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."[297] 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.[298] 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."[299]
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."[300] 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 sceptre 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 sceptre 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 "sceptre 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 labours, or sufferings, or death; and that we should only be invited to behold Him in His incarnation and ascension into heaven! 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 know the fact.
The woman's child being thus safe, the woman herself fled into the wilderness, where she hath a place prepared of God, and where she shall be nourished by heavenly sustenance. Thus Israel wandered forty years, fed with the manna that fell from heaven and the water that flowed from the smitten rock.[301] Thus Elijah fled to the brook Cherith, and afterwards to the wilderness, where his wants were supplied in the one case by the ravens, in the other by an angel.[302] And thus was our Lord upheld for forty days by the words that proceeded out of the mouth of God.[303] This wilderness life of the Church, too, continues during the whole Christian era, during the whole period of witnessing.[304] Always in the wilderness so long as her Lord is personally absent, she eats heavenly food and drinks living water.
Such is the first scene of this chapter; and, glancing once more over it, it would seem as if its chief purpose were to present to us the two great opposing forces of light and darkness, of the Son and the dragon, considered in themselves.
The second scene follows:—
And there was war in heaven, Michael and his angels going forth to war with the dragon; and the dragon warred and his angels: and they prevailed not, neither was their place found any more in heaven. And the great dragon was cast down, the old serpent, he that is called the devil, and Satan, the deceiver of the whole inhabited earth: he was cast down into the earth, and his angels were cast down with him. And I heard a great voice in heaven, saying, Now is come the salvation, and the power, and the kingdom of our God, and the authority of His Christ: for the accuser of our brethren is cast down, which accuseth 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 they loved not their life even unto death. Therefore rejoice, O heavens, and ye that tabernacle in them. Woe for the earth and for the sea! because the devil is gone down unto you, having great wrath, knowing that he hath but a short season (xii. 7-12).
If our conception of the first six verses of the chapter be correct, it will be evident that the idea often entertained, that the verses following them form a break in the narrative which is only resumed at ver. 13, is wrong. There is no break. The progress of the thought is continuous. The combatants have been set before us, and we have now the contest in which they are engaged. This consideration also helps us to understand the personality of Michael and the particular conflict in the Seer's view.
For, as to the first of these two points, it is even in itself probable that the Leader of the hosts of light will be no other than the Captain of our salvation, the Lord Jesus Christ Himself. The dragon leads the hosts of darkness. The Son has been described as the opponent against whom the enmity of the dragon is especially directed. When the war begins, we have every reason to expect that as the one leader takes the command, so also will the other. There is much to confirm this conclusion. The name Michael leads to it, for that word signifies, "Who is like God?" and such a name is at least more appropriate to a Divine than to a created being. In the New Testament, too, we read of "Michael the archangel"[305]—there seems to be only one, for we never read of archangels[306]—and an archangel is again spoken of in circumstances that can hardly be associated with the thought of any one but God: "The Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God."[307] Above all, the prophecies of Daniel, in which the name Michael first occurs, may be said to decide the point. A person named Michael there appears on different occasions as the defender of the Church against her enemies,[308] and once at least in a connexion leading directly to the thought of our Lord Himself: "And at that time shall Michael stand up, the great prince which standeth for the children of Thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time Thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And 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."[309] These considerations justify the conclusion that the Michael now spoken of is the representative of Christ; and we have already seen, in examining the vision of the "strong angel" in chap. x., that such a mode of speaking is in perfect harmony with the general method of St. John.
Light is thus thrown also upon the second point above mentioned: the particular conflict referred to in these verses. The statement that there was war in heaven, and that when the dragon was defeated he was cast down into the earth, might lead us to think of an earlier conflict between good and evil than any in which man has part: of that mentioned by St. Peter and St. Jude, when the former consoles the righteous by the thought that "God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment,"[310] and when the latter warns sinners to remember that "angels which kept not their own principality, but left their proper habitation, He hath kept in everlasting bonds under darkness unto the judgment of the great day."[311] The circumstances, however, of the war, lead rather to the thought of a conflict in which the Son, incarnate and glorified, takes His part. For this "Son" is the opponent of the dragon introduced to us in the first paragraph of the chapter. "Heaven" is not so much a premundane or supramundane locality as the spiritual sphere within which believers dwell even during their earthly pilgrimage, when that pilgrimage is viewed upon its higher side. And the means by which the victory is gained—for the victors overcame by the blood of the Lamb, and by the word of their testimony—distinctly indicate that the struggle referred to took place after the work of redemption had been completed, not before it was begun.
Several other passages of the New Testament are in harmony with this supposition. Thus it was that when the seventy returned to our Lord with joy after their mission, saying, "Lord, even the demons are subject unto us in Thy name," He, beholding in this the pledge of His completed victory, exclaimed, "I beheld Satan fallen as lightning from heaven."[312] Thus it was that when charged with casting out demons by Beelzebub, the prince of the demons, our Lord pointed out to His accusers that His actions proved Him to be the Conqueror, and that the kingdom of God was come unto them: "When the strong man fully armed guardeth his own court, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armour wherein he trusted, and divideth his spoils."[313] To the same effect are all those passages where our Lord or His Apostles speak, not of a partial, but of a complete, victory over Satan, so that for His people the great enemy of man is already judged, and overthrown, and bruised beneath their feet: "Now is a judgment of this world: now shall the prince of this world be cast out;" "And when He" (the Advocate) "is come, He will convince the world of judgment, because the prince of this world hath been judged;" "Since then the children are sharers in flesh and blood, He also Himself in like manner partook of the same; that through death He might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage;" "Whatsoever is begotten of God overcometh the world: and this is the victory that overcometh the world, even our faith;" "We know that whosoever is begotten of God sinneth not; but He that was begotten of God keepeth him, and the evil one toucheth him not."[314]