Rev 12:2-5 | Barnes | STEP | Verse 2. And she being with child cried, travailing in birth , etc. That is, there would be something which would be properly represented by a woman in such circumstances. The question now is, what is referred to by this woman? And here it need hardly be said that there has been, as in regard to almost every other part of the book of Revelation, a great variety of interpretations. It would be endless to undertake to examine them, and would not be profitable if it could be done; and it is better, therefore, and more in accordance with the design of these Notes, to state briefly what seems to me to be the true interpretation. (1.) The woman is evidently designed to symbolize the church; and in this there is a pretty general agreement among interpreters. The image, which is a beautiful one, was very familiar to the Jewish prophets. Compare Eze 16. . Compare Ezekiel 16. (2.) But still the question arises, to what time this representation refers: whether to the church before the birth of the Saviour, or after? According to the former of these opinions, it is supposed to refer to the church as giving birth to the Saviour, and the "man- child" that is born ( ) is supposed to refer to Christ, who "sprang from the church"--κατασαρκα--according to the flesh.--Professor Stuart, ii. 252. The church, according to this view, is not simply regarded as Jewish , but, in a more general and theocratic sense, as the people of God . "From the Christian church, considered as Christian, he could not spring; for this took its rise only after the time of his public ministry. But from the bosom of the people of God the Saviour came. This church, Judaical indeed (at the time of his birth) in respect to rites and forms, but to become a Christian after he had exercised his ministry in the midst of it, might well be represented here by the woman which is described in chapter 12."--Professor Stuart. But to this view there are some, as it seems to me, unanswerable objections. For (a) there seems to be a harshness and incongruity in representing the Saviour as the Son of the church , or, representing the church as giving birth to him. Such imagery is not found elsewhere in the Bible, and is not in accordance with the language which is employed, where Christ is rather represented as the Husband of the church than the Son . See , "Prepared as a bride adorned for her husband;" verse 9, "I will show thee the bride, the Lamb's wife." Compare . (b) If this interpretation be adopted, then this must refer to the Jewish church, and thus the woman will personify the Jewish community before the birth of Christ. But this seems contrary to the whole design of the Apocalypse, which has reference to the Christian church, and not to the ancient dispensation. (c) If this interpretation be adopted, then the statement about the dwelling in the wilderness for a period of 1260 days or years ( ) must be assigned to the Jewish community--a supposition every way improbable and untenable. In what sense could this be true? When did anything happen to the Jewish people that could, with any show of probability, be regarded as the fulfilment of this. (d) It may be added, that the statement about the "man-child" ( ) is one that can with difficulty be reconciled to this supposition. In what sense was this true that the "man- child " was "caught up unto God, and to his throne?" The Saviour, indeed, ascended to heaven, but it was not, as here represented, that he might be protected from the danger of being destroyed; and when he did ascend, it was not as a helpless and unprotected babe, but as a man in the full maturity of his powers. The other opinion is, that the woman here refers to the Christian church, and that the object is to represent that church as about to be enlarged-- represented by the condition of the woman, . A beautiful woman appears, clothed with light--emblematic of the brightness and purity of the church; with the moon under her feet--the ancient and comparatively obscure dispensation now made subordinate and humble; with a glittering diadem of twelve stars on her head--the stars representing the usual well-known division of the people of God into twelve parts--as the stars in the American flag denote the original states of the Union; and in a condition ( ) which showed that the church was to be increased. The time there referred to is at the early period of the history of the church, when, as it were, it first appears on the theatre of things, and going forth in its beauty and majesty over the earth. John sees this church as it was about to spread in the world, exposed to a mighty and formidable enemy--a hateful dragon--stationing itself to prevent its increase, and to accomplish its destruction. From that impending danger it is protected in a manner that would be well represented by the saving of the child of the woman, and bearing it up to heaven, to a place of safety--an act implying that, notwithstanding all dangers, the progress and enlargement of the church was ultimately certain. In the mean time, the woman herself flees into the wilderness--an act representing the obscure and humble and persecuted state of the church--till the great controversy is determined which is to have the ascendency--God or the Dragon. In favour of this interpretation, the following considerations may be suggested: (a) It is the natural and obvious interpretation. (b) If it be admitted that John meant to describe what occurred in the world at the time when the true church seemed to be about to extend itself over the earth, and when that prosperity was checked by the rise of the Papal power, the symbol employed would be strikingly expressive and appropriate. (c) It accords with the language elsewhere used in the Scriptures when referring to the increase of the church. : "Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. Who hath heard such a thing?--As soon as Zion travailed, she brought forth her children." : "Sing, O barren, thou that didst not bear; for more are the children of the desolate than the children of the married wife, saith the Lord." : "The children which thou shalt have, after thou shalt have lost the other, shall say again in thy ears, The place is too strait for me; give place to me that I may dwell." The comparison of the church to a woman as the mother of children, is one that is very common in the Scriptures. (d) The future destiny of the child and of the woman agrees with this supposition. The child is caught up to heaven, --emblematic of the fact that God will protect the church, and not suffer its increase to be cut off and destroyed; and the woman is driven for 1260 years into the wilderness and nourished there, --emblematic of the long period of obscurity and persecution in the true church, and yet of the fact that it would be protected and nourished. The design of the whole, therefore, I apprehend, is to represent the peril of the church at the time when it was about to be greatly enlarged, or in a season of prosperity, from the rise of a formidable enemy that would stand ready to destroy it. I regard this, therefore, as referring to the time of the rise of the Papacy, when, but for that formidable, corrupting, and destructive power, it might have been hoped that the church would have spread all over the world. In regard to the rise of that power, see all that I have to say, or can say, in , seq.

