The Woman and the Dragon

The Pregnant Woman.

The identity of the woman is the first question asked. Her association with both OT and NT believing communities is seen in the fact that she gives birth to both the Messiah and His followers. She is referred to as a sign…in heaven, and she is clothed with the sun and stars. In Genesis 37:9 Joseph has a dream where his family bows before, represented by the sun, moon, and stars. And, Song of Solomon 6:10 became a metaphor for Israel in later Jewish literature. Isaiah (52:2; 43:1-6; 61:10; 62:1-5) uses the picture of a woman to represent restored Israel, and chapter 62 contains a reference to Israel as a bride wearing a crown.

The pain of the birthing process, a phrase that means being tormented, probably refers to the persecution of the OT saints, particularly in the intertestamental period. The birth of the woman’s son will take back what was lost at the Garden. These verses probably pick up on ideas even present in Isa.7:10-14 where a sign could appear in the heavens proclaiming that a virgin will give birth to a son. Israel is pictured in birth pains in Isa.26:17-27:1 even though she fails to give birth. When she is able to, it assumes things have changed.

Key on how God sees His people. He ensures His promises are fulfilled so that they can assume their shared glory. Even when times seemed darkest, even when mankind and Satan himself may have seemed to dash His plans against the rocks, still God prevailed, and still we are clothed in all of His glorious splendor through the perfect righteousness of Jesus.

The Great Red Dragon.

Dragon imagery appears in the OT, and “without exception,” it refers to evil kingdoms persecuting God’s people. In the OT, this word is also understood as evil sea monster (often translated ‘Leviathan’), again symbolic of those who oppress Israel. Pharaoh is described using this sea monster language in Pss.74:13-14; Isa. 51:9; Ezk.29:3; 32:2-3; Hab.3:8-15. Beale notes that at the end of history, God again defeats the “Egyptian dragon” in Isa.27:1. This appears to be the same beast as the one described in 13:1 and 15:2, whose origin is in the sea. And, this mimics the fourth beast of Dan.7:7, 24 who originates from the sea as well.

If the dragon in the OT was associated with wicked kingdoms, why would the dragon here be any different? It probably includes at least in part Rome, but would also include any kingdom that proved to be Babylon-like. However, beyond metaphorical connections, this probably refers also to Satan himself. He is the figure head of the rebellious kingdoms who act and do according to His biding. Don’t lose sight of the fact that evil kingdoms act according to the prompting of the adversary — Satan.

There is a completeness to the dragon’s oppressive power and the stretch of his influence, informed by his seven heads and ten horns, and…seven diadems. His crowns are false, however, symbols of his trumped up claims to authority. His counterfeit rule and imitation of Jesus is shown in the fact that Christ also wears many diadems.

The dragon’s tail sweeps away a third of the stars, casting them to the earth. There is debate as to who the stars refer to. Many see it as a reference to those angels who fell with Satan. However, some scholars take a different approach, believing it to be “Israelite saints.” While there is some merit to this and some OT support for the claim, I ultimately believe it to be a reference to the angels that fell with Satan’s rebellion.

I see the sweeping of the stars to be more in line with explaining the power and influence the dragon has. This would be in line with his faux-rule. He is able to influence a third of the angels to follow his rebellion against God. This would be in line with those who take the stars (Job 38:7; 2 Pet.2:4; Isa.14:12-14) as a reference to angels. He is not an enemy to be trifled with. Make no mistake, we conquer by the blood of the Lamb by and His might, not our own!

Notice that the intention of the dragon is to devour the child of the woman. Consider the ways that the enemy tried to end the Messiah’s mission:

Herod murdered all of the boys two years and under after the birth of Jesus.

Satan himself tempted Jesus in the wilderness.

Until finally, it seemed as if the devil had succeeded as Jesus dies on the cross. However, this seeming victory is short-lived and leads to the events of verse 5 — Christ’s ascension.

There is an age-old enemy who has sought to destroy both the Messiah and His followers. He’s the whispering serpent in the Garden of Eden. He’s the devilish influence behind Egypt’s oppression. He’s god of the high places that led Israel astray. He’s weasel in the wilderness tempting Christ to forsake His call. He’s the trap-setter who wanders like a lion looking for whom he may destroy. Of this ancient enemy, Martin Luther said, “For still our ancient foe / doth seek to work us woe; / His craft and pow’r are great / and, armed with cruel hate / on earth is not his equal.”

