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12:118. THE WOMAN WITH CHILD, AND THE GREAT BLOOD-RED DRAGON .
1. ] Hitherto a fresh vision has been announced
by the formula [] , or the simple or (11:19). The
present vision is the first characterised as a ; others follow, cf. 13:3
, 15:1 . . . In the
he wishes to insist; the ideal mother of the Lord is not the Virgin, but the Jewish Church
(see below). Jerusalem is described in the Prophets as a travailing woman; cf. Mic. 4:10
... , , Isa. 26:17 f. ...
... , ib. 66:7 ,
, . The same metaphor is
used by our Lord to characterize the anguish of the Apostles on the eve of the Passion
(Jo. 16:21 ... ), and by
St Paul in reference to the spiritual travail of the guide of souls (Gal. 4:19 ,
).
The reading is somewhat uncertain: (, ) is easier than
, , but the latter has on the whole better support and makes excellent
sense; if it be accepted, . will range with ., while
begins a new clause.
The ancient expositors in general, beginning with Hippolytus and Methodius,
understood the Woman with child to represent the Church, though some identified her
with the Blessed Virgin. See Hipp. (ed. Lag. p. 31):
,
; Andreas: ..
[conviv. 6 ff.] . The majority
take the birth-pangs to symbolize the spiritual travail of the Church (Hipp. l.c.:
; Ps. Aug.: quotidie parit ecclesia. Andreas:
; Bede:
semper ecclesia, dracone licet adversante, Christum parit). But the earliest Latin
expositor of the Apocalypse, Victorinus, has grasped the meaning more precisely:
antiqua ecclesia est patrum et prophetarum et sanctorum et apostolorum; quae gemitus
et tormenta desiderii sui habuit usquequo fructum ex plebe sua secundum carnem olim
promissum sibi videret Christum ex ipsa gente corpus sumpsissea comment which.
Beatus repeats, adding: semper enim haec mulier ante adventum Domini parturiebat in
doloribus suis. Similarly Augustine in Ps. 142: haec autem mulier antiqua est civitas
Dei. The two views are not, however, wholly inconsistent. Doubtless the Church of the
Old Testament was the Mother of whom Christ came after the flesh. But here, as
everywhere in the Book, no sharp dividing line is drawn between the Church of the Old
Testament and the Christian Society; the latter is viewed as the Jewish Church come to
its maturity. Thus the woman who gave birth to the Christ is identical with her who after
His departure suffered for her faith in Him (v. 13) and who is the mother of believers (v.
17, cf. Gal. 4:27).
In the infinitive is epexegetical (WM. p. 140), representing the
issue, almost the purpose (Vg. cruciabatur ut pariat), of the torture endured. Burton,
389, less simply explains it as an object inf. governed by the idea of desire implied in
the preceding participle. For see 9:5 note.
WM. Winer-Moulton, Grammar of N. T. Greek, 8th Engl. ed. (Edinburgh, 1877).
Vg. The Latin Vulgate.
,
J ib. 40:20 (25)) to , both in this context and in cc. 13., 16., 20., is significant.
It is a mythical, symbolical, monster which is before us, whether suggested by the
Babylonian Timat (Gunkel, Schpfung u. Chaos, p. 361, Enc. Bibl. 1131 ff.), or by
Hebrew fancy (Ps. 73. (74.) 13 cod. R,
: cf. Job 26:13, Isa. 27:1, Ez. 29:3). The
Seers Dragon is , fiery red (Apoc. 6:4, note; cf. Hom. Il. 2:308
, ), the epithet denoting his murderous work (Andreas,
, cf. Jo. 8:44 , 1 Jo. 3:12
). He has seven heads (cf. 17:3, 17:7;
Kiddushim, f. 29 b, visus ei est daemon forma draconis septem habentis capita; Pistis
Sophia, p. 90 basilisci serpentis, cui septem erant capita), symbolical of a plenitude of
power; and every head is crowned with the fillet which denotes sovereignty: for
as contrasted with (v. 1) see 1 Esdr. 4:30
, Isa. 62:3 , 1 Macc. 11:13, 13:32
; and for the conception of a diadem-crowned serpent cf. Pliny, H. N.
8:21. 33, where he describes the basilisk as candida in capite macula ut quodam
diademate insignem. The Beast of c. 13. has ten diadems on his horns; the Divine
Conqueror of c. 19. has on His head . The Dragons ten diadems
represent his power over the kingdoms of the world; cf. Lc. 4:6 , Jo.
12:31, 14:30, 16:11 , and contrast Apoc. 1:5
. See 17:3, 17:7, 17:9 ff., notes.
