1. And there appeared a great wonder in heaven: a woman clothed with the
sun, and the moon under her feet, and upon her head a crown of twelve
stars;
2. And she, being with child, cried, travailing in birth, and pained to
be delivered.
Vs. 1, 2.--The Apocalypse, besides the _three_ parts into which it is
divided by its divine Author, (noticed in ch. i. 19,) is also
susceptible of division into _two_ parts. With the eleventh chapter
terminates the _abridged_ prospective history of the church and of the
world, emblematically represented under the seals and trumpets. The
seventh seal, when opened, disclosed all the contents of the sealed
book, and also introduced the seven trumpets. But we have followed the
series of the trumpets in order, to the end of the world,--interrupted
only by the isolated history of the "little book; which, treating of
events which were matter of history under the first two woe-trumpets,
_could not be sealed_. Now at the twelfth chapter, without regard to the
seventh, or any other of the trumpets in particular, we are furnished
with a second and enlarged edition, as it were, of the most important
parts of the first edition. We have observed before, that this is the
manner of the prophets on a large scale, especially in predicting "the
sufferings of Christ, and the glory that should follow." So it is with
John and Paul. What the latter only hints at, when writing to Timothy,
(1 Tim. iv. 1-3,) he enlarges upon in addressing the Thessalonians. (2
Thess. ii. 3-12.) The theme is the same as treated by these two
apostles; and this coincidence will in due time be more manifest. Next
to Christ personal, the prophets have been interested in the destiny of
Christ mystical.
Three different views of this twelfth chapter have been taken by the
more sober and learned expositors. One considers it as referring to the
Roman empire in its heathen state, prior to the time of Constantine.
Another understands the first part of this chapter,--(vs. 1-6,)--as
relating to Rome pagan, and the rest of the chapter to antichristian
Rome. A third conceives that the whole of it applies to apostate
imperial Rome _only_. The last is doubtless the correct view.
As the "sealed book" and the "little open book," must be supposed to
contain all the prophetical part of the Apocalypse; and as the whole of
the little book is comprised in the eleventh chapter, (vs. 1--13,) this
twelfth chapter must belong to the sealed book. Being a continuance of
the history under the seventh seal, although it may agree in time with
some of the trumpets, it cannot go back to a period prior to the seventh
seal. But under the sixth seal, paganism was abolished in the Roman
empire; therefore this chapter refers to the antichristian empire.
Moreover, as the little book was introductory to the seventh trumpet,
designating the object of the third woe, so this chapter and the next
two, are wholly occupied in describing the object of the vials, (ch.
16.)
We ought to bear in mind continually, that the seals, trumpets and
vials, are introduced as symbols, to delineate one character, the
impenitent enemy of God and of his saints. But this enemy "beguiles
through his subtlety," changing his aspects and instruments, the more
successfully to assail the city of the Lord. It is therefore the design
of the Holy Spirit in these three chapters to present the foe in his
most prominent features, that the two witnesses may be able to identify
the enemy, be apprized of their danger, and intelligently choose their
commander,--"the Captain of salvation."
"There appeared a great wonder in heaven." The word "wonder" in this
verse, and also in verse third, simply means a _sign_ or symbol; and the
whole structure of the book requires that it be so translated.--"Woman"
is here the true church of God. Here most expositors fail to explain the
symbol "heaven." Others say "heaven" symbolizes the church. Then we have
_two churches_,--a church within a church! This is unquestionably the
only correct view of the matter. During most, if not the whole period of
the 1260 years, the witnesses are so blended with, or overshadowed by
the church catholic or general, that few are able, and fewer still
disposed, to distinguish the one from the other. All through the Bible
the church is spoken of as a female. She is the "daughter of Zion,--the
bride, the Lamb's wife." Any body politic is spoken of in the sacred
writings in the same style. "The daughter of Babylon, of Tyre, or even
of Egypt,"--These are familiar figures.
