An Apocalyptic Christmas Story
An Apocalyptic Christmas Story
In this chapter there are three main figures: the woman, the child, and the dragon. There are also three scenes here: the birth of the child (vv. 1–6), the expulsion of the dragon (vv. 7–12), and the dragon’s attack on the woman and her children (vv. 13–17).
John calls the sight a “great sign” (mega sēmeion). This shows that the woman is more than a mere woman. She signifies something
The basic plot of the story was familiar in the ancient world. A usurper doomed to be killed by a yet unborn prince plots to succeed to the throne by killing the royal seed at birth. The prince is miraculously snatched from his clutches and hidden away until he is old enough to kill the usurper and claim his kingdom
Since the context indicates that the woman under attack represents a continuous entity from the birth of Christ until at least John’s day or later, her identity in the author’s mind must be the believing covenantal-messianic community
The woman’s dazzling appearance like the sun relates her to the glory and brilliance of her Lord (Rev 1:16), as well as to her own light-bearing quality (1:20). With the moon under her feet signifying her permanence (Pss 72:5; 89:37; cf. Mt 16:18) and a crown of twelve stars on her head indicating her elect identity (cf. comments at 7:4; 7:5–8), she appears in her true heavenly and glorious character despite her seemingly fragile and uncertain earthly history (vv. 13–16). A possible allusion to her priestly nature may be suggested by the cosmic imagery of stars, sun, and moon—figures that Josephus (Ant. 3:179–87) uses in describing the high priestly vestments (cf. 1:6; 5:10; see Ford, 197). Peter likewise refers to the priestly function of the church (1 Pe 2:5, 9). The church viewed as a woman is found elsewhere in the NT, as well as in early Christian literature (2 Co 11:2; Eph 5:25–27, 32; cf. 2 Jn 1, 5 with 3 Jn 9; Shepherd of Hermas, Vis. 2.4
The “birth” (tiktō, GK 5503) itself does not necessarily refer to the actual physical birth of Christ but denotes the travail of the community from which the Messiah has arisen (see same word in Heb 6:7 and Jas 1:15)
It is a picture of the fullness of evil in all its hideous strength
In any event, the stars cast down would, after the analogy of Daniel 8:10, 24, refer to the saints of God who were trampled by Satan and not to fallen angels. Satan has placed himself before the woman, thus expecting certain victory over the messianic child
This verse records the last element of the story. The messianic child comes, finishes his mission, is delivered from the dragon, and is enthroned in heaven. John again refers to the destiny of the child as he alludes to Psalm 2:9
Most commentators, however, understand the wilderness to mean the place of safety, discipline, and testing
This principle is especially important in vv. 7–9, where the victory takes place in heaven as the result of Michael’s defeat of the dragon. Were this the only thing told us about the “war in heaven,” it might be concluded that the dragon’s defeat was unrelated to Jesus Christ. But the interpretative hymn (vv. 10–12) says that it was in fact the blood of Christ that dealt the actual deathblow to the dragon and enabled the saints to triumph
The fact that the battle first takes place in heaven between Michael, the guardian of God’s people (Da 10:13, 21; 12:1; Jude 9), and the dragon shows that evil is cosmic in dimension (not limited merely to this world) and also that events on earth are first decided in heaven.
The triumph of the archangel results in the ejection of the dragon and his angels from heaven to earth. Apparently, prior to this event Satan had access to the heavens and continually assailed the loyalty of the saints (Job 1:9–11; Zec 3:1), but now, together with his angels, he has been cast out (cf. Lk 10:18
Satan is also the one who “leads the whole world astray.” His power lies in deception, and by his lies the whole world is deceived about God
three stanzas: the first (v. 10) focuses on the victorious inauguration of God’s kingdom and Christ’s kingly authority; the second (v. 11) calls attention to the earthly victory of the saints as they confirm Christ’s victory by their own identification with him in his witness and death; the third (v. 12) announces the martyrs’ victory and the final woe to the earth because of the devil’s ejection and impending demise.
three stanzas: the first (v. 10) focuses on the victorious inauguration of God’s kingdom and Christ’s kingly authority; the second (v. 11) calls attention to the earthly victory of the saints as they confirm Christ’s victory by their own identification with him in his witness and death; the third (v. 12) announces the martyrs’ victory and the final woe to the earth because of the devil’s ejection and impending demise.
At the time of Christ’s death on earth, Satan was being defeated in heaven by Michael
the presence of the crucified Savior in God’s presence provides the required satisfaction of God’s justice with reference to our sins (1 Jn 2:1–2; 4:10); therefore, Satan’s accusations are no longer valid, and he is cast out. What strong consolation this provides for God’s faltering people!
the devil will now redouble his wrathful effort in one last futile attempt to make the most of an opportunity he knows will be brief (three and a half years; cf. vv. 6, 14).
As the desert earth absorbs the torrent, so the covenant people will be helped by God and preserved from utter destruction
the woman represents the believing community as a whole—the universal or ideal church composed of both Jews and Gentiles—whereas the “offspring” of the woman represent individuals of the community (Jews and Gentiles) who suffer persecution and martyrdom from the dragon in the pattern of Christ
The church, then, is paradoxically both invulnerable (the woman) and vulnerable (her children; cf. Lk 21:16–18).