4. .] A reference to Dan. 8:10 where it is said of the
Little Horn:
J,
J
,
i
;
softens the hyperbole, as in c. 8:7 ff. A similar incident occurs in the Babylonian myth
of the conflict between Timat and Marduk (Gunkel, op. cit. p. 387), but the
Apocalyptist may well have had no other thought than to depict the colossal size and
vast strength of the monster. Heaven (the sky) is too small to hold him; when he lashes
his tail, it drags along (, Vg. trahebat, cf. Jo. 21:8, Acts 14:19, 17:6) a third of the
stars, and dashes them to the earth: for the change of tense cf. 2:3, note.
was frequently understood by the ancient interpreters in reference to the fall of the
Angels (Jude 6 (see Dr Biggs note); thus
Arethas:
. But other views obtained support; e. g., according to Bede, Tyconius more
suo tertiam partem stellarum quae cecidit falsos fratres interpretatur. Origen has a
similar explanation in Mt. comm. (Lomm., 4. p. 306): qui peccatum sequitur,
trahitur a cauda draconis vadens post eum.
passage in reference to the Church think here of the conglorification of the members
with the Head; e.g. Primasius: licet in capite Christo praecesserit congruit tamen et
corpori. hinc suni illae voces Apostoli, qui nos resuscitavit et consedere fecit in
caelestibus.
With (Vg. raptus est, A.V., R.V., was caught up) compare Acts 8:39
, 2 Cor. 12:2, 12:4 ...
... , 1 Th. 4:17 . Here, if
our interpretation is correct, it answers to in 4 Regn. 2:11, Acts 1:2, 1:11,
1:22, 1 Tim. 3:16, representing the Ascension as a rapturea graphic and true, if not
exhaustive description. indicates the direction or goal, which was (1) God Himself
(cf. Jo. 20:17 ... ), and (2) Gods Throne.
The Ascension involves the Session of the Sacred Humanity at the Right Hand of the
Father (see Mc. 16:19, Eph. 1:20, Heb. 1:3, Apoc. 3:21), and not merely an elevation
of spirit into the Divine Presence, which was never wanting to the Divine Son of Man.
6. .] The Mother of Christ, the Church (which
has now become the larger Israel, the Christian Society) does not at once share the
rapture of her Son, but is put beyond the reach of the Dragohs rage, so that his efforts
to destroy are as unavailing in her case as in that of the Lord. A place of safety has been
provided for her in the wilderness, and thither she flees after the Ascension. The Seer
may have in his thoughts either the wanderings of Israel in the wilderness of Sinai
(Deut. 8:2 ff.), or Elijahs two withdrawals from Ahab and Jezebel (1 Kings 17:2 f.,
19:3 f.), or the flight of many devout Jews from Antiochus (1 Macc. 2:29
), or the flight of Mary and
Joseph with the Child into Egypt (Mt. 2:13). But the event immediately in view is
doubtless the escape of the Church of Jerusalem to Pella, alluded to in Mc. 13:14
(cf. Eus. H.E. 3:5). In the wider sense the , as
Primasius says, is the solitudo huius vitae in qua ut passer singularis [Ps. 102:7]
vivit ecclesia; and the figure is suggested either by the rocky wastes of the Sinaitic
peninsula, or more probably by the wide wild country of rolling hills and hollows
(Benson, Apocalypse, p. 32) which lay to the south of Jerusalem, or the high lands to the
east of it on the further side of Jordan. Of this country the most striking feature is the
absence of human habitations, and the mention of it suggests what was after all the
heaviest trial of the Christian life in early times, the loneliness experienced by those
who had cut themselves off from the sympathy of their neighbours and even of their
nearest relatives. On the Lords Day the brethren met for fellowship, but for the rest of
the week the majority of them stood alonein the world, but not of it. Yet in this
solitude of her life the Church has a place of safety and repose prepared for her by God;
for this use of see Mt. 20:23, 25:34, 25:41, Lc. 2:31, 1 Cor. 2:9, Heb. 11:16,
Apoc. 9:15, and for cf. 1 Chron. 15:3, Jo. 14:2 f. What is meant by
this may be gathered from Ps. 30. (31.) 21
, cf. Col. 3:3
. Fellowship with the Father and the Son in the Spirit (1 Jo. 1:3, 2 Cor. 13:13) is at
once the Churchs consolation and her safeguard.
For ... =
i
i
see Blass, Gr. p. 175. .
