Monday, May 14, 2018

Preaching The Gospel To Ourselves: Understanding The Battle And The Victory From Revelation 12, Part 1

We often say in gospel-directed congregations like ours that we must “preach the gospel” to ourselves. What this means is that we are to remember the impact that the gospel has on us as believers (see Romans 16:25!). After all, it helps focus us on our identity—that we are a new people, united to Christ, and able to follow him in what he wants us to do. At the same time, when we fail, we know that we are forgiven and can move forward, since our standing with God does not ultimately depend upon us, but upon Christ. As such, we must engage in self-reminders of these truths. This is what preaching the gospel to self and each other involves.

In Revelation 12 we learn more specifics about how to preach the gospel to self and each other. But to understand how this is so, we need first to see how this chapter fits into its surrounding context.

Revelation 6-20 continually cycles through pictures or visions of the age that we now live in, between the first and second comings of Christ. Each recapitulation of this era reveals progressively more about how we follow Christ in this world—facing the hostile cultures we do. We see why things are happening the way they are and the resources we have in Christ.

Revelation 12:1-15:4 forms the third cycle. In addition to the seven seals and the seven trumpets, we now see in this cycle seven symbolic histories that depict in more detail than in previous chapters the spiritual conflict in which the church is involved. The Reformation Study Bible (2005 ed.), page 1860, succinctly explains: 
This third cycle of visions consists primarily of histories of key symbolic characters: the dragon, the woman, the beast, the false prophet, the 144,000, angelic announcers, and the Son of Man…. Like the preceding cycles, they lead to a vision of the Second Coming (14:14–20). The two preceding cycles focused on the judgments[, discipline, and trials] issuing from God’s throne. This cycle depicts in depth the nature of the spiritual conflict. Characters appear in symbolic form to represent the forces on the two sides of a cosmic spiritual war.

[And so, here are the two sides.] God Himself has already been revealed in chs. 4-5. Opposing God are Satan (the dragon) and his agents, the beast (13:1–10) and the false prophet (13:11–18; 16:13). On God’s side are His people, portrayed as a light-bearing woman (12:1–6, 13–17) and as a chaste, numbered, and protected multitude (14:1–5). These two complementary pictures show the saints in their capacity as witnesses of God’s light and as separated from the corruptions of the world. Thus the saints are exhorted to remain faithful to Christ in response to the persecution by the beast, and to remain pure by resisting the seduction by the harlot…. The symbolic pictures show the two sides stripped of all inconsistency and confusion to clearly express the nature of spiritual warfare (Eph. 6:10–20). The present conflicts will be followed by the peace of 21:1–22:5 when the fulfillment of God’s plans takes effect.

These seventeen verses provide the first of those seven histories in this cycle. What we see here is that, as a result of the victory of Christ over the Devil, this arch-enemy of God is enraged and seeks to destroy the people of God. What this means, then, is that we see how God protects his bride from this dragon. In fact, Revelation 12 appears to be a summary of the main message of the book of Revelation. It is divided into three sub-sections, with the first (12:1-6) and third (12:13-17) focusing upon God’s protection of his people and the second (12:7-12) zeroing in on the core reason God can protect his people, namely because of the saving work of Jesus Christ.

In the remainder of this post we will explain the first of these three sub-sections.

1. God Protects Christ And The Messianic Community Against Satanic Harm. 12:1-6
As we have previously seen, the use of 3.5 years, forty-two months, or 1,260 days is a figurative depiction of the current age in which we live that is full of trials and tribulation. We are reminded, then, since this history uses that same figure (12:6, 14), that what we are reading is a cycling back to the beginning of this age and giving us a picture of what is happening from the first coming of Christ to his second coming.

The Symbolic Depiction Of A Woman. 1
What we see first is a symbolic sign of a woman in verse 1: “And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.”  There are four aspects of this sign we need to notice in this verse.

To begin, the “and” is used in a similar way that the Hebrew prefix sometimes translated “and” is used in Hebrew narrative. What this means is that even though here we have a new vision and a new section of the book, John is making the point that the overall message is continuing. This is what he saw next. It might even suggest in a remote way that John is continuing to portray the inter-advent age, i.e. what is happening with the new Covenant Church now.

