4 And his378tail 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.4.And his tail drew the third part of the stars of heaven.The word rendereddrew—σύρω—means todraw,drag,haul. Professor Stuart renders it “drew along;” and explains it as meaning that “the danger is represented as being in the upper region of the air, so that his tail may be supposed to interfere with and sweep down the stars, which, as viewed by the ancients, were all set in the visible expanse or welkin.” So Daniel (viii.10), speaking of the little horn, says that “it waxed great, even to the host of heaven, and it cast down some of the host and of the stars to the ground.” See Notes on that passage. The main idea here undoubtedly is that ofpower, and the object of John is to show that the power of the dragon wasas ifit extended to the stars, andas ifit dragged down a third part of them to the earth, or swept them away with its tail, leaving two-thirds unaffected. A power that would sweep themallaway would be universal; a power that would sweep away one-third only would represent a dominion of that extent only. The dragon is represented as floating in the air—a monster extended along the sky—and one-third of the whole expanse was subject to his control. Suppose, then, that the dragon here was designed to represent the Roman Pagan power; suppose that it referred to that power about to engage in the work of persecution, and at a time when the church was about to be greatly enlarged, and to fill the world; suppose that it referred to a time when but one-third part of the Roman world was subject to Pagan influence, and the remaining two-thirds were, for some cause, safe from this influence,—all the conditions here referred to would be fulfilled. Now it so happens that at a time when the “dragon” had become a common standard in the Roman armies, and had in some measure superseded the eagle, a state of thingsdidexist which well corresponds with this representation. There were times under the emperors when, in a considerable part of the empire, after the establishment of Christianity, the church enjoyed protection, and the Christian religion was tolerated, while in other parts Paganism still prevailed, and waged a bitter warfare with the church. “Twice, at least, before the Roman empire became divided permanently into the two parts, the Eastern and the Western, there was atripartitedivision of the empire. The first occurredA.D.311, when it was divided between Constantine, Licinius, and Maximin; the otherA.D.337, on the death of Constantine, when it was divided between his three sons, Constantine, Constans, and Constantius.” “In two-thirds of the empire, embracing its whole European and African territory, Christians enjoyed toleration; in the other, or Asiatic portion, they were still, after a brief and uncertain respite, exposed to persecution, in all its bitterness and cruelty as before” (Elliott). I do not deem it absolutely essential, however, in order to afairexposition of this passage, that we shouldbe able to refer to minute historical facts with names and dates. A sufficient fulfilment is found if there was a period when the church, bright, glorious, and prosperous, was apparently about to become greatly enlarged, but when the monstrous Pagan power still held its sway over a considerable part of the world, exposing the church to persecution. Even after the establishment of the church in the empire, and the favour shown to it by the Roman government, it was long before the Pagan power ceased to rage, and before the church could be regarded as safe. ¶And the dragon stood before the woman which was ready to be delivered, for to devour her child.To prevent the increase and spread of the church in the world.
4 And his378tail 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.
4.And his tail drew the third part of the stars of heaven.The word rendereddrew—σύρω—means todraw,drag,haul. Professor Stuart renders it “drew along;” and explains it as meaning that “the danger is represented as being in the upper region of the air, so that his tail may be supposed to interfere with and sweep down the stars, which, as viewed by the ancients, were all set in the visible expanse or welkin.” So Daniel (viii.10), speaking of the little horn, says that “it waxed great, even to the host of heaven, and it cast down some of the host and of the stars to the ground.” See Notes on that passage. The main idea here undoubtedly is that ofpower, and the object of John is to show that the power of the dragon wasas ifit extended to the stars, andas ifit dragged down a third part of them to the earth, or swept them away with its tail, leaving two-thirds unaffected. A power that would sweep themallaway would be universal; a power that would sweep away one-third only would represent a dominion of that extent only. The dragon is represented as floating in the air—a monster extended along the sky—and one-third of the whole expanse was subject to his control. Suppose, then, that the dragon here was designed to represent the Roman Pagan power; suppose that it referred to that power about to engage in the work of persecution, and at a time when the church was about to be greatly enlarged, and to fill the world; suppose that it referred to a time when but one-third part of the Roman world was subject to Pagan influence, and the remaining two-thirds were, for some cause, safe from this influence,—all the conditions here referred to would be fulfilled. Now it so happens that at a time when the “dragon” had become a common standard in the Roman armies, and had in some measure superseded the eagle, a state of thingsdidexist which well corresponds with this representation. There were times under the emperors when, in a considerable part of the empire, after the establishment of Christianity, the church enjoyed protection, and the Christian religion was tolerated, while in other parts Paganism still prevailed, and waged a bitter warfare with the church. “Twice, at least, before the Roman empire became divided permanently into the two parts, the Eastern and the Western, there was atripartitedivision of the empire. The first occurredA.D.311, when it was divided between Constantine, Licinius, and Maximin; the otherA.D.337, on the death of Constantine, when it was divided between his three sons, Constantine, Constans, and Constantius.” “In two-thirds of the empire, embracing its whole European and African territory, Christians enjoyed toleration; in the other, or Asiatic portion, they were still, after a brief and uncertain respite, exposed to persecution, in all its bitterness and cruelty as before” (Elliott). I do not deem it absolutely essential, however, in order to afairexposition of this passage, that we shouldbe able to refer to minute historical facts with names and dates. A sufficient fulfilment is found if there was a period when the church, bright, glorious, and prosperous, was apparently about to become greatly enlarged, but when the monstrous Pagan power still held its sway over a considerable part of the world, exposing the church to persecution. Even after the establishment of the church in the empire, and the favour shown to it by the Roman government, it was long before the Pagan power ceased to rage, and before the church could be regarded as safe. ¶And the dragon stood before the woman which was ready to be delivered, for to devour her child.To prevent the increase and spread of the church in the world.