The reference to Elijah is here apparent, cf. 3 Regn. 17:4
, ib. 19:5, 19:7; though the subject of is purposely left
undefined. But the daily supply of manna during the Wanderings in the desert of Sinai
may also be in view, as Bede supposes: instar Israeliticae plebis, quae pane caelesti
pasta [est] in eremo. The provision made for the Church in the wilderness of life is the
spiritual food of the word of God (Mt. 4:4) and the Flesh and Blood of the Lord (Jo.
6:48 ff.). The supply lasts for 1260 days, or (v. 14) a season seasons and a half,=3
years; see Dan. 7:25, and c. 11:2, note; i.e. to the end of the age of persecution, and
beyond it, to the end of the present order, or, as Primasius well says, omnia
Christianitatis tempora. Thus the story of the Woman in the wilderness synchronizes
with the prophesying of the Two Witnesses (11:3); in fact the Woman and the
Witnesses symbolize the one Catholic Church under different aspects.
The whole of this verse is anticipatory, and the symbolism is repeated in v. 12 f.,
where see notes.
7. ] Another tableau, not a (vv. 1, 3),
but consequent upon the two which precede it. The birth and rapture of the
Womans Son issue in a war which invades the ; for the conception cf. Yalkut
Rub. f. 87. 2 (on Ex. 14:7): bellum fecit grave in caelo. It is impossible to admit with
Andreas that the original rebellion of Satan is intended, though Papias whom he quotes
seems to have understood the passage so. Still less can we accept the interpretation of
proposed by several of the Latin commentators, e.g. Bede: caelum
ecclesiam significata view which throws the symbolism into hopeless confusion.
The Seer sees an assault directed by the powers of evil against the Exalted Christ. As
the Incarnation called forth a counter-manifestation of diabolic power on earth (Mc.
1:13, Lc. 22:3, 22:31, Jo. 12:31, 14:30, 16:11), so after the Ascension the attack is
supposed to be carried into Heaven.
Battles in the sky, suggested no doubt by the threatening phalanxes of clouds which
forebode a storm, are familiar to the later Jewish writers (e.g. 2 Macc. 5:2 f. ...
... , Orac. Sibyll.
3:805 . But in St Johns vision the
fighting occurs in Heaven itself; it is a and not a mere spectacle
in the upper air. The words hint at nothing less than a supreme attempt on the part of the
Dragon to unseat the Womans Son, and to re-establish himself in the Presence of God.
.] It is a war of Angels, in which
one angelic host is led by the Archangel Michael, and the other by the Dragon.
According to Daniel (10:13, cf. Jude 9 , and see note on c. 8:2) Michael is
one of the chief princes, and champion of the Jewish people (Dan. 10:21, 12:1); and
consistently with this position he now leads the armies of Heaven against the adversary
of the Womans Son. The construction is one of unusual difficulty; the inf.
seems to require some such verb as or (cf. v. 2, note on
. ). But it is simpler to repeat before : there arose war in
heaven; [there arose] Michael to make war. Blasss rendering (Gr. p. 236) it
i , Debarim
Rabba, f. 23. 3
i ;cf. Syr.gw. ad loc. = , and for this use
of see Acts 15:7, 15:21, 21:16), identifies the Dragon with the serpent of Gen.
3:1 ff., while declares him to be the person so
named in the later books of the O.T. and in Jewish literature. For () as a
personal name=
see Job 1:6 f., Zech. 3:1, Sap. 2:24; though occurs in the
sense of an adversary in 3 Regn. 11:14, 11:23, or 3 (so written
, as Origen says (c. Cels. 6:44)) is not found in the LXX., but the name
had become familiar to the later Jews, and is used in the latter form in the Gospels (14),
Acts (2), Pauline Epistles (10), and Apocalypse (8). : cf.
20:3, 20:7. The earth was no new sphere of Satans working: see Job 1:7
. But he was henceforth to be limited to
it, until the time came for him to fall yet lower.
10. ] Cf. 5:11, 10:4, 11:12,
14:2, 14:13, 18:4. No intimation is given as to the source from which the voice
proceeds, but as seems to exclude both the Angels and the
Bedes congratulantur angeli saluti fratrum suorum cannot be maintained in view of
the usage of the Bookwe are led to attribute it to one of the Elders, who represent the
Church.
et accusat eum ( ;)sed advocati quoque ipsius stant iuxta ipsum; Vayyikra
Rabba f. 164. 3 omnibus diebus anni Satanas homines accusat, sola die expiationis
excepta. Shemoth Rabba f. 117. 3: R. Jose dixit, Michael et Sammael similes sunt
et ( ) Satanas accusat, Michael
vero merita Israelitarum proponit.
