THE APOSTOLIC PERIOD
[Sidenote: The star-crowned woman]
The twelfth chapter of Revelation introduces an important line of
prophetic truth respecting the church, beginning with these words:
"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: and she being with child cried, travailing in birth, and pained
to be delivered." "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. 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" (verses 1, 2, 5, 6).
As we have already stated and as will be made very clear hereafter,
symbols drawn from human life are used to represent ecclesiastical
affairs. Therefore in the symbol now before us we have a
representation of the church, and from the general description given
we infer that it must be the pure church of God, for the brightest
luminaries of heaven are gathered around her and no evil thing is said
concerning her. That this woman is the special object of God's care
and concern is further shown by the fact that when she fled into the
wilderness, she had "a place prepared of God, that they should feed
her there." That this interpretation of the woman is correct is also
shown by other texts in Revelation.
In chapter 21:9 an angel talking with John said, "Come hither, I will
shew thee the _bride_, the Lamb's wife." And again, in chapter 19:7,
where the church is undoubtedly referred to, a great multitude is
represented as saying, "Let us be glad and rejoice, and give honor to
him: for the marriage of the Lamb is come, and his _wife_ hath made
herself ready." In the seventeenth chapter the church apostate is
without doubt described by the symbol of a vile, polluted harlot.
The pure woman of chapter 12, then, represents the apostolic church in
all its beauty and glory. She is represented as clothed with the sun,
a striking emblem of the light of the glorious gospel of Christ
which shone forth from the early church. The moon under her feet is
generally understood to designate the typical worship of the Jewish
age, which was a shadow of things to come but which now stands
eclipsed in the superior light and glory of the new and better
dispensation. The moon is the lesser light and derives its
illumination from the sun; so also the Mosaic period was the moonlight
age of the church and reflected a part of the gospel which, at a later
time, was to be revealed in all its glory with the rise of the "Sun of
righteousness."
The crown of twelve stars adorning the diadem of the church is a fit
representation of the twelve apostles of the Lamb, they being in one
important sense permanent fixtures in the church. According to chapter
1:20, stars are sometimes used to represent Christian ministers, the
analogy as light-givers being obvious. "They that be wise shall
shine as the brightness of the firmament; and they that turn many to
righteousness as the stars forever and ever" (Dan. 12:3).
The prominent position occupied by this woman and the light which
shone forth from the sun with which she was clothed stand out in
marked contrast with the later description given of her flight into
and seclusion in the wilderness. The latter stage of her experience
I shall describe further on, but a brief allusion to it will make
her first appearance more impressive. The wilderness describes the
apostasy which was to envelop the woman and thus obscure her light.
Therefore her first appearance as in the planetary heavens presents a
sublime description of her dignity and excellence in the morning time
of the gospel era. Her light shone upon all and her glory could be
seen by all. She presents that fundamentally distinct characteristic
of the true church of God--universality; not a mere isolated star
shedding its feeble rays in competition with the other orbs of night;
but a cluster of bright, shining stars and _the very sun itself_. The
light of the apostolic church was, therefore, all-inclusive in the
sense of reflecting all the truth. It is essential to our proper
understanding of the symbols that follow that we comprehend the true
character of the church of God--the bride of Christ.
[Sidenote: The man child]
The next object to claim our attention in the vision under
consideration is that of the man child to whom the woman is said to
give birth. A variety of interpretations of this man child have been
given. Some say that it refers to Jesus Christ, but this application
is objectionable for different reasons. First, Jesus is everywhere
represented as the founder of the church, not as its child. Second,
true analogy is lacking: there is nothing about a mere child to
proclaim divinity. Others have identified the child with the Emperor
Constantine; but here again the consistent use of symbolic language is
overlooked; for if the woman, the mother, represents the church, then
the child horn of her can not represent a single, definite individual,
but rather a collection of individuals or another phase of the
church itself. In other words, if the one single symbol represents a
particular individual, the other must also represent an individual.