Additionally, we read of a “great sign.” This suggests what is seen is a symbolic depiction of truth and not to be taken literally. This phrase appears for the first time here in the book. In fact, it is the first appearance of the word translated “sign,” even though we have seen the verb form (“signify”) in 1:1. The phrase appears two more times in this section. In 13:3 it speaks of another sign in heaven that marks a division of this section, and in 15:1 we see the same thing only there we find slightly different wording: “another sign in heaven, great and marvelous.” The other uses of “sign” from here on out (13:13, 14; 16:14; 19:20) refer to signs or miracles performed by evil beings—mimicking the works of God. This sign is not only great in size, but also great in that it is heralding the inauguration of great events—namely the present kingdom of God and the events involved in it.

What is more, we see that the sign “appeared in heaven.” The way this is worded, it is intended that God (or we could say more specifically the Son, Jesus Christ) caused this great sign to appear to John. The word “heaven” in Revelation refers to the place of God’s more realized dwelling, his presence, and so the dwelling of the people of God who have died, and also that of God’s angels (3:12; 11:12, 13; 13:6)—the dwelling of those who worship and praise God (11:15; 19:1). It is also the place from which and in which we see ultimate reality behind the reality we experience on earth (11:19; 12:7; 15:5) and made known to John only in the spirit (cf. 1:10; 4:2). In other words, only  by way of vision, can man on earth see what is happening there (cf. 12:1; 15:1)—the battles, victories, the accomplishments of redemption, and applications of redemption—happenings  that stand behind what is taking place on earth. The curtain, as it were, is being pulled back so earth dwellers can see behind it into heaven, that we can understand God’s saving and providential plan that includes Satan and evil spirits who stand behind the pain and persecution and suffering of the church on earth. So, for John to see a “great sign” in heaven, what we have is a very important symbolic depiction of what is taking place within God’s saving, judging providential plan.

Something else we notice is that this woman is “clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” This identification is based on the Old Testament, where sun, moon, and eleven stars metaphorically represent Jacob, his wife, and eleven of the tribes of Israel (Gen. 37:9), who bow down to Joseph, representing the twelfth tribe. In Song of Solomon 6:10 we see a reference to one who looks down like the dawn, beautiful as the moon, bright as the sun, awesome as an army with banners,” a reference thought of in later Jewish literature to describe Israel, as well as restored Israel, in terms of the sun, the moon, and the stars. Additionally, restored Israel, the true and purified people of God, is described similarly in Isaiah 60:19-20. In fact, in Isaiah a woman often represents the picture of restored Israel (e.g. 52:2; 54:1-6; 61:10; 62:1-5). Additionally, Isaiah 62:3, 5 prophesies that restored Israel will be like a bride wearing a crown. These pictures stand behind Revelation’s picture of the people of God as a bride (see Rev. 21:1ff.). What appears to be the case, as will become clearer in the rest of Revelation 12, is that this woman represents both the Old Covenant and New Covenant people of God. The crown is best thought to represent the saints’ share in Christ’s kingship and the reward which the true people of God throughout the ages receive for their victory over opposition to their faith (i.e., over persecution, temptations to compromise, and deception; so 2:10; 3:11; 4:4, 10; cf. 14:14).

In verse 2 we see a further description of this woman.

The Further Description Of This Woman. 2
Here we read: “She was pregnant and was crying out in birth pains and the agony of giving birth.”

Based upon what verse 1 says of the woman, as well as the description of her other offspring in v. 17 (“…the rest of her offspring…those who keep the commandments of God and hold to the testimony of Jesus.”), the woman who is with child and having birth pains is the believing community—here especially focusing upon that people just prior to and during the time of the birth of Jesus Christ. It may be that this woman is intended by John to be contrasted to the harlot in Revelation 17, who is the unbelieving, unrighteous community.