But God always has the last laugh, and it is a laugh of derision at the schemes of Satan.

The Aftermath of Victory.

This verse provides a snapshot of Jesus’ entire life: He is to rule all the nations with a rod of iron, and He is ultimately caught up to God and to His throne. This is similar to how we might refer to Jesus’ ministry as His “life, death, and resurrection.” The passage echoes the truth of Psalm 2:7–9 (“I will tell of the decree: The Lord said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.””) Remember how the Ps.2 imagery was at work at the end of chapter 11. Psalm 2 recounts how the nations take counsel against the Lord and His Anointed, wanting to throw off the good rule of the King of Zion. However, God, who sits in the heavens laughs. The connections here show that clearly the child is the Christ of God, His Anointed, and all of Satan’s best and most crafty attempts cannot overthrow the fact that He will reign forever and ever.

So, unable to carry out his murderous intentions against Jesus because of His victory over death and ascension to the Father, the dragon now turns his malice toward the woman. Here is where the entire “believing community” notion of the woman comes into fuller view. Yes, she gives birth to the child, but she also then becomes representative of the believing community after His ascension.

Note the parallels between the church (Rev.11:3-6 — the two witnesses, Elijah, and Moses) in conjunction with the woman’s flight into the wilderness. Israel fled to the wilderness, under Moses’ leadership, when she left Egypt and was sustained by God (Exod.16:32; Deut.2:7). Elijah likewise fled into the wilderness under threat of persecution (1 Kgs.17; 19:3-8). God’s protection during her wilderness journey is another symbol for the fact that God’s people are spiritually protected even though they may face harsh persecution. Their spiritual identity cannot be touched by an enemy that seeks to devour them. The picture of the wilderness seems to mirror the measured temple and holy city of chapter 11. Remember there that the people of God had no need to fear a desecration of the holy place of God, but they certainly could expect persecution.

This passage is further connected to chapter 11 by the nourishment received for 1,260 days. It seems that this time frame (1,260 days or 42 months) runs from Christ’s resurrection/ascension until His victorious return. There is a possible connection between the place prepared by God and the temple from chapter 11. The Greek word topos is used here, and it is used in reference to the temple by Jesus in Matt.24:15 when He refers to the Holy place. And, Ephesus is warned in Rev.2:5 against having their lampstand removed out of its place “in His heavenly temple” if they fail to repent.

The beauty of these six short verses, I believe, is in their origin story. It should not be missed that Gen.3:15 promises that the seed of the woman will bring forth the One who will crush the head of the serpent. The drama of the ages, first introduced in Gen.3:15, plays out in stunning imagery here. The age-old serpent is here, portrayed as a great red dragon. Even notice how the enemy starts out as a crafty serpent, but his final form, if you will, is that of a terrible dragon. And, the woman, her seed about to come forth, is at enmity with the dragon. When the dragon cannot ultimately prevail against the Son, his attention is turned toward the woman. In these verses, God is saying, “I have done exactly as I said I would. Even though the chord right now hangs in a suspension, we wait with baited breath for the final resolve. And we know it’s coming because everything else that God has promised has come to pass.

In the meantime? Well, I’d mentioned Martin Luther’s words earlier, so let me encourage you with what else he says:

A mighty fortress is our God

A bulwark never failing;

Our helper He, amid the flood

of mortal ills prevailing

Did we in our own strength confide

Our striving would be losing;

Were not the right Man on our side,

The Man of God’s own choosing:

Dost ask who that may be?

Christ Jesus, it is He;

Lord Sabaoth, His name

From age to age the same,

and He…must…win…the battle!

That word above all earthly pow’rs

No thanks to them abideth

The Spirit and the gifts are ours

Thro’ Him who with us sideth:

Let goods and kindred go,

This mortal life also;

The body they may kill:

God’s truth abideth still,

His kingdom is forever.

Christ is the hope of the ages, the fulfillment of the promises of God, our hope and help, the conqueror of our foes, the One who MUST win the battle, and He is on our side when we surrender our lives by grace through faith.