God gave John revelation of Satan's activity, especially during the Great Tribulation. He did so to enable his readers to understand better the reasons for and the forces behind the events of this strategic period of history.
"The method of narration beginning at this point differs from anything previous, because it focuses on the secret maneuvers that lie behind the visible conflict to be portrayed under the seven bowls . . . That future struggle is merely the outworking of a conflict between God and Satan that has lasted throughout history since Satan's fall. This prepares the way for all that is anti-Christian to enter the world at 13:1."388
Many ancient civilizations had myths that resemble this story.389
This pericope furnishes the plot for the drama that unfolds in the rest of the chapter.
12:1 John saw a "sign,"something that signified or represented something else (cf. v. 3; 13:13-14; 15:1; 16:14; 19:29). Usually John used the Greek word semeion("sign") to describe something miraculous that points to some deeper spiritual significance connected with an event or object (cf. John 2:11, 18, et al.). He called this one a "great sign"(Gr. mega semeion).
"In this section [chs. 12-14] there is what might be called a Book of Signs. While no signs (semeia; . . .) appear in chapters 1 to 11, at least seven signs are mentioned in chapters 12 to 19 (cf. the seven signs in John 1-11). Three are in heaven (12:1, 3; 15:1); four on earth (13:13-14; 16:14; 19:20). Only one is a sign of good (12:1); the others are omens of evil or judgment from God. These signs explain and amplify previous material (e.g., the beast in 11:7 is more fully described in ch. 13) and also advance the drama to its final acts. More specifically, chs. 12 to 14 contain seven further images though only two are directly identified as signs."390
This sign was "in heaven,"not the sky but the heavenly scene John had been viewing in contrast with what he saw happening on earth. What this woman signifies puzzles interpreters. Some have felt that John was alluding to something that his original readers knew about, namely, the "mother of the gods"represented on Roman coins.391Others see her as standing for "the believing covenant-messianic community"including the church.392That this is not a symbol of Mary the mother of Jesus, as some have suggested,393seems clear from the fact that she will be the object of persecution during the Tribulation (v. 13; cf. v. 17).394
In view of Old Testament imagery (cf. Isa. 54:1-6; Jer. 3:20; Ezek. 16:8-14; Hos. 2:19-20) and the following reasons, the "woman"seems to symbolize the nation of Israel.395She wears a crown (Gr. stephanos) with the sun, moon, and stars, as God pictured Israel in one of the nation's early symbolic representations (Gen. 37:9-11; cf. Isa. 26:17-18; 60:1-3, 20). There are many figurative references to Israel as a travailing woman in the Old Testament (Is. 26:17-18; 66:7-9; Jer. 4:31; 13:21; Mic. 4:10; 5:3). She eventually gave birth to Christ (v. 5). In Genesis 37:9-10, the sun corresponds to Jacob, the moon to Rachel, and the 12 stars to Israel's 12 sons (cf. 7:5-8; 21:12).
12:2 In John's vision the woman was about to give birth and cried out in labor pains. Evidently this represents Israel's pain before Jesus Christ's appearing at His first coming.396
12:3 The second "sign"John saw was the "dragon"whom God identified in verse 9 and 20:2 as Satan. "Dragon"(Gr. drakon) occurs 12 times in the New Testament and only in the Book of Revelation. In every instance it refers to Satan (12:3, 4, 7, 9, 13, 16, 17; 13:2, 4, 11; 16:13; 20:2). A dragon symbolizes a powerful, aggressive, deadly foe. His red color suggests bloodshed.397His seven heads and ten horns probably represent seven nations and ten rulers (17:12). Ten kings will rule under his authority, but when Antichrist rises to preeminence among them he will subdue three of them leaving only seven (Dan. 7:7-8, 20, 24; Rev. 13:1). The seven royal crowns (Gr. diadema) picture the political authority of these seven rulers during the Great Tribulation.
A less literal interpretation regards the ten horns as simply symbolic of the dragon's mighty strength.
"The point of the seven heads is not immediately obvious."398
12:4 The "stars"probably represent the angels Satan led in rebellion against God (cf. vv. 8-9; 9:1; Dan. 8:10; Jude 6; 2 Pet. 2:4).399Satan has extensive authority, which this description reflects. God cast Satan and these angels out of heaven to earth.400That is, they were no longer at home in God's presence though they presently have access to Him. Satan proceeded to take out his vengeance by trying to prevent the appearance of Messiah (cf. Exod. 1:15-22; 1 Sam. 18:10-11; 2 Chron. 22:10; Matt. 2:16). The birth referred to is evidently that of Jesus Christ at His first advent (v. 5; cf. Matt. 2:13).