This woman is "clothed with the sun." She has "put on the Lord Jesus
Christ." (Rom. xiii. 14.) He is "the Lord her righteousness." (Jer.
xxiii. 6.) The "moon under her feet," may represent the "beggarly
elements" of the Mosaic ritual, sublunary things, or the ordinances
which derive all their light from the "Sun of righteousness." The
"twelve stars" are the doctrine of the apostles, or rather the apostles'
legitimate successors; their _legitimacy_ tested by their doctrine and
order in opposition to the _imaginary historical line_ of papistical and
prelatic succession. A faithful gospel ministry are ever her stars and
her crown, (ch. i. 20.) The true apostolic church, thus scripturally
constituted, (ch. xi. 1,) becomes the joyful mother of a holy seed. (Ps.
cxiii. 9; Gal. iv. 26, 27.)
3. And there appeared another wonder in heaven, and, behold, a great red
dragon, having seven heads, and ten horns, and seven crowns upon his
heads.
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.
The first war is waged in heaven. The allusion is obviously to the
rebellion of angels, for which they were cast down from heaven, (2 Pet.
ii. 4.) The contest is the same in principle as the first war; but it is
conducted in a different form and place. Heaven here, is the church
general, and the serpent acts by the authority of the empire. The woman
having fled into the wilderness, the dragon's power becomes so great in
the symbolical heaven, that he aims at the entire destruction of true
religion in the world. The advocates of the true religion at this time
were the Waldenses, called by their adversaries in derision _Leonists_
and _Cathari_,--citizens of Lyons in France; and Puritans, a term of
reproach heaped upon their successors till the present day. These people
were deemed the most dangerous enemies to the church of Rome. Yet the
reasons for their condemnation by the inquisitors, are their full
vindication in the judgment of impartial men. They are three,--"This is
the oldest sect; for some say it hath endured,--from the time of the
apostles. It is more general; for there is no country in which this sect
is not. Because when all other sects beget horror in the hearers, this
of the Leonists hath a great show of piety: they live justly before men,
and believe all things rightly concerning God; only they blaspheme the
church of Rome and the clergy." While the beast by its horns, instigated
by an apostate church, and both by the dragon, was "making havoc of the
church," represented by the Puritans: there were some even in the Romish
cloisters whose hearts God had touched, and who occasionally espoused
the cause of a virtuous minority at the hazard of life. This war _in
heaven_, conducted with various success by Bernard, Peter Waldo, John
Wickliffe and others on the European continent and in Britain, may be
pronounced by Gibbon "premature and ineffectual;" but the Captain of
salvation and his heroic followers, will give a different verdict. These
noble confessors and martyrs, under the conduct of Michael our prince,
began the struggle with the dragon, although the war did not come to its
height till the early part of the 16th century. Then it was that
"Michael and his angels fought against the dragon, and the dragon fought
and his angels." Both parties became more visible in the symbolic heaven
before the eyes of all Christendom. Michael, (_who is like God_?) is the
well known description of Jesus Christ. (Phil. ii. 6; Heb. i. 3.) To
Daniel, while contemplating this same contest, he was made known as the
"great Prince, that standeth for the children of God's people," and long
before Daniel's time, had "contended with the devil." (Jude v. 9.)
"Christ and Belial" are therefore the two opposing leaders of the
armies. In other words, Christ mystical and the devil incarnate are the
belligerents; and we know that "greater is he that is in the saints,
than he that is in the world." (1 John iv. 4.) The result of the war is
not doubtful. The whole power of Rome, civil and
ecclesiastical,--emperors, kings, princes, pope, cardinals and prelates,
were baffled; and this too, whether in the use of the sword of the
Spirit,--polemic _theses_,--or of the material sword, in literal
warfare. When the Lord Jesus "mustered the hosts to the battle," he
furnished them "with the whole armour of God to stand in the evil way."
When Zuingle, Luther, Calvin, Knox, their compeers and successors, were
obliged to wrestle with the hosts of Antichrist,--"against
principalities, against powers, against the rulers of the darkness of
this world, against spiritual wickedness in high places," (_wicked
spirits in heavenly places_,) they found it both lawful and
necessary,--"having no sword, to buy one." (Luke xxii. 36.)
The dragon and his angels were defeated and routed,--"They prevailed
not,--he was cast out into the earth, and his angels were cast out with
him." The thunders of the Vatican thenceforth lost their wonted power to
terrify. Ever since, they are but _brutum fulmen,--vox, et praeterea
nihel_,--harmless thunder,--unmeaning voice. Papal curses, though
annually launched against all heretics, tend only to amuse the popular
mind, not to reach or disturb the individual conscience. For centuries
the dragon has been unable to rouse any one horn of the beast to deeds
of blood.
