Commentary on Revelation, Lecture 2
LECTURE II.
Vers. 7.
And there was war in heaven, Michael and his Angels fought against the dragon, and the dragon fought and his angels:
8.
And prevailed not, neither was their place found any more in heaven.
9.
And the great dragon was cast out, that old serpent, called the devil and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
10.
And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
11.
And they overcame him by the bloud of the Lamb, and by the word of their testimonie, and they loved not their lives unto the death.
12.
Therefore rejoyce, ye heavens, and ye that dwell in them; wo to the inhabiters of the earth, and of the sea: for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
HAving given a little touch of the Churches first battell and the event thereof, untill her fleeing to the wildernesse, he returneth, from this 7. vers. unto the 13. more fully to explicate that war, that the strangenesse of the event of a womans victory and her childe against a Dragon may appear not to be from her strength, but from a good Captain who sideth with her, and fighteth for her. The story is resumed in these words, There was war in heaven: By heaven we understand the Church; not as if one part of it were divided against the other, but that the Church was the seat, and object of it, the devil invading her by open proclaimed war against all Christians. He overruneth her by massacres and persecutions, as invaders overrun invaded Kingdoms. She again, by Michael and her members, resisteth that fury, so the war is here. By war we understand, not secret enmity, as alwayes there is, nor peculiar incursions, such as come now and then by starts, as in Iulian his time and some others, but open professed and avowed universall war, such as the heathenish persecuters maintained both in their decrees and in the execution of them for three hundred years, such war as professedly the Church did not meet with since.
The parties are more insisted on than formerly, 1. In their leaders. 2. In their followers or souldiers. Michael is generall on the womans side; we take it to be Christ, who is Commander and Leader, Isa. 55.4. and Captain, Heb. 2. It is like he is also intended, Dan. 12. to which this alludeth. His souldiers are both his Angels, properly taken, (for Heb. 1. they are ministring spirits for the good of the heirs of salvation, and are also at our Lord Jesus His command,) and also His members in the Church Militant, especially his Ministers who did fight on Michaels side: for vers. 11. they are such who overcome by the Lambs bloud, their own sufferings and His word, which agreeth not to Angels properly so called: Thus Christ and his followers make one side; for, all the Armies in heaven follow him, Rev. 19. On the other side are the Dragon and his Angels, he wanteth not such as take orders from him. We understand here also not only spirits, but wicked men, Emperours, Judges, Souldiers, &c. who are afterward said to be with him cast out of Authority and respect; this is in allusion to the devils casting out of heaven. Here is insinuated some order amongst the devils, whereof there are many legions to prosecute their designe: and though all be spirits and devils, yet may there be amongst them an order, some higher, some lower; some leading, others giving obedience, all concurring for supporting their work and Kingdom of darknesse, without which Christ saith their Kingdom would not stand; which order (if it may be called so) may stand till the last Judgement when there shall be no more work for devils of this kind, and, it may be, continue in some respect, as it serveth to promove Gods design of punishing the reprobates, in which they are (some way) Gods executioners.
If any ask how these parties so different did fight? Answ. The Dragon their pursuer he fought, 1. by edicts, condemning and inhibiting Christianity: 2. By violence, fire, sword, and all sorts of tortures, pursuing them that professed it. 3. By degrading them from places of respect, spoyling them of their goods, banishing them and leaving them obnoxious to all wrong and injustice without protection. 4. By cruel calumnies, lies and aspersions made and put upon Christians and on their meetings and Religion, as the most vile creatures for adulteries, gluttonies, seditions, &c. as may be seen in the Apologies written for Christians defence, and many other wayes he pursueth his old enmity.
Michael again and his Angels fought, 1. by the clear and powerfull preaching of the Gospel, that two edged sword that goeth out of his mouth, whereby Satans Kingdom was exceedingly shaken. 2. By publick Apologies and defences written for Christianity and Christians, by Aristides Quadratus, Iustin… Martyr, Tertullian, Cyprian, Melito, &c. whereby the enmity of many Emperours and hot persecution was somewhat abated, as is to be seen in the third seal. 3. By patient and chearfull suffering, vers. 11. thereby giving a great defeat to him, when God furnished His servants, so that on-lookers would be forced to yeeld to that way. 4. They fought by their prayers, whereby notable effects for help were obtained; and by their holy conversations, whereby the enemies were often convinced of their innocency: and beside these, Michael he fought by filling their hands with other wars, sometime stirring up some within, sometime some without that diverted them, as the Philistines did Saul from David; sometime Michael fought also by visible terrours, when Aurelianus had subscribed the decree, by a terrible thunder he was so stricken with terrour as presently to revoke it, and stay the persecution ere it began; he fought evidently also by taking vengeance almost on all the bloudy persecuters, as Nero, Domitian, Dioclesian, &c. At last also by raising and stirring up Christian Emperours, and so putting Arms in Christians hands whereby they were imployed by him to execute vengeance on heathen worshippers and their gods, as in Constantin's time, where this first battell was ended, and the childe taken up to heaven.