"All Satanic activities are carried on under the double motive of ambition to rule and be worshipped, and, hatred toward the One whom God has chosento take the kingdom Satan has usurped."401
12:5 The birth of Jesus and His ascension are the events in view here. Satan failed to destroy Jesus at His birth, and because he also failed to destroy Him during His life and in His death, Jesus Christ ascended victoriously into heaven. Satan cannot persecute Him there. He will yet rule the world with an iron shepherd's rod (Ps. 2). The emphases in this whole review of Satan's opposition to Jesus are Jesus' victory and Satan's continuing antagonism.
12:6 Since Satan cannot destroy Jesus Christ he turns his attention to Israel. John saw Israel as having fled into the wilderness where God protected her 1,260 days (three and a half years), the second half of the tribulation period (v. 14, 11:2-3; cf. Matt. 24:16; Mark 13:14). Throughout Scripture a wilderness often represents a place of desolation, safety, discipline, and testing. The passive "be nourished"suggests that others, perhaps Gentiles but definitely God and angels (cf. Dan. 12:1), will care for the Jews at this time.402
12:7 Michael the archangel (Jude 9) is the leader of God's angelic army. He is Israel's special patron (Dan. 10:13, 21; 12:1). He evidently holds high rank among unfallen angels as Satan does among the fallen. John saw him engaged in battle with Satan and his angels, the demons. Michael battled with Satan in the past (Jude 9), but the conflict in view here evidently takes place just before the last half of the Tribulation.
12:8 In John's vision Satan's forces proved weaker, and God threw them out of heaven. Consequently Satan no longer had access to heaven (cf. 20:11; Dan. 2:35; Zech. 10:10). God will no longer hear Satan's accusations against believers.403
12:9 Here God identified the dragon as Satan. He called him the "great dragon"because he is fierce and cruel in nature. The title "serpent of old"stresses his crafty and subtile character (cf. 20:2; Gen. 3:1-5; 2 Cor. 11:3). The name "Devil"means accuser or slanderer.
"This name for the evil one would have made a specially strong impact in the first century, for there was a well-known and well-hated figure called the delator, the paid informer. He made his living by accusing people before the authorities."404
"Satan"means adversary. He is the one who deceives the whole world because he is consummately deceptive.405God cast Satan's angels out of His presence with him. The threefold repetition of "thrown down"in this verse stresses the ignominious fate of Satan and these angels.
Satan is in the heavens now; he has access to God (Job 1:6; Rev. 12:10). His being thrown down to the earth with his angels will evidently take place at the middle of the Tribulation. This conclusion harmonizes with the evidence of unusual Satanic activity on earth including heart hardening described in the revelation of the Great Tribulation (chs. 6-11 and 13-18).
12:10 John then heard another outburst of praise in heaven. This one seems to have come from the Tribulation martyrs (6:10; cf. v. 10). Their rejoicing is proleptic anticipating the imminent expulsion of Satan. God's salvation (victory), the manifestation of His power, and His kingdom (both millennial and eternal phases) will have come even closer when this happens. Likewise the manifestation of the authority of His Anointed One will be nearer (cf. 11:15; Ps. 2:8). The way will then be more open than it was previously for the establishment of God's kingdom on the earth.
Satan's malevolent work of accusing believers before God will cease (cf. Job 1:6). However, he will continue to persecute the living brethren of the martyrs still on earth even though he can no longer accuse them in heaven. Satan accused believers day and night, just as steadily as the four living beings praise God (4:8).
12:11 This verse contains the second stanza of the song of praise begun in verse 10. "They"refers to believers whom Satan formerly accused before God. Jesus Christ's death is the basis for believers' ultimate victory over Satan even though he has accused us. Because of the proleptic nature of this song, the singers were probably referring to believers who would yet suffer martyrdom during the last half of the Tribulation. The word of God to which they bear testimony is another key to their success along with the Lamb's blood (cf. 1:2, 9; 6:9; 20:4). They would consent to die rather than proving unfaithful to Christ.
"The blood of the martyrs, rather than signaling the triumph of Satan, shows instead that they have gained the victory over the dragon by their acceptance of Jesus' Cross and their obedient suffering with him. This is one of John's chief themes (1:9; 6:9; 14:12; 20:4).406
12:12 Here we have the third and final stanza in the martyrs' praise. Heaven-dwellers can rejoice in view of Satan's punishment (cf. Ps. 96:11; Isa. 49:13). He is no longer among them. However everyone living on the earth, especially believers, must beware because he now moves among them more antagonistically than ever. Furthermore he knows that his time is short. He will have only 1,260 days before Jesus Christ returns to the earth and binds him (20:1-2).