Revelation of John 12:2-5

Verse 2. And she being with child cried, travailing in birth, etc. That is, there would be something which would be properly represented by a woman in such circumstances.

The question now is, what is referred to by this woman? And here it need hardly be said that there has been, as in regard to almost every other part of the book of Revelation, a great variety of interpretations. It would be endless to undertake to examine them, and would not be profitable if it could be done; and it is better, therefore, and more in accordance with the design of these Notes, to state briefly what seems to me to be the true interpretation.

(1.) The woman is evidently designed to symbolize the church; and in this there is a pretty general agreement among interpreters. The image, which is a beautiful one, was very familiar to the Jewish prophets. Compare Eze 16. Isa 1:8; 47:1. Compare Ezekiel 16.

(2.) But still the question arises, to what time this representation refers: whether to the church before the birth of the Saviour, or after? According to the former of these opinions, it is supposed to refer to the church as giving birth to the Saviour, and the "man- child" that is born (Rev 12:5) is supposed to refer to Christ, who "sprang from the church"--κατασαρκα--according to the flesh.--Professor Stuart, ii. 252. The church, according to this view, is not simply regarded as Jewish, but, in a more general and theocratic sense, as the people of God. "From the Christian church, considered as Christian, he could not spring; for this took its rise only after the time of his public ministry. But from the bosom of the people of God the Saviour came. This church, Judaical indeed (at the time of his birth) in respect to rites and forms, but to become a Christian after he had exercised his ministry in the midst of it, might well be represented here by the woman which is described in chapter 12."--Professor Stuart. But to this view there are some, as it seems to me, unanswerable objections. For

(a) there seems to be a harshness and incongruity in representing the Saviour as the Son of the church, or, representing the church as giving birth to him. Such imagery is not found elsewhere in the Bible, and is not in accordance with the language which is employed, where Christ is rather represented as the Husband of the church than the Son. See Rev 21:2, "Prepared as a bride adorned for her husband;" verse 9, "I will show thee the bride, the Lamb's wife." Compare Isa 54:5, 61:10, 62:5.

(b) If this interpretation be adopted, then this must refer to the Jewish church, and thus the woman will personify the Jewish community before the birth of Christ. But this seems contrary to the whole design of the Apocalypse, which has reference to the Christian church, and not to the ancient dispensation.

(c) If this interpretation be adopted, then the statement about the dwelling in the wilderness for a period of 1260 days or years (Rev 12:14) must be assigned to the Jewish community--a supposition every way improbable and untenable. In what sense could this be true? When did anything happen to the Jewish people that could, with any show of probability, be regarded as the fulfilment of this.

(d) It may be added, that the statement about the "man-child" (Rev 12:5) is one that can with difficulty be reconciled to this supposition. In what sense was this true that the "man-child" was "caught up unto God, and to his throne?" The Saviour, indeed, ascended to heaven, but it was not, as here represented, that he might be protected from the danger of being destroyed; and when he did ascend, it was not as a helpless and unprotected babe, but as a man in the full maturity of his powers.

The other opinion is, that the woman here refers to the Christian church, and that the object is to represent that church as about to be enlarged-- represented by the condition of the woman, Rev 12:2. A beautiful woman appears, clothed with light--emblematic of the brightness and purity of the church; with the moon under her feet--the ancient and comparatively obscure dispensation now made subordinate and humble; with a glittering diadem of twelve stars on her head--the stars representing the usual well-known division of the people of God into twelve parts--as the stars in the American flag denote the original states of the Union; and in a condition (Rev 12:2) which showed that the church was to be increased. The time there referred to is at the early period of the history of the church, when, as it were, it first appears on the theatre of things, and going forth in its beauty and majesty over the earth. John sees this church as it was about to spread in the world, exposed to a mighty and formidable enemy--a hateful dragon--stationing itself to prevent its increase, and to accomplish its destruction. From that impending danger it is protected in a manner that would be well represented by the saving of the child of the woman, and bearing it up to heaven, to a place of safety--an act implying that, notwithstanding all dangers, the progress and enlargement of the church was ultimately certain. In the mean time, the woman herself flees into the wilderness--an act representing the obscure and humble and persecuted state of the church--till the great controversy is determined which is to have the ascendency--God or the Dragon. In favour of this interpretation, the following considerations may be suggested:

(a) It is the natural and obvious interpretation.

