The Revelation of St. John the Divine · Chapter I. Analysis of the Chapter · Part 42

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 old 382serpent, called the 383Devil, and 384Satan, 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 on ver. 3. That there may be an allusion in the language here 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 event here referred 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 be as if he made war on Michael the archangel, and the heavenly hosts, and his failure would be as great as if he 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 on 2 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 word old here 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 name Devil is given. That is, this is the same being that is elsewhere and commonly known by that name. See Notes on Mat. 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 Job i. 6. ¶ Which deceiveth the whole world. Whose character is that of a deceiver; whose agency extends over all the earth. See Notes on Jn. viii. 44, and 1 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. The language, 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, that all were overthrown; that no enemy of the church would remain unsubdued; 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.; and Is. 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 the time here symbolized, this would relate to the certain triumph of the church and of truth on the earth; in reference to the language, 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 on Mat. 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 on Mat. i. 1. ¶ For the accuser of our brethren is cast down. The phrase “our brethren” shows by whom this song is celebrated. It is sung in heaven; but it is by those who belonged to the church, and whose brethren were still suffering persecution and trial on the earth. It shows the tenderness of the tie which unites all the 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 Testament κατήγωρ—means properly an accuser, one who blames another, or charges another with crime. The word occurs in Jn. viii. 10; Ac. xxiii. 30, 35; xxiv. 8; xxv. 16, 18; Re. xii. 10, in all which places it is rendered accuser or accusers, 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 an accuser accords with the opinion of the ancient Hebrews in regard to his character. Thus he is represented in Job i. 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 an accuser of 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 against ministers 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 Job i. 9, 10. The meaning is, that he accused them, as it were, in the very . ¶ Day and night. He never ceased bringing these accusations, and sought by the 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 they 386overcame him by the blood of the Lamb, and by the word of their testimony; and 387they 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 on Jn. i. 29. The blood of Christ was that by which they were , and it was in virtue of the efficacy of the that they were enabled to achieve the victory. Comp. Notes on Phi. iv. 13. Christ himself achieved a victory over Satan by his death (see Notes on Col. 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 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 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 certain that it was destined to live for ever.

12 Therefore388 rejoice, ye heavens, and ye that dwell in them. Woe389 to the inhabiters of the earth, and of the sea! for the devil is come down unto you, having great wrath, because 390he knoweth that he hath but a short time.

12. Therefore rejoice, ye heavens. It is not unusual in the Scriptures to call on the heavens and the earth to sympathize with the events that occur. Comp. Notes on Is. 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 . 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 on 1 Pe. i. 12. ¶ Woe to the inhabiters of the earth. This is not an imprecation, or a wish that woe might come upon them, but a prediction that it would. 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 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 in Mat. viii. 29, “Art thou come hither to torment us before 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 man child.

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 if he 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 man child. See Notes on ver. 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 the Pagan persecutions 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.

