who knows the anguish of those earnestly engaged in
endeavouring to form Christ in men, and to bring Him forth?
(2) It is brought forth to govern. Every Christly convert is a king, as well as a priest unto God.
(3) It is destined for a Divine fellowship. Sublime destiny.

18. II. Social fiendhood. The “great red dragon,” the old serpent, the prince of the power of the air,
works in the children of disobedience everywhere.
1. His possession of enormous power.
(1) Of intellect. “Seven heads.”
(2) Of execution. “Seven horns.”
(3) Of empire. “Seven crowns.”
(4) Of mischief (verse 4).
2. His determined antagonism to Christhood. (D. Thomas, D. D.)
The Church a woman
1. Where John says, there appeared a great wonder in heaven, this shows us that God’s works
for His Church, and against her enemies, are most part wonderful.
2. In the comparing the Church to a woman, we see that of herself she is but weak, but strong is
He who owns her.
3. By her description, we see that all her decking and ornaments are heavenly and spiritual.
4. More particularly, she is clothed with the sun: herewith should we likewise be clothed, to make
us glorious before God, and acceptable.
5. She has the moon under her feet, which teaches all her true members in like manner to tread
upon the world in affection, and never to let it have place, either in heart or head.
6. It is first said that she was clothed with the sun, and then that she trod on the moon, to show us
that we will never despise the world till we put on Christ, and know the excellence of Christ and of
heavenly things. (Wm. Guild, D. D.)
10. James R. Davis “In any movie it always important to identify all the characters and where they
fit into the overall theme of the movie. As you watch a movie, the characters are usually defined
as the plot of the movie progresses. So it is in John's vision. The main characters for chapter 12
are described and presented in such a way that it leaves no doubt as to whom they are and the
roles each play.
John sees a dragon, which is identified as that ancient serpent called the devil, which leads the
world astray. He makes war against the woman and the angels in heaven.
Then there is a woman clothed with the sun, with the moon under her feet and a crown of twelve
stars on her head. She was pregnant and about to give birth. She gave birth to a male child who
ruled the nations with an iron scepter. The child can be none other than Jesus Christ whom the
devil desired to devour. John describes other offspring of the woman as "those who obey God's
commandments and hold to the testimony of Jesus." (12:17) Therefore the woman initially
represents the fleshly seed of Abraham which gave birth to the Christ child. After Christ is caught
up into heaven, the woman continues to represent the spiritual descendants of Abraham that are
given birth through Christ church. They are the spiritual descendants of Abraham and Christ
because they have obeyed God and hold to the testimony of Jesus Christ.
11. ZEISLER, As all of us know, effective battle requires knowing the nature andstrengths and

19. weaknesses of our enemy. If we extend this metaphor, wemight say that the first slide, in verses 1
through 6 of chapter 12,is taken from a long distance away. It is a shot of events, but thedetails
are clouded because of the distance, resulting in a distortedimpression of the way things really
are. In effect, the first pictureof the events we will study is from the point of view of Satan-- notlying
directly, but deceiving us as to the impact of what we areseeing. The second slide in the last half
of the chapter is taken witha telephoto lens, which zooms in on the details. It allows us to
seeclearly and corrects the distortion so that we have a properfoundation to stand on.
The vision of the Woman reminds the reader of God's promise to Adam and Eve about the
Messiah (the Seed of the Woman) Who will bruise the head of the serpent (Gen. 3:15). It could
have been assumed that the reference to the Woman in the twelfth chapter refers to the Virgin
Mary. However, from further references in which the distant descendents of the Woman
(Christians) are discussed, it is evident that here the Woman must be considered to be the
Church. The radiance of the sun surrounding the Woman symbolizes the moral perfection of the
saints and the blessed illumination of the Church through the gifts of the Holy Spirit. The twelve
stars symbolize the twelve tribes of the New Israel - that is, the unity of the Christian peoples. The
agony of the Woman during labor symbolizes the exploits, deprivations, and suffering of the
servants of God (the prophets, apostles, and their successors) borne by them during the
spreading of the Gospel throughout the world and during the confirmation of Christian virtues
among its spiritual children (those who were baptized). St. Paul called the Galatian Christians: "My
children, for whom I painfully labor in birth again until Christ is formed in you" (Gal. 4:19).
