The Expositor's Bible: The Book of Revelation

by William Milligan

Rev. xii.

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. xiii., 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" (ver. 1) and "another beast" (ver. 11), the latter being obviously the same as that described in chap. xix. 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. xix. makes war with them, and "they twain are cast into the lake of fire that burneth with brimstone."[285] This fate next overtakes, in chap. xx. 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. xiii., and chap. xii. 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.

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. xii. 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 nations with a sceptre 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 (xii. 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."[286] 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 connexion between this light and the Christian Church. The tribes of Israel, the type of God's 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."[287]

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 connexion, 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 ver. 6 with ver. 14, where her fleeing into the wilderness and her nourishment in it for precisely the same period of time as in ver. 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 ver. 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 (vers. 1-6) to the first paragraph of the fourth Gospel (vers. 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 John i. 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."[288] 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.[289] 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,"[290] the elder Brother in a common Father's house. He is begotten by the power of the Holy Spirit[291]; 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."[292] 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."[293]

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."[294] 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 destroys[295]; 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."[296]