It is usual for the victors to give outward expression to their joy.
"The voice of them that shout for mastery," has been heard since the
days of Moses. (Exod. xxxii. 18.) Accordingly, these conquerors
congratulate one another on their recent victory, but their joy
terminates on the proper object. The "kingdom of their God and the power
of his Christ" constitute their theme. His right hand and his holy arm
have gotten him the victory. The devil accused Job before God. His
accusations in that instance were prosecuted through Job's friends and
his wife. (Job ii. 4, 5, 9, 11.)--So it was in the experience of the
reformers. They were loaded with infamy by their persecutors; and while
they were depressed, God himself seemed to give sentence against them.
This was the wormwood and the gall in the cup of their affliction, as it
was in holy Job's experience: but in due time God "brought forth their
righteousness as the light, and their judgment as the noonday." Their
"good conversation put to silence the ignorance of foolish men." The
power of the Lord's Christ was made manifest through the instrumentality
of his servants, by producing conviction in many hearts that the cause
for which they suffered was from God, and thus prevailing with such to
join in their fellowship. The hearts of kings and princes of the earth
were touched from on high; so that they braved the combinations of
imperial and papal power, while extending the shield of their protection
to the followers of the Lamb. Frederick the Wise, and especially John
his brother, electors of Saxony in Luther's time, were notable bulwarks
of defence to the sufferers, against the bloody edicts of Charles fifth,
emperor of Germany. The "good regent" in Scotland and others extended
effectual protection to Knox, his coadjutors and followers in the cause
of reformation. When the seven thunders uttered their voices, John "was
about to write," (ch. x. 4.) He was about to proclaim a final victory!
He was too sanguine. "The time was not yet." Just so in the case of his
legitimate successors in the work of the Lord. Confident in the power
and faithfulness of Michael their Prince, confident in the righteousness
of their cause, fondly hoping that at this time their Master is about to
restore again the kingdom to Israel, they prematurely exclaim,--"Now is
come salvation."--In reaping the first fruits of victory, they
anticipate the harvest of final and absolute conquest, (ch. xiv. 8.)
Indeed, the salvation of God and the power of his Christ, were
experienced by great multitudes during the time of this contest. The
saints experienced times of refreshing from the presence of the Lord.
Then followed a work of grace, both on the continent of Europe and in
the British Isles; Christians entering into solemn covenant bonds with
God and with one another, whereby the kingdom of God was rendered more
visible among mankind than in the "dark ages." The weapons, with which
the saints overcame the dragon, were not carnal, but mighty. These, we
are told, were "the blood of the Lamb, and the word of their testimony."
They believed and they taught in opposition to the popular doctrine of
good works and penances, that the righteousness which the law of God
requires of a sinner, is provided by a Surety; that the blood of Christ
alone cleanses believers from the guilt of sin, and thus justifies them
in the sight of God. No man ever used stronger language than Luther in
denouncing the supposed efficacy of works, or in asserting the
sovereignty of free grace, in the justification of a sinner. Indeed it
was the deep impression which the doctrine of justification made upon
the hearts of men, and the firm hold which faith took of it, that
enabled and constrained them to forsake the Romish church and to seek
and erect a separate fellowship. This was with them "the word of
Christ's patience." Other doctrines of grace were, of course, connected
with this of justification in the apprehension of the Reformers, but it
was the central one. And thus we may learn, that any doctrine of the
Bible, when generally opposed, may lawfully become a point of testimony;
and when openly opposed and practically denied, it may become a
warrantable and imperative ground of separation. In all such cases,--and
history supplies multitudes of them,--the declining majority are truly
the schismatics and separatists. The malicious, the indolent and
credulous, however, in all ages have joined in the cry of schism as
attaching to the virtuous minority.
Many of the combatants fell in the conflict, "resisting unto blood,
striving against sin." "They loved not their lives unto the death." They
could give no stronger evidence of love to Christ and truth. Their
faithful contendings constituted their testimony. This testimony is
called in the 17th verse, "the testimony of Jesus Christ." Does this
mean that it _belongs_ to Christ? or that it _treats_ of him? The
language may probably be taken in either sense, or as embracing both. It
is Christ's testimony, as he is "the faithful and true Witness, who
before Pontius Pilate witnessed a good confession;" or it may be
understood as bearing upon Christ in his person, offices and work. In
either sense his faithful disciples enjoy intimate communion with
himself, sharing the honour of his victories, (v. 5.) Therefore let the
heavens rejoice in prospect of _final_ victory, (ch. xviii. 20.)
12. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the
inhabiters of the earth, and of the sea! for the devil is come down unto
you, having great wrath, because he knoweth that he hath but a short
time.
13. And when the dragon saw that he was cast into the earth, he
persecuted the woman, which brought forth the manchild.
Vs. 12, 13.--Here is a note of warning. The dragon, though ejected from
the symbolic heaven, the seat of imperial and ecclesiastic power, is not
yet bound with the great chain, (ch. xx. 1, 2.) His late defeat has only
incensed his rage, "as a bear robbed of her whelps." But the special
reason assigned for his "great wrath" is, "because he knoweth that he
hath but a short time." How does the devil come to this knowledge? Is he
omniscient! No. Was he joint-counsellor with the Most High? No. (Isa.
xl. 13, 14; Rom. xi. 34.) He must have derived this knowledge from
revelation; and from some instances in Scripture, we might infer that
the devil is more skilled in theology, especially in prophecy, than
many, if not most modern interpreters. In the time of our Lord's
humiliation he quoted and applied to him a prophecy in the 91st psalm,
(v. 11, 12.) He also dreaded being tormented,--"before the time." (Matt.
viii. 29:) from which it appears that he reasons of the "times and the
seasons" as revealed in the Bible. But by the phrase, "a short time,"
the devil understood,--and we are to understand,--not the time to
transpire till the end of the world; but, the time intervening between
his ejectment out of heaven, and the overthrow of Antichrist, when he is
to be bound. Now, we may learn from the _devil's calculation_, that all
those learned and famous divines, especially of the prelatic church of
England, "do greatly err, not knowing the Scriptures;" who say, that the
dragon was cast out of the symbolic heaven _in the time of Constantine!_
The space of duration _from Constantine till the millennium_, cannot be
relatively "short," under the New Testament dispensation. The time of
the dragon's being cast out of heaven, and the instruments by which this
was accomplished, are to be found clearly verified in the authentic
histories of the sixteenth century, to which some references have been
already made, as elucidating the events of the 11th chapter: for it is
to be still remembered that the former part of the 11th chapter _agrees
in time_ with the 12th, 13th and 14th chapters. At the end of the second
woe, which we supposed to be in the latter part of the seventeenth
century, about the year 1672, it is declared "the third woe cometh
quickly," (ch. xi. 14.) Now here it is said "the devil,--hath but a
short time." Taking both expressions as relating to the same period, it
follows that we are now living,--not in the time of the third woe, but
in the time of the devil's activity among the "inhabiters of the earth
and of the sea;" that is, the population of Christendom either in a
tranquil or revolutionary state. The enemy makes his _second_ attack
upon the "woman" in a new and unexpected mode of warfare. So long as
permitted, he never ceases to persecute the saints. When defeated in
_heaven_, he renews the assault upon the _earth_. If the edicts and
bulls of crowned and mitred heads have lost their power to terrify and
destroy the souls of men, he will try to effect the same object by other
means.
14. And to the woman were given two wings of a great eagle, that she
might fly into the wilderness, into her place; where she is nourished
for a time, and times, and half a time, from the face of the serpent.
15. And the serpent cast out of his mouth, water as a flood, after the
woman, that he might cause her to be carried away of the flood.
16. And the earth helped the woman, and the earth opened her mouth, and
swallowed up the flood which the dragon cast out of his mouth.
Vs. 14-16.--To guard against the _second_ attack of the dragon, the
woman flees a _second_ time to the place of safety, which had been
mercifully prepared for her preservation before the war began, (v. 6.)
And she is in no less peril from her deadly enemy than before.
The "two wings of a great eagle" have furnished occasion to many fertile
minds for indulging in fanciful conjectures. To such persons nothing
occurs answerable to the symbol but some emblem of imperial power or
national sovereignty. And because the eagle was the visible symbol on
the military banner of Rome, it is conjectured that "the eastern and
western empires afforded protection to the church!" Why, the empire, in
both its wings, was the deadly enemy of the church, as we have already
seen! (ch. xi. 7.) Alas! what absurdities result from political bias!
