Notes on the Apocalypse

by David Steele

4. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.

5. And she brought forth a man-child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.

6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.

Vs. 3-6.—The next "sign in heaven," exciting the apostle's admiration, was "a great red dragon, having seven heads and ten horns,"—The dragon is fully described, v. 9, leaving no place, or even pretence for conjecture. He is known from the day that he "beguiled Eve" in the garden of Eden. "That old serpent" still intrudes among the saints, in the garden of the Lord. (Job i. 6; John vi. 70; xiii. 27.) As the devil possessed the serpent to deceive the mother of mankind, so, with the same malevolent design, he possessed himself of the whole political and ecclesiastical power of the Roman empire, thereby to deceive and destroy the "seed of the woman," all true believers. His color is red, denoting his character as cruel and blood-thirsty. Sir Isaac Newton considers the dragon as symbolical of the Greek Christian empire of Constantinople. Scott thinks this symbol represents the pagan Roman empire; while others suppose the British government to answer the symbol, because of the scarlet costume of her officers and soldiers! Thus, inspired symbols may mean any thing suggested to the imaginations of men, not by the text or context, but by their respective and conflicting political prejudices. Surely, if the red color signify any thing besides cruelty, it may be discerned with equal clearness in the scarlet cloaks of Pope and Cardinals. As "heaven" is to be taken in an ecclesiastical sense, so are the "stars," (ch. i. 20,—) "the angels of the churches," ministers of the gospel.—As the Saracenic locusts and the Euphratean horses had stings and hurtful power in their tails, (ch. ix. 10, 19;) so it is with this dragon. The destructive influence of Mahometan delusion and papal idolatry, operated as a fatal poison in the souls of men. The judgments of the past woes left many still in a state of impenitence, (ch. ix. 20, 21.) "The leaders of this people caused them to err," by inculcating submission to existing corrupt civil power. The "little horn" of Daniel, as first rendered visible in the person of the brutal Phocas, began to be addressed in language of most fulsome and degrading flattery, which seems to be copied till the present time. That we may see how mercenary and aspiring ecclesiastics paid court to civil despots from the commencement of the famous 1260 years, let the following instance serve for a sample. Addressing the monster Phocas, Pope Gregory, as the mouth of the clergy and laity,[4] uses this language: "We rejoice that the benignity of your piety(!) has reached the pinnacle of imperial power. Let the heavens he glad and the earth rejoice."—Now let us hear the character of Phocas from the pen of an infidel:—"Ignorant of letters, of laws, and even of arms, he indulged in the supreme rank a more ample privilege of lust and drunkenness.—The punishment of the victims of his tyranny was imbittered by the refinements of cruelty: their eyes were pierced, their tongues were torn from the root, their hands and feet were amputated: some expired under the lash, others in the flames, others again were transfixed with arrows: and a simple speedy death was mercy which they could rarely obtain."[5] Thus the dragon's power was in his mouth, issuing bloody edicts to "slay the innocent;" while "his tail drew the third part of the stars of heaven, and did cast them to the earth." They prostituted their ministry to sustain the policy of the beast. "The ancient and honorable, he is the head; and the prophet that teacheth lies, he is the tail." (Is. ix. 15.) Thus it is that pastors, fond of show and ambitious of worldly distinction, attach themselves to the train of earthly thrones and dignities, and so constitute and perpetuate the antichristian confederacy against the "woman"—the true church. During the first six hundred years of the Christian era the woman had been "travailing" to bring forth a holy progeny. All this time the dragon's "eyes are privily set against the poor." (Ps. x. 8.) The allusion is here to the cruel edict of Pharaoh (Exod. i. 16; Acts vii. 19.) The great city where the witnesses are slain is "spiritually called Egypt." (ch. xi. 8.) By a like form of speech, Pharaoh is called "the great dragon," (Ezek. xxix. 3; Is. li. 9.) It should be noted, that the Roman empire, the beast, in all its heads and horns is actuated by the devil,—before as well as after its dismemberment, from the time of Romulus its founder, till its overthrow by the third woe. At the time referred to in the text, when the empire has "assumed the livery of heaven,"—professedly in the interest of Christ, then it is that the devil bestirs himself. Like his prototype, he dreads the growth and power of the woman's offspring. Under pagan Rome's persecutions, "the more God's people were afflicted, the more they multiplied and grew." Now the adversary shapes his policy accordingly.