5 And379she brought forth a man child,380who was to rule all nations with a rod of iron: and her child was caught up unto God, andtohis throne.5.And she brought forth a man child.Representing, according to the view above taken, the church in its increase and prosperity—as ifa child were born that was to rule over all nations. See Notes onver.2. ¶Who was to rule all nations.That is, according to this view, the church thus represented was destined to reign in all the earth, or all the earth was to become subject to its laws.Comp.Notes onDa.vii.13, 14. ¶With a rod of iron.The language here used is derived fromPs. ii.9: “Thou shalt break them with a rod of iron.” The form of the expression here used, “who was torule”—ὃς μέλλει ποιμαίνειν—is derived from the Septuagint translation of the Psalm—ποιμαίνεις—“thou shaltrulethem;” to wit, as a shepherd does his flock. The reference is to such control as a shepherd employs in relation to his flock—protecting, guarding, and defending them, with the idea that the flock is under his care; and, on the supposition that this refers to the church, it means that it would yet have the ascendency or the dominion over the earth. The meaning in the phrase, “with a rod of iron,” is, that the dominion would be strong or irresistible—as an iron sceptre is one that cannot be broken or resisted. The thoughts here expressed, therefore, are, (a) that the church would become universal—or that the principles of truth and righteousness would prevail everywhere on the earth; (b) that the ascendency of religion over the understandings and consciences of men would be irresistible—as firm as a government administered under a sceptre of iron; yet (c) that it would be rather of a character of protection than of force or violence, like the sway which a shepherd wields over his flock. I understand the “man child” here, therefore, to refer to the church in its increase under the Messiah, and the idea to be, that that church was, at the time referred to, about to be enlarged, and that, though its increase was opposed, yet it was destined ultimately to assert a mild sway over all the world. Thetimehere referred to would seem to be some period in the early history of the church when religion was likely to be rapidly propagated, and when it was opposed and retarded by violent persecution—perhaps the last of the persecutions under the Pagan Roman empire. ¶And her child was caught up unto God.This is evidently a symbolical representation. Some event was to occur, or some divine interposition was to take place,as ifthe child thus born were caught up from the earth to save it from death, and was rendered secure by being in the presence of God, and near his throne. It cannot be supposed that anything like this wouldliterallyoccur. Any divine interposition to protect the church in its increase, or to save it from being destroyed by the dragon—the fierce Pagan power—would be properly represented by this. Why may we not suppose the reference to be to the time of Constantine, when the church came under his protection; when it was effectually and finally saved from Pagan persecution; when it was rendered safe from the enemy that waited to destroy it? On the supposition that this refers to an increasing but endangered church, in whose defence a civil power was raised up, exalting Christianity to the throne, and protecting it from danger, this would be well represented by the child caught up to heaven. This view may derive confirmation from some well-known facts in history. The old Pagan power was concentrated in Maximin, who was emperor from the Nile to the Bosphorus, and who raged against the gospel and the church “with Satanic enmity.” “Infuriate at the now imminent prospect of the Christian bodyattaining establishment in the empire, Maximin renewed the persecution against Christians within the limits of his own dominion; prohibiting their assemblies, and degrading, and even killing their bishops.”Comp.Gibbon,i.325, 326. The last struggle of Pagan Rome to destroy the church by persecution, before the triumph of Constantine, and the public establishment of the Christian religion, might be well represented by the attempt of the dragon to destroy the child; and the safety of the church, and its complete deliverance from Pagan persecution, by the symbol of a child caught up to heaven, and placed near the throne of God. The persecution under Maximin was the last struggle of Paganism to retain the supremacy, and to crush Christianity in the empire. “Before the decisive battle,” says Milner, “Maximin vowed to Jupiter that, if victorious, he would abolish the Christian name. The contest between Jehovah and Jupiter was now at its height, and drawing to a crisis.” The result was the defeat and death of Maximin, and the termination of the efforts of Paganism to destroy Christianity by force. Respecting this event,Mr.Gibbon remarks, “The defeat and death of Maximin soon delivered the church from the last and most implacable of her enemies,”i.326. Christianity was, after that, rendered safe from Pagan persecution.Mr.Gibbon says, “The gratitude of the church has exalted the virtues of the generous patronwho seated Christianity on the throne of the Roman world.” If, however, it should be regarded as a forced and fanciful interpretation to suppose that the passage before us refers to thisspecificevent, yet thegeneralcircumstances of the times would furnish a fulfilment of what is here said. (a) The church would be well represented by the beautiful woman. (b) The prospect of its increase and universal dominion would be well represented by the birth of the child. (c) The furious opposing Pagan power would be well represented by the dragon in its attempts to destroy the child. (d) The safety of the church would be well represented by the symbol of the child caught up to God, and placed near his throne.
5 And379she brought forth a man child,380who was to rule all nations with a rod of iron: and her child was caught up unto God, andtohis throne.
5.And she brought forth a man child.Representing, according to the view above taken, the church in its increase and prosperity—as ifa child were born that was to rule over all nations. See Notes onver.2. ¶Who was to rule all nations.That is, according to this view, the church thus represented was destined to reign in all the earth, or all the earth was to become subject to its laws.Comp.Notes onDa.vii.13, 14. ¶With a rod of iron.The language here used is derived fromPs. ii.9: “Thou shalt break them with a rod of iron.” The form of the expression here used, “who was torule”—ὃς μέλλει ποιμαίνειν—is derived from the Septuagint translation of the Psalm—ποιμαίνεις—“thou shaltrulethem;” to wit, as a shepherd does his flock. The reference is to such control as a shepherd employs in relation to his flock—protecting, guarding, and defending them, with the idea that the flock is under his care; and, on the supposition that this refers to the church, it means that it would yet have the ascendency or the dominion over the earth. The meaning in the phrase, “with a rod of iron,” is, that the dominion would be strong or irresistible—as an iron sceptre is one that cannot be broken or resisted. The thoughts here expressed, therefore, are, (a) that the church would become universal—or that the principles of truth and righteousness would prevail everywhere on the earth; (b) that the ascendency of religion over the understandings and consciences of men would be irresistible—as firm as a government administered under a sceptre of iron; yet (c) that it would be rather of a character of protection than of force or violence, like the sway which a shepherd wields over his flock. I understand the “man child” here, therefore, to refer to the church in its increase under the Messiah, and the idea to be, that that church was, at the time referred to, about to be enlarged, and that, though its increase was opposed, yet it was destined ultimately to assert a mild sway over all the world. Thetimehere referred to would seem to be some period in the early history of the church when religion was likely to be rapidly propagated, and when it was opposed and retarded by violent persecution—perhaps the last of the persecutions under the Pagan Roman empire. ¶And her child was caught up unto God.This is evidently a symbolical representation. Some event was to occur, or some divine interposition was to take place,as ifthe child thus born were caught up from the earth to save it from death, and was rendered secure by being in the presence of God, and near his throne. It cannot be supposed that anything like this wouldliterallyoccur. Any divine interposition to protect the church in its increase, or to save it from being destroyed by the dragon—the fierce Pagan power—would be properly represented by this. Why may we not suppose the reference to be to the time of Constantine, when the church came under his protection; when it was effectually and finally saved from Pagan persecution; when it was rendered safe from the enemy that waited to destroy it? On the supposition that this refers to an increasing but endangered church, in whose defence a civil power was raised up, exalting Christianity to the throne, and protecting it from danger, this would be well represented by the child caught up to heaven. This view may derive confirmation from some well-known facts in history. The old Pagan power was concentrated in Maximin, who was emperor from the Nile to the Bosphorus, and who raged against the gospel and the church “with Satanic enmity.” “Infuriate at the now imminent prospect of the Christian bodyattaining establishment in the empire, Maximin renewed the persecution against Christians within the limits of his own dominion; prohibiting their assemblies, and degrading, and even killing their bishops.”Comp.Gibbon,i.325, 326. The last struggle of Pagan Rome to destroy the church by persecution, before the triumph of Constantine, and the public establishment of the Christian religion, might be well represented by the attempt of the dragon to destroy the child; and the safety of the church, and its complete deliverance from Pagan persecution, by the symbol of a child caught up to heaven, and placed near the throne of God. The persecution under Maximin was the last struggle of Paganism to retain the supremacy, and to crush Christianity in the empire. “Before the decisive battle,” says Milner, “Maximin vowed to Jupiter that, if victorious, he would abolish the Christian name. The contest between Jehovah and Jupiter was now at its height, and drawing to a crisis.” The result was the defeat and death of Maximin, and the termination of the efforts of Paganism to destroy Christianity by force. Respecting this event,Mr.Gibbon remarks, “The defeat and death of Maximin soon delivered the church from the last and most implacable of her enemies,”i.326. Christianity was, after that, rendered safe from Pagan persecution.Mr.Gibbon says, “The gratitude of the church has exalted the virtues of the generous patronwho seated Christianity on the throne of the Roman world.” If, however, it should be regarded as a forced and fanciful interpretation to suppose that the passage before us refers to thisspecificevent, yet thegeneralcircumstances of the times would furnish a fulfilment of what is here said. (a) The church would be well represented by the beautiful woman. (b) The prospect of its increase and universal dominion would be well represented by the birth of the child. (c) The furious opposing Pagan power would be well represented by the dragon in its attempts to destroy the child. (d) The safety of the church would be well represented by the symbol of the child caught up to God, and placed near his throne.
