The portion of the Revelation which begins at chapter 12 and runs through chapter 14 is extremely important. It forms a parenthesis in the book--a revelation within the revelation--being entirely independent, separate from what precedes and what follows, though intimately related to it all. It is an explanatory vision, a sort of side-light on all the "future" portion (chapters 4-11 and 15-19 inclusive) of the Apocalypse. Here we have the stage-setting of the great drama of the Seals, the Trumpets, and the Bowls, the conditions and circumstances under which these judgments are sent forth from God. Here we see some of the agents and forces at work during that time, and get a view of the general situation in those days. This "parenthesis" is the background of the whole period from chapter 4:1 down to the destruction of the last hostile force by the Lord of lords and King of kings in chapter 19.

      It is of the highest importance to a proper understanding of the book that the parenthetical character of this portion of the Revelation should be recognized. Any attempt to bring these visions of chapters 12, 13, and 14 into direct connection and sequence with the rest violates the structure of the book and must cause confusion. The relation of these visions to what precedes and follows will be pointed out in the progress of our study.

      The first figure in chapter 12 is the Woman. That this vision is symbolic is not only self-evident but it is plainly declared; for we are told that this is a sign--"a great sign." Moreover, the sign is seen in heaven--in the spiritual sphere therefore. (That the real dwelling-place of God is not meant is evident from verse 5.) The woman is seen symbolically clothed with the sun; the moon was under her feet; and upon her head a crown of twelve stars. The interest centers upon the fact that the woman is with child, and is crying in pain and travail, at the point of being delivered.

      But another sign, a sign of sinister import, was also seen in heaven: a great red dragon, having seven heads and ten horns and upon his heads seven diadems. His tail draweth the third of the stars of heaven and casts them to the earth. The dragon's one purpose is to destroy the woman's child as soon as it is born.

      Follows the birth of the child:--"A son, a man-child, who is to rule the nations with a rod of iron." But the dragon who lay in wait to destroy it is foiled of his desire: the child is caught up to God and to His throne.

      Thus briefly is a tremendous situation sketched before our eyes. What does it all mean? Who is the woman? Who the dragon? Who the child?

      As to the dragon, we are told outright in v. 9:--"the "the great dragon . . . the old serpent, he that is called the Devil, and Satan, the deceiver of the whole world." That settles that. Let those [46] whose exegetical troubles require it, try to make something else out of it: for us God's own explanation is good enough. Neither does the identity of that child give us much difficulty. There has never been but One to whom it was divinely allotted to rule the nations with a rod of iron. (Ps. 2:7-9.) But the promise made to Christ is by Him himself extended to His faithful church (Rev. 2:26, 27)--which is His body. This mystic man-child is not simply the Child that was born at Bethlehem; but the Christ as including both Himself, the Head, and the Church, His spiritual Body, which is one with Him. "Ye all are one man in Christ Jesus." (Gal. 3:26-29; 1 Cor. 12:12.) That Satan made every effort to destroy the child Jesus, personally, and that our Lord ascended to God and to His throne we know. We also know of Satan's continual attempt to destroy and corrupt the church of Christ, and the church's destiny to be "caught up" is also revealed. (1 Thess. 4:16f.)

      But the Woman? I will not take up good time and space reviewing all the guesses and surmises that have been offered. Only two "women" of scripture-symbology can come into consideration: Israel, Jehovah's wife, often so referred to in the Prophets (Jer. 3:14), and the church, the betrothed virgin-bride of Christ. (2 Cor. 11:2.) The choice lies between these two, and it is no difficulty to decide which of the two is meant. It was not the church that brought forth the man-child, of course; but of Israel, both ideally and literally, sprang Christ, as well as the church which is His body, which, in union with Him will rule the nations with the rod of iron. Israel brought forth the Christ and the church. Even the Gentile contingent sprang out of Israel's covenant-promises and stands till yet upon the root and fatness of her olive tree. (Eph. 2:12; Rom. 11:17, 18.)

      It must be noted that the Woman, who in verse 1 is ideally represented as seen in heaven, appears in verse 6 in humiliation, on the earth. But between verses 5 and 6 belongs the episode of the "war in heaven" (vs. 7-13). Verse 14, then, resumes with the event of verse 6.

      The "war in heaven" breaks loose after the catching up of the Child to God's throne. "Michael and his angels" cast the dragon out of the sphere of heaven and down upon the earth, where, in great wrath realizing that his time is short, he proceeds to do his worst. This marks the beginning of "the Great Tribulation"--a time of trouble unequalled in all the history of mankind--an inconceivably terrible statement.