11. .] The victory of the martyrs marks
the failure of Satans endeavours. is said of Christ Himself (5:5, cf. 3:21, and
see Jo. 16:33); the normal condition of His members is progressive conquest (2:11, etc.,
and even 15:2). But the martyrs fight is over, and they are already victors, though their
triumph is not yet. The Blood of the Lamb is here as in 7:14 (where see note) the
Sacrifice of the Cross, which is regarded as the primary cause (, propter, cf. WM. p.
498) of the martyrs victory; His conquest of Satan rendered conquest possible for them
(cf. Lc. 11:21 f., Heb. 2:18), while the loosing of sins which it effected (Apoc. 1:5)
silences Satans accusing voice. Thus the Lamb is the true of the new Israel,
its (1 Jo. 2:1). His Blood speaks of acceptance and not, as
Abels, of wrath (Heb. 12:24). Yet the Sacrifice of the Death of Christ does not spell
victory except for those who suffer with Him (Rom. 8:17, 2 Tim. 2:11 f.). Thus a
secondary cause of the martyrs victory is found in their personal labour and selfsacrifice; they overcame (cf. 6:9, 11:7, 20:4), i.e.
because of their testimony to Jesus (2:13, note) and their indifference to life itself in
comparison with loyalty to Him. states the extent of this victory; for
Christs sake they overcame the natural love of life. There is here a clear reference to
the Masters teaching in Jo. 12:25 ,
; other
sayings of the same type occur in the Synoptic Gospels (Mt. 10:39, 16:25, Mc. 8:35 f.,
Lc. 9:24, 17:33). Compare St Pauls response in Acts 20:24:
., and see also Acts 21:13, Phil. 1:20 ff. On see Mc.
8:35, note, and for . cf. M. Antoninus 7:46
, is elliptical: their non-attachment to life was carried to
the extent of being ready to die for their faith; cf. Phil. 2:8
obedient to the extent of surrendering life. On , , see c. 2:10, note. On the
whole verse Bede well remarks: merito animas pro Christo contemnunt, qui per
sanguinem Christi tanturn vicerunt adversarium.
This reference to the martyrs is proleptic in the present context, for the fall of Satan
precedes the age of persecution. But the age of persecution and the victory of the
martyrs, which had begun some time before the Apocalypse was written (2:13), were
consequent upon the expulsion of Satan from heaven, and are therefore anticipated in
this acclamation of the Divine victory.
12. , .] The heavens ( , here only in
Apoc.; cf. Dan. 3:59 , , ) and their inhabitants might well
keep high festival (cf. 11:10, note, 18:20, for this sense of ). Earth bad
cause to mourn, since it was henceforth the only field of his baleful energies.
here and in 13:6 seems to be equivalent to , and not to
indicate brief or temporary residence, as in 2 Cor. 5:1, where is
opposed to . Perhaps is avoided because elsewhere in the
Apocalypse it is used in reference to the pagan world (c. 3., note); and in there
may be a reference to the Divine tabernacling of which mention is made in 7:15 and
21:3. As God tabernacles in Heaven with or over its inhabitants, so they are said to
tabernacle there with Him or under His safe keeping. Earth and Sea are probably not to
be explained allegorically (as by Andreas:
), but literally, of the world as the scene of Satans future
operations.
.] The Dragons ignominious fall () is
euphemistically described as a descent (). It has not impaired his strength, and he
sets to work at once with redoubled zeal, goaded by his defeat ( ), and
resolved to make the most of an opportunity which he now knows to be brief (
). The participial clauses are parallel to one another, revealing the
two motives which actuate Satan since the Ascension. With . Primasius
acutely compares the cry of the Legion in Mt. 8:30
of persecution by a policy of secrecy; she began to guard the mysteries from the sight of
the heathen, to withhold the Creed and the Lords Prayer from catechumens till the eve
of baptism, to abstain from public amusements and from society, to substitute loyalty to
the Christian brotherhood for an exclusive patriotism; cf. the interesting passage in Ep.
ad Diogn. 5:4, 5:5
, ... ,
.
=
J
cf. Jud. 9:21
(
J ).
15. .] The Serpent is dropt
here and in v. 14; the mind of the Seer glancing back at the of v. 9
unable to follow the Woman in her flight, seeks to intercept it by a flood of waters
which he pours out from his mouth (contrast 1:16, 2:16, 19:15 ff.). The thought of the
godly wrestling with a flood of evil is familiar to the Psalmist (Ps. 17. (18.) 5)
, 31. (32.) 6
, 123. (124.) 4 f. ,
... ( J
), and the Prophets (Isa. 43:2
, ); it may have been
suggested by the passage through the Red Sea and the Jordan, or possibly by the
of Palestinian wadys (cf. Mt. 7:27).
