Revelation Chapter 12 Chapters 1-­‐9, for the most part, tell the story of the time between the resurrection and the end. Chapter 9 ends with the blast of the sixth trumpet. Chapter 10 is an interlude in which John is recommissioned to prophesy. He will now, for the most part, tell the story of the very end. The ancient Christians believed they were living in the midst of tribulation, the last days and that the trouble would increase at the very end, ƚŚĞDĞƐƐŝĂŶŝĐƚƌŽƵďůĞƐ͘:ŽŚŶ͛ƐƉƌŽƉŚĞĐLJŝƐ
largely dealing with that, although it will loop back to the past and the present. What does the end look like? An interwoven series of events that includes the exposure and destruction of the beast, the persecution of the church, and the second coming or consummation of the kingdom. This chapter gives a reason for the difficult persecution which will accompany the end. John is explaining the events of the end including the who, where, why, what, etc ͞dŚĞĚƌĂŵĂƚŚĂƚƐƉĂŶƐƚŚĞůĂƐƚŚĂůĨŽĨƚŚĞŬƚƌĂĐĞƐƚŚĞĚĞĨĞĂt of Satan, who is cast down ĨƌŽŵŚĞĂǀĞŶƚŽĞĂƌƚŚ͕ĂŶĚĨƌŽŵĞĂƌƚŚƚŽƚŚĞĂďLJƐƐ͘͟1 ͞ZĞǀĞůĂƚŝŽŶϭϮ-­‐15 consists of a short cycle of visions within the longer drama. The visions ĚĞƉŝĐƚĂŵĞƐƐŝĂŶŝĐǁĂƌƚŚĂƚĞdžƚĞŶĚƐĨƌŽŵŚƌŝƐƚ͛ƐŝŶĐĂƌŶĂƚŝŽŶ;ϭϮ͘ϱͿƚŽŚŝƐƐĞĐŽŶd coming (14.14-­‐ϮϬͿ͘͟2 We all live between these two events. ͙͞ it is only in chapters 12-­‐13 that the principal enemies of God, who must be defeated to make way for his kingdom, are introduced. They are the satanic trinity: the dragon or serpent (the primeval, supernatural source of all opposition to God), the beast or sea-­‐monster (the imperial power of Rome), and the second beast or earth-­‐monster (the propaganda machine of the imperial cult).3 Revelation 12 The Woman and the Dragon 1 A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. 2 She was pregnant and cried out in pain as she was about to give birth. 3 Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on its heads. 4 Its tail swept a third of the stars out of the sky and flung them to the earth. The dragon stood in front of the woman who was about to give birth, so that it might devour her child the moment he was born. 5 She gave birth ƚŽĂƐŽŶ͕ĂŵĂůĞĐŚŝůĚ͕ǁŚŽ͞ǁŝůůƌƵůĞĂůůƚŚĞŶĂƚŝŽŶƐǁŝƚŚĂŶŝƌŽŶƐĐĞƉƚĞƌ͘͟ And her child was 1
Koester, page 116 Koester, page 117 3
Bauckham, pages 88-­‐89 2
1 snatched up to God and to his throne. 6 The woman fled into the wilderness to a place prepared for her by God, where she might be taken care of for 1,260 days. x John sees two signs in heaven. dŚĞǁŽƌĚ͞ƐŝŐŶ͟ŝƐƵƐĞĚŝŶZĞǀĞůĂƚŝŽŶĐŚĂƉƚĞƌƐϭϮ-­‐15 to signal that they belong together as a unit. There are seven sub-­‐scenes within them: 12.1-­‐17; 13.1-­‐10, 11-­‐18; 14.1-­‐5, 6-­‐13, 14-­‐20; 15.2-­‐4 (after 15.1: ͞I saw in heaven another great and marvelous sign: seven angels with the seven last plaguesͶlast, because with ƚŚĞŵ'ŽĚ͛ƐǁƌĂƚŚŝƐĐŽŵƉůĞƚĞĚ͘͟) x The first sign is a woman ͞clothed with the sun͘͟ The moon is under her feet and a crown of 