6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there381a thousand two hundredandthreescore days.6.And the woman.The woman representing the church. Notes,ver.1. ¶Fled.That is, she fled in the manner, and at the time, stated inver.14. John here evidently anticipates, by a summary statement, what he relates more in detail inver.14–17. He had referred (ver.2–5) to what occurred to the child in its persecutions, and he here alludes, in general, to what befell the true church as compelled to flee into obscurity and safety. Having briefly referred to this, the writer (ver.7–13) gives an account of the efforts of Satan consequent on the removal of the child to heaven. ¶Into the wilderness.On the meaning of the wordwildernessin the New Testament, see Notes onMat.iii.1. It means a desert place, a place where there are few or no inhabitants; a place, therefore, where one might be concealed and unknown—remote from the habitations and the observations of men. This would well represent the fact, that the true church became for a time obscure and unknown—as ifit had fled away from the habitations of men, and had retired to the solitude and loneliness of a desert. Yet even there (ver.14, 16) it would be mysteriously nourished, though seemingly driven out into wastes and solitudes, and having its abode among the rocks and sands of a desert. ¶Where she hath a place prepared of God.A place where she might be safe, and might be kept alive. The meaning is, that during that time the true church, though obscure and almost unknown, would be the object of the divine protection and care—a beautiful representation of the church during the corruptions of the Papacy and the darkness of the middle ages. ¶That they should feed her.That they shouldnourishorsustainher—τρέφωσιν—to wit, as specified inver.14, 16. Those who were to do this, represented by the word “they,” are not particularly mentioned, and the simple idea is that shewould benourished during that time. That is, stripped of the figure, the church during that time would find true friends, and would be kept alive. It is hardly necessary to say that this has, in fact, occurred in the darkest periods of the history of the church. ¶A thousand two hundredandthreescore days.Thatis, regarding these as prophetic days, in which a day denotes a year, twelve hundred and sixty years. The same period evidently is referred to inver.14, in the words “for a time, and times, and half a time.” And the same period is undoubtedly referred to inDa.vii.25: “And they shall be given into his hand until a time, and times, and the dividing of time.” For a full consideration of the meaning of this language, and its application to the Papacy, see Notes onDa.vii.25. The full investigation there made of the meaning and application of the language renders its consideration here unnecessary. I regard it here, as I do there, as referring to the proper continuance of the Papal power, during which the true church would remain in comparative obscurity, as if driven into a desert.Comp.Notes onch. xi.2. The meaning here is, that during that period the true church would not become wholly extinct. It would have an existence upon the earth, but its final triumph would be reserved for the time when this great enemy should be finally overthrown.Comp.Notes onver.14–17.
6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there381a thousand two hundredandthreescore days.
6.And the woman.The woman representing the church. Notes,ver.1. ¶Fled.That is, she fled in the manner, and at the time, stated inver.14. John here evidently anticipates, by a summary statement, what he relates more in detail inver.14–17. He had referred (ver.2–5) to what occurred to the child in its persecutions, and he here alludes, in general, to what befell the true church as compelled to flee into obscurity and safety. Having briefly referred to this, the writer (ver.7–13) gives an account of the efforts of Satan consequent on the removal of the child to heaven. ¶Into the wilderness.On the meaning of the wordwildernessin the New Testament, see Notes onMat.iii.1. It means a desert place, a place where there are few or no inhabitants; a place, therefore, where one might be concealed and unknown—remote from the habitations and the observations of men. This would well represent the fact, that the true church became for a time obscure and unknown—as ifit had fled away from the habitations of men, and had retired to the solitude and loneliness of a desert. Yet even there (ver.14, 16) it would be mysteriously nourished, though seemingly driven out into wastes and solitudes, and having its abode among the rocks and sands of a desert. ¶Where she hath a place prepared of God.A place where she might be safe, and might be kept alive. The meaning is, that during that time the true church, though obscure and almost unknown, would be the object of the divine protection and care—a beautiful representation of the church during the corruptions of the Papacy and the darkness of the middle ages. ¶That they should feed her.That they shouldnourishorsustainher—τρέφωσιν—to wit, as specified inver.14, 16. Those who were to do this, represented by the word “they,” are not particularly mentioned, and the simple idea is that shewould benourished during that time. That is, stripped of the figure, the church during that time would find true friends, and would be kept alive. It is hardly necessary to say that this has, in fact, occurred in the darkest periods of the history of the church. ¶A thousand two hundredandthreescore days.Thatis, regarding these as prophetic days, in which a day denotes a year, twelve hundred and sixty years. The same period evidently is referred to inver.14, in the words “for a time, and times, and half a time.” And the same period is undoubtedly referred to inDa.vii.25: “And they shall be given into his hand until a time, and times, and the dividing of time.” For a full consideration of the meaning of this language, and its application to the Papacy, see Notes onDa.vii.25. The full investigation there made of the meaning and application of the language renders its consideration here unnecessary. I regard it here, as I do there, as referring to the proper continuance of the Papal power, during which the true church would remain in comparative obscurity, as if driven into a desert.Comp.Notes onch. xi.2. The meaning here is, that during that period the true church would not become wholly extinct. It would have an existence upon the earth, but its final triumph would be reserved for the time when this great enemy should be finally overthrown.Comp.Notes onver.14–17.