Ps. Cyprian (ad Novat. 14) interprets the flood from the Dragns mouth of the
Decian edicts which led to the fall of many of the faithful; Victorinus sees in it the
passions of the populace aroused against the Church: aqua populum qui persequatur
eam significat, cf. Primasius: impetum persecutorum aqua significat. Andreas offers
a choice of explanations: ,
.
The torrent let loose by the Serpent is designed to sweep away the Woman
is . ., formed regularly after the example of ,
(WM. p. 124); for . cf.
(17:16)the exact phrase is used by Hesychius in his note on Il. 6:348
. The purpose which, consciously or not, animated Imperial
persecutors was to destroy the Christian name. The Seer discovers it already in the work
of Nero and Domitian; in the edicts of Decius and Diocletian it was openly avowed.
16. .] Instances were known in Asia in which
rivers or streams disappeared into the bowels of the earth; thus Herodotus had heard
(7:30) that the Lycus flowed underground near Colossae, and the statement is confirmed
by Strabo and Pliny (Ramsay, Cities and Bishoprics of Phrygia, 1. p. 210 f.); at the
present time the Chrysorrhoas, which flows from the hot springs of Hierapolis (cf. 3:16,
note), is said to bury itself in the plain between Hierapolis and Laodicea (Ramsay, op.
cit. 2. p. 86, note 2). It is not easy to conjecture the exact meaning of the symbol here.
But the general sense is clear: the Apocalyptist foresees the failure of any attempt,
however virulent, to destroy the Church (cf. Mt. 16:18). Help would arise from
unexpected quarters; the death of the persecuting Emperor, followed by a change of
policy on the part of his successors, sudden revulsions of public feeling, or a fresh turn
of events diverting public attention from the Church, would from time to time check or
frustrate Satans plans.
The phrase . is from Num. 16:30
; cf. Num. 26:10, Deut. 11:6, Ps. 105. (106.) 17.
17. .] The Dragon, enraged at the escape
of the Woman (for with dat. see Gen. 40:2, Num. 31:14; other
constructions are . with acc., 4 Regn. 19:28, Ps. 73. (74.) 1, 105. (106.) 40; .
(Deut. 7:4) or (Jud. 2:20, 3:8, 10:7); . followed by dat. without preposition
(Num. 25:3, Mt. 5:22)), seeks his revenge in other ways. If he can neither unseat the
Throned Christ nor destroy the Church, yet individual Christians may enjoy no such
immunity. In this hope he goes off () to make war on the rest of the Womans
seeda clear reference to Gen. 3:15
, . That
believers are (1) brethren of the Incarnate Son, and (2) children of the Church, is taught
elsewhere in the N.T. (Rom. 8:29 ,
Gal. 4:26 ... ). From these two conceptions,
combined with that of the Church as the Mother of Christ, it follows that the Seed of the
Woman is not to be limited to the Messiah, but embraces all who are Christs: compare
St Pauls argument as to the Seed of Abraham (Gal. 3:18, 3:29 ...
... , ). On
see 11:7, 13:7, 19:19.
.] The younger sons of the Mother of
Christ are to be distinguished by two notes; they keep the commandments of God
(14:12), and they bear witness to Jesus (1:9, 6:9, 19:10, 20:4). The O.T. note of piety
takes precedence, for the Apoc. comes from a Christian Jew, whose mind is steeped in
the thought and language of the older Covenant; but it does not stand alone, for the
writer sees that obedience to the Law does not constitute sonship without faith in Christ.
It is those who possess both marks with whom the Devil is at war; as Bede well points
out: mandata Dei in fide Jesu Christi custedire, hoc est pugnare cum diabolo, et ipsum
provocare in praelium. On see 1:3, note.
18. ] On his way to the war the Dragon
comes to a halt (, cf. 8:3) by the seashore ( .,
is found
from Gen. 32:12 (13) onwards: occurs only in Sap. 7:9). is an
attractive reading in view of the Seers circumstances; nothing more natural for an exile
in Patmos than to stand gazing out to sea, and in that position to receive one of his great
inspirations. And, it may be added, nothing more easy than for to lose its bar
at an early stage in the transcription of the book, and degenerate into .
Nevertheless, the latter reading must be accepted, in view of the overwhelming support
which it receives from the best MSS. (see app. crit.). Moreover it yields perhaps a more
relevant if a less obvious sense. The picture of the Dragon halting on the seashore to call
up his terrible ally is one of the highest interest, and forms a real feature in the
revelation, whereas is merely scenic. If is read, the sentence clearly