12. DAVID RIGGS, “In this section we have an altogether different vision, but it deals with the
same period of time that we have already studied. We do not step out of that era into another. We
get a glimpse of the actual struggle at work between God and Satan. God uses His forces (Christ
and His followers) and Satan uses his (evil governments and false religions). In chapters 12-14
seven majestic figures or personages are involved in the intense conflict: (1) the woman, (2) the
great dragon, (3) the man child, (4) Michael, (5) the sea beast, (6) the earth beast, and (7) the
Lamb with the 144,000.
John says, "And there appeared a great wonder (footnote: "Or, sign"; chapters 12-14 are highly
symbolical) in heaven" (as seen from heaven's viewpoint). First, he sees a woman of glorious
appearance. She was clothed with the sun (glorious and exalted) and had the moon under her
feet (dominion). She had on her head a crown of twelve stars (victorious). Also, the radiant
woman being with child "cried, travailing in birth, and pained to be delivered" (vs. 2). This woman
probably does not represent the Jewish nation or the virgin Mary, but the spiritual remnant through
which the Messiah would come. This view is sustained by Micah who said, "Be in pain, and labour
to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the
city, and thou shalt dwell in the field, and thou shalt go even to Babylon; there shalt thou be
delivered; there the Lord shall redeem thee from the hand of thine enemies." (Micah 4:10). The
one brought forth by the daughter of Zion would "be ruler in Israel; whose goings forth have been
from of old, from everlasting." (Micah 5:2) Micah also added, "Therefore will he give them up, until
the time that she which travaileth hath brought forth: then the remnant of his brethren shall return
unto the children of Israel. And he shall stand and feed in the strength of the Lord, in the majesty
of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of
the earth." (Micah 5:3-4)
This woman, gloriously arrayed, represents more than just the Patriarchical and Mosaical
remnant. After bearing the man child she came to symbolize all of those "who keep the
commandments of God and have the testimony of Jesus Christ" (vs. 17). Paul said, "Even so then
at this present time also there is a remnant according to the election of grace" (Rom. 11:5).
13. EXPOSITORS BIBLE, “THE FIRST GREAT ENEMY OF THE CHURCH.
Rev_12:1-17.

20. THE twelfth chapter of the Revelation of St John has been felt by every commentator to be one
more than usually difficult to interpret, and that whether we look at it in relation to its special
purpose, or to its position in the structure of the book. If we can satisfy ourselves as to the first of
these two points, we shall be better able to form correct notions as to the second.
Turning then for a moment to chap. 13, we find it occupied with a description of two of the great
enemies with which the Church has to contend. These are spoken of as "a beast" (Rev_13:1) and
"another beast" (Rev_13:11), the latter being obviously the same as that described in Rev_19:20
as "the false prophet that wrought the signs" in the sight of the former. At the same time, it is
evident that these two beasts are regarded as enemies of the Church in a sense peculiar to
themselves, for the victorious Conqueror of chap. 19 makes war with them, and "they twain are
cast into the lake of fire that burneth with brimstone."* This fate next overtakes, in Rev_20:10, "the
dragon, the old serpent, which is the devil, and Satan," so that no doubt can rest upon the fact that
to St. John’s view the great enemies of the Church are three in number. When, accordingly, we
find two of them described in chap. 13, and chap. 12 occupied with the description of another, we
are warranted in concluding that the main purpose of the chapter is to set before us a picture of
this last. (* Rev_19:20)
Thus also we are led to understand the place of the chapter in the structure of the book. We have
already seen that the seven Trumpets are occupied with judgments on the world. The seven
Bowls, forming the next and highest series of judgments, are to be occupied with judgments on
the degenerate members of the Church. It is a fitting thing, therefore, that we should be able to
form a clear idea of the enemies by which these faithless disciples are subdued, and in resisting
whom the steadfastness of the faithful remnant shall be proved. To describe them sooner was
unnecessary. They are the friends, not the enemies, of the world. They are the enemies only of
the Church. Hence the sudden transition made at the beginning of chap. 12. There is no
chronological relation between it and the chapters which precede. The thoughts embodied in it
refer only to what follows. The chapter is obviously divided into three parts, and the bearing of
these parts upon one another will appear as we proceed.