7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels.7.And there was war in heaven.There was a state of things existing in regard to the woman and the child—the church in the condition in which it would then be—which would be well represented by a war in heaven; that is, by a conflict between the powers of good and evil, of light and darkness. Of course it is not necessary to understand thisliterally, any more than the other symbolical representations in the book. All that is meant is, that a vision passed before the mind of Johnas ifthere was a conflict, in regard to the church, between the angels in heaven and Satan. There is a vision of the persecuted church—of the woman fleeing into the desert—and the course of the narrative is here interrupted by going back (ver.7–13) to describe the conflict which led to this result, and the fact that Satan, as it were cast out of heaven, and unable to achieve a victory there, was suffered to vent his malice against the church on earth. The seat of this warfare is said to be heaven. This language sometimes refers to heaven as it appears to us—the sky—the upper regions of the atmosphere, and some have supposed that that was the place of the contest. But the language inch. xi.19,xii.1 (see Notes on those places), would rather lead us to refer it to heaven considered as lying beyond the sky. This accords, too, with other representations in the Bible, where Satan is described as appearing before God, and among the sons of God. See Notes on Jobi.6. Of course this is not to be understood as arealtransaction, but as a symbolical representation of the contest between good and evil—as ifthere was a war waged in heaven between Satan and the leader of the heavenly hosts. ¶Michael.There have been very various opinions as to who Michael is. Many Protestant interpreters have supposed that Christ is meant. The reasons usually alleged for this opinion, many of which are very fanciful, may be seen in Hengstenberg (Die Offenbarung des heiliges Johannes),i.611–622. The reference toMichaelhere is probably derived fromDa.x.13;xii.1. In those places he is represented as the guardian angel of the people of God; and it is in this sense, I apprehend, that the passage is to be understood here. There is no evidence in the name itself, or in the circumstances referred to, that Christ is intended; and if he had been, it is inconceivable why he was not referred to by his own name, or by some of the usual appellations which John gives him. Michael, the archangel, is here represented as the guardian of the church, and as contending against Satan for its protection.Comp.Notes onDa.x.13. This representation accords with the usual statements in the Bible respecting the interposition of the angels in behalf of the church (see Notes onHe.i.14), and is one which cannot be proved to be unfounded. All the analogies which throw any light on the subject, as well as the uniform statements of the Bible, lead us to suppose that good beings of other worlds feel an interest in the welfare of the redeemed church below. ¶And his angels.The angels under him. Michael is represented as the archangel, and all the statements in the Bible suppose that the heavenly hosts are distributed into different ranks and orders. See Notes on Jude 9;Ep.i.21. If Satan is permitted to make war against the church, there is no improbability in supposing that, in those higher regions wherethe war is carried on, and in those aspects of it which lie beyond the power and the knowledge of man, good angels should be employed to defeat his plans. ¶Fought.See Notes on Jude 9. ¶Against the dragon.Against Satan. Notes,ver.3. ¶And the dragon fought and his angels.That is, the master-spirit—Satan, and those under him. See Notes onMat.iv.1. Of the nature of this warfare nothing is definitely stated. Its whole sphere lies beyond mortal vision, and is carried on in a manner of which we can have little conception. What weapons Satan may use to destroy the church, and in what way his efforts may be counteracted by holy angels, are points on which we can have little knowledge. It is sufficient to know that the fact of such a struggle is not improbable, and that Satan is successfully resisted by the leader of the heavenly host.
7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels.
7.And there was war in heaven.There was a state of things existing in regard to the woman and the child—the church in the condition in which it would then be—which would be well represented by a war in heaven; that is, by a conflict between the powers of good and evil, of light and darkness. Of course it is not necessary to understand thisliterally, any more than the other symbolical representations in the book. All that is meant is, that a vision passed before the mind of Johnas ifthere was a conflict, in regard to the church, between the angels in heaven and Satan. There is a vision of the persecuted church—of the woman fleeing into the desert—and the course of the narrative is here interrupted by going back (ver.7–13) to describe the conflict which led to this result, and the fact that Satan, as it were cast out of heaven, and unable to achieve a victory there, was suffered to vent his malice against the church on earth. The seat of this warfare is said to be heaven. This language sometimes refers to heaven as it appears to us—the sky—the upper regions of the atmosphere, and some have supposed that that was the place of the contest. But the language inch. xi.19,xii.1 (see Notes on those places), would rather lead us to refer it to heaven considered as lying beyond the sky. This accords, too, with other representations in the Bible, where Satan is described as appearing before God, and among the sons of God. See Notes on Jobi.6. Of course this is not to be understood as arealtransaction, but as a symbolical representation of the contest between good and evil—as ifthere was a war waged in heaven between Satan and the leader of the heavenly hosts. ¶Michael.There have been very various opinions as to who Michael is. Many Protestant interpreters have supposed that Christ is meant. The reasons usually alleged for this opinion, many of which are very fanciful, may be seen in Hengstenberg (Die Offenbarung des heiliges Johannes),i.611–622. The reference toMichaelhere is probably derived fromDa.x.13;xii.1. In those places he is represented as the guardian angel of the people of God; and it is in this sense, I apprehend, that the passage is to be understood here. There is no evidence in the name itself, or in the circumstances referred to, that Christ is intended; and if he had been, it is inconceivable why he was not referred to by his own name, or by some of the usual appellations which John gives him. Michael, the archangel, is here represented as the guardian of the church, and as contending against Satan for its protection.Comp.Notes onDa.x.13. This representation accords with the usual statements in the Bible respecting the interposition of the angels in behalf of the church (see Notes onHe.i.14), and is one which cannot be proved to be unfounded. All the analogies which throw any light on the subject, as well as the uniform statements of the Bible, lead us to suppose that good beings of other worlds feel an interest in the welfare of the redeemed church below. ¶And his angels.The angels under him. Michael is represented as the archangel, and all the statements in the Bible suppose that the heavenly hosts are distributed into different ranks and orders. See Notes on Jude 9;Ep.i.21. If Satan is permitted to make war against the church, there is no improbability in supposing that, in those higher regions wherethe war is carried on, and in those aspects of it which lie beyond the power and the knowledge of man, good angels should be employed to defeat his plans. ¶Fought.See Notes on Jude 9. ¶Against the dragon.Against Satan. Notes,ver.3. ¶And the dragon fought and his angels.That is, the master-spirit—Satan, and those under him. See Notes onMat.iv.1. Of the nature of this warfare nothing is definitely stated. Its whole sphere lies beyond mortal vision, and is carried on in a manner of which we can have little conception. What weapons Satan may use to destroy the church, and in what way his efforts may be counteracted by holy angels, are points on which we can have little knowledge. It is sufficient to know that the fact of such a struggle is not improbable, and that Satan is successfully resisted by the leader of the heavenly host.