12 stars is on her head. She is about to give birth. This woman is a contrasting parallel to the great prostitute in Chapters 17 & 18. All of the pieces of the image here speak of purity unlike the imagery of the prostitute which points to impurity. x There was a popular story in the 1st century that Roman emperors used to justify their rule. In the story a dragon named Python tries to kill Leto who is pregnant with the child of Zeus. The north wind carries her away to the island of Delos. There she gives birth to Apollo and Artemis. Poseidon covers the island with water to hide it. Four days later Apollo leaves to slay the dragon. The emperors used the story to compare themselves with Apollo. Nero even had a gold image made of himself as Apollo. They slew the dragon by bringing about the Pax Romana, or age of peace and prosperity. The ŚƌŝƐƚŝĂŶƐǁŽƵůĚĐĞƌƚĂŝŶůLJŬŶŽǁƚŚŝƐƐƚŽƌLJĂŶĚŝŵĂŐŝŶĞĚ:ŽŚŶ͛ƐƌĞǀĞůĂƚŝŽŶǁŝƚŚŝŶŝƚƐ
framework. The difference here, though, is the people of God are pregnant not a pagan goddess. The child is not the emperor but Christ. The dragon represents the demonic forces which are arrayed against the church. x Who is the woman? There are two choices: Israel or the church. For dispensationalists the woman represents Israel because she gives birth to a child who is obviously Christ. This is necessary for their view because they see Israel and the church as two separate ŐƌŽƵƉƐǁŝƚŚŝŶ'ŽĚ͛ƐƉůĂŶŽĨƐĂůǀĂƚŝŽŶ͘dŚĞEĞǁdĞƐƚĂŵĞŶƚ͕ƚŚŽƵŐŚƚĞĂĐŚĞƐƐŽŵĞƚŚŝŶŐ
different, that they are one: Ephesians 2.11-­‐22: 11 Therefore, remember that formerly you who are Gentiles by birth ĂŶĚĐĂůůĞĚ͞ƵŶĐŝƌĐƵŵĐŝƐĞĚ͟ďLJƚŚŽƐĞǁŚŽĐĂůůƚŚĞŵƐĞůǀĞƐ͞ƚŚĞĐŝƌĐƵŵĐŝƐŝŽŶ͟;ǁŚŝĐŚŝƐ
done in the body by human hands) Ͷ 12 remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. 13 But now in Christ Jesus you who once were far away have been brought near by the blood of Christ. 14
For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, 15 by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, 16 and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. 17 He came and preached peace to you who were far away and peace to those who were near. 18 For through him we both have access to the Father by one Spirit. 2 19
Consequently, you are no longer foreigners and strangers, but fellow citizens with 'ŽĚ͛ƐƉĞŽƉůĞĂŶĚĂůƐŽŵĞŵďĞƌƐŽĨŚŝƐŚŽƵƐĞŚŽůĚ͕ 20 built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. 21 In him the whole building is joined together and rises to become a holy temple in the Lord. 22 And in him you too are being built together to become a dwelling in which God lives by his Spirit. ƉŚĞƐŝĂŶƐϯ͘ϲ͗͞6 This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in ŚƌŝƐƚ:ĞƐƵƐ͘͟ 1 Corinthians 12.13: 13 For we were all baptized by one Spirit so as to form one bodyͶ
whether Jews or Gentiles, slave or freeͶand we were all given the one Spirit to drink. x