"And a great sign was seen in heaven; a woman arrayed with the sun, and the moon under her
feet, and upon her head a crown of twelve stars: and she was with child; and she crieth out,
travailing in birth, and in pain to be delivered. And there was seen another sign in heaven; and
behold a great red dragon, having seven heads and ten horns, and upon his heads seven
diadems. And his tail draweth the third part of the stars of heaven, and did cast them into the
earth: and the dragon stood before the woman that was about to be delivered, that when she was
delivered he might devour her child. And she was delivered of a son, a man-child, who as a
shepherd shall tend all the Rations with a scepter of iron: and her child was caught up unto God,
and unto His throne. And the woman fled into the wilderness, where she hath a place prepared of
God, that there they may nourish her a thousand two hundred and threescore days (Rev_12:1-
6)."
In the first chapter of the book of Genesis we read, "And God made two great lights; the greater
light to rule the day, and the lesser light to rule the night: He made the stars also."1 Sun, and
moon, and stars exhaust the Biblical notion of the heavenly bodies which give light upon the earth.
They therefore, taken together, clothe this woman; and there is no need to search for any
recondite meaning in the place which they severally occupy in her investiture. She is simply
arrayed in light from head to foot. In other words, she is the perfect emblem of light in its
brightness and purity. The use of the number twelve indeed suggests the thought of a bond of
connection between this light and the Christian Church. The tribes of Israel, the type of God’s

21. spiritual Israel, were in number twelve; our Lord chose to Himself twelve Apostles; the new
Jerusalem has "twelve gates, and at the gates twelve angels, and names written thereon, which
are the names of the twelve tribes of the children of Israel."2 (1 Gen_1:16; 2 Rev_21:12)
But though the light is thus early connected with the thought of the Christian Church, and though
the subsequent portion of the chapter confirms the connection, the woman is not yet to be
regarded as, in the strictest sense, representative of that community or Body historically viewed.
By-and-by she will be so. In the meantime a comparison of Rev_12:6 with Rev_12:14, where her
fleeing into the wilderness and her nourishment in it for precisely the same period of time as in
Rev_12:6 are again mentioned, together with what we have already seen to be a peculiarity of St.
John’s mode of thought, forbids the supposition. The Apostle would not thus repeat himself. We
are entitled therefore to infer that at the opening of the chapter he deals less with actual history
than with the "pattern" of that history which had existed from all eternity in the mount. Hence also
it would seem that the birth of the child, though undoubtedly referring to the birth of Jesus, is not
the actual birth. It, too, is rather the eternal "pattern" of that event. Similar remarks apply to the
dragon, who is not yet the historical Satan, and will only be so in the second paragraph, at Rev_
12:9. The whole picture, in short, of these verses is one of the ideal which precedes the actual,
and of which the actual is the counterpart and realization.
The resemblance, accordingly, borne by the first paragraph of this chapter (Rev_12:1-6) to the
first paragraph of the fourth Gospel (Joh_1:1-5), is of the most striking kind. In neither is there any
account of the actual birth of our Lord. In both (and we shall immediately see this still more fully
brought out in the apocalyptic vision) we are introduced to Him at once, not as growing up to be
the Light of the world, but as already grown up and as perfect light. In both we have the same light
and the same darkness, and in both the same contrariety and struggle between the two. Nor does
the comparison end here. We have also the same singular method of expressing the deliverance
of the light from the enmity of the darkness. In Joh_1:5, correctly translated, we read "The light
shineth in the darkness, and the darkness overcame it not," the thought being rather negative
than positive, rather that of preservation than of victory. In the Apocalypse we read, And her child
was caught up unto God, and unto His throne, the idea being again that of preservation rather
than of victory.