8 And prevailed not; neither was their place found any more in heaven.8.And prevailed not.Satan and his angels failed in their purpose. ¶Neither was their place found anymore in heaven.They were cast out, and were seen there no more. The idea is, that they were defeated and driven away, though for a time they were suffered to carry on the warfare elsewhere.
8 And prevailed not; neither was their place found any more in heaven.
8.And prevailed not.Satan and his angels failed in their purpose. ¶Neither was their place found anymore in heaven.They were cast out, and were seen there no more. The idea is, that they were defeated and driven away, though for a time they were suffered to carry on the warfare elsewhere.
9 And the great dragon was cast out, that old382serpent, called the383Devil, and384Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him.9.And the great dragon was cast out.See Notes onver.3. That there may be an allusion in thelanguagehere to what actually occurred in some far-distant period of the past, when Satan was ejected from heaven, there can be no reason to doubt. Our Saviour seems to refer to such an event in the language which he uses when he says (Lu.x.18), “I beheld Satan as lightning fall from heaven;” and Jude, perhaps (ver.6), may refer to the same event. All that we know on the subject leads us to suppose that at some time there was a revolt among the angels, and that the rebellious part were cast out of heaven, for an allusion to this is not unfrequent in the Scriptures. Still the eventherereferred to is a symbolical representation of what could occur at a later period, when the church would be about to spread and be triumphant, and when Satan would wage a deadly war against it. That opposition would beas ifhe made war on Michael the archangel, and the heavenly hosts, and his failure would be as greatas ifhe were vanquished and cast out of heaven. ¶That old serpent.This doubtless refers to the serpent that deceived Eve (Ge.iii.1–11;Re.xx.2;comp.Notes on2 Co.xi.3); and this passage may be adduced as a proof that the real tempter of Eve was the devil, who assumed the form of a serpent. The wordoldhere refers to the fact that his appearance on earth was at an early stage of the world’s history, and that he had long been employed in the work which is here attributed to him—that of opposing the church. ¶Called the Devil.To whom the nameDevilis given. That is, this is the same being that is elsewhere and commonly known by that name. See Notes onMat.iv.1. ¶And Satan.Another name given to the same being—a name, like the other, designed to refer to something in his character. See it explained in the Notes on Jobi.6. ¶Which deceiveth the whole world.Whose character is that of a deceiver; whose agency extends over all the earth. See Notes onJn.viii.44, and1 Jn.v.19. ¶He was cast out into the earth.That is, he was not suffered to pursue his designs in heaven, but was cast down to the earth, where he is permitted for a time to carry on his warfare against the church. According to the interpretation proposed above, this refers to the period when there were indications that God was about to set up his kingdom on the earth. Thelanguage, however, is such as would be used on the supposition that there had been, at some period, a rebellion in heaven, and that Satan and his followers had been cast out to return there no more. It is difficult to explain this language except on that supposition; and such a supposition is, in itself, no more improbable than the apostasy and rebellion of man. ¶And his angels were cast out with him.They shared the lot of their leader. As applicable to the state of things to which this refers, the meaning is, thatallwere overthrown; that no enemy of the church would remainunsubdued; that the victory would be final and complete. As applicable to the event from which the language is supposed to have been derived—the revolt in heaven—the meaning is, that the followers in the revolt shared the lot of the leader, and that all who rebelled were ejected from heaven. The first and the only revolt in heaven was quelled; and the result furnished to the universe an impressive proof that none who rebelled there would be forgiven—that apostasy so near the throne could not be pardoned.
9 And the great dragon was cast out, that old382serpent, called the383Devil, and384Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him.
9.And the great dragon was cast out.See Notes onver.3. That there may be an allusion in thelanguagehere to what actually occurred in some far-distant period of the past, when Satan was ejected from heaven, there can be no reason to doubt. Our Saviour seems to refer to such an event in the language which he uses when he says (Lu.x.18), “I beheld Satan as lightning fall from heaven;” and Jude, perhaps (ver.6), may refer to the same event. All that we know on the subject leads us to suppose that at some time there was a revolt among the angels, and that the rebellious part were cast out of heaven, for an allusion to this is not unfrequent in the Scriptures. Still the eventherereferred to is a symbolical representation of what could occur at a later period, when the church would be about to spread and be triumphant, and when Satan would wage a deadly war against it. That opposition would beas ifhe made war on Michael the archangel, and the heavenly hosts, and his failure would be as greatas ifhe were vanquished and cast out of heaven. ¶That old serpent.This doubtless refers to the serpent that deceived Eve (Ge.iii.1–11;Re.xx.2;comp.Notes on2 Co.xi.3); and this passage may be adduced as a proof that the real tempter of Eve was the devil, who assumed the form of a serpent. The wordoldhere refers to the fact that his appearance on earth was at an early stage of the world’s history, and that he had long been employed in the work which is here attributed to him—that of opposing the church. ¶Called the Devil.To whom the nameDevilis given. That is, this is the same being that is elsewhere and commonly known by that name. See Notes onMat.iv.1. ¶And Satan.Another name given to the same being—a name, like the other, designed to refer to something in his character. See it explained in the Notes on Jobi.6. ¶Which deceiveth the whole world.Whose character is that of a deceiver; whose agency extends over all the earth. See Notes onJn.viii.44, and1 Jn.v.19. ¶He was cast out into the earth.That is, he was not suffered to pursue his designs in heaven, but was cast down to the earth, where he is permitted for a time to carry on his warfare against the church. According to the interpretation proposed above, this refers to the period when there were indications that God was about to set up his kingdom on the earth. Thelanguage, however, is such as would be used on the supposition that there had been, at some period, a rebellion in heaven, and that Satan and his followers had been cast out to return there no more. It is difficult to explain this language except on that supposition; and such a supposition is, in itself, no more improbable than the apostasy and rebellion of man. ¶And his angels were cast out with him.They shared the lot of their leader. As applicable to the state of things to which this refers, the meaning is, thatallwere overthrown; that no enemy of the church would remainunsubdued; that the victory would be final and complete. As applicable to the event from which the language is supposed to have been derived—the revolt in heaven—the meaning is, that the followers in the revolt shared the lot of the leader, and that all who rebelled were ejected from heaven. The first and the only revolt in heaven was quelled; and the result furnished to the universe an impressive proof that none who rebelled there would be forgiven—that apostasy so near the throne could not be pardoned.