14 And to the woman were given two 391wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.

14. And to the woman were given two wings of a great eagle. The most powerful of birds, and among the most rapid in flight. See Notes on ch. iv. 7. The meaning here is, that the woman is represented as prepared for a rapid flight; so prepared as to be able to outstrip her pursuer, and to reach a place of safety. Divested of the figure, the sense is, that the church, when exposed to this form of persecution, would be protected as if miraculously supplied with wings. ¶ That she might fly into the wilderness. There is here a more full description of what is briefly stated in ver. 6. A wilderness or desert is often represented as a place of safety from pursuers. Thus David (1 Sa. xxiii. 14, 15) is represented as fleeing into the wilderness from the persecutions of Saul. So Elijah (1 Ki. xix. 4) fled into the wilderness from the persecutions of Jezebel. The simple idea here is, that the church, in the opposition which would come upon it, would find a refuge. ¶ Into her place. A place appointed for her; that is, a place where she could be safe. ¶ Where she is nourished. The word here rendered nourished is the same—τρέφω—which occurs in ver. 6, and which is there rendered feed. It means to feed, nurse, or nourish, as the young of animals (Mat. vi. 26; xxv. 37; Lu. xii. 24; Ac. xii. 20); that is, to sustain by proper food. The meaning here is, that the church would be kept alive. It is not indeed mentioned by whom this would be done, but it is evidently implied that it would be by God. During this long period in which the church would be in obscurity, it would not be suffered to become extinct. Comp. 1 Ki. xvii. 3‒6. ¶ For a time, and times, and half a time. A year, two years, and half a year; that is, forty-two months (see Notes on ch. xi. 2); or, reckoning the month at thirty days, twelve hundred and sixty days; and regarding these as prophetic days, in which a day stands for a year, twelve hundred and sixty years. For a full discussion of the meaning of this language, see Notes on Da. vii. 25; and Editor’s Pref. For the evidence, also, that the time thus specified refers to the Papacy, and to the period of its continuance, see the Notes on that place. The full consideration given to the subject there renders it unnecessary to discuss it here. For it is manifest that there is an allusion here to the passage in Daniel; that the twelve hundred and sixty days refer to the same thing; and that the true explanation must be made in the same way. The main difficulty, as is remarked on the Notes on that passage, is in determining the time when the Papacy properly commenced. If that could be ascertained with certainty, there would be no difficulty in determining when it would come to an end. But though there is considerable uncertainty as to the exact time when it arose, and though different opinions have been entertained on that point, yet it is true that all the periods assigned for the rise of that power lead to the conclusion that the time of its downfall cannot be remote. The meaning in the passage before us is, that during all the time of the continuance of that formidable, persecuting power, the true church would not in fact become extinct. It would be obscure and comparatively unknown, but it would still live. The fulfilment of this is found in the fact, that during all the time here referred to, there has been a true church on the earth. Pure, spiritual religion—the religion of the New Testament—has never been wholly extinct. In the history of the Waldenses, and Albigenses, the Bohemian brethren, and kindred people; in deserts and places of obscurity; among individuals and among small and persecuted sects; here and there in the cases of individuals in monasteries,392 the true religion has been kept up in the world, as in the days of Elijah God reserved seven thousand men who had not bowed the knee to Baal: and it is possible now for us, with a good degree of certainty, to show, even during the darkest ages, and when Rome seemed to have entirely the ascendency, where the true church was. To find out this, was the great design of the Ecclesiastical History of Milner; it has been done, also, with great learning and skill, by Neander. ¶ From the face of the serpent. The dragon—or Satan represented by the dragon. Notes, ver. 3. The reference here is to the opposition which Satan makes to the true church under the persecutions and corruptions of the Papacy.

15 And the serpent cast out of his mouth water as a 393flood, after the woman, that he might cause her to be carried away of the flood.

15. And the serpent cast out of his mouth water as a flood. This is peculiar and uncommon imagery, and it is not necessary to suppose that anything like this literally occurs in nature. Some serpents are indeed said to eject from their mouths poisonous bile when they are enraged, in order to annoy their pursuers; and some sea-monsters, it is known, spout forth large quantities of water; but the representation here does not seem to be taken from either of those cases. It is the mere product of the imagination, but the sense is clear. The woman is represented as having wings, and as being able thus to escape from the serpent. But, as an expression of his wrath, and as if with the hope of destroying her in her flight by a deluge of water, he is represented as pouring a flood from his mouth, that he might, if possible, sweep her away. The figure here would well represent the continued malice of the Papal body against the true church, in those dark ages when it was sunk in obscurity, and, as it were, driven out into the desert. That malice never slumbered, but was continually manifesting itself in some new form, as if it were the purpose of Papal Rome to sweep it entirely away. ¶ That he might cause her to be carried away of the flood. Might cause the church wholly to be destroyed. The truth taught is, that Satan leaves no effort untried to destroy the church.

16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.