Thus, if the man child is identified with Christ, the mother should
signify the Virgin Mary; or if Constantine is intended, then Helena,
mother of Constantine, should be represented by the woman.
It is clear, however, that the woman signifies, not a single
individual, but the church. Therefore the child born of her must
simply signify another phase of the church but the same family. By
means of this twofold symbol--involving the closest relationship
known--is set forth the fruitfulness and perpetuity of the church.
There is also another reason why a double symbol should be selected
to set forth the true church--to represent two distinct phases of the
church's life and history, which, in the nature of the case, could
not be represented under a single symbol. According to the description
given, the man child was caught up to God and to his throne, while the
woman remained on earth and fled into the wilderness, where she had a
place prepared of God for 1,260 days. The man child, then, represents
that phase of the church which was caught up from the earth but
ascended to heaven and there lived and reigned with Christ; while the
woman represents that phase of the church which continued on earth and
fled into the wilderness during the period of the great apostasy.
There is also direct Scriptural testimony justifying this
interpretation of the man child. In Isaiah 66 we have a sublime
description of Zion, God's church and people, represented as a
woman, a mother. The context shows that this scripture is a prophetic
allusion to the church of the New Testament age. "Before she
travailed, she brought forth; before her pain came, she was delivered
of a _man child_. Who hath heard such a thing? who hath seen such
things? Shall the earth he made to bring forth in one day? or shall
a nation be born at once? for as soon as Zion travailed, she brought
forth her children" (verses 7, 8). Here Zion is represented as a
mother bringing forth a man child, but this is interpreted to be _a
nation born at once_. According to Heb. 12:22, 23, this Zion, or Sion,
represents the New Testament church. There is no doubt, then, that the
man child of Revelation 12 refers to the great host of new converts
with which the early church was blessed. The scripture in Isaiah
just cited met its fulfilment on the day of Pentecost and shortly
afterwards, when thousands were brought into the church in a day. The
apostle Paul also refers to the great company of Jews and Gentiles who
were reconciled to God as constituting _"one new man" in Christ_ (Eph.
2:15).
[Sidenote: The great red dragon]
The next object in the vision to which our attention is directed
is introduced in these words: "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. 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" (Rev. 12:3, 4).
The dragon is the name given by the ancients to a fabulous monster
represented as a large winged lizard or serpent. It was regarded as
the enemy of mankind, and its overthrow is made to figure among the
greatest exploits of the gods and heroes of heathen mythology. The
symbol, being drawn from the natural world, directs us by analogy to
persecuting, tyrannical government. We must not suppose that this is
a literal description of Beelzebub; for there is no proof that the
personal devil has any such appearance as this monster with seven
heads and ten horns, and a tail dragging after him a third part of the
stars of heaven.
In the second verse of the next chapter John describes the rise of a
beast that also had seven heads and ten horns; "and the dragon gave
him his power, and his seat, and great authority." The fact that the
dragon was succeeded by the beast, who reigned in his stead, is proof
that the dragon does not signify the personal devil; for, as far as
we know, the archfiend has never resigned his position, but is still
doing his infernal business at the same stand.
In many respects the beast is similar to the dragon. In the
seventeenth chapter the beast appears again, and the explanation given
by the angel will enable us to understand the signification both of
the dragon and of the beast. "The beast that thou sawest was, and is
not; and shall ascend out of the bottomless pit, and go into perdition
... and here is the mind which hath wisdom. The seven heads are seven
mountains, on which the woman sitteth. And there are seven kings: five
are fallen, and one is, and the other is not yet come; and when he
cometh, he must continue a short space.... And the ten horns which
thou sawest are ten kings, which have received no kingdom as yet; but
receive power as kings one hour with the beast" (verses 8-12).
With these facts before us and with our understanding of the nature of
symbols, it is easy to identify the dragon and the beast as the Roman
Empire, first under the pagan form and later under the papal form.
