Part 17

The “ten horns” also symbolize kings, or dynasties; but, unlike the heads, instead of being successive, they are contemporaneous. According to the explanation, they had received no kingdom when John wrote, and were all to exercise power at the same time: “The ten horns which thou didst see, are ten kings who have not yet received a kingdom; but they receive power as kings, one hour with the wild beast,” 17:12. These will be more particularly noticed in connection with the thirteenth chapter, and there shown to be the ten contemporaneous governments which succeeded to the dominion, on the subversion of the Western Empire. See p. 169.

The “seven crowns” on the heads of the dragon, indicate that the acts here symbolized, would be fulfilled during the period when the sovereignty of Rome should be vested in the forms of government symbolized by the heads, and not during that symbolized by the horns.

The woman appeared in the symbolic heavens anterior to the dragon. Prior to the birth of Christ, the church was conspicuous and honored. The sacrifices which smoked on Jewish altars, were offered to Jehovah. The subjects of the divine government conducted their service with all the splendor imparted by the Jewish ritual. Royalty was an appendage of the nation: the sceptre did not depart from Judah, nor a law-giver from between his feet, till Shiloh came, Gen. 49:10. By an alliance with the Romans, B. C. 135, Rome took its position in the presence of the woman.

The first act of the dragon was by a sweep of its tail to draw down one-third of the stars, and to cast them to the earth. This was before the birth of the man-child. After Rome attained the supremacy, Judea proportionably suffered. Her glory was measurably dimmed by many indignities before her subjugation to Rome was consummated. Jerusalem was repeatedly besieged. At one time (B. C. 94) Alexander Jannæus slew six thousand persons on account of their meeting in the temple at the feast of tabernacles. In B. C. 63, Judea was conquered by Pompey, the Roman general. In B. C. 54, Crassus plundered the temple of Jerusalem. In B. C. 37, Jerusalem was taken, after a siege of six months. Various other difficulties occurred between Judea and Rome, previous to the Saviour’s advent, on account of which she was greatly depressed and humbled, so that it might with propriety be said that one-third of her stars were cast to the ground. This depression was one great reason why the church within her borders looked so earnestly for a Deliverer.

The Man-child is the one “who was to rule all nations with a rod of iron,” according to the prediction of Christ in the second Psalm; which proves its reference to the Saviour.

The purpose of the dragon to destroy the child of the woman as soon as it should be born, in accordance with the view here taken, would symbolize the purpose of the Roman power, by the agency of Herod the Roman governor in Judea, to destroy the infant Saviour. “When he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem, in Judea: for thus it is written by the prophet.” And Herod “sent forth and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men,” Matt. 2:1-16. Thus Rome sought to slay the Saviour as soon as he was born; but Joseph took the child and fled into Egypt. Afterwards Christ was crucified by Roman soldiers, and deposited in the tomb, arising again the third day.

His being caught up to God and to his throne, symbolizes his resurrection from the dead, and ascension from the Mount of Olives (Acts 1:9), to the right hand of the Majesty on high; “whom the heaven must receive until the times of restitution of all things,” Ib. 3:21.

The flight of the woman into the wilderness, denotes her descent from the conspicuous position she had occupied, and the dispersion of the church. With the crucifixion of Christ, Judaism was no longer the casket in which the church was enshrined. It left its place in the moral heavens, and the followers of Christ were scattered abroad, Acts 8:1-4. Thus she virtually fled into the wilderness—into the condition, where, subsequently, she was to be nourished for 1260 prophetic days.

It is objected to the application of the man-child to the Saviour, that it should be prophetic, and not retrospective. This objection would be equally valid to the application of the symbolic heads, against which it is never urged. That which is retrospective, to be appropriately symbolized, must be in harmony with, and explanatory of other parts. Thus, by the man-child and previous travail of the woman, she is identified, and her relation to the dragon established. No other subject could fulfil the conditions of the symbol, for of no other was it predicted: “Thou art my Son; this day have I begotten thee.—Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.—Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel,” Psa. 2:8-10.

The War in Heaven.

“And a war took place in heaven: Michael and his angels fought with the dragon;, and the dragon fought and his angels, and he prevailed not; nor was their place found any more in heaven. And the great dragon was cast out, the old serpent, called the Devil, and Satan, who deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.”—Rev. 12:7-9.