The woman’s pains from birth refer to the persecution of this believing community during Old Testament times and especially the intertestamental period just before Christ’s birth. The idea of persecution is also expressed in the phrase “and the agony” (literally “being tormented”), since the term is used in the New Testament of the suffering of punishment, trial, and persecution (Mt. 8:29; Mk. 5:7; 6:48; Lk. 8:28; 2 Pt. 2:8). The point seems to be that the woman is being tormented and suffering as she attempts to give birth, which fits with a picture of the faithful Jewish community during that era. It was a trial to continue to wait for the great deliverance which the Christ would finally bring when he comes (cf. Lk. 2:25-38). It is also instructive in John 16:19-22 that Jesus himself compares the grief of his disciples over his imminent death to a woman about to give birth and who “has sorrow.”

Yet, John also sees another symbolic sign in verses 3-6.

John Sees Another Symbolic Sign That Deals With Satan, Evil Spirits, Their Pursuit of God’s People, And God’s Protection Of His People. 3-6

To start, in verse 3, we see Satan appearing as a Red Dragon, a great sea monster: “And another sign appeared in heaven: behold, a great red dragon, with seven heads and ten horns, and on his heads seven diadems.” We know from Rev. 12:9 the dragon is “that ancient serpent, who is called the devil and Satan, the deceiver of the whole world.”

Yet, why is he referred to as a “dragon”? The word translated “dragon” is used in the Greek translation of the Old Testament to translate “sea monster” or “Leviathan” (e.g. Is. 27:1).  In the Old Testament this monster of the deep formed a standard symbol for all that opposes God and so can represent God-opposing Egypt in connection to the exodus (Psalm 74), to Assyria and Babylon (Isaiah 27), and even to the Egyptian Pharaoh (Ezek. 29). Satan, then, is appropriately depicted with this picture since his character is to oppose God and his will (Mt. 16:23). Additionally, as will be made clear in the following text, for him to be viewed as a monster also fits with how he seeks to destroy and devour the people of God.

To be viewed as red is to draw a connection to his propensity to shed the blood of the church (see Rev. 17:3-6) and so reminds us Satan has been a “murderer from the beginning” (John 8:44).

New Testament scholar Simon Kistemaker (Revelation, in the Baker New Testament Commentary) helpfully explains the significance behind the seven heads and ten horns:
The seven heads and ten horns refer to completeness in conquering the world, which is evident in the appellation applied to Satan, prince of this world (John 12:31; 14:30; 16:11). After the fall into sin, Adam no longer ruled in God’s creation, but Satan ruled by usurping that power (Luke 4:6). The dragon dominates the world by governing global empires, principal authorities, political movements, and philosophical ideas. An angel interprets for John the significance of the seven heads and ten horns by saying, “The seven heads are seven hills on which the woman sits. And they are seven kings” (17:9–10). These heads give leadership in their respective kingdoms, that is, the number seven signifies complete control, as John explains in the next chapter (see 13:1–9). The expression ten horns appears in Daniel 7:7 and 24, where it portrays a beast that terrifies humanity and personifies ten kings. Last, the term seven crowns (also translated “diadems”; see 13:1; 19:12) symbolizes his complete control in respect to royal supremacy and majestic sovereignty. Satan’s crowns, however, represent nothing but pretended royalty.

The reality that the dragon represents evil kingdoms or government authorities that persecute the Church on the one hand, but on the other hand, represents Satan as the ultimate evil or authority behind the authorities, gives us a helpful reminder regarding the multiple causality of events in the world, including especially evil and persecution.

Now that we know who this monster is, it is important to see what he does. To begin, we read in verse 4: “His tail swept down a third of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was about to give birth, so that when she bore her child he might devour it.”

The language of casting down stars comes from Daniel 8:9-10, where the vision is of the killing of God’s people by a great type of Satan, Antiochus IV Epiphanes. Perhaps stars are used to suggest the disarray in God’s creation when so many of his crowning glory, humans, who are created in his image and redeemed to have that image restored, are struck down.