The unlettered Christian will readily perceive under the emblem in the
text, a plain allusion to the gracious interposition of the church's
Redeemer in the days of old. "Ye have seen what I did unto the
Egyptians, and how I bare you on _eagles' wings_, and brought you unto
myself." (Exod. xix. 4.) Thus the Lord delivered his people and brought
them into a literal wilderness on their way to the promised land of
liberty. And now in a time of equal danger, he will "set his hand again
the second time" to deliver his people. He who delivered them from so
great a death as Pharaoh threatened, doth still deliver: in whom his
saints have ground to trust that he will still deliver them, (2 Cor. i.
10) The great and beneficial change accomplished among the nations by
the reformation in the sixteenth and seventeenth centuries, whereby the
dragon was hurled from seats of ecclesiastical and civil power, did not
materially change the position of the "two witnesses." The time had not
yet come when they were to be called up into the symbolic heaven. They
must continue to prophesy till the close of the appointed period of 1260
years. Till the expiration of that definite period the true church of
Christ is not to be permanently established in any nation of the earth.
The actual condition of the church and of the nations among whom she
dwells, is delineated in these verses during the time subsequent to the
Protestant Reformation,--consequently in our own time. The "time, times
and half a time" of the 14th verse, are an obvious reference to Daniel
vii. 25: xii. 7; and are the same period as 42 months, or 1260 days, "a
day for a year." During this whole time the woman is nourished in the
wilderness "from the face of the serpent." Safety is secured for her
only "in her place."
"Water," as a symbol or metaphor, is of frequent occurrence and varied
import in Scripture. Among its diversified significations, perhaps that
of a destructive element is most common. (Ps. xviii. 4; xxxii. 6.) It is
indeed often used to denote gospel blessings, (as Is. lv. 1; John vii.
38; Rev. xxii. 17.) As here used, the "water as a flood," represents
something intended by the dragon for the destruction of the woman. If he
cannot destroy her by fire, he aims to overwhelm her with water. This
water comes out of the dragon's "mouth." So of the "unclean spirits,"
(ch. xvi. 13.) Soul-destroying errors,--heresies,--are undoubtedly
intended. If he cannot devour as a roaring lion, he will endeavour to
deceive and seduce as a cunning serpent. We are therefore instructed
hereby to look for "damnable heresies" to prevail, accompanied and
followed by popular commotions and licentiousness. The age in which we
live is remarkably characterized by false systems and impious theories.
Speculative atheism caused the French revolution, and led to the
erection of the United States government; which, having openly declared
independence of England, soon after virtually declared independence of
God. France, Germany, England and the United States, have all been
pervaded with infidel and atheistical sentiments; and these, whether
propagated under the name of _solid science_ or _polite literature_,
have corrupted the public mind for generations. In the name of science,
treating of the material or moral world, the agents of the dragon have
been exceedingly successful. Metaphysicians and geologists have
constructed systems which would exclude the Almighty from the heavens
and the earth. But however active and zealous these laborers in the
service of the dragon, they do not reach the popular ear but in part.
Those sons of Belial who devise false systems of religion under the name
of Christianity, have been still more pernicious to the nations, and
dangerous to the church. If the church of Rome cannot prevail with kings
as before, to execute her cruel sentences of death upon heretics, she is
not less active in disseminating her idolatrous and superstitious dogmas
among the nations. By freemasonry, odd-fellowship, temperance
associations, and a countless number of affiliated societies,--the
offshoots of popery and infidelity, the dragon still assails the woman.
Reason, toleration, humanity, charity and liberality are terms which
have been selected and abused by the servants of the devil "to deceive
the hearts of the simple." These are alike the watchwords of the
spiritual seducer and the political agitator. What dogma or heresy so
absurd,--what conduct so immoral, as not to find patronage in the
journals of the day? or not to find tolerance or protection under the
fostering wings of church or state? What is impiously called "free
love," as well as avowed infidelity and polygamy, are patronized by
constituted authorities in Christendom. When taking a survey of the
errors and systems of error, hostile to the honor of Messiah and the
free grace of his gospel, how few can be found in the different nations
of the earth, who "overcame by the blood of the Lamb!" The religions
established by the nations of the world are all more or less tainted
with the errors, and disfigured by the ceremonies of the church of Rome.