The churches,—which on the persecution subsequent to the Pentecostal season were scattered abroad, and went everywhere preaching the word (Acts 8:4),—afterwards had rest, and were multiplied, Ib. 9:31. They were thus enabled again to act a conspicuous part, as symbolized by the contest between Michael and the dragon.

The contest symbolized, is a religious one; for the dragon is overcome “by the word of their testimony,” v. 11.

Michael and his angels, then, must symbolize the body of Christ,—the apostles, and their successor, under the guidance of the Lord,—who constituted an army of religious teachers. With the arrows of truth they assailed the idolatrous combinations of their opponents. Under the first seal, they are represented by a mounted warrior, with bow and crown, going forth conquering and to conquer, 6:2. See p. 58.

The dragon, with the appendages of heads, horns, and diadems, was seen to be a symbol of the Roman government. Divested of those, it would simply represent the Pagan hierarchy with which the contest was waged. The heathen priests and their adherents, thus warred with the preachers of Christianity.

Its prevailing not, shows the relative success of the two parties. The struggle continued from the day of Pentecost till the accession of Constantine. The church waded through bloody scenes of bitter persecution, which, instead of diminishing, greatly added to her numbers—“the blood of the martyrs” proving “the seed of the church.”

The heathen priests were not deficient in logic, philosophy, and artful sophistry, by which to defend their mythology. They exhausted these, and then resorted to persecution, torture, and death; yet they prevailed not. With the weapons of truth, the teachers of Christianity successfully assailed those antiquated forms of error,—overcoming “by the blood of the Lamb, and by the word of their testimony.” “They loved not their lives unto the death,” but freely gave themselves for Christ, till, in time, the current of popular favor ceased to flow in the direction of paganism. The accession of Constantine to the throne, put an end to the dragonic period of Rome; the Pagan service gave place to the worship of Jehovah. The rites of heathenism were no longer the religion of the state, and its ministers were displaced from the exalted position they had so long occupied. Their place was no longer in the symbolic heavens, but in a less conspicuous station.

The casting out of the dragon, would then be this expulsion of the pagan hierarchy from its national importance, and the dejection of the priesthood and their adherents to the earth,—below their former high station,—and to the sea, among the unsettled tribes and nations outside of Rome. This being a religious and not a political event, it does not immediately affect Rome’s nationality. That it is not the overthrow of a kingdom, but of religious rites, is shown by the rejoicings which followed.

Rejoicings of the Victors.

“And I heard a loud voice in heaven, saying, Now is come the salvation and the strength, and the Kingdom of or God, and the power of his Anointed: for the accuser of our brethren it cast out, who accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives to death. On this account, rejoice, ye heavens, and ye who dwell in them.”—Rev. 12:10-12.

The loud voice is heard in the symbolic heaven from which the Dragon had been cast. By the displacement of the Pagan hierarchy, and the substitution of Christianity under Constantine, the adherents of the latter succeeded to the place of the former, and rejoiced over them.

A loud voice symbolizes the utterance of the thoughts and feelings of an interested multitude. The nature of the voice indicates the nature of the utterance—whether it be one of expectation, fear, warning, or instruction. This voice is expressive of the then prevalent expectation, that, with the displacement of Paganism commenced the establishment of the Kingdom of God on earth. This belief was not necessarily well founded;—its existence only being symbolized.

On the triumph of Constantine over Licinius, Eusebius says:—“There were illuminations everywhere. They who were before dejected looked on one another with joyful aspects and smiles, and with choirs and hymns through the cities and country, gave honor first to God, the Supreme Ruler of all, as they were taught, and then to the pious emperor and his children.” Says Mr Lord:

“Eusebius represents the victors at the precipitation of Maxentius and his attendants into the Tiber, as saying, like Moses at the overthrow of the Egyptians in the Red Sea: ‘Let us sing to the Lord, for he is signally glorified. Horse and rider he has thrown into the sea. The Lord my helper and defender was with me unto salvation. Who, O Lord, is like to thee among gods? Who is like to thee, glorified by the holy, admirable in praise, doing wonders? Constantine entered Rome in triumph, hymning these and similar passages to God, the author of the victory.’ And on the fall of Licinius he represents the church as uniting in thanksgiving for the deliverance, and congratulations at the overthrow of idolatry, and establishment of Christ’s kingdom; and devotes the tenth book of his history to the edicts of the emperor by which the church was nationalized and endowed, and to the restoration of the temples, and the public rejoicings at their dedication. ‘Let thanks be given by all to the Almighty Ruler of the universe, and to Jesus Christ, our Saviour and Redeemer, through whom we pray that peace from external foes may be uninterruptedly preserved to us, and tranquillity of mind.’

