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