Although the beast was to succeed the dragon, yet in identifying the
heads of the beast, the angel informed John that in his day five had
already fallen, while one then existed and the other was future. This
proves, then, that the same heads served both for the dragon and for
the beast, thus establishing their essential identity. And it is a
fact well known that there is no essential difference between Rome
pagan and Rome papal. The seven heads of Rome, therefore, signify the
distinct forms of government that ruled successively in the empire,
for they are represented, not as simultaneous powers, but as
consecutive powers. The five that had already fallen when John
received the vision were the regal power, the consular, the
decemvirate, the military tribunes, and the triumvirate. "One is"--the
imperial. The seventh, or future one, was the patriciate.
It is natural that the pagan Roman Empire should be represented as a
dragon. In the prophecy of Daniel the Grecian kingdom is represented
by a he goat for no other apparent reason than the fact that the goat
was the national military standard of the Grecian monarchy. So also
the dragon was the principal military standard of the Romans next to
the eagle. Arian, an early writer, mentions the fact that dragons were
used as military standards by the Romans. The dragon of Revelation
12 is also described as a _red_ dragon. The dragon standards of the
Romans were painted red. Ammianus Marcellinus mentions "the purple
standard of the dragon." By this fabulous beast described as a great
red dragon, then, is symbolically represented the heathen Roman
Empire.
The ten horns, or kingdoms, which had not yet risen when the
revelation was given, were the ten minor kingdoms that grew out of
the Roman Empire during its decline and fall. These are as follows:
1. Anglo-Saxons; 2. Burgundians; 3. Franks; 4. Huns; 5. Heruli; 6.
Lombards; 7. Ostrogoths; 8. Suevi; 9. Vandals; 10. Visigoths.
The dragon is described with the horns, although they were not yet in
existence and did not arise until about the time the dragon became
the beast. He is also represented with seven heads, although he really
possessed only one head at a time and five had already fallen and one
was yet to come. He is described with all the heads and horns he had
ever had or was to have. The reason why the same general power is
described under two forms--first as the dragon and later as the
beast--will appear more clearly hereafter.
The fact that the dragon was called the devil and Satan has led some
to think that the personal devil himself is meant. The foregoing
explanation concerning the heads and the horns shows conclusively,
however, that by the dragon is meant the pagan Roman Empire, and not
Beelzebub. The Hebrews applied the term "Satan" to an adversary, or
opposer, as can be seen by examining in the original the following
and many other texts: Num. 22:22; 1 Sam. 29:4; 2 Sam. 19:22; 1 Kings
11:25. The term is also thus used in the New Testament, signifying
merely an opposer. "But he turned, and said unto Peter, Get thee
behind me, _Satan_" (Matt. 16:23). "The things which the Gentiles
sacrifice, they sacrifice to _devils_" (1 Cor. 10:20). Paganism was
the great opposer of Christianity; hence was a Satan to it, while the
apostle Paul denominated its religious rites as devil-worship. We must
remember that the text does not say that the dragon was the devil and
Satan, but that he was _called_ the devil and Satan. He partook of the
nature and character of the personal devil, was the chief instrument
through which the devil worked, and was therefore called by his name.
The tail of this dragon "drew the third part of the stars of heaven,
and did cast them to the earth." This is not a literal description,
for the fixed or planetary stars never fall to the earth. If they did,
they would destroy it. The stars are doubtless employed as symbols
set in the ecclesiastical firmament, giving light amid the surrounding
darkness. Light is so often used as the representative of gospel
truth that the application of the stars to prominent characters in
the church is obvious. Jesus is the Sun of Righteousness, and his
ministers are bright, shining stars--light-givers. The ministers
of the seven churches of Asia Minor are represented as stars (chap.
1:20). "They that be wise shall shine as the brightness of the
firmament; and they that turn many to righteousness as the stars
forever and ever" (Dan. 12:3). The casting down of the third part of
the stars, therefore, signifies the warfare which the dragon power
waged against the early church, in which conflict the ministers of
Christ became the marked objects of heathen wrath.