10 And I heard a loud voice saying in heaven,385Now 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.10.And I heard a loud voice saying in heaven.The great enemy was expelled; the cause of God and truth was triumphant; and the conquering hosts united in celebrating the victory. This representation of a song, consequent on victory, is in accordance with the usual representations in the Bible. See the song of Moses at the Red Sea,Ex.xv.; the song of Deborah,Ju.v.; the song of David when the Lord had delivered him out of the hand of all his enemies,2 Sa.xxii.; andIs.xii.,xxv.On no occasion could such a song be more appropriate than on the complete routing and discomfiture of Satan and his rebellious hosts. Viewed in reference to thetimehere symbolized, this would relate to the certain triumph of the church and of truth on the earth; in reference to thelanguage, there is an allusion to the joy and triumph of the heavenly hosts when Satan and his apostate legions were expelled. ¶Now is come salvation.That is, complete deliverance from the power of Satan. ¶And strength.That is, now is the mighty power of God manifested in casting down and subduing the great enemy of the church. ¶And the kingdom of our God.The reign of our God. See Notes onMat.iii.2. That is now established among men, and God will henceforward rule. This refers to the certain ultimate triumph of his cause in the world. ¶And the power of his Christ.His anointed; that is, the kingdom of Christ as the Messiah, or as anointed and set apart to rule over the world. See Notes onMat.i.1. ¶For the accuser of our brethren is cast down.The phrase “ourbrethren” shows by whom this song is celebrated. It is sung in heaven; but it is by those who belonged to the redeemed church, and whose brethren were still suffering persecution and trial on the earth. It shows the tenderness of the tie which unites all the redeemed as brethren, whether on earth or in heaven; and it shows the interest which they “who have passed the flood” have in the trials, the sorrows, and the triumphs of those who are still upon the earth. We have here another appellation given to the great enemy—“accuser of the brethren.” The word here used—κατήγορος, in later editions of the New Testamentκατήγωρ—means properlyan accuser, one who blames another, or charges another with crime. The word occurs inJn.viii.10;Ac.xxiii.30, 35;xxiv.8;xxv.16, 18;Re.xii.10, in all which places it is renderedaccuseroraccusers, though only in the latter place applied to Satan. The verb frequently occurs,Mat.xii.10;xxvii.12;Mar.iii.2;xv.3,et al.The description of Satan as anaccuseraccords with the opinion of the ancient Hebrews in regard to his character. Thus he is represented in Jobi.9–11;ii.4, 5;Zec.iii.1, 2;1 Ch.xxi.1. The phrase “of the brethren” refers to Christians, or to the people of God; and the meaning here is, that one of the characteristics of Satan—a characteristic so well known as to make it proper to designate him by it—is that he is anaccuserof the righteous; that he is employed in bringing against them charges affecting their character and destroying their influence. The propriety of this appellation cannot be doubted. It is, as it has always been, one of the characteristics of Satan—one of the means by which he keeps up his influence in the world—to bring accusations against the people of God. Thus, under his suggestions, and by his agents, they are charged with hypocrisy; with insincerity; with being influenced by bad motives; with pursuing sinister designs under the cloak of religion; with secret vices and crimes. Thus it was that the martyrs were accused; thus it is that unfounded accusations are often brought againstministers of the gospel, palsying their power and diminishing their influence, or that when a professed Christian falls the church is made to suffer by an effort to cast suspicion on all who bear the Christian name. Perhaps the most skilful thing that Satan does, and the thing by which he most contributes to diminish the influence of the church, is in thus causing “accusations” to be brought against the people of God. ¶Is cast down.The period here referred to was, doubtless, the time when the church was about to be established and to flourish in the world, and when accusations would be brought against Christians by various classes of calumniators and informers. It is well known that in the early ages of Christianity crimes of the most horrid nature were charged on Christians, and that it was by these slanders that the effort was made to prevent the extension of the Christian church. ¶Which accused them before our God.See Notes on Jobi.9, 10. The meaning is, that he accused them, as it were, in the very presence of God. ¶Day and night.He never ceased bringing these accusations, and sought by the perseverance and constancy with which they were urged to convince the world that there was no sincerity in the church and no reality in religion.
10 And I heard a loud voice saying in heaven,385Now 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.
10.And I heard a loud voice saying in heaven.The great enemy was expelled; the cause of God and truth was triumphant; and the conquering hosts united in celebrating the victory. This representation of a song, consequent on victory, is in accordance with the usual representations in the Bible. See the song of Moses at the Red Sea,Ex.xv.; the song of Deborah,Ju.v.; the song of David when the Lord had delivered him out of the hand of all his enemies,2 Sa.xxii.; andIs.xii.,xxv.On no occasion could such a song be more appropriate than on the complete routing and discomfiture of Satan and his rebellious hosts. Viewed in reference to thetimehere symbolized, this would relate to the certain triumph of the church and of truth on the earth; in reference to thelanguage, there is an allusion to the joy and triumph of the heavenly hosts when Satan and his apostate legions were expelled. ¶Now is come salvation.That is, complete deliverance from the power of Satan. ¶And strength.That is, now is the mighty power of God manifested in casting down and subduing the great enemy of the church. ¶And the kingdom of our God.The reign of our God. See Notes onMat.iii.2. That is now established among men, and God will henceforward rule. This refers to the certain ultimate triumph of his cause in the world. ¶And the power of his Christ.His anointed; that is, the kingdom of Christ as the Messiah, or as anointed and set apart to rule over the world. See Notes onMat.i.1. ¶For the accuser of our brethren is cast down.The phrase “ourbrethren” shows by whom this song is celebrated. It is sung in heaven; but it is by those who belonged to the redeemed church, and whose brethren were still suffering persecution and trial on the earth. It shows the tenderness of the tie which unites all the redeemed as brethren, whether on earth or in heaven; and it shows the interest which they “who have passed the flood” have in the trials, the sorrows, and the triumphs of those who are still upon the earth. We have here another appellation given to the great enemy—“accuser of the brethren.” The word here used—κατήγορος, in later editions of the New Testamentκατήγωρ—means properlyan accuser, one who blames another, or charges another with crime. The word occurs inJn.viii.10;Ac.xxiii.30, 35;xxiv.8;xxv.16, 18;Re.xii.10, in all which places it is renderedaccuseroraccusers, though only in the latter place applied to Satan. The verb frequently occurs,Mat.xii.10;xxvii.12;Mar.iii.2;xv.3,et al.The description of Satan as anaccuseraccords with the opinion of the ancient Hebrews in regard to his character. Thus he is represented in Jobi.9–11;ii.4, 5;Zec.iii.1, 2;1 Ch.xxi.1. The phrase “of the brethren” refers to Christians, or to the people of God; and the meaning here is, that one of the characteristics of Satan—a characteristic so well known as to make it proper to designate him by it—is that he is anaccuserof the righteous; that he is employed in bringing against them charges affecting their character and destroying their influence. The propriety of this appellation cannot be doubted. It is, as it has always been, one of the characteristics of Satan—one of the means by which he keeps up his influence in the world—to bring accusations against the people of God. Thus, under his suggestions, and by his agents, they are charged with hypocrisy; with insincerity; with being influenced by bad motives; with pursuing sinister designs under the cloak of religion; with secret vices and crimes. Thus it was that the martyrs were accused; thus it is that unfounded accusations are often brought againstministers of the gospel, palsying their power and diminishing their influence, or that when a professed Christian falls the church is made to suffer by an effort to cast suspicion on all who bear the Christian name. Perhaps the most skilful thing that Satan does, and the thing by which he most contributes to diminish the influence of the church, is in thus causing “accusations” to be brought against the people of God. ¶Is cast down.The period here referred to was, doubtless, the time when the church was about to be established and to flourish in the world, and when accusations would be brought against Christians by various classes of calumniators and informers. It is well known that in the early ages of Christianity crimes of the most horrid nature were charged on Christians, and that it was by these slanders that the effort was made to prevent the extension of the Christian church. ¶Which accused them before our God.See Notes on Jobi.9, 10. The meaning is, that he accused them, as it were, in the very presence of God. ¶Day and night.He never ceased bringing these accusations, and sought by the perseverance and constancy with which they were urged to convince the world that there was no sincerity in the church and no reality in religion.