“ ‘Let us sing to the Lord a new song, for he has done wonderful things. His right hand has saved him and his holy arm. The Lord has made known his salvation; he has revealed his righteousness in the presence of the nations. We may now appropriately respond to the inspired command to sing a new song, inasmuch as after such direful spectacles and narrations we now have the happiness to see and celebrate what many holy men before us and the martyrs for God desired to see on earth, and did not see, and to hear, and have not heard. But advancing more rapidly they attained far superior gifts in heaven, being caught up to the paradise of celestial joy; while we acknowledge the gifts we enjoy are greater than we deserve, and contemplate with wonder the largeness of the divine bounty. Admiring and adoring with all our souls, we testify to the truth of the prophet’s words, “Come and see the works of the Lord, what wonders he has wrought in the earth, abolishing wars to the ends of the world. The bow he has broken, he has dashed the arms, the shield he has burned in the fire.” Rejoicing at the manifest fulfilment of these predictions to us, we go on with our history.’ He goes on accordingly to represent the whole population, freed from the domination of the tyrants, and relieved from oppression, as acknowledging the only true God and protector of the pious, and these especially who had placed their hope in Christ, as filled with inexpressible joy; the ministers everywhere delivering commemorative addresses, and the whole multitude offering praises and thanksgiving to God.

“Lactantius also: ‘Let us celebrate the triumph of God with gladness; let us commemorate his victory with praise; let us make mention in our prayers day and night of the peace which, after ten years of persecution, he has conferred on his people.’ ”—Ex. of Apoc., pp. 343-4.

Multitudes actually supposed the long-predicted kingdom of God was now being established. Says Mr. Elliott:

“Can we wonder, then, at the exultation that was felt at this time by many, perhaps by most, that bore the Christian name: or at their high-raised expectations as to the future happy destiny of the Roman, now that it had been changed into the Christian, nation? It seemed to them as if it had become God’s covenanted people, like Israel of old: and the expectation was not unnatural,—an expectation strengthened by the remarkable tranquillity which, throughout the extent of the now reünited empire, followed almost immediately on Constantine’s establishment of Christianity,—that not only the temporal blessings of the ancient Jewish covenant would thenceforth in no small measure attach to them, but even those prophesied of as appertaining to the latter day. Hence on the medals of that era the emblem of the phœnix, all radiant with the rising sunbeams, to represent the empire as now risen into new life and hope, and its legend which spoke of the happy restoration of the times. Hence, in forgetfulness of all former prognostications of Antichrist and fearful coming evils, the reference by some of the most eminent of their bishops to the latter-day blessedness, as even then about fulfilling. The state of things was such, Eusebius tells us, that it looked like ‘the very image of the kingdom of Christ.’ The city built by the emperor at Jerusalem, beside the new and magnificent Church of the Holy Sepulchre,—the sacred capital, as it were, to the new empire,—might be, perhaps, he suggested, the New Jerusalem, the theme of so many prophecies. Yet again, on occasion of the opening of the new church at Tyre, he expressed in the following glowing language, not his own feelings only, but those, we may be sure, of not a few of the congregated Christian ministers and people that heard him: ‘What so many of the Lord’s saints and confessors before our time desired to see, and saw not, and to hear, and heard not, that behold now before our eyes! It was of us the prophet spake when he told how the wildernesses and solitary places should be glad, and the desert rejoice and blossom as the lily. Whereas the church was widowed and desolate, her children have now to exclaim to her, Make room, enlarge thy borders! the place is too strait for us. The promise is fulfilling to her, In righteousness shalt thou be established: all thy children shall be taught of God: and great shall be the peace of thy children.’ ”—Horæ Apoc., v. i., pp. 230-1.