Such is the general conception of the first paragraph of this chapter. The individual expressions
need not detain us long. The woman s raiment of light has been already spoken of. Passing
therefore from that, it need occasion no surprise that He who is Himself the Giver of light should
be represented as the Son of light. God "is light, and in Him is no darkness at all."1 Jesus, as the
Son of God, is thus also the Son of light. No doubt the conception is continued even after we
behold the woman in her actual, not her ideal, state. Jesus is still her Son.2 Yet there is a true
sense in which we may describe our Lord not only as the Foundation, but also as the Son, of the
Church. He is "the First-born among many brethren,"3 the elder Brother in a common Father’s
house. He is begotten by the power of the Holy Spirit4; and they that believe in His name are
"born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."5 So close indeed
in the teaching of St. John is the identification of Christ and His people, that whatever is said of
Him may be said of them, and what is said of them may be said of Him. Human thought and
language fail to do justice to a relation so profound and mysterious. But it is everywhere the
teaching of the beloved disciple - in his Gospel, in his Epistles, in his Revelation although the
Church may not fully understand it until she has lived herself more into it than she has done. Her
"life" will then bring her "light."6 (1 1Jn_1:5; 2Comp. Rev_12:17; 3 Rom_8:29; 4 Mat_1:20; 5 Joh_
1:13; 6Comp. Joh_1:4)

22. The dragon of the passage is great and red: "great" because of the power which he possesses;
"red," the colour of blood, because of the ferocity with which he destroys men: "He was a
murderer from the beginning;" "Cain was of the evil one, and slew his brother;" "And I saw the
woman" (that is, the woman who rode upon the scarlet-coloured beast) "drunk with the blood of
the saints, and with the blood of the martyrs of Jesus."1 The dragon has further seven heads, -
seven, the number of completeness, so that he possesses everything to enable him to execute
his plans; and ten horns, the emblem at once of his strength and of his rule over all the kingdoms
of the world. Upon the heads, too, are seven diadems, a word different from that which had been
employed for the woman’s "crown" in the first verse of the chapter. Hers is a crown of victory; the
diadems of the dragon are only marks of royalty, and may be worn, as they will be worn, in defeat.
The dragon’s tail, again, like the tails of the locusts of the fifth Trumpet and of the horses of the
sixth, is the instrument with which he destroys2; and the third part of the stars of heaven
corresponds to "the third part" mentioned in each of the first four Trumpets. The figure of casting
the stars into the earth is taken from the prophecy of Daniel, in which it is said of the "little horn"
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, and stamped upon them."3 (1 Joh_8:44; 1Jn_3:12; Rev_17:6; 2 Rev_9:10;
Rev_9:19; 3 Dan_8:10)
The dragon next takes up his position before the woman which was about to be delivered, that
when she was delivered he might devour her child; and the first historical circumstances to which
the idea corresponds, and in which it is realized, may be found in the effort of Pharaoh to destroy
the infant Moses. Pharaoh is indeed often compared in the Old Testament to a dragon: "Thou
didst divide the sea by Thy strength: Thou brakest the heads of the dragons in the waters;"
"Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the
great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have
made it for myself."1 The power, and craft, and cruelty of the Egyptian king could hardly have
been absent from the Seer s mind when he employed the figure of the text. But he was certainly
not thinking of Pharaoh alone. He remembered also the plot of Herod to destroy the Child Jesus.2
Pharaoh and Herod men quailed before them; yet both were no more than instruments in the
hands of God. Both worked out His "determinate counsel and foreknowledge."3 (1 Psa_
74:13;Eze_29:3; 2 Mat_2:16; 3 Act_2:23)
The child is born, and is described in language worthy of our notice. He is a son, a man-child; and
the at first sight tautological information appears to hint at more than the mere sex of the child. He
is already more than a child: he is a man. There is a similar emphasis in the words of our Lord
when He said to His disciples in His last consolatory discourse, "A woman when she is in travail
hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth
no more the anguish, for the joy that a man is born into the world."* From the first the child is less
a child than a man, strong, muscular, and vigorous, who as a shepherd shall tend all the nations
with a scepter of iron. Strange that we should be invited to dwell on this ideal aspect of the Son’s
work rather than any other! No doubt the words are quoted from the second Psalm. This,
however, only removes the difficulty a step further back. Why either there or here should the
shepherd work of the Messiah be connected with an iron scepter rather than a peaceful crook?
The explanation is not difficult. Both the Psalm and the Apocalypse are occupied mainly with the
victory of Christ over His adversaries. His friends have already been secured in the possession of
a complete salvation. It remains only that His foes shall be finally put down. Hence the "scepter of
iron." Strange also, it may be thought, that in this ideal picture we should find no "pattern" of the
life of our Lord on earth, of His labors, or sufferings, or death; and that we should only be invited
to behold Him in His incarnation and ascension into heaven I But again the explanation is not
difficult Over against Satan stands, not a humbled merely, but a risen and glorified, Redeemer.
The process by which He conquered it is unnecessary to dwell upon. Enough that we knew the
fact. (* Joh_16:21)