But Israel today is largely absent from the covenant with God which is what Paul addresses in the book of Romans: 10.16: 16 But not all the Israelites accepted the good news. For Isaiah says, ͞>ŽƌĚ͕ǁŚŽ
ŚĂƐďĞůŝĞǀĞĚŽƵƌŵĞƐƐĂŐĞ͍͟ 11.1-­‐2a: 1 I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. 2 God did not reject his people, whom he foreknew. 11.11-­‐12: 11 Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious. 12 But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their full inclusion bring! 11.25-­‐29: 25 I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in, 26 and in this way all Israel will be saved. As it is written: ͞dŚĞĚĞůŝǀĞƌĞƌǁŝůůĐŽŵĞĨƌŽŵŝŽŶ͖ he will turn godlessness away from Jacob. 27
And this is my covenant with them ǁŚĞŶ/ƚĂŬĞĂǁĂLJƚŚĞŝƌƐŝŶƐ͘͟ 28
As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are loved on account of the patriarchs, 29 ĨŽƌ'ŽĚ͛ƐŐŝĨƚƐĂŶĚ
his call are irrevocable. 3 x
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Paul is teaching that God is provoking the Jews to believe the testimony of Jesus by including the Gentiles into His kingdom. His ultimate plan is to bring the Jews as well and to create one people. Therefore the woman represents the true people of God, Jew and Gentile. We will see this in verse 17. There this woman͛s offspring are the people of God: those who keep 'ŽĚ͛ƐĐŽŵŵĂŶĚƐ;:ĞǁƐͿĂŶĚƚŚŽƐĞǁŚŽŚŽůĚĨĂƐƚƚŚĞƚĞƐƚŝŵŽŶLJŽĨ:ĞƐƵƐ͘ The sun, moon, and stars around her head represent faithful Israel (see Num. 2.4; 9.14; Isa. 60.19-­‐20). She is pregnant, in pain and about to give birth. :ŽŚŶƐĞĞƐ͞ĂŶŽƚŚĞƌƐŝŐŶ͗͟ an enormous red dragon appears with seven heads and ten stars and seven crowns on its heads. We know from verse 9 that this dragon is Satan. The crowns on his head show he desires to rule. The dragon sweeps a third of the stars, or angels, out of the sky. This is where we get the idea that one-­‐third of the angels took part with Satan is a great rebellion against God. There are other viewpoints on this passage. ZŽďĞƌƚDŽƵŶĐĞ͕͞dŚĂƚŚĞŚƵƌůƐĚŽǁŶĂƚŚŝƌĚŽĨthe stars indicates no more than that he does so to a very great number. John is not teaching a theology of fallen angels but ƌĞƉŽƌƚŝŶŐĂŐƌĞĂƚƉĂŐĞĂŶƚŝŶƚŚĞƐŬLJ͘͟4 G K Beale, citing Daniel 8.10 (͞It grew until it reached the host of the heavens, and it ƚŚƌĞǁƐŽŵĞŽĨƚŚĞƐƚĂƌƌLJŚŽƐƚĚŽǁŶƚŽƚŚĞĞĂƌƚŚĂŶĚƚƌĂŵƉůĞĚŽŶƚŚĞŵ͟Ϳbelieves the stars arĞŶŽƚĂŶŐĞůƐďƵƚ'ŽĚ͛ƐƉĞŽƉůĞĂŶĚƚŚĂƚƚŚĞ͞ŝƚ͟ŝŶƚŚŝƐƉĂƐƐĂŐĞƌĞĨĞƌƐƚŽ Antiochus Epiphanes persecution of faithful Jews in Israel. However Grant Osborne says͕͙͞^ĂƚĂŶƐǁĞĞƉŝŶŐĂǁĂLJĂ͚ƚŚŝƌĚŽĨƚŚĞƐƚĂƌƐ͛ŵŽƐƚůŝŬĞůLJ
ƌĞĨĞƌƐƚŽƚŚĞŽƌŝŐŝŶĂůǁĂƌŝŶŚĞĂǀĞŶ͘͟;ƐĞĞǀĞƌƐĞϵͿ5 This is the most likely interpretation. ^ĂƚĂŶ͛ƐǀŝŽůĞŶƚĂƚƚĞŵƉƚƚŽŽǀĞƌƚŚƌŽǁƌĞƐƵůƚĞĚŝŶĂůĂƌŐĞŶƵŵďĞƌŽĨĂŶŐĞůƐůŽƐŝŶŐƚŚĞŝƌ
