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