—"Come on, let us deal wisely with them, lest they multiply."—His avowed object is, to "devour the child as soon as it is born,"—by persecution to prevent ministers from laboring to convert sinners to God; and to destroy all who "as new-born babes, desire the sincere milk of the word."—The woman had still "strength to bring forth."—"She brought forth a man child, who was to rule all nations with a rod of iron."—With united voice papists and prelates declare, this child can be no other than Constantine the first Christian emperor. The very fact that this interpretation comes from such a source, may well suggest suspicion as to its correctness. Two considerations demonstrate the error of this prelatic interpretation, besides the fact that it is prelatic. Constantine had gone the way of all the earth some hundreds of years before the birth of this child. And again, the eternal Father never made the promise to Constantine or any other earthly monarch, to which the apostle John here refers. (Ps. ii. 8, 9.) This promise is obviously made to the Lord Christ. But it is objected by those learned expositors,—much like the Pharisees, (John vii. 52,)—"Search and look, for out of Galilee ariseth no prophet." So reason these men. They haughtily and confidently object thus:—"Christ is the son of the Jewish church, but this child is the son of the Christian church." This argument destroys the unity of the church of God, which is one under all changes of dispensation of his gracious covenant. (Rom. xi. 16-24; Eph. ii. 20.) The Messiah is here represented as in the beginning of the war with the same enemy;—the seed of the woman shall bruise the serpent's head. Still may the church of God joyfully declare,—"Unto us a Child is born, unto us a Son is given." (Is. ix. 6.) This masculine son, however, is not to be understood of Christ personal, but of Christ mystical,—of those who are with him "called, and chosen, and faithful;" whom "he is not ashamed to call his brethren." (ch. xvii. 14; Heb. ii. 11.) The "sealed" company, (ch. vii. 4,) the "two witnesses;" (xi. 3), the "144 thousand," (xiv. 1,) are the "manchild." As many rulers constitute but one "angel," (chs. ii. and iii.,) so the two witnesses are one manly Son. The Lord Jesus was alone in the work of redemption; but he allows his faithful disciples to share in the honor of his victories, (ch. ii. 26, 27; Ps. cxlix. 9.) From the devouring jaws of the dragon, as it were, the "child is caught up unto God, and to his throne." The leaders in church and state supposed that they had "made sure" of the Saviour, when they had "sealed the stone and set a watch." So thought the enemies of the witnesses while their dead bodies lay unburied.—"He that sitteth in the heavens shall laugh: the Lord shall have them in derision." The Anointed of the Father, the Head of the church, and Prince of the kings of the earth, as the representative of his people, in defiance of the serpent, is caught up to the throne of God, (Eph. ii. 6;) while the church flies to her appointed place in the wilderness during the 1260 years. At the beginning of that gloomy period the woman fled. This flight is not mentioned "by anticipation," as some suppose; for the wilderness condition of the woman, and the sackcloth of the witnesses, are emblematical of the same depressed state of the church, and during the same time. The witnesses prophesy during the whole period of the 1260 years; and the woman is fed in the wilderness during the same time. Her flight, sojourn in the wilderness, and feeding there, are allusions to the history of Elijah as before, (ch. xi. 6.) when he fled for his life from the wrath of Jezebel. (1 Kings xix. 1-4.) Jezebel has been already introduced as an enemy to the church, (ch. ii. 20.) There may be allusion also to the miraculous subsistence of the church in the wilderness, till the "cup of the Amorites should be full." During the time of the conflict, to be described in the rest of this chapter, the woman is in a place of safety. In the worst of times there are places of safety provided for God's children. (Isa. xxvi. 20.)

7. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought, and his angels.

8. And prevailed not; neither was their place found any more in heaven,

9. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

10. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast down, which accused them before our God day and night.

11. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

Vs. 7-11.—In this part of the chapter we have three attacks of the dragon upon the friends of true religion. The first is the war in heaven, (vs. 7-12.) The second persecution on the earth, (vs. 12-16.) The third is mentioned in verse 17th: and these three contests cover the whole period of the 1260 years.