The Revelation of St. John the Divine · Chapter I. Analysis of the Chapter · Part 41

3 And there appeared another wonder376 in heaven; and behold a 377great red dragon, having seven heads and ten horns, and seven crowns upon his heads.

3. And there appeared another wonder in heaven. Represented as in heaven. See Notes on ver. 1. That is, he saw this as occurring at the time when the church was thus about to increase. ¶ And behold a great red dragon. The word rendered dragon—δράκων—occurs, in the New Testament, only in the book of Revelation, where it is uniformly rendered as here—dragon: ch. xii. 3, 4, 7, 9, 13, 16, 17; xiii. 2, 4, 11; xvi. 13; xx. 2. In all these places there is reference to the same thing. The word properly means a large serpent; and the allusion in the word commonly is to some serpent, perhaps such as the anaconda, that resides in a desert or wilderness. See a full account of the ideas that prevailed in ancient times respecting the dragon, in Bochart, Hieroz. lib. iii. cap. xiv., vol. ii. pp. 428‒440. There was much that was fabulous respecting this monster, and many notions were attached to the dragon which did not exist in reality, and which were ascribed to it by the imagination at a time when natural history was little understood. The characteristics ascribed to the dragon, according to Bochart, are, that it was distinguished (a) for its vast size; (b) that it had something like a beard or dew-lap; (c) that it had three rows of teeth; (d) that its colour was black, red, yellow, or ashy; (e) that it had a wide mouth; (f) that in its breathing it not only drew in the air, but also birds that were flying over it; and (g) that its hiss was terrible. Occasionally, also, feet and wings were attributed to the dragon, and sometimes a lofty crest. The dragon, according to Bochart, was supposed to inhabit waste places and solitudes (comp. Notes on Is. xiii. 22), and it became, therefore, an object of great terror. It is probable that the original of this was a huge serpent, and that all the other circumstances were added by the imagination. The prevailing ideas in regard to it, however, should be borne in mind, in order to see the force and propriety of the use of the word by John. Two special characteristics are stated by John in the general description of the dragon: one is, its red colour; the other, that it was great. In regard to the former, as above mentioned, the dragon was supposed to be black, red, yellow, or ashy. See the authorities referred to in Bochart, ut sup., pp. 435, 436. There was doubtless a reason why the one seen by John should be represented as red. As to the other characteristic—great—the idea is that it was a huge monster, and this would properly refer to some mighty, terrible power which would be properly symbolized by such a monster. ¶ Having seven heads. It was not unusual to attribute many heads to monsters, especially to fabulous monsters, and these greatly increased the terror of the animal. “Thus Cerberus usually has three heads assigned to him; but Hesiod (Theog. 312) assigns him fifty, and Horace (Ode II. 13, 34) one hundred. So the Hydra of the Lake Lerna, killed by Hercules, had fifty heads (Virg. Æn. vi. 576); and in Kiddushim, fol. 29, 2, Rabbi Achse is said to have seen a demon like a dragon with seven heads” (Professor Stuart, in loco). The seven heads would somehow denote power, or seats of power. Such a number of heads increase the terribleness, and, as it were, the vitality of the monster. What is here represented would be as terrible and formidable as such a monster; or such a monster would appropriately represent what was designed to be symbolized here. The number seven may be used here “as a perfect number,” or merely to heighten the terror of the image; but it is more natural to suppose that there would be something in what is here represented which would lay the foundation for the use of this number. There would be something either in the origin of the power; or in the union of various powers now combined in the one represented by the dragon; or in the seat of the power, which this would properly symbolize. Comp. Notes on Da. vii. 6. ¶ And ten horns. Emblems of power, denoting that, in some respects, there were ten powers combined in this one. See Notes on Da. vii. 7, 8, 20, 24. There can be little doubt that John had those passages of Daniel in his eye, and perhaps as little that the reference is to the same thing. The meaning is, that, in some respects, there would be a tenfold origin or division of the power represented by the dragon. ¶ And seven crowns upon his heads. Gr., diadems. See Notes on ch. ix. 7. There is a reference here to some kingly power, and doubtless John had some kingdom or in his eye that would be properly symbolized in this manner. The method in which these heads and horns were arranged on the dragon is not stated, and is not material. All that is necessary in the explanation is, that there was something in the power referred to that would be properly represented by the seven heads, and something by the ten horns.

In the application of this, it will be necessary to inquire what was properly symbolized by these representations, and to refer again to these particulars with this view.

(a) The dragon. This is explained in ver. 9 of this chapter: “And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world.” So again, ch. xx. 2, “And he laid hold on the dragon, that old serpent, which is the Devil.” Comp. Bochart, Hieroz. ii. pp. 439, 440. There can be no doubt, therefore, that the reference here is to Satan, considered as the enemy of God, and the enemy of the peace of man, and especially as giving origin and form to some mighty power that would threaten the existence of the church.

(b) Great. This will well describe the power of Satan as originating the organizations that were engaged for so long a time in persecuting the church, and endeavouring to destroy it. It was a work of vast power, controlling kings and nations for ages, and could have been accomplished only by one to whom the appellation here used could be given.

(c) Red. This, too, is an appellation properly applied here to the dragon, or Satan, considered as the enemy of the church, and as originating this persecuting power, either (1) because it well represents the bloody persecutions that would ensue, or (2) because this would be the favourite colour by which this power would be manifest. Comp. ch. xvii. 3, 4; xviii. 12, 16.

