Apocalisse 12:16 Commento

It is generally agreed by the most learned expositors that the narrative we have in this and the two following chapters, from the sounding of the seventh trumpet to the opening of the vials, is not a prediction of things to come, but rather a recapitulation and representation of things past, which, as God would have the apostle to foresee while future, he would have him to review now that they were past, that he might have a more perfect idea of them in his mind, and might observe the agreement between the prophecy and that Providence that is always fulfilling the scriptures. In this chapter we have an account of the contest between the church and antichrist, the seed of the woman and the seed of the serpent. I. As it was begun in heaven (Rev 12:1-11). II. As it was carried on in the wilderness (Rev 12:12, etc.).

INTRODUCTION TO REVELATION 12 This chapter contains a vision of two wonders or signs seen in heaven, a woman and a dragon, and an account of what followed thereon, war both in heaven and earth. The vision of the woman is in Rev 12:1, who is described by her being clothed with the sun; by her having the moon under her feet; by a crown of twelve stars on her head; and by her pregnancy, travail, pains, and cry. The vision of the dragon is in Rev 12:3, who is described by his size, a great one; by his colour, red; by the number of his heads and horns, and the crowns on the former; by the force and strength of his tail, drawing and casting: down to the earth the third part of the stars of heaven; and by his position, standing before the woman, in order to devour her child when born. Next follows an account of the birth of her child, and what became of that and her: the child is said to be a man child, is described as a monarch, and as advanced to great honour and dignity; but she flies into the wilderness, where a place is prepared for her of God, and where she is hid for the space of 1260 days, Rev 12:5; upon this ensues a war in heaven; the combatants on one side were Michael and his angels, and on the other the dragon and his; the issue of which was, that the latter were conquered, and cast out into the earth, Rev 12:7, on account of which victory a triumphant song is sung by the inhabitants of heaven, because of salvation and strength that were come to them; and because of the kingdom and power of Christ, which now took place; and because of the ejection of Satan, the accuser of their brethren; in which song also notice is taken of the manner in which Satan was overcome by those he accused, by the blood of the Lamb, by the word of their testimony, and by their death; and it is concluded with an apostrophe to those that dwell in heaven, calling on them to rejoice, and to the inhabitants of the earth denouncing woe to them, because the devil was among them, whose wrath was great, his time being short, Rev 12:10. Next follow the dragon's persecution of the woman, and her flight into the wilderness, and the care took of her there, as before described, Rev 12:13; then the method the serpent took to annoy her, the help she received from the earth, and the wrath of the dragon upon that; which put him upon making war with the remnant of her seed, who kept the commandments of God, and had the testimony of Jesus, Rev 12:15.

And the earth helped the woman,.... By opening itself, and taking in what the serpent cast out, so that it could not reach the woman, and annoy her, as follows: and the earth opened her mouth; as it did when it swallowed up Korah, Dathan, and Abiram, Num 16:30; to which history this may have some respect: and swallowed up the flood which the dragon east out of his mouth; if the flood refers to the Arian persecution, then the earth helping the woman, the church, and swallowing up this flood, may respect the Goths, who broke into the Roman provinces, under their king, Athanaricus, and fell upon the Arians, with great rage and cruelty, and infested the Roman provinces, which were nearer; they seized upon Thrace, which was the occasion of tranquillity to the orthodox; for Valens being moved by these things, desisted from persecuting them, and, leaving Antioch, he went to Constantinople to form measures for the carrying on of the war against the Goths (a); and thus the earth helped the woman. But if, by the flood, the errors and heresies of those times are meant, then the councils may be intended by the earth; which, though they consisted of men that were earthly, and greatly apostatized in other things, yet opposed, refuted, and condemned these heresies and errors, and so were the means of preserving the church from them, as some think; though others are of opinion that the barbarous nations are in this also designed, who embracing Arianism, and the corrupt religion, where they came, by which they were, in, some measure, mollified and reconciled to the Christians, did not seek to root them out, and destroy them, as Satan hoped they would; but since they themselves, with the Mahometans, are meant by the flood, the earth must be interpreted of the corrupt and antichristian church, the idolaters which sustained the force of this inundation, and for some time repelled it, and so secured the true church; and when the western empire was overrun by it, as by the Goths, &c. idolaters, earthly minded men, and carnal professors, were the sufferers, and bore the shock of it; and when the eastern empire was overrun by the Saracens, the tormenting locusts, the green things, grass and trees, were not hurt by them; none of the sealed ones, only those who were not sealed, Rev 9:4; and the Turkish inundation was a scourge upon the antichristian party: so that it was the earth, or earthly part of professors, the idolaters, that bore the fury and force of this flood, and broke it off from the church. And so sometimes wicked men are helpful to the saints, as the Philistines were serviceable to David, to screen him from the fury of Saul; and Lysias, the chief captain, and Felix and Festus, Roman governors, were instruments of preserving the Apostle Paul from falling into the hands of the Jews, his enemies; and the Christians that were scattered by the persecution at Jerusalem found refuge and safety among the Gentiles. (a) Hist. Eccl. Magdeburg. cent. 4. c. 3. p. 80.