It has not only been the practice of Satan to destroy so many of God’s people, but we also see he particularly targets the special child who is born out of this messianic, covenant community. Don Carson (Scandalous, 84) rightfully explains what is behind this part of the vision: 
What is Satan trying to do? The scene is grotesque. The dragon stands in front of the woman. She is lying there in labor. Her feet are in the stirrups, writhing as she pushes to give birth, and this disgusting dragon is waiting to grab the baby as it comes out of the birth canal and eat it…. The scene is meant to be grotesque: it reflects the implacable rage of Satan against the arriving Messiah. …[the historical events include: the killing of baby and infant boys in Bethlehem by Herod (Mt. 2), Jesus’ temptations by Satan in the wilderness (Mt. 4), and then a later attempt to stone Jesus (John 8:59; 10:31) and push him over a cliff (Lk. 4:29)]…. Behind all these attempts to destroy Jesus is the red dragon, and behind the red dragon is God himself, bringing to pass his purposes even in the death of his Son to bring about our redemption.

In verse 5 we learn who the child is, that he was born, and what he did: “She gave birth to a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne.” The clause “one who is to rule all the nations with a rod of iron,” comes from Psalm 2:9, a statement that is repeatedly applied in the New Testament to Jesus Christ and the inauguration of the kingdom of God (cf. Acts 4:25-26 [on Ps. 2:1]; Rom. 1:4; Acts 13;33; Heb. 1:5; 5:5 [all on Ps. 2:7]; Rev. 2:27; 12:5; 19:15 [all on Ps. 2:9]). Elsewhere in Revelation, this specific clause is applied to Jesus Christ (cf. Rev. 2:27; 19:15).

Verse 5 says nothing of the substitutionary atoning death of Jesus Christ, which has already been affirmed (see especially Rev. 5), but it does give a snapshot of his life. He was born and then at the end of his life he was caught up to God and the heavenly throne (a reference to his resurrection, ascension, and exaltation, all of which presuppose his atoning death). Part of the point here is that Satan was not able to destroy the Messiah, the Son, when he came into the world and accomplished salvation in the place of the people of God. This also sets the pattern for what will happen to all those united to Christ, the people of God, whom Satan also tries unsuccessfully to destroy.

One final thing we should note about verse 5: Jesus the Christ is specifically referred to as a male child. This is most likely highlighted since he has, for all eternity, been in the relationship to the Father as Son to Father. Additionally, as the firstborn son, he deserves the inheritance of God and so united to him we also have this inheritance. What is more, as the conquering King, the one who has conquered sin, death, and Satan, he has been enthroned as the risen, conquering Son (a title applied to God’s king in the Old Testament), the King (Acts 13:33), who now has authority to apply his salvation to the people of God, those who will believe in him.

Because the Son has come and accomplished salvation, thus defeating the Devil, this enemy turns his wrath upon the offspring of the King, that is, the believing community, and so they need to be protected. This is what we see depicted in verse 6: “and the woman fled into the wilderness, where she has a place prepared by God, in which she is to be nourished for 1,260 days.” Here is a promise that God will preserve his people during this age and in the face of tribulation so that they are not destroyed in the ultimate sense. In other words, they will not fall short of their eternal reward.[1]

As we said above, the third sub-section of Revelation 17 (verses 13-17) focuses also upon God’s protection of his people. Yet, before we look at that, we will examine the second sub-section (12:7-12), that one that shows why God is able to protect his people. We will look at it in our next post.

Joyfully Resting In God’s Protection With You,

Tom

[1] Based upon the wilderness wanderings in the Old Testament, the background to the picture here, the wilderness is a place of trial, testing, and tribulation. However, it also was a place where God watched over and provided for his people. That the community of the Christ, is in the wilderness during this age, shows not only that we have not come into the Promised Land (our ultimate reward) yet, but also that we both face great trials and tribulation in this age and are promised God’s ultimate protection. He will spiritually nourish his people, as he did physically with the manna in the Old Testament.
There is also strong evidence behind he word translated “place” that it refers to a sanctuary, a place where God meets his people. As seen elsewhere in Revelation, the church is the end-times temple of God, those who find their purpose and protection in the presence of God.

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