11 And they386overcame him by the blood of the Lamb, and by the word of their testimony; and387they loved not their lives unto the death.11.And they overcame him.That is, he was foiled in his attempt thus to destroy the church. The reference here, undoubtedly, is primarily to the martyr age and to the martyr spirit; and the meaning is, that religion had not become extinct by these accusations, as Satan hoped it would be, but lived and triumphed. By their holy lives, by their faithful testimony, by their patient sufferings, they showed that all these accusations were false, and that the religion which they professed was from God, and thus in fact gained a victory over their accuser. Instead of being themselves subdued, Satan himself was vanquished, and the world was constrained to acknowledge that the persecuted religion had a heavenly origin. No design was ever more ineffectual than that of crushing the church by persecution, no victory was ever more signal than that which was gained when it could be said that “the blood of the martyrs is the seed of the church.” ¶By the blood of the Lamb.The Lord Jesus—the Lamb of God. Notes,ch. v.6;comp.Notes onJn.i.29. The blood of Christ was that by which they were redeemed, and it was in virtue of the efficacy of the atonement that they were enabled to achieve the victory.Comp.Notes onPhi.iv.13. Christ himself achieved a victory over Satan by his death (see Notes onCol.ii.15;He.ii.15), and it is in virtue of the victory which he thus achieved that we are now able to triumph over our great foe.“I ask them whence their victory came.They, with united breath,Ascribe their conquest to the Lamb,Their triumph to his death.”¶And by the word of their testimony.The faithful testimony which they bore to the truth. That is, they adhered to the truth in their sufferings, they declared their belief in it, even in the pains of martyrdom; and it was by this that they overcame the great enemy—that is, by this that the belief in the gospel was established and maintained in the world. The reference here is to the effects of persecution and to the efforts of Satan to drive religion from the world by persecution. John says that the result as he saw it in vision was, that the persecuted church bore a faithful testimony to the truth, and that the great enemy was overcome. ¶And they loved not their lives unto the death.They did not so love their lives that they were unwilling to die as martyrs. They did not shrink back when threatened with death, but remained firm in their attachment to their Saviour, and left their dying testimony to the truth and power of religion. It was by these means that Christianity was established in the world, and John, in the scene before us, saw it thus triumphant, and saw the angels and the redeemed in heaven celebrating the triumph. The result of the attempts to destroy the Christian religion by persecution demonstrated that it was to triumph. No more mighty power could be employed to crush it than was employed by the Roman emperors; and when it was seen that Christianity could survive those efforts to crush it it was certainthat it was destined to live for ever.
11 And they386overcame him by the blood of the Lamb, and by the word of their testimony; and387they loved not their lives unto the death.
11.And they overcame him.That is, he was foiled in his attempt thus to destroy the church. The reference here, undoubtedly, is primarily to the martyr age and to the martyr spirit; and the meaning is, that religion had not become extinct by these accusations, as Satan hoped it would be, but lived and triumphed. By their holy lives, by their faithful testimony, by their patient sufferings, they showed that all these accusations were false, and that the religion which they professed was from God, and thus in fact gained a victory over their accuser. Instead of being themselves subdued, Satan himself was vanquished, and the world was constrained to acknowledge that the persecuted religion had a heavenly origin. No design was ever more ineffectual than that of crushing the church by persecution, no victory was ever more signal than that which was gained when it could be said that “the blood of the martyrs is the seed of the church.” ¶By the blood of the Lamb.The Lord Jesus—the Lamb of God. Notes,ch. v.6;comp.Notes onJn.i.29. The blood of Christ was that by which they were redeemed, and it was in virtue of the efficacy of the atonement that they were enabled to achieve the victory.Comp.Notes onPhi.iv.13. Christ himself achieved a victory over Satan by his death (see Notes onCol.ii.15;He.ii.15), and it is in virtue of the victory which he thus achieved that we are now able to triumph over our great foe.
“I ask them whence their victory came.They, with united breath,Ascribe their conquest to the Lamb,Their triumph to his death.”
“I ask them whence their victory came.They, with united breath,Ascribe their conquest to the Lamb,Their triumph to his death.”
“I ask them whence their victory came.
They, with united breath,
Ascribe their conquest to the Lamb,
Their triumph to his death.”