The revelation of Satan's activity, which the song of the martyrs (vv. 10-12) interrupted, now resumes.
12:13 Satan will concentrate his vengeance on Israelites during the Great Tribulation, under the sovereign control of God, since He cannot antagonize Christ. The Israelites will flee from Satan in the future as they fled from Pharaoh in the past (cf. Exod. 14:5; Josh. 24:6). Jesus predicted this flight in the Olivet Discourse (Matt. 24:15-28; Mark 13:14-23). The reason Satan will oppose the Jews is that Christ, his archenemy, came from them and is one of them.
12:14 The Israelites will receive divine assistance in fleeing from the dragon (passive "were given"). God bore the Israelites "on eagles wings"when He enabled them to escape from Pharaoh (Exod. 19:4; Deut. 32:11; cf. Isa. 40:31). Therefore we should probably understand the eagle to be metaphorical describing the way God will save them, namely, with strength and safety.407The comparison between an eagle that can fly overhead and an earth-bound serpent implies the superior protection of God.
Evidently many Israelites will flee from Jerusalem into desolate places to escape Satan's persecution (cf. Zech. 14:1-8; Matt. 24:16; Mark 13:14). Some commentators have felt that mountainous Petra in Edom (modern Jordan) is a place where all that God predicted here could take place (cf. Matt. 24:16). However the Jews could flee to any mountainous region of safety. God will nourish these Israelites in their place of refuge, possibly as He fed the Israelites in the wilderness and Elijah by the brook Cherith.
The reference to a time, times, and half a time identifies this activity as taking place during the Great Tribulation (Dan. 7:25; 12:7; cf. Rev. 11:2; 12:6; 13:5). "Times"refers to years as is clear from the Hebrew of Daniel 11:13 that reads "at the end of times, even years."408No one will be able to buy or sell during the Great Tribulation without the mark of the beast (13:17), so perhaps God's provisions will again be miraculous.
The "serpent"is another name for the dragon (v. 9). Even though this period will be a time of intense persecution of Jews, God will preserve many of them, as He explained here (cf. 7:3-8).
12:15 Perhaps Satan will use literal water to try to drown this group of Israelites.409If they take refuge in a place such as Petra this might seem to be a possibility. Another possibility is that he will pursue them with soldiers as a river (cf. Jer. 46:7-8; 47:2-3).410A flood is also a biblical metaphor for overwhelming evil (Ps. 18:4; 124:2-4; Isa. 43:2). Probably this is a picturesque way of describing Satan's attempt to destroy the Jews who will have congregated in Palestine following the Antichrist's covenant with them. Both water and fire (cf. 9:17; 11:5) proceeding from the mouth picture punishment in Scripture.
Note the many parallels between Israel's exodus from Egypt and her past preservation in the wilderness, including rescue from water (the Red Sea; cf. v. 15), and this future flight. The similarities have led some commentators to conclude that the 42 months refer to Israel's 42 camping stations (Num. 33) and that what John described was in the past. Yet it seems clear that John was describing a future exodus.
12:16 Evidently the earth (the physical ground, Gr. ge) will assist the Israelites in escaping from the serpent. In the past the ground swallowed the Egyptians (Exod. 15:12) and later Korah, Dathan, and Abiram (Num. 16:28-33; 26:10; Deut. 11:6; Ps. 106:17). Perhaps God will do similar miracles to preserve the fleeing Jews in the future.
Two-thirds of these Israelites will die (Zech. 13:8) and one-third will escape. Some of those who perish will probably be believers, the martyrs of verse 11.
12:17 Enraged because of his lack of success in completely annihilating all fleeing Jews Satan will proceed to concentrate his attack on those who do not flee. Jews who believe in Jesus Christ become his special target, those who hold fast to the truth that God and Christ revealed. Specifically this group seems to be the 144,000 (7:1-8; 14:1-5).411
"Granting the continuity of 12:1-14:5, one must see the portrayal of the victorious 144,000 in 14:1-5 as a sequel to the battle of the dragon's two emissaries with the rest of her seed' in chapter 13. The extended section is a connected sequence from this point on with the mention of the dragon's animosity toward that seed here, his stationing of himself on the sands of the sea in 12:18, the appearance of the earthly agents he will use to inflict his damage in 13:1, 11, and the proleptic scene of the victorious victims of his persecution after the conflict is over in 14:1-5. This sequence says rather plainly that the rest of her seed' is none other than the 144,000."412