Surely we have before our eyes a constant fulfilment of the prophecy
under consideration. To all outward appearance the woman is in the
wilderness. She is in fact so obscure that some of her sons begin to
question her visibility. They are ready to cry in despondency,--"The
witnesses are slain."--They are mistaken. This is their infirmity. The
1260 years are not yet expired, nor the testimony finished. "When the
enemy shall come in _like a flood_, the Spirit of the Lord shall lift up
a standard against him." (Isa. lix. 19.) The mystic woman is yet in the
wilderness, and there she is nourished with the hidden manna "a time,
times and half a time," "forty and two months, or twelve hundred and
sixty days,"--that is, years; for, as formerly noticed, all these
expressions mean the same period of time; the period during which the
witnesses prophesy, on the one side, and the gentiles tread the outer
court, on the other. The profanation of the holy city,--the church
nominal, and the testimony of the witnesses against that conduct, is the
same contest which in this chapter is represented under other symbols.
The waters of the symbolic flood have spread over all the nations of
Christendom, corrupting the very fountains of natural and moral science,
literature, politics and religion; so that hardly any principle is
accepted by the human mind as settled, but all is thrown into debate.
Man's intellect, craving substantial nourishment, and thirsting for
refreshment which nothing but the water of life can supply, vibrates
between ritualism and skepticism in our day. The flood from the dragon's
mouth, consisting of truth and error, a combination of Christianity,
refined idolatry and speculative atheism, fails to satisfy the necessary
cravings of the immortal soul. "There be many that say, Who will show us
any good?" (Ps. iv. 6.)
In this state of the popular mind, there is a general sentiment which
discountenances penalties inflicted for mere opinion. The cry of
toleration,--"freedom of speech and of the press," resounds in the
public ear among most communities since the dragon was cast down from
the mystic heaven. This popular sentiment is not an expression of the
law of charity, actuating hearts influenced by divine grace; but rather
originates from indifference alike to the claims of Messiah and the
destinies of mankind. Thus "the earth helps the woman." Indeed, the
nations of Christendom, contrary to their former policy, are now much
more tolerant of ecclesiastical than of _political_ heresies. With few
exceptions, the policy of the nations at the present time is to
discriminate, not among _churches_, but among _religions_. The popular
voice is obviously in favor of dissevering that alliance between church
and state, from which mankind have suffered in past generations. While
every earthly potentate, usurping the place and prerogatives of the
Mediator, assumed to dictate the faith and worship of his subjects, all
dissenters and recusants must necessarily be subjected to penalties.
Such was the policy of the dragon for centuries, while in the heavens of
ecclesiastical and civil power. The nominal church established by the
state, _defined heresy_; and the heresy found by the church became
rebellion against the civil authority. Of course the saints were then
executed as _traitors_. Even a superficial view of the signs of the
times will result in the conviction, that a great change has taken place
in the policy of nations and churches. The dragon has now prevailed with
most politicians and statesmen, as well as with most professing
Christians, to demand a total "separation of church and state;" by which
demand they do not mean a divorce of the unscriptural and
_antichristian_ alliance only or chiefly, but a simple and absolute
rejection of religion, and especially the _Christian_ religion, from any
connexion with or influence upon _civil_ affairs. This is undeniably the
avowed aim and declared desire of the great body of the population of
Christendom at the present time, (1870.) And what is this but an open
denial of the authority of the Mediator as he is the "Prince of the
kings of the earth?" Thus has the dragon, since his ejection from heaven
become a terrible "woe to the inhabiters of the earth and of the sea!"
And thus has the "earth opened her mouth and swallowed up the flood;" so
that the woman remains comparatively safe "from the face of the serpent"
in the very obscurity of her position. Some of her sons, from time to
time, venturing abroad from their secluded place in the wilderness,
becoming weary of sackcloth and aspiring to worldly distinction, have
been borne along by the waters of the flood, and _drowned in the general
deluge_. Against the force of this strong current of popular errors,
nothing will avail the seed of the woman but the "living water" which
Jesus imparted to the woman of Samaria. To him who partakes of this
water, those of the dragon will be distasteful; for "it shall be in him
a well of water springing up into everlasting life." (John iv. 14.)