"And the earth helped the woman, and opened her mouth, and swallowed up the flood which the dragon cast out of his mouth." That the earth opened her month and swallowed up the waters, sets forth the vengeance for the present troubles. Although, therefore, it may signify this woman bringing forth, it shows her afterwards flying when her offspring is brought forth, because both things did not happen at one time; for we know that Christ was born, but that the time should arrive that she should flee from the face of the serpent: (we do not know) that this has happened as yet.

But the earth helped the woman by opening its mouth and swallowing the river that the Dragon had spewed out of his mouth against the woman. The earth swallowing the river signifies that the temptation was accepted within her, that is, the Lord was put to death. But the Dragon was not helped by this; rather, in restoring the Lord again, He came to life after three days, having conquered death, since it was not possible for death to hold Him (see Acts 2:24), who is "the author of life," according to the divine Peter. (Acts 3:15) So that the composition might be so, and the earth helped the woman, it must be read completely; then, as if from a question, in what way did it help? It swallowed the river, that is, having received the Lord who was plotted against within itself, it gave Him back again, and in this it helped. Therefore, since the Dragon also failed in the second plot, what then does he do to the anointed sons and brothers of the Lord, that is, to the faithful?

It is possible to interpret the “earth” here to refer to the church, as in the psalm, “He who set the earth on its foundations, so that it should never be shaken.” That is, he [set the earth] on the saints whose prayers and teachings and the working of salvation [which they have received] dispels the uncovered intrigues of the enemy. However, it would be better to interpret the “earth” to be the human nature in Christ, for it is itself the “truth” that “has sprung up from the earth,” and that always appears before the face of God and so, as the apostle says, “intercedes for us.” When it swallowed death, which it took to itself, this earth is said to have opened its mouth when it gulped down the author of death by the abundance of its own life. And no less was he swallowed when Christ taught sitting upon the mountain and opening his mouth gave greater precepts to his disciples, “abolishing the law with its commandments and ordinances.”

When the church fled to inaccessible places where the deceiver makes his approach, out of his mouth, that is, clearly by his command, came water like a river after her. That is, he sent out against her a host of godless people and evil demons and all kinds of temptations that he might enslave her. But the earth, it says, came to [the church’s] aid. This may refer to the very great distances of travel in the desert and the aridity and dryness of those places, and in this way the river of temptations were swallowed up. Or [the demons and their temptations were overcome] by the humility of the saints who say with utter sincerity, “I am earth and dust” and so bring to naught all the snares of the devil, even as the angel said to the holy Anthony.

And the earth opened its mouth and swallowed up the flood. This earth is the holy flesh of the Lord, which, swallowing the death that temporarily prevailed over it, taught us also to swallow it. It can also be understood as the Church, whose admonitions and prayers of the mouth ward off the enemy's snares.

The earth helped the woman - "Nothing, and indeed," as Bishop Newton excellently observes, "was more likely to produce the ruin and utter subversion of the Christian Church than the irruptions of so many barbarous nations into the Roman empire. But the event proved contrary to human appearance and expectation: the earth swallowed up the flood; the barbarians were rather swallowed up by the Romans, than the Romans by the barbarians; the heathen conquerors, instead of imposing their own, submitted to the religion of the conquered Christians; and they not only embraced the religion, but affected even the laws, the manners, the customs, the language, and the very name, of Romans, so that the victors were in a manner absorbed and lost among the vanquished." See his Dissertations on the Prophecies, in loc.