Thus have we heard the battell in its parties, now see it further explained in its event; which is set forth, 1. By narration, vers. 8. and 9. 2. By way of song and congratulation, vers. 10, 11. and 12.
The narration is in more dark and figurative expressions, the song or poeticall congratulation is more plain; for, praise ought to be clear, and the songs in this Book help much to the understanding of it, Therefore by it we are to expound the former.
The narration of the event aimeth at one thing, to wit, to set out Michaels victory, which was hinted at, vers. 5. and the devils defeat, which is more expresly named and insisted on here in four steps, First, The Dragon prevailed not; more is implyed, that is, not only he gained not ground, but he was also alwayes the further behind, and so will all be that have Michael for their party; and so will all the Churches trials end in her advantage and victory; for so speaketh the first indiction of this war, Gen. 3. betwixt two seeds. This is a sure side to fight on.
The second is, neither was their place found any more in heaven; their place, that is the devils place and these great mens rooms which they filled, their grandour and authority was overturned exceedingly (for, the Scripture useth to expresse folks totall overthrow by this, that their place is not discernable, they are so clean swept away, Psal. 37.10. Iob. 7.10.20.9.) for here all was quite altered, and they were casten out of heaven, that is, from Authority and respect and also from publick heathenish worship when Christianity became to be approven, as it was more fully explained in the sixth seal, Chap. 6. Their Temples were destroyed, idols defaced; and whereas the devil before was openly worshipped by them, now he wanteth the estimation of a god-head and divinity when the Gospel discovereth him. It is like Christs word, I saw Satan fall from heaven like lightning, that is, from that estimation and respect or rule that he had amongst the people, while in darknesse he sat on his throne, from which he was cast by the preached Gospel, so as he was never so openly and settledly admitted to such rule and respect again. This allusion is to Satans first casting out of heaven, and Lucifers, Isa. 14. when God (as it is Exod. 12.) took vengeance on their gods.
3. This is more fully set forth, vers. 9. in two steps, 1. The place whereto he was cast, and who he is. It is to the earth, as opposit to heaven, 1. in respect of his throne in Idolatry and Temples he is cast down and put to contempt, as the earth is sometimes taken. 2. In respect of civil Authority, he is cast from that, to be among the common sort, the supream magistracie being pulled out of his hand whereby he was said to have the throne. 3. As the earth is opposed to the Church of Christ as well as to a Churchstate, he was put from treading on her and making her the seat of his war professedly as before, he was now restrained from raging at his pleasure there, though not altogether; he doth not now openly on the throne reign, but is cast down, as it were, amongst commons, to endeavour by subtilty what before he assayed openly; like a Serpent, now he is put to creep with his wiles which follows after; for, his spewing out heresies after the woman, and his reigning, as it were, by his lieutenant, saith, he was not cast out of the Church simplie, but in respect of what he was formerly, after this he is necessitated to take a more indirect under-hand way.
4. The Dragon is described by some properties, expressed in his names, 1. That old Serpent, for subtilty a Serpent, Gen. 3. yea old, as not having begun to deceive then, but now of great experience in that trade; he is an old deceiver. 2. Devil, a calumniator, tearing folks with reproaches and slanders, whereof that time was full; thus he slandereth Christians before others. 3. Satan, that is, an adversary or accuser: this looketh mainly to him as an accuser and traducer of the Godly before Gods bar and justice, as he did Iob, Chap. 1. This expresseth his serpentine nature, who is in himself deceitfull, and the miserable effect of it to them who trust him, as our first parents did, they are deceived. Thus is the devil described as a Serpent to tempt and beguile the world, a devil to slander and pierce through innocents with calumnies, and Satan to traduce men to God and God to men, Zech. 3. all agree well to him. Again, his angels were cast out with him: wo to them that stand and fall with the devil. In a word, his speciall instruments, idolatrous Priests, and cruell Heathen persecuters, all they are cast down together; as he wanteth the supream honour in Civil and Ecclesiastick dignity, so as he formerly enjoyed it, so do they want their inferiour dignities and places: when wicked great men are cast down, many under-instruments ruine with them. The allusion is, as we said, to Satans casting from Heaven, that keeped not his first habitation, Iud… 6. and to Lucifer, Isa. 14. holding forth, that now by this victory not only the great agent the devil, the supream commander, but his under-officers were also pinched and brought low.
The Song followeth, in a congratulatory way expressing the same thing in plain terms without figures. 1. The victory is laid down, vers. 10. 2. The mean or way whereby they attained it, or their weapons, vers. 11. 3. The use or effects of it, both to heaven and earth.
This delivery is so notable that it is and shall be the ground of a Song in the Church, whereby both the greatnesse of it and the certainty of it is expressed, and the Churches duty also: the former events are two wayes expressed; the first, vers. 5. The childes exalting, is expounded to be the coming of Salvation, that is, deliverance from that persecuted condition, which they had been so long praying for. 2. Strength, that is, the evidencing of Gods strength in bringing the Church through, and giving her who was weak, strength to bring forth. 3. The Kingdom of our God, as Chap. 11.15. It is the magnifying of His Kingdom and declaring Him to be King; which though really it was alway, yet was it not so known in the world before. 4. The power of His Christ, that is, His taking to Himself power and reigning, as Chap. 11.15.17. which is called (Chap. 6.) The day of His wrath: Christ who in the worlds eyes was thought little of and weak before this, now His power kytheth, and enemies are made to say, He is a great God, as was cleared on Chap. 6. ult.