      At this point the Revelation coincides with Daniel's prophecy: "And at that time shall Michael stand up, the great prince that standeth for the children of thy people." What Michael does is not here told us, except that he arises on behalf of Israel; nor are we told in Daniel against whom he stands up--Revelation tells us all that. But in Daniel we learn what are the first consequences on the earth of Michael's heavenly warfare: "there shall be a time [47] of trouble, such as never was since there was a nation even to that same time"; and the further result: "and at that time thy people [Israel] shall be delivered, every one that shall be found written in the book." (Daniel 12:1.)

      Now when Satan is cast out of heaven a great voice is heard in heaven announcing a great thing: "NOW IS COME the salvation and the power and the kingdom of our God, and the authority of his Christ [comp. 11:17]; for the accuser of our brethren is cast down, who accuseth them before our God day and night. (Comp. Zech. 3.) And they overcame him because of the blood of the Lamb, and because of the word of their testimony; and they loved not their life even unto death." That is the hour of Israel's turning in spiritual victory; upon which Michael, their great angel, arises for them and thrusts Satan out of the saddle--his high place of government which he held and could hold only so long as Israel was in national rejection. With Israel, now under the Blood, and faithfully, fearlessly holding forth the testimony, Christ the King of Israel begins to assume His authority and power for the rule of the earth; and in rage Satan prepares his final resistance to the King of kings and Lord of lords, who will soon come to claim His rights. "Woe for the earth and for the sea: because the devil is gone down unto you, having great wrath, knowing that he hath but a short time." This is the cause of the "Great Tribulation."

      Let us now turn to see what Satan will do on the earth. His fury is first of all directed against the woman who had brought forth the Man-child--that is, against the nation of Israel. But though he can afflict, yet he finds himself unable to destroy the faithful nation. Now he resolves upon new tactics. This is his final, his supreme effort, his utmost stake, into which he throws all his resources--the master-stroke of Satan's cunning and power, the climax of all evil.

      He takes his position on the sand of the sea, and, lo!--as if conjured forth by Satan's occult power--there arises out of the sea a Beast, hideous and terrible of aspect.

      The Bible reader is not unfamiliar with the symbol of a beast. In Daniel's prophecy (Dan. 7) the inspired seer beholds four beasts rising in succession out of the troubled sea: the first like a lion; the second like a bear; the third like a leopard; the fourth, a beast "terrible and powerful, and strong exceedingly; . . . and it had ten horns." These four beasts are defined as "four kings that shall rise out of the earth," and also as "kingdoms" (for the kings stand representatively, and thus sometimes interchangeably for their kingdoms). The fourth of these four beasts holds sway and dominion over all the earth (Dan. 7:23) and turns in fury upon the saints--Israel, the people of God. He makes war against them and prevails, and they are given into his hand "until a time and times and half a time"--the period we have already met with, and which is defined in the book of Revelation as equivalent to forty-two months, 1260 days; that is to say, 3½ years. This fourth [48] beast continues his cruel sway and persecution of the saints until the Ancient of Days comes (v. 22) and assumes power, and "one like a son of man" takes the universal kingdom. Then sudden judgment from on High is visited upon the Beast, and the saints of the Most High possess the kingdom--the one hitherto held, by the beast: "the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven." Thus far Daniel.¹

      Now the great beast of Rev. 13 is, like the fourth beast of Dan. 7, a universal world-power, headed up in an individual who is its king. "The dragon"--the Devil, Rev. 12:9--gives him "his power and his throne and great authority"--"authority over every tribe and people and nation." (Vs. 2, 7.) Like the fourth beast of Daniel he has ten horns and on his horns ten diadems--symbols of rule and authority. The ten horns are ten kings federated for a brief while under the overrule of the Beast. (Rev. 17:12.) All this is definitely told us. The beast has seven heads--but, as he explains later, the seven heads are not contemporaneous: the great Beast has never but one head at one time. (Rev. 17:9-11.)

      This Beast, being the last and most perfect representative of the Gentile world-power, embodies (like the great Image in its final aspect, Dan. 2) all the characteristics of the preceding ones: he has the general appearance of the Leopard, and the feet of the Bear, and the mouth of the Lion--but he is the fourth beast himself. And not the fourth beast (Rome) as it was and passed; nor yet a new, a different, a fifth one (for there were not to be five, only four world-powers)--but the fourth one "in the later part of his kingdom," revived and returned in Satanic power; which will raise itself up against the King of kings, and will meet its doom at His hands; after which the Lord and his saints reign over all the world. So testifies Daniel and so John in the Revelation. (Rev. 17:8, 11.)