[Sidenote: The war in heaven]
"And there was war in heaven: Michael and his angels fought against
the dragon; and the dragon fought and his angels, and prevailed not;
neither was their place found any more in heaven. 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. 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. 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" (Rev.
12:7-11).
The symbolic scene suddenly changes, and instead of the woman and the
man child, Michael and his angels appear in conflict with the dragon
and his angels. This change of symbols indicates the introduction of
a different phase of thought. From the nature of the symbols we can
quickly ascertain the reason for this change. The woman represents the
true church and is a proper symbol of its unity, beauty, purity,
and glory. But there is another phase of the church which can not be
represented symbolically by a woman--the militant phase. The church is
also an aggressive, fighting power, ready to wage warfare against the
powers of evil. We would not expect to see the church left helpless
like a woman before a great dragon. We would naturally expect to
see divine aid extended, and this is done by the change of symbolic
imagery, Michael (Christ) and his angels appearing to wage war against
the dragon.
The battle between Michael and the dragon signifies the great conflict
which took place between primitive Christianity and the powers of
paganism enthroned in the Roman Empire. It will be observed that this
scripture has no reference to the origin of Satan himself, as some
people have supposed; for the conflict was fought in the Christian
dispensation, as is proved by the weapons which the followers of
Michael employed--"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." Under this figure, the followers of Michael are
represented as victors, the dragon being cast down to the earth,
or overthrown. It is a fact of history that primitive Christianity
succeeded in its fight against paganism.
In the nineteenth chapter of Acts we have an account of the effect
Christianity had on heathenism. Paul went to Ephesus, which at that
time was the chief capital of proconsular Asia, a leading mart of
heathen idolatry, and in which was situated one of the seven wonders
of the ancient world--the temple of Diana. The preaching of the gospel
produced such a mighty effect that the followers of Diana, fearing
lest their magnificent system of worship should be destroyed, stirred
up the people in a tumult until the city was in an uproar, a great mob
shouting, "Great is Diana of the Ephesians."
Before the end of the first century, according to the testimony of
the younger Pliny, the temples of the gods of Asia Minor were almost
forsaken. Well has Butler said, "The final victory of Christianity
over heathenism and Judaism, and the mightiest empire of the ancient
world, a victory gained without physical force, by the moral power
of faith and perseverance, of faith and love, is one of the strongest
evidences of the divinity and indestructible life of our holy
religion."
It is a fact worthy of mention that the early Christians regarded
the Roman Empire as a great enemy to the truth, and described it as a
dragon, the victory of Christianity over heathenism being represented
by the overthrow of the dragon. Constantine and others of his time
describe these events thus. Says Bishop Newton, "Moreover, a picture
of Constantine was set up over the palace gate, with a cross over his
head, and under his feet the great enemy of mankind (who persecuted
the church by means of impious tyrants), in the form of a dragon,
transfixed with a dart through the midst of its body, and falling
headlong into the depth of the sea."
Verse 11 seems to indicate that many of the followers of Christ lost
their lives in this conflict, and this doubtless is parallel with the
statement that the man child was caught up to God and to his throne.
It may also imply that in the conflict the dragon employed the arm of
civil power in his opposition to the truth. But Christianity increased
notwithstanding the violent opposition. During the reign of the
Emperor Septimus Severus, about the close of the second century, when
a violent persecution of the Christians occurred, Tertullian, the
first of the great Latin Fathers, wrote a notable apology for the
Christian faith, addressed to the Emperor. In this important document
this noble defender of Christianity sets forth so clearly the nature
of the conflict between truth and error that I shall make rather a
lengthy quotation from his writing.
"Rulers of the Roman Empire," he begins, "you surely can not forbid
the truth to reach you by the secret pathway of a noiseless book.
She knows that she is but a sojourner on the earth, and as a stranger
finds enemies; and more, her origin, her dwelling-place, her hope, her
rewards, her honors, are above. One thing, meanwhile, she anxiously
desires of earthly rulers--not to be condemned unknown. What harm can
it do to give her a hearing?... The outcry is that the state is filled
with Christians; that they are in the fields, in the citadels, in the
islands. The lament is, as for some calamity, that both sexes, every
age and condition, even high rank, are passing over to the Christian
faith.