The second effect of the devils casting to the earth from Heaven, is expressed in that he is cast down, that is, dethroned, put from the visible Kingdom and Authority which he had when the worlds authority countenanced him. Now these are upon the Lords side, and the Kingdom is His, when this accuser, (whereof formerly we spoke, vers. 9.) who uncessantly pursued the Godly, is put quite out of respect be what he was in, and Christianity brought in request, Psal. 22.28. These words being plain and the scope being to resume the former delivery in a ground of praise, there is a clear key here to open all this vision; for, what was casting from heaven, is here casting down or degrading.
This 11. vers. holdeth forth the weapons, 1. Faith in Christs bloud, whereby all these accusations were repelled as with a shield, Eph. 6. and seing He died, who can lay any thing to their charge? Rom. 8.34. They are saved before God through His righteousnesse, that is the ground of their victory: He is called the Lamb in reference to the Sacrifices, and so it pointeth out this to be the effect of His own offering up of Himself; all the Saints victories flow from this. 2. The word of their testimonie, is their stedfast adherance to their profession, and their confession of that Truth, as Chap. 6.9. called (Rom. 10.) conf…ssion unto righteousnesse with the mouth; which testimonie, in despight of torments, exce…dingly defeateth the devil. A clear and full testimonie is an excellent ornament to Christianity, and giveth a special charge and defeat to the devil. What a testimonie is, we shew in the fifth seal, Chap. 6. which is contemporary with this; this is not only really to be found within, but in appearance and profession to be so also before men. The third weapon is suffering, They loved not their lives, that is, when a testimonie was called for they cared not for their life, as Paul said, Acts 21. It was not dear to them, and they were not swayed with the consideration of suffering. This may appear, 1. by their joyfull suffering of the most cruell death. 2. By their refusing deliverance at the most seeming easie rate, as was marked before, Chap. 6. 5. seal: so that as it is in Plinius secundus, they thought it needlesse to seek to punish these who more willingly offered themselves, and more chearfully suffered than any could pursue them.
The last part of the Song, vers. 12. hath two things in it, poetically setting out, 1. The happy condition of the Godly, who are called dwellers in heaven, because their conversation is there. 2. The miserable condition of earthly-minded Professors, or these who were without the Church; the one might rejoyce, for they had a present delivery; the other hath a wo coming to them, or a lamentation or alace pronounced for them, because this succeeding triall would destroy moe souls than the other did bodies, from two reasons, 1. The devil was come down to them; having no hopes of successe against the stedfast seed, he was now to take another way that would prevail against many rott…n Professors; or, being driven from the Authority of the Empire, he would rage more amongst and against other heathenish people both within and without the Empire. 2. He hath great wrath: though his power was broken, yet his enimity was no whit abated, but rather irritated and stirred up; and the reason is added, because he saw his kingdom in the world, wherein for a long time he had keeped preheminence, was begun to fall, which would by this party be brought to nought. He took this for an alarm of his finall ruine and restraint within the pit, which he knoweth is abiding him, and ere long (in respect of eternity or that time he had before) he was to get that sentence executed on him, so that the world had no ground to be secure: and, it may be, that what is spoken of the earths drinking up the flood, which was by him intended to destroy the woman, is the accidentall effect or consequent wherein this wo consisteth. It is like that word (Mat. 18.) Wo to the world because of offences: for, the great weight of all these ills which he now multiplieth, falleth upon the poor earthly Professors that make no conscience of watching against them; for the Churches flying which followeth, hath safety with it to these who are her true seed, but it is a wo to the earth, from whom she fleeth, because then the devil hath all left to him without that publick opposition that a standing Church made to him. It is no l…ttle mercy when there is a publick Church-state, and no little curse when she is not so discernable. Hence Observe,
1. When the Church seemeth weakest, like a poor woman travelling, and enemies seem strongest, like a great red Dragon, even then the Church is strong and hath moe for her t…an against her, if she saw them as the Prophet said to his servant, 2 King. 6.16. 2. In the Churches weakest time she losseth no battell, and the devil in his strongest time never prevaileth; nay, when his instruments are taking the bloud of Christians, they are but pulling down their own throne and establishing Christs. Better be a single Souldier on Christs side, than a Commander of a whole Army against Him. 3. See what sort of enemie the Church hath to do with, and what cause she hath to watch. 4. From the Song Observe, The sadest conflicts of the people of God have joyfullest outgates, there is an excellent song here on the staying of the Dragons persecution, as Chap. 11. before: and it is so in all the difficulties of Believers, there is a delivery attending every one of them, a day after the darkest night, a fair sun-shine after every showre, a long eternity of joy after a temporary affliction. Bear your trials the better, and wait for an outgate when God shall be pleased to give it; and if He delay, think it not long, it is coming, when or how, He knoweth, in whose hands are times and seasons, which is not for us to know.