16. And the earth helped the woman. The earth seemed to sympathize with the woman in her persecutions, and to interpose to save her. The meaning is, that a state of things would exist in regard to the church thus driven into obscurity, which would be well represented by what is here said to occur. It was cut off from human aid. It was still in danger; still persecuted. In this state it was nourished from some unseen source. It was enabled to avoid the direct attacks of the enemy, and when he attacked it in a new form, a new mode of intervention in its behalf was granted, as if the earth should open and swallow up a flood of water. We are not, therefore, to look for any literal fulfilment of this, as if the earth interposed in some marvellous way to aid the church. The sense is, that, in that state of obscurity and solitude, the divine interposition was manifested, in an unexpected manner, as if, when an impetuous stream was rolling along that threatened to sweep everything away, a chasm should suddenly open in the earth and absorb it. During the dark ages many such interventions occurred, saving the church from utter destruction. Overflowing waters are often in the Scriptures an emblem of mighty enemies. Ps. cxxiv. 2‒5, “If it had not been the Lord who was on our side, when men rose up against us; then they had swallowed us up quick, when their wrath was kindled against us: then the waters had overwhelmed us, the stream had gone over our soul: then the proud waters had gone over our soul.” Ps. xviii. 16, “He sent from above, he took me, he drew me out of many waters.” Je. xlvii. 2, “Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land,” &c. Comp. Je. xlvi. 7, 8, and Notes on Is. viii. 7, 8. ¶ And the earth opened her mouth. A chasm was made sufficient to absorb the waters. That is, John saw that the church was safe from this attack, and that, in order to preserve it, there was an interposition as marked and wonderful as if the earth should suddenly open and swallow up a mighty flood.

17 And 394the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

17. And the dragon was wroth with the woman. This wrath had been vented by his persecuting her (ver. 13); by his pursuing her; and by his pouring out the flood of water to sweep her away (ver. 15); and the same wrath was now vented against her children. As he could not reach and destroy the woman herself, he turned his indignation against all who were allied to her. Stripped of the imagery, the meaning is, that as he could not destroy the church as such, he vented his malice against all who were the friends of the church, and endeavoured to destroy them. “The church, as such, he could not destroy; therefore he turned his wrath against individual Christians, to bring as many of them as possible to death” (De Wette). ¶ And went to make war with the remnant of her seed. No mention is made before of his persecuting the children of the woman, except his opposition to the “man child” which she bore, ver. 1‒4. The “woman” represents the church, and the phrase “the remnant of her seed” must refer to her scattered children, that is, to the scattered members of the church, wherever they could be found. The reference here is to persecutions against individuals, rather than a general persecution against the church itself, and all that is here said would find an ample fulfilment in the vexations and troubles of individuals in the Roman communion in the dark ages, when they evinced the spirit of pure evangelical piety; in the cruelties practised in the Inquisition on individual Christians under the plea that they were heretics; and in the persecutions of such men as Wycliffe, John Huss, and Jerome of Prague. This warfare against individual Christians was continued long in the Papal church, and tens of thousands of true friends of the Saviour suffered every form of cruelty and wrong as the result. ¶ Which keep the commandments of God. Who were true Christians. This phrase characterizes correctly those who, in the dark ages, were the friends of God, in the midst of abounding corruption. ¶ And have the testimony of Jesus Christ. That is, they bore a faithful testimony to his truth, or were real martyrs. See ch. ii. 13.

The scene, then, in this chapter is this: John saw a most beautiful woman, suitably adorned, representing the church as about to be enlarged, and to become triumphant in the earth. Then he saw a great red monster, representing Satan, about to destroy the church: the Pagan power, infuriated, and putting forth its utmost energy for its destruction. He then saw the child caught up into heaven, denoting that the church would be ultimately safe, and would reign over all the world. Another vision appears. It is that of a contest between Michael, the protecting angel of the people of God, and the great foe, in which victory declares in favour of the former, and Satan suffers a discomfiture, as if he were cast from heaven to earth. Still, however, he is permitted for a time to carry on a warfare against the church, though certain that he would be ultimately defeated. He puts forth his power, and manifests his hostility, in another form—that of the Papacy—and commences a new opposition against the spiritual church of Christ. The church is, however, safe from that attempt to destroy it, for the woman is represented as fleeing to the wilderness beyond the power of the enemy, and is there kept alive. Still filled with rage, though incapable of destroying the true church itself, he turns his wrath, under the form of Papal persecutions, against individual Christians, and endeavours to cut them off in detail.