(d) The seven heads. There was, doubtless, as above remarked, something significant in these heads, as referring to the power designed to be represented. On the supposition that this refers to Rome, or to the power of Satan as manifested by Roman persecution, there can be no difficulty in the application; and, indeed, it is such an image as the writer would naturally use on the supposition that it had such a designed reference. Rome was built, as is well known, on seven hills (comp. Notes on ch. x. 3), and was called the seven-hilled city (Septicollis), from having been originally built on seven hills, though subsequently three hills were added, making the whole number ten. See Eschenburg, Manual of Classical Literature, p. 1, § 53. Thus Ovid:—

“Sed quæ de septem totum circumspicit orbem

Montibus, imperii Romæ Deûmque locus.”

Horace:—

“Dis quibus septem placuere colles.”

Propertius:—

“Septem urbs alta jugis, toti quæ præsidet orbi.”

Tertullian:—“I appeal to the citizens of Rome, the populace that dwell on the seven hills” (Apol. 35). And again, Jerome to Marcella, when urging her to quit Rome for Bethlehem: “Read what is said in the Apocalypse of the seven hills,” &c. The situation of the city, if that was destined to be represented by the dragon, would naturally suggest the idea of the seven-headed monster. Comp. Notes on ch. xiii. The explanation which is here given of the meaning of the “seven heads” is, in fact, one that is given in the book of Revelation itself, and there can be no danger of error in this part of the interpretation. See ch. xvii. 9: “The seven heads are seven mountains, on which the woman sitteth.” Comp. ver. 18.

(e) The ten horns. These were emblems of power, denoting that in reference to that power there were, in some respects, ten sources. The same thing is referred to here which is in Da. vii. 7, 8, 20, 24. See the Notes on Da. vii. 24, where this subject is fully considered. The creature that John saw was indeed a monster, and we are not to expect entire congruity in the details. It is sufficient that the main idea is preserved, and that would be, if the reference was to Rome considered as the place where the energy of Satan, as opposed to God and the church, was centered.

(f) The seven crowns. This would merely denote that kingly or royal authority was claimed.

Roman Standard.

The general interpretation which refers this vision to Rome may receive confirmation from the fact that the dragon was at one time the Roman standard, as is represented by the annexed engraving from Montfauçon. Ammianus Marcellinus (xvi. 10) thus describes this standard: “The dragon was covered with purple cloth, and fastened to the end of a pike gilt and adorned with precious stones. It opened its wide throat, and the wind blew through it; and it hissed as if in a rage, with its tail floating in several folds through the air.” He elsewhere often gives it the epithet of purpureus—purple-red: purpureum signum draconis, &c. With this the description of Claudian well agrees also:—

“Hi volucres tollent aquilas; hi picta draconum

Colla levant: multumque tumet per nubila serpens,

Iratus stimulante noto, vivitque receptis

Flatibus, et vario mentitur sibila flatu.”

The dragon was first used as an ensign near the close of the second century of the Christian era, and it was not until the third century that its use had become common; and the reference here, according to this fact, would be to that period of the Roman power when this had become a common standard, and when the applicability of this image would be readily understood. It is simply Rome that is referred to—Rome, the great agent of accomplishing the purposes of Satan towards the church. The eagle was the common Roman ensign in the time of the republic, and in the earlier periods of the empire; but in later periods the dragon became also a standard as common and as well known as the eagle. “In the third century it had become almost as notorious among Roman ensigns as the eagle itself; and is in the fourth century noted by Prudentius, Vegetius, Chrysostom, Ammianus, &c.; in the fifth, by Claudian and others” (Elliott).

4 And his 378tail 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 rendered drew—σύρω—means to draw, 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 of power, and the object of John is to show that the power of the dragon was as if it extended to the stars, and as if it 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 them all away 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 things did exist 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 a tripartite division of the empire. The first occurred A.D. 311, when it was divided between Constantine, Licinius, and Maximin; the other A.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 a fair exposition of this passage, that we should be 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 And 379she brought forth a man child, 380who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.

5. And she brought forth a man child. Representing, according to the view above taken, the church in its increase and prosperity—as if a child were born that was to rule over all nations. See Notes on ver. 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 on Da. vii. 13, 14. ¶ With a rod of iron. The language here used is derived from Ps. ii. 9: “Thou shalt break them with a rod of iron.” The form of the expression here used, “who was to rule”—ὃς μέλλει ποιμαίνειν—is derived from the Septuagint translation of the Psalm—ποιμαίνεις—“thou shalt rule them;” 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 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. The time here 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 if the child thus born were caught up from the earth to save it from death, and was rendered secure by being in the , and near his throne. It cannot be supposed that anything like this would literally occur. 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 body attaining 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 patron who 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 this specific event, yet the general circumstances 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 there 381a thousand two hundred and threescore 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 in ver. 14. John here evidently anticipates, by a summary statement, what he relates more in detail in ver. 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 word wilderness in the New Testament, see Notes on Mat. 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 if it 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 should nourish or sustain her—τρέφωσιν—to wit, as specified in ver. 14, 16. Those who were to do this, represented by the word “they,” are not particularly mentioned, and the simple idea is that she would be nourished 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 hundred and threescore days. That is, regarding these as prophetic days, in which a day denotes a year, twelve hundred and sixty years. The same period evidently is referred to in ver. 14, in the words “for a time, and times, and half a time.” And the same period is undoubtedly referred to in Da. 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 on Da. 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 on ch. 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 on ver. 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 this literally, any more than the other symbolical representations in the book. All that is meant is, that a vision passed before the mind of John as if there 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 in ch. 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 Job i. 6. Of course this is not to be understood as a real transaction, but as a symbolical representation of the contest between good and evil—as if there 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 to Michael here is probably derived from Da. 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 on Da. 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 on He. 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 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 where the 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 on Mat. 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.