(2) A representation of the church, under the image of a woman about to give birth to a child, ch. xii. 1, 2. A woman is seen, clothed, as it were, with the sun—emblem of majesty, truth, intelligence, and glory; she has the moon under her feet, as if she walked the heavens; she has on her head a glittering diadem of stars; she is about to become a mother. This seems to have been designed to represent the church as about to be increased, and as in thatcondition watched by a dragon—a mighty foe—ready to destroy its offspring, and thus compelled to flee into the wilderness for safety. Thus understood, the point of time referred to would be when the church was in a prosperous condition, and when it would be encountered by Antichrist, represented here by the dragon, and compelled to flee into the wilderness; that is, the church for a time would be driven into obscurity, and be almost unknown. It is no uncommon thing, in the Scriptures, to compare the church with a beautiful woman. See Notes on Isa. i. 8. The following remarks of Professor Stuart (vol. ii. 252), though he applies the subject in a manner very different from what I shall, seem to me accurately to express the general design of the symbol:—“The daughter of Zion is a common personification of the church in the Old Testament; and in the writings of Paul, the same image is exhibited by the phrase, Jerusalem, which is the mother of us all; i.e. of all Christians, Ga. iv. 26. The main point before us is the illustration of that church, ancient or later, under the image of a woman. If the Canticles are to have a spiritual sense given to them, it is plain enough, of course, how familiar such an idea was to the Jews. Whether the woman thus exhibited as a symbol be represented as bride or mother depends, of course, on the nature of the case, and the relations and exigencies of any particular passage.”
(3) The dragon that stood ready to devour the child, ver. 3, 4. This represents some formidable enemy of the church, that was ready to persecute and destroy it. The real enemy here referred to is, undoubtedly, Satan, the great enemy of God and the church, but here it is Satan in the form of some fearful opponent of the church that would arise at a period when the church was prosperous, and when it was about to be enlarged. We are to look, therefore, for some fearful manifestation of this formidable power, having the characteristics here referred to, or some opposition to the church such as we may suppose Satan would originate, and by which the existence of the church might seem to be endangered.
(4) The fact that the child which the woman brought forth was caught up to heaven—symbolical of its real safety, and of its having the favour of God—a pledge that the ultimate prosperity of the church was certain, and that it was safe from real danger, ver. 5.
(5) The fleeing of the woman into the wilderness, for the space of a thousand two hundred and threescore days, or 1260 years, ver. 6. This act denotes the persecuted and obscure condition of the church during that time, and the period which would elapse before it would be delivered from this persecution, and restored to the place in the earth which it was designed to have.
(6) The war in heaven; a struggle between the mighty powers of heaven and the dragon, ver. 7–9. Michael and his angels contend against the dragon, in behalf of the church, and finally prevail. The dragon is overcome, and is cast out, and all his angels with him; in other words, the great enemy of God and his church is overcome and subdued. This is evidently designed to be symbolical, and the meaning is, that a state of things would exist in regard to the church, which would be well represented by supposing that such a scene should occur in heaven; that is, as if a war should exist there between the great enemy of God and the angels of light, and as if, being there vanquished, Satan should be cast down to the earth, and should there exert his malignant power in a warfare against the church. The general idea is, that his warfare would be primarily against heaven, as if he fought with the angels in the very presence of God, but that the form in which he would seem to prevail would be against the church, as if, being unsuccessful in his direct warfare against the angels of God, he was permitted, for a time, to enjoy the appearance of triumph in contending with the church.
(7) The shout of victory in view of the conquest over the dragon, ver. 10–12. A loud voice is heard in heaven, saying, that now the kingdom of God is come, and that the reign of God would be set up, for the dragon is cast down and overcome. The grand instrumentality in overcoming this foe was “the blood of the Lamb, and the word of their testimony;” that is, the great doctrines of truth pertaining to the work of the Redeemer would be employed for this purpose, and it is proclaimed that the heavens and all that dwell therein had occasion to rejoice at the certainty that a victory would be ultimately obtained over this great enemy of God. Still, however, his influence was not wholly at an end,for he would yet rage for a brief period on the earth.
(8) The persecution of the woman, ver. 13–15. She is constrained to fly, as on wings given her for that purpose, into the wilderness, where she is nourished for the time that the dragon is to exert his power—a “time, times, and half a time”—or for 1260 years. The dragon in rage pours out a flood of water, that he may cause her to be swept away by the flood: referring to the persecutions that would exist while the church was in the wilderness, and the efforts that would be made to destroy it entirely.
(9) The earth helps the woman, ver. 16. That is, a state of things would exist as if, in such a case, the earth should open and swallow up the flood. The meaning is, that the church would not be swept away, but that there would be an interposition in its behalf, as if the earth should, in the case supposed, open its bosom, and swallow up the swelling waters.
(10) The dragon, still enraged, makes war with all that pertains to the woman, ver. 17. Here we are told literally who are referred to by the “seed” of the woman. They are those who “keep the commandments of God, and have the testimony of Jesus Christ” (ver. 17); that is, the true church.
The chapter, therefore, may be regarded as a general vision of the persecutions that would rage against the church. It seemed to be about to increase and to spread over the world. Satan, always opposed to it, strives to prevent its extension. The conflict is represented as if in heaven, where war is waged between the celestial beings and Satan, and where, being overcome, Satan is cast down to the earth, and permitted to wage the war there. The church is persecuted; becomes obscure and almost unknown, but still is mysteriously sustained; and when most in danger of being wholly swallowed up, is kept as if a miracle were wrought in its defence. The detail—the particular form in which the war would be waged—is drawn out in the following chapters.