In the book of Revelation, things happen in a sequence of seven: seven letters written to seven churches, seven seals on the scroll, seven trumpets of judgment and later, seven bowls of God’s wrath. Chapters 12-15 show another sequence of seven. There are seven “visions” each introduced by either “and behold” (12.1), “and I saw” (13.1; 13.11; 14.6; 15.2), or both (14.1; 14.14). The “visions” John sees are bizarre and make you scratch your head and say, “What in the name of everything good and holy is going on here?” I would like to focus on the images of chapter 12 in particular, and it might be helpful to see the visions like a political cartoon.
Below is a political cartoon that was circulated—I’m assuming—somewhere near the beginning of the United States’ involvement in World War II (I have made several unsuccessful attempts at identifying the artist and publication; if you could help out, I would greatly appreciate it!).
It doesn’t take long to get author’s intended point. There is a giant three-headed Beast (I use the word "Beast" intentionally!), the facial features of which make it apparent what it represents: The Axis powers of Nazi Germany, Fascist Italy, and Japan. In each of it’s six hands, the Beast holds a different weapon of war, symbolizing the military might of the Axis powers. Indeed, by the end of 1941, much of Europe was conquered by Germany and Italy, and Japan was successfully island-hopping in the Pacific. The Axis powers were flexing their military muscles with little hope of being stopped.
In front of the Axis Beast is a diaper-wearing toddler, holding only a slingshot—just a toy compared to the Beast’s artillery. He also has a sash with the year “1942”, perhaps indicating that in 1942, the US was a relative “infant” in the war. The odds are clearly against the toddler who nevertheless reflects brazen confidence, that with a simple stone he can defeat the three-headed Beast. Such confidence derives from the open book before him: David and Goliath. The “David & Goliath” metaphor is easily recognizable, especially in sports: on one side is a champion, expected to win and on the other side is an underdog. America is presented as the underdog, and the Allies’ victory is foreshadowed with the words, “... And David Slew The Giant...”
Of course, this is not literally how WWII happened. Europe and the Pacific were not literally conquered by a three-headed Beast. Nor was the United States a diaper-clad toddler brandishing a slingshot. Instead, this cartoon is