¶And by the word of their testimony.The faithful testimony which they bore to the truth. That is, they adhered to the truth in their sufferings, they declared their belief in it, even in the pains of martyrdom; and it was by this that they overcame the great enemy—that is, by this that the belief in the gospel was established and maintained in the world. The reference here is to the effects of persecution and to the efforts of Satan to drive religion from the world by persecution. John says that the result as he saw it in vision was, that the persecuted church bore a faithful testimony to the truth, and that the great enemy was overcome. ¶And they loved not their lives unto the death.They did not so love their lives that they were unwilling to die as martyrs. They did not shrink back when threatened with death, but remained firm in their attachment to their Saviour, and left their dying testimony to the truth and power of religion. It was by these means that Christianity was established in the world, and John, in the scene before us, saw it thus triumphant, and saw the angels and the redeemed in heaven celebrating the triumph. The result of the attempts to destroy the Christian religion by persecution demonstrated that it was to triumph. No more mighty power could be employed to crush it than was employed by the Roman emperors; and when it was seen that Christianity could survive those efforts to crush it it was certainthat it was destined to live for ever.
12 Therefore388rejoice,yeheavens, and ye that dwell in them. Woe389to the inhabiters of the earth, and of the sea! for the devil is come down unto you, having great wrath, because390he knoweth that he hath but a short time.12.Therefore rejoice,yeheavens.It is not unusual in the Scriptures to call on the heavens and the earth to sympathize with the events that occur.Comp.Notes onIs.i.2. Here the heavens are called on to rejoice because of the signal victory which it was seen would be achieved over the great enemy. Heaven itself was secure from any further rebellion or invasion, and the foundation was laid for a final victory over Satan everywhere. ¶And ye that dwell in them.The angels and the redeemed. This is an instance of the sympathy of the heavenly inhabitants—the unfallen and holy beings before the throne—with the church on earth, and with all that may affect its welfare. Compare Notes on1 Pe.i.12. ¶Woe to the inhabiters of the earth.This is not an imprecation, or a wish that woemightcome upon them, but a prediction that itwould. The meaning is this: Satan would ultimately be entirely overcome—a fact that was symbolized by his being cast out of heaven; but there would be still temporary war upon the earth, as if he were permitted to roam over the world for a time and to spread woe and sorrow there. ¶And of the sea.Those who inhabit the islands of the sea and those who are engaged in commerce. The meaning is, that the world as such would have occasion to mourn—the dwellers both on the land and on the sea. ¶For the devil is come down unto you.As if cast out of heaven. ¶Having great wrath.Wrath shown by the symbolical war with Michael and his angels (ver.7); wrath increased and inflamed because he has been discomfited; wrath the more concentrated because he knows that his time is limited. ¶Because he knoweth that he hath but a short time.That is, he knows that the time is limited in which he will be permitted to wage war with the saints on the earth. There is allusion elsewhere to the fact that the time of Satan is limited, and that he is apprised of that. Thus inMat.viii.29, “Art thou come hither to torment usbefore the time?” See Notes on that passage. Within that limited space, Satan knows that he must do all that he ever can do to destroy souls, and to spread woe through the earth, and hence it is not unnatural that he should be represented as excited to deeper wrath, and as rousing all his energy to destroy the church.
12 Therefore388rejoice,yeheavens, and ye that dwell in them. Woe389to the inhabiters of the earth, and of the sea! for the devil is come down unto you, having great wrath, because390he knoweth that he hath but a short time.
12.Therefore rejoice,yeheavens.It is not unusual in the Scriptures to call on the heavens and the earth to sympathize with the events that occur.Comp.Notes onIs.i.2. Here the heavens are called on to rejoice because of the signal victory which it was seen would be achieved over the great enemy. Heaven itself was secure from any further rebellion or invasion, and the foundation was laid for a final victory over Satan everywhere. ¶And ye that dwell in them.The angels and the redeemed. This is an instance of the sympathy of the heavenly inhabitants—the unfallen and holy beings before the throne—with the church on earth, and with all that may affect its welfare. Compare Notes on1 Pe.i.12. ¶Woe to the inhabiters of the earth.This is not an imprecation, or a wish that woemightcome upon them, but a prediction that itwould. The meaning is this: Satan would ultimately be entirely overcome—a fact that was symbolized by his being cast out of heaven; but there would be still temporary war upon the earth, as if he were permitted to roam over the world for a time and to spread woe and sorrow there. ¶And of the sea.Those who inhabit the islands of the sea and those who are engaged in commerce. The meaning is, that the world as such would have occasion to mourn—the dwellers both on the land and on the sea. ¶For the devil is come down unto you.As if cast out of heaven. ¶Having great wrath.Wrath shown by the symbolical war with Michael and his angels (ver.7); wrath increased and inflamed because he has been discomfited; wrath the more concentrated because he knows that his time is limited. ¶Because he knoweth that he hath but a short time.That is, he knows that the time is limited in which he will be permitted to wage war with the saints on the earth. There is allusion elsewhere to the fact that the time of Satan is limited, and that he is apprised of that. Thus inMat.viii.29, “Art thou come hither to torment usbefore the time?” See Notes on that passage. Within that limited space, Satan knows that he must do all that he ever can do to destroy souls, and to spread woe through the earth, and hence it is not unnatural that he should be represented as excited to deeper wrath, and as rousing all his energy to destroy the church.
13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the manchild.13.And when the dragon saw that he was cast unto the earth.That is, when Satan saw that he was doomed to discomfiture and overthrow,as ifhe had been cast out of heaven; when he saw that his efforts must be confined to the earth, and that only for a limited time, he “persecuted the woman,” and was more violently enraged against the church on earth. ¶He persecuted the woman which brought forth the manchild.See Notes onver.5. The child is represented as safe; that is, the ultimate progress and extension of the church was certain. But Satan was permitted still to wage a warfare against the church—represented here by his wrath against the woman, and by her being constrained to flee into the wilderness. It is unnecessary to say that, after thePaganpersecutions ceased, and Christianity was firmly established in the empire; after Satan saw that all hope of destroying the church in that manner was at an end, his enmity was vented in another form—in the rise of the Papacy, and in the persecutions under that—an opposition to spiritual religion no less determined and deadly than that which had been waged by Paganism.
13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the manchild.
13.And when the dragon saw that he was cast unto the earth.That is, when Satan saw that he was doomed to discomfiture and overthrow,as ifhe had been cast out of heaven; when he saw that his efforts must be confined to the earth, and that only for a limited time, he “persecuted the woman,” and was more violently enraged against the church on earth. ¶He persecuted the woman which brought forth the manchild.See Notes onver.5. The child is represented as safe; that is, the ultimate progress and extension of the church was certain. But Satan was permitted still to wage a warfare against the church—represented here by his wrath against the woman, and by her being constrained to flee into the wilderness. It is unnecessary to say that, after thePaganpersecutions ceased, and Christianity was firmly established in the empire; after Satan saw that all hope of destroying the church in that manner was at an end, his enmity was vented in another form—in the rise of the Papacy, and in the persecutions under that—an opposition to spiritual religion no less determined and deadly than that which had been waged by Paganism.