place with him. The woman gives birth to a son who will rule all the peoples with an iron scepter. This is Jesus. (see Psalm 2). He is snatched up to God and his throne. Without any mention of intervening events John moves directly from the birth of Christ to his ascension and exultation (cf. Phil 2.5-­‐11). The woman flees into the wilderness to the place prepared by God to be taken care of for 1,260 days, or a general time of trouble. The purpose of this vision is to assure those about to face persecution and martyrdom that God has prepared a place for them and will empower them to stand strong. 7 Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. 8 But he was not strong enough, and they lost their place in heaven. 9 The great dragon was hurled downͶthat ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him. 4
Mounce, page 233 Osborne, page 461 5
4 x
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Craig Koester says, ͞ůƚŚŽƵŐŚŵŽĚĞƌŶƌĞĂĚĞƌƐƐŽŵĞƚŝŵĞƐĂƐƐƵŵĞƚŚĂƚƚŚŝƐƉĂƐƐĂŐĞ
refers to ^ĂƚĂŶ͛ƐĨĂůůĨƌŽŵŚĞĂǀĞŶĂƚƚŚĞĚĂǁŶŽĨƚŝŵĞ͕ƚŚŝƐŝƐŶŽƚƚŚĞĐĂƐĞ͘ZĞǀĞůĂƚŝŽŶ
ϭϮĚĞƉŝĐƚƐĂďĂƚƚůĞƚŚĂƚƚĂŬĞƐƉůĂĐĞĂƐĂĐŽŶƐĞƋƵĞŶĐĞŽĨŚƌŝƐƚ͛ƐƌĞƐƵƌƌĞĐƚŝŽŶĂŶĚ
ĞŶƚŚƌŽŶĞŵĞŶƚ;ϭϮ͘ϱ͕ϭϭͿ͘EŽƚĞƚŚĂƚDŝĐŚĂĞů͛ƐƚƌŝƵŵƉŚŽǀĞƌ^ĂƚĂŶĚŽĞƐŶŽƚŵĞĂŶƚŚĂƚ
Satan is sent from heaven to earth for the first time, for Satan was about the business of ĚĞĐĞŝǀŝŶŐ͚ƚŚĞǁŚŽůĞǁŽƌůĚ͛ůŽŶŐďĞĨŽƌĞƚŚĞďĂƚƚůĞǁŝƚŚDŝĐŚĂĞů;ϭϮ͘ϵͿ͘6 As John envisions the situation, Satan had access to earth and heaven before his war with Michael, but Satan loses a massive amount of territory as a result of the war, for he no ůŽŶŐĞƌŚĂƐĂĐĐĞƐƐƚŽŚĞĂǀĞŶ͘͟7 This chapter, then, is teaching that as a part of the cataclysmic moments at the very end ƚŚĞƌĞǁŝůůďĞĂƐƵƌŐĞŝŶƐƉŝƌŝƚƵĂůǁĂƌĨĂƌĞ͘^ĂƚĂŶ͛ƐƚĞrritory will be restricted. The ultimate end will be apparent to the kingdom of darkness and it will unleash an especially ferocious attack. ƌ͘ĚDƵƌƉŚLJƉƵƚƐŽƵƚĂŶŝŶƚĞƌĞƐƚŝŶŐƚŚĞŽƌLJŝŶ͞dŚĞ,ĂŶĚŬĨŽƌ^ƉŝƌŝƚƵĂůtĂƌĨĂƌĞ͘͟
He says that in the satanic temptation of the first couple Satan intended to take over the creation and the glory of God with it. But when Adam and Eve disobeyed sin and death entered for humans and for fallen angels. Satan became subject to sin, death, and judgment just like people. /ŶŽƚŚĞƌǁŽƌĚƐŚĞĚŝĚŶ͛ƚŐĞƚǁŚĂƚŚĞǁĂŶƚĞĚ͘,ĞĂĐƚƵĂůůLJŐŽƚ
a death sentence. This idea is interesting because it opens a better way to understand the demonic kingdom and spiritual warfare. The problem is that many Christians are functional dualists seeing the world as a battleground between two equal forces: God and Satan. While no one will actually admit they see them as equally powerful their perspective and practice reveals that they do see them as equal because they either fear and posture against evil rather than attempt good or they see the world as under an organized infrastructure of demons.8 ,ŽǁĞǀĞƌ͕DƵƌƉŚLJ͛ƐŝŶƐŝŐŚƚŵĞĂŶƐ^ĂƚĂŶŝƐƵŶĚĞƌƚŚĞƐĂŵĞĚĞĂƚŚƐĞŶƚĞŶĐĞ͘,ĞŝƐnot outside directing evil so much as the force of evil within the world. And ͞ƐƉŝƌŝƚƵĂů
ǁĂƌĨĂƌĞ͟is his effort to fight an end game to delay or prevent the inevitable judgment. This fits the Bible͛Ɛ complicated view better: One the one hand, according to the Bible, the enemy is in control: I John 5.19: We know that we are children of God, and that the whole world is under the control of the evil one. 6