Since the middle of the seventeenth century, when by the reformation in
Europe and the British Isles, the dragon was cast down from the symbolic
heaven, he has been assailing in "great wrath" all ranks and degrees of
men, not, as before, with fire and sword, with scaffolds, gibbets,
thumb-screws,--torturing and destroying their mortal bodies, that he
might reach their immortal souls: but by bringing them together in
_voluntary associations_ on principles of the covenant of works,
subversive of the covenant of grace, and consequently aiming at the
drowning of the mystic woman. This the enemy of all righteousness has
been attempting, and with too much success, by public and professed
ecclesiastical and Christian associations; such as Jesuits, Socinians
and other self-styled Unitarians, Latter-day Saints, Mormons,--or by
combinations in secret and sworn confederacies; such as Odd Fellows,
Freemasons, Sons and Daughters of Temperance, with other affiliated
fellowships innumerable. The special subtlety of the serpent consists in
blending these two kinds of communions, so that under the name of
reform, moral and spiritual, those who fear God may be unconsciously
drawn into the snare. And alas! how many simple ones have been thus
carried away by the waters of the flood! And many strong men have been
thus cast down from their excellency. We are not to be surprised if we
find the witnesses few in our time,--the seed of the woman diminished
when the dragon makes his final attack.
17. And the dragon was wroth with the woman, and went to make war with
the remnant of her seed, which keep the commandments of God, and have
the testimony of Jesus Christ.
V. 17.--In this verse we have the last effort of the enemy, to destroy
the woman's offspring. It is the _third_ attempt, and, as we suppose, is
yet future. We cannot therefore, of course, be so exact or certain as to
the nature of this contest. Some things, however, are plain enough. The
dragon, disappointed in his efforts hitherto against the woman, so far
from ceasing the warfare, is only thereby the more exasperated. "The
dragon was wroth with the woman." Malice overcomes reason. He knows that
he cannot finally prevail,--that "no weapon formed against her shall
prosper;" yet he continues to vent his rage. The mode of attack is to be
different from what it was in the second struggle. He is said to "make
war,"--to resort to open violence, to employ the agency of the civil
power, the beast of the bottomless pit, (ch. xi. 7;) for this third and
last war, waged by the dragon agrees in time with the _slaying of the
witnesses_. This third onset agrees also with the "third woe-trumpet,"
the "vintage" and the last "vial;" and immediately precedes the
introduction of the millennium. "The remnant of the woman's seed" are so
called with reference to those of her offspring who had suffered death
under pagan and papal Rome, (ch. vi. 9.) Perhaps also we may suppose the
number to be comparatively few at the time of the last war with the
dragon; as during the whole period of the 1260 years, it was the aim of
the dragon, through his instruments, to wear out the saints of the Most
High. (Dan. vii. 25.) The character which the Holy Spirit gives of these
sufferers proves them to be the woman's seed. They "keep the
commandments of God, and have the testimony of Jesus Christ." This is
the special ground of the devil's hostility towards them. A more
comprehensive and definite description of true believers is not to be
found in the whole Bible. In matters of religion they adhere strictly to
the commandments of God. They will not introduce, nor permit to be
introduced, any corruptions into the doctrines of grace or into the
matter of God's worship. The temple, altar and worshippers must stand
the measurement of God's word in their fellowship. No human traditions
or innovations are to be tolerated. But besides their conscientious care
to have all the laws of the house of God duly observed, these remaining
witnesses sustain and propagate the testimony of their predecessors,
with such additional facts as they may have collected in their own time,
for the personal glory, the offices and work of Jesus Christ. This
testimony will necessarily bring them into collision with the children
of those who killed their fathers in the same quarrel. Like their
fathers, "they have the sentence of death in themselves, that they
should not trust in themselves, but in God which raiseth the dead,--not
accepting deliverance, that they might obtain a better resurrection." (2
Cor. i. 9; Heb. xi. 35.) For as already hinted, this remnant is to
"overcome by the blood of the Lamb and by the word of their testimony,"
as others did; and in death to gain the final victory over death by
vital union to their living Lord, "being made conformable to his death."
(Heb. ii. 14, 15.)