VISION OF THE WOMAN, HER CHILD, AND THE PERSECUTING DRAGON. (Rev. 12:1-17) This episode (Rev. 12:1-15:8) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, Rev 11:7-10, and the triumph of the faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the description in detail of the judgment on the beast, &c., summarily noticed in Rev 11:13, Rev 11:18. The beast in Rev 12:3, &c., is shown not to be alone, but to be the instrument in the hand of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh chapter being the period also in which the events of the twelfth and thirteenth chapters take place, namely, 1260 days (Rev 12:6, Rev 12:14; Rev 13:5; compare Rev 11:2-3). great--in size and significance. wonder--Greek, "sign": significant of momentous truths. in heaven--not merely the sky, but the heaven beyond just mentioned, Rev 11:19; compare Rev 12:7-9. woman clothed with the sun . . . moon under her feet--the Church, Israel first, and then the Gentile Church; clothed with Christ, "the Sun of righteousness." "Fair as the moon, clear as the sun." Clothed with the Sun, the Church is the bearer of divine supernatural light in the world. So the seven churches (that is, the Church universal, the woman) are represented as light-bearing candlesticks (Rev 1:12, Rev 1:20). On the other hand, the moon, though standing above the sea and earth, is altogether connected with them and is an earthly light: sea, earth, and moon represent the worldly element, in opposition to the kingdom of God--heaven, the sun. The moon cannot disperse the darkness and change it into-day: thus she represents the world religion (heathenism) in relation to the supernatural world. The Church has the moon, therefore, under her feet; but the stars, as heavenly lights, on her head. The devil directs his efforts against the stars, the angels of the churches, about hereafter to shine for ever. The twelve stars, the crown around her head, are the twelve tribes of Israel [AUBERLEN]. The allusions to Israel before accord with this: compare Rev 11:19, "the temple of God"; "the ark of His testament." The ark lost at the Babylonian captivity, and never since found, is seen in the "temple of God opened in heaven," signifying that God now enters again into covenant with His ancient people. The woman cannot mean, literally, the virgin mother of Jesus, for she did not flee into the wilderness and stay there for 1260 days, while the dragon persecuted the remnant of her seed (Rev 12:13-17) [DE BURGH]. The sun, moon, and twelve stars, are emblematical of Jacob, Leah, or else Rachel, and the twelve patriarchs, that is, the Jewish Church: secondarily, the Church universal, having under her feet, in due subordination, the ever changing moon, which shines with a borrowed light, emblem of the Jewish dispensation, which is now in a position of inferiority, though supporting the woman, and also of the changeful things of this world, and having on her head the crown of twelve stars, the twelve apostles, who, however, are related closely to Israel's twelve tribes. The Church, in passing over into the Gentile world, is (1) persecuted; (2) then seduced, as heathenism begins to react on her. This is the key to the meaning of the symbolic woman, beast, harlot, and false prophet. Woman and beast form the same contrast as the Son of man and the beasts in Daniel. As the Son of man comes from heaven, so the woman is seen in heaven (Rev 12:1). The two beasts arise respectively out of the sea (compare Dan 7:3) and the earth (Rev 13:1, Rev 13:11): their origin is not of heaven, but of earth earthy. Daniel beholds the heavenly Bridegroom coming visibly to reign. John sees the woman, the Bride, whose calling is heavenly, in the world, before the Lord's coming again. The characteristic of woman, in contradistinction to man, is her being subject, the surrendering of herself, her being receptive. This similarly is man's relation to God, to be subject to, and receive from, God. All autonomy of the human spirit reverses man's relation to God. Woman-like receptivity towards God constitutes faith. By it the individual becomes a child of God; the children collectively are viewed as "the woman." Humanity, in so far as it belongs to God, is the woman. Christ, the Son of the woman, is in Rev 12:5 emphatically called "the MAN-child" (Greek, "huios arrheen," "male-child"). Though born of a woman, and under the law for man's sake, He is also the Son of God, and so the HUSBAND of the Church. As Son of the woman, He is "'Son of man"; as male-child, He is Son of God, and Husband of the Church. All who imagine to have life in themselves are severed from Him, the Source of life, and, standing in their own strength, sink to the level of senseless beasts. Thus, the woman designates universally the kingdom of God; the beast, the kingdom of the world. The woman of whom Jesus was born represents the Old Testament congregation of God. The woman's travail-pains (Rev 12:2) represent the Old Testament believers' ardent longings for the promised Redeemer. Compare the joy at His birth (Isa 9:6). As new Jerusalem (called also "the woman," or "wife," Rev 21:2, Rev 21:9-12), with its twelve gates, is the exalted and transfigured Church, so the woman with the twelve stars is the Church militant.