1
Daniel 12.1-­‐4: ͞ƚƚŚĂƚƚŝŵĞDŝĐŚĂĞů͕ƚŚĞŐƌĞĂƚƉƌŝŶĐĞǁŚŽƉƌŽƚĞĐƚƐLJŽƵƌƉĞŽƉůĞ͕ǁŝůůĂƌŝƐĞ͘dŚĞƌĞǁŝůůďĞĂƚŝŵĞ
of distress such as has not happened from the beginning of nations until then. But at that time your peopleͶ
2
everyone whose name is found written in the bookͶwill be delivered. Multitudes who sleep in the dust of the 3
[a]
earth will awake: some to everlasting life, others to shame and everlasting contempt. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and 4
ever. But you, Daniel, roll up and seal the words of the scroll until the time of the end. Many will go here and ƚŚĞƌĞƚŽŝŶĐƌĞĂƐĞŬŶŽǁůĞĚŐĞ͘͟ 7
Koester, pages 121-­‐22 8
Osborne makes an interesting observation about the passage͕͞/ƚŝƐĐƌƵĐŝĂůƚŽŶŽƚĞƚŚĂƚƚŚĞƚǁŽĂĚǀĞƌƐĂƌŝĞƐĂƌĞ
not the dragon and God but the dragon and Michael. There is no true dualism in the book between God and ^ĂƚĂŶ͕ĨŽƌƚŚĞƌĞŝƐŶŽĞƋƵĂůŝƚLJ͘͟WĂŐĞϰϲϵ 5 x
And the kingdom of darkness is entrenched in this age: Ephesians 2.1-­‐2: 1 As for you, you were dead in your transgressions and sins, 2 in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. 2 Corinthians 4.4: The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God. On the other hand Jesus has all authority: Colossians 2.13-­‐15: 13 When you were dead in your sins and in the uncircumcision of your flesh, God made you alive with Christ. He forgave us all our sins, 14 having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross. 15 And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross. Matthew 28.19-­‐20: 18 Then Jesus came to them and said, ͞ůůĂƵƚŚŽƌŝƚLJŝŶŚĞĂǀĞŶĂŶĚŽŶ
earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to ƚŚĞǀĞƌLJĞŶĚŽĨƚŚĞĂŐĞ͘͟ Matthew 16.18: 18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. And believers are clearly at war: Ephesians 6.10-­‐17 A helpful analogy? The Mafia Craig Koester, ͞&ƌŽŵĂŚĞĂǀĞŶůLJƉĞƌƐƉĞĐƚŝǀĞ͙ĞǀŝůƌĂŐĞƐŽŶĞĂƌƚŚŶŽƚďĞĐĂƵƐĞŝƚŝƐƐŽ
powerful, but because it is so vulnerable. Revelation likens Satan to a rogue animal that the forces of God have corralled, driving it off the expansive plains of heaven into the fenced-­‐in area of earth. The beast rampages within its newly limited circumstances, seeking to do as much damage as possible during the short time that remains until the company of heaven slips the noose around its head, binds its legs, and chains it up so ƚŚĂƚŝƚĐĂŶĚŽŶŽĨƵƌƚŚĞƌĚĂŵĂŐĞ͘͟9 10 Then I heard a loud voice in heaven say: ͞EŽǁŚĂǀĞĐŽŵĞƚŚĞƐĂůǀĂƚŝŽŶĂŶĚƚŚĞƉŽǁĞƌ and the kingdom of our God, and the authority of his Messiah. For the accuser of our brothers and sisters, who accuses them before our God day and night, has been hurled down. 9
Koester, page 123 6 11
They triumphed over him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death. 12
Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he kŶŽǁƐƚŚĂƚŚŝƐƚŝŵĞŝƐƐŚŽƌƚ͘͟ x
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͞ůŽƵĚǀŽŝĐĞ͕͟ƉƌŽďĂďůLJĨƌŽŵƚŚĞŚĞĂǀĞŶůLJĐŽƵƌƚƐƵƌƌŽƵŶĚŝŶŐ'ŽĚ͛ƐƚŚƌŽŶĞ;ϱ͘Ϯ͕ĞƚĐ͘Ϳ