(b) If it be admitted that John meant to describe what occurred in the world at the time when the true church seemed to be about to extend itself over the earth, and when that prosperity was checked by the rise of the Papal power, the symbol employed would be strikingly expressive and appropriate.

(c) It accords with the language elsewhere used in the Scriptures when referring to the increase of the church. Isa 66:7-8: "Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. Who hath heard such a thing?--As soon as Zion travailed, she brought forth her children." Isa 54:1: "Sing, O barren, thou that didst not bear; for more are the children of the desolate than the children of the married wife, saith the Lord." Isa 49:20: "The children which thou shalt have, after thou shalt have lost the other, shall say again in thy ears, The place is too strait for me; give place to me that I may dwell." The comparison of the church to a woman as the mother of children, is one that is very common in the Scriptures.

(d) The future destiny of the child and of the woman agrees with this supposition. The child is caught up to heaven, Rev 12:5--emblematic of the fact that God will protect the church, and not suffer its increase to be cut off and destroyed; and the woman is driven for 1260 years into the wilderness and nourished there, Rev 12:14--emblematic of the long period of obscurity and persecution in the true church, and yet of the fact that it would be protected and nourished. The design of the whole, therefore, I apprehend, is to represent the peril of the church at the time when it was about to be greatly enlarged, or in a season of prosperity, from the rise of a formidable enemy that would stand ready to destroy it. I regard this, therefore, as referring to the time of the rise of the Papacy, when, but for that formidable, corrupting, and destructive power, it might have been hoped that the church would have spread all over the world. In regard to the rise of that power, see all that I have to say, or can say, in Dan 7:24, seq. Verse 3. And there appeared another wonder in heaven . Represented as in heaven. Barnes on "Re 12:1" . 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 --δρακων-- occurs, in the New Testament, only in the book of Revelation, where it is uniformly rendered as here-- dragon : Rev 12:3-4,7,9,13,16-17, 13:2,4,11, Rev 16:13, 20:2 . 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, (compare Barnes on "Isa 13:22" ) 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. AEn. 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 loc , 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, Compare Barnes on "Da 7:6" . And ten horns . Emblems of power, denoting that, in some respects, there were ten powers combined in this one. Dan 7:7 ; Dan 7:8 Dan 7:20 , Dan 7:24 . There can be little doubt that John had those passages of Daniel ( Dan 7:7-8,20,24 ) 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 . Rev 9:7 . There is a reference here to some kingly power, and doubtless John had some kingdom or sovereignty 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 Barnes on "Re 12:9" : "And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world." So again, Rev 20:2 , "And he laid hold on the dragon, that old serpent, which is the Devil." Compare 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 princes 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 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. Compare Rev 17:3-4, 18:12,16 . (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, (compare Barnes on "Re 10:3" ,) and was called the seven-hilled city, ( Septicolis ,) 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 quae de septem totum circumspicit orbem Montibus, imperii RomAE Deumque locus." Horace: "Dis quibus septem placuere colles." Propertius: "Septem urbs alta jugis, toti quae praesidet 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," etc. The situation of the city, if that was designed to be represented by the dragon, would naturally suggest the idea of the seven-headed monster. Compare Barnes on "Re 18:1" and to end of chapter. 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 Rev 17:9 : "The seven heads are seven mountains, on which the woman sitteth." Compare Rev 12:8 . (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 Dan 7:7-8,20,24 . Dan 7:24 . 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. 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 following engraving from Montfaucon. Ammianus Marcellius (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, etc. With this the description of Claudian well agrees also:-- "Hi volueres tollent aquilas; hi picta draconum Colla levant: multumque tumet per nubila serpens, Iratus stimulante noto, vivitque receptis Flatibus, et vario mentitur sibila fiatu." 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, etc.; in the fifth, by Claudian and others."--.Elliott, ii. 14, (1) "wonder" "sign" (a) "dragon" Rev 12:9 Verse 4. And his tail drew the third part of the stars of heaven. The word rendered drew--συρω--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, (Dan 8:10) 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." Dan 8:10. 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, ii. 17. 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.

(a) "tail" Isa 9:15 Verse 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. Rev 12:2.

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. Compare Barnes on "Da 7:13-14".

With a rod of iron. The language here used is derived from Ps 2:9: "Thou shalt break them with a rod of iron." The form of the expression here used "who was to rule"--οςμελλειποιμαινειν is derived from the Septuagint translation of the Psalm--ποιμαινεις-- "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 righteousness 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 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 presence of God, 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." Compare 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 crash 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.

(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.

(a) "she" Isa 7:14 (b) "who" Ps 2:9