      This Beast will set himself forth as God. (Comp. 2 Thess. 2:4.) He is the object of the world's wonder and admiration, and then of its worship. This forces a clean separation: all will worship him, those only excepted whose names are in the Lamb's book of life. This worship is enforced by a curious second beast, who acts as representative and advertising-agent to the great Beast; works miracles in his name (comp. 2 Thess. 2:9, 10), and sets up an image to the Beast which upon pain of death all must worship. (Comp. Dan. 3:1, 6; 12:11; Matt. 24:15; 2 Thess. 2:4.) Moreover, a brand to distinguish the devotees of the Beast--a mark on their right hand or upon their forehead, even the name of the beast or the number of his name, which is "666," must be borne by every one on penalty of universal boycott and ostracism. Many surmises, some plausible, some foolish, have been made as to the significance of this number. We will spend no time discussing them. When that day comes the persecuted people of God [49] will know what the number spells, and whose name it represents. (Dan. 12:10.)2

      The duration of the Beast's fierce, antichristian sway will be that period variously spoken of as "a time, times, and half a time" (a year, [two] years, and half a year; 3½ years); equivalent to "a thousand two hundred and threescore days" (Rev. 12:6, 14), or "forty and two months." (Rev. 13:5.) It is the latter half of Daniel's seventieth week.³ (It was during the former half of it, no doubt, that the two witnesses prophesied, Rev. 11:3, and the "woman" found protection, Rev. 12:6, 14). This is not 1260 years--as some, endeavoring to make Revelation cover the long extent of past history, have tried to represent it. I believe that God used the various terms to make it perfectly clear that He meant just 1260 days, 42 prophetic months (of 30 days each) or 3½ years.

consists of seven separate, disconnected visions, each complete in itself.

      1. The Lamb with the redeemed remnant of Israel (surely the same as that of Rev. 7:1-8) is seen, standing on Mount Zion. (Vs. 1-5.)

      2. An angel is seen in mid-heaven once more holding out to the dwellers on earth "eternal good tidings" and calling them to repentance in view of the judgment of God about to fall. (Vs. 6, 7.)

      3. Another angel announces the fall of Babylon. (V. 8.)

      4. Yet another angel warning all men against worship of the Beast and his image or the receiving of his mark on their foreheads or their hands. (Vs. 9-12.)

      5. A voice from heaven comforts those who have to die in the fearful persecution. (V. 13.)

      6. The vision of the Harvest. (Vs. 14-16.)

      7. The vision of the Vintage. (Vs. 17-20.)

      These visions are sidelights, illuminating the whole situation, and are set down here without regard to sequence of events. [50]

      This whole section, chapters 12-14, is of this character. Were I to place them, I would say that chapter 12:1-5 precedes in point of time the vision beginning at 4:2; and 12:7 to 13:18 runs throughout the time of the trumpets and bowls. (Note, for instance, the Beast coming upon the scene between the 6th and 7th trumpet, and during the bowls at various points.)

      Here then we have covered this highly important section of this important book. We can now understand something of the great judgment-hour in which the age must end. Above is God, and the Lord Jesus, having risen up to judgment--associated with Him, a class of saints already seated in His presence in glory. On the earth, Satan, cast out from his celestial sphere, raging in wrath, persecuting Israel, and reconstructing the universal Gentile world-power under a man in whom all sin finds its climax and perfect expression. With the Divine judgments falling on the world from above, the wrath of Satan and his agents below bring about that unparalleled tribulation--such as never has been, no, nor ever shall be. It is primarily "the day of Jacob's trouble" ("alas! for that day is great, so that none is like it" Jer. 30:7)--for all the fury of Satan will be directed against Israel in that day, to destroy and exterminate her. However, Israel (the "remnant of Israel") shall come forth out of it as pure gold from the furnace. But it will be a day of unparalleled trouble to the world also--that great "hour of trial which is to come upon the whole world to try them that dwell upon the earth" (Rev. 3:10). Truly, if those days had not been shortened no flesh would have been saved; but for the elect's sake (see the two companies in Rev. 7) those days are shortened. (Matt. 24:21, 22.) Immediately after those days comes the Lord with His saints, in glory. (Matt. 24:29, 30.)--Many spiritual applications may properly be made of the prophecy of this book, but the direct teaching of the Revelation is supremely concerned with that awful period of judgment and trial.

[TR3A 46-52]