calls out the victory of God using almost the same language as Revelation 11.15 (The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: ͞dŚĞŬŝŶŐĚŽŵŽĨƚŚĞǁŽƌůĚŚĂƐďĞĐŽŵĞ the kingdom of our Lord and of his Messiah, and he will reign forever and ever.) ŚƌŝƐƚ͛ƐĞŶƚŚƌŽŶĞŵĞŶƚĚŽĞƐŶŽƚƵƐŚĞƌŝŶĂŶĞƌĂŽĨƉĞĂĐĞďƵƚƌĂƚŚĞƌŝŶƚĞŶƐŝĨŝĞƐƚŚĞ
conflict that began (war in heaven) long ago. The expulsion from heaven enrages the Devil against the church. The Messianic kingdom is being realized, first in heaven and on the earth very soon after. ͞KƌĚŝŶĂƌLJůŝŵŝƚĂƚŝŽŶƐŽĨƚŝŵĞĂŶĚƐƉĂĐĞĚŽŶŽƚĂƉƉůLJ͕ĨŽƌƚŚĞǁĂƌƌŝŶŐƉĂƌƚŝĞƐ traverse a ďĂƚƚůĞĨŝĞůĚƚŚĂƚƐƚƌĞƚĐŚĞƐĨƌŽŵƚŚĞŚĞŝŐŚƚƐŽĨŚĞĂǀĞŶƚŽƚŚĞĂďLJƐƐďĞŶĞĂƚŚƚŚĞĞĂƌƚŚ͘͟ 10 This event is part of the end, but also includes the past and the present. Verse 11: the saints triumph by holding their testimony fast despite martyrdom. VĞƌƐĞϭϮ͗ƚŚĞĚĞǀŝůŝƐ͞ĨŝůůĞĚǁŝƚŚĨƵƌLJ͟ďĞĐĂƵƐĞƚŚĞƚŝŵĞďĞƚǁĞĞŶŚŝƐĐĂƐƚŝŶŐŽƵƚĂŶĚƚŚĞ
ĨŝŶĂůũƵĚŐŵĞŶƚŝƐƐŚŽƌƚ͘ZŽďĞƌƚDŽƵŶĐĞǁƌŝƚĞƐ͕͞dŚŝƐƐŚŽƌƚ;ŝ͘Ğ͕͘ůŝŵŝƚĞĚͿƚŝŵĞŝƐŶŽƚ͚ƚŚĞ
ǁŚŽůĞĐŽƵƌƐĞŽĨŚƵŵĂŶŚŝƐƚŽƌLJ͛ďƵƚƚŚĞƉĞƌŝŽĚŽĨ^ĂƚĂŶ͛ƐĨŝŶĂůĂŶĚĚĞƐƉĞƌate struggle. It is the time of unprecedented peril into which the church is entering and during which :ŽŚŶĚĞƐŝƌĞƐƚŽĞŶĐŽƵƌĂŐĞƚŚĞďĞůŝĞǀĞƌƐĨĂŝƚŚĨƵůůLJƚŽĞŶĚƵƌĞ͘͟11 13 When the dragon saw that he had been hurled to the earth, he pursued the woman who had given birth to the male child. 14 The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the wilderness, where she would be taken care of ĨŽƌĂƚŝŵĞ͕ƚŝŵĞƐĂŶĚŚĂůĨĂƚŝŵĞ͕ŽƵƚŽĨƚŚĞƐĞƌƉĞŶƚ͛ƐƌĞĂĐŚ͘ 15 Then from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent. 16 But the earth helped the woman by opening its mouth and swallowing the river that the dragon had spewed out of his mouth. 17 Then the dragon was enraged at the woman and went off to wage war against the rest of her offspringͶƚŚŽƐĞǁŚŽŬĞĞƉ'ŽĚ͛ƐĐŽŵŵĂŶĚƐĂŶĚŚŽůĚĨĂƐƚ
their testimony about Jesus. 10
Koester, page 116 Mounce, page 239 11
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The church will face difficult persecution at the very end but God will protect it. This paragraph is an expansion of verse 6 (The woman fled into the wilderness to a place prepared for her by God, where she might be taken care of for 1,260 days.) There is a lot of Exodus imagery here. God carried Israel on eagles wings (Ex. 19.4). Plus, in Jewish thought of the time, rescue by eagles was a common motif. The woman flies to the wilderness where God cares for her. The wilderness is the primary place in Exodus for meeting God and receiving his grace. dŚĞƌŝǀĞƌŽĨǁĂƚĞƌŝƐƐŝŵŝůĂƌƚŽWŚĂƌĂŽŚ͛Ɛattempt to drown all the male babies in the Nile (Ex. 1.22). The earth opens up similar to the time it swallows the men of Korah (Num 16.31-­‐33). dŚĞĐŚƵƌĐŚǁŝůůďĞŝŶƚŚŝƐƉůĂĐĞƚŚĞĞŶƚŝƌĞƉĞƌŝŽĚ;͙͞ƚŝŵĞ͕ƚŝŵĞƐ͕ĂŶĚŚĂůĨĂƚŝŵĞ͟ͿŽĨƚŚĞ
ĚƌĂŐŽŶ͛ƐĂƚƚĂĐŬ͘ Although spiritually protected the church will be physically vulnerable and the dragon will wage fierce war against it. 13.1: The dragon stood on the shore of the sea. 8