"The outcry is a confession and an argument for our cause; for we are
a people of yesterday, and yet we have filled every place belonging to
you--cities, islands, castles, towns, assemblies, your very camp, your
tribes, companies, palace, senate, forum. We leave to you your temples
alone. We can count your armies: our numbers in a single province
will be greater. We have it in our power, without arms and without
rebellion, to fight against you with the weapon of a simple divorce.
We can leave you to wage your wars alone. If such a multitude should
withdraw into some remote corner of the world, you would doubtless
tremble at your own solitude, and ask, 'Of whom are we the governors?'
"It is a human right that every man should worship according to his
own convictions ... a forced religion is no religion at all.... Men
say that the Christians are the cause of every public disaster. If the
Tiber rises as high as the city walls, if the Nile does not rise over
the fields, if the heavens give no rain, if there be an earthquake, if
a famine or pestilence, straightway they cry, Away with the Christians
to the lions.... But go zealously on, ye good governors, you will
stand higher with the people if you kill us, torture us, condemn
us, grind us to the dust; your injustice is the proof that we
are innocent. God permits us to suffer. Your cruelty avails you
nothing.... The oftener you mow us down, the more in number we grow;
the blood of Christians is seed. What you call our obstinacy is an
instructor. For who that sees it does not inquire for what we suffer!
Who that inquires does not embrace our doctrines? Who that embraces
them is not ready to give his blood for the fulness of God's grace?"
[Sidenote: The woman's flight]
Under the figure of Michael and his angels, the early church is
represented as victorious in casting down the powers of heathenism;
but under the symbol of the woman, the church is apparently
represented as defeated; for after the casting down of the dragon it
is said, "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"
(verse 14). This agrees with verse 6, where it is said that "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 three score
days."
The flight of the woman into an obscure place in the wilderness
presents a striking contrast with her first appearance in the
planetary heavens, where she was "clothed with the sun, and the moon
under her feet, and upon her head a crown of twelve stars." By this
sudden change in the symbolic representation of the woman's position
is set forth the ecclesiastical change that took place in the early
part of the church's history. First she appears as the glorious bride
of Christ adorned in beauty and splendor and radiating the light of
his glorious gospel. She was then "the light of the world." Later we
find a great change taking place. Instead of the church representing
all the truth to the world, we find the beginning of a great apostasy,
which in time was to eclipse and well nigh extinguish the light and
glory of primitive Christianity by substituting in its place the
darkness of the apostasy born in ages of ignorance and superstition.
That such a change in the history of the true church should occur
was predicted by Christ and the apostles. Jesus said, "And because
iniquity shall abound, the love of many shall wax cold" (Matt. 24:12).
Peter said, "There shall be false teachers among you, who privily
shall bring in damnable heresies" (2 Pet. 2:1). Paul said, "Also of
your own selves shall men arise, speaking perverse things, to draw
away disciples after them" (Acts 20:30). To the Thessalonians who had
been troubled with the report that the second coming of Christ was
then near at hand, Paul said, "Let no man deceive you by any means:
for that day shall not come, except there come _a falling away first_,
and that man of sin be revealed, the son of perdition; who opposeth
and exalteth himself above all that is called God, or that is
worshiped; so that he as God sitteth in the temple of God, and showing
himself that he is God.... For the mystery of iniquity doth already
work: only he who now letteth will let, until he be taken out of
the way. And then shall that Wicked be revealed, whom the Lord shall
consume with the spirit of his mouth, and shall destroy with the
brightness of his coming" (2 Thess. 2:3-8).
The reader can scarcely consider these texts without perceiving
clearly that change which came over the primitive church resulting
in a transition from her glorious state of innocent beauty to the
full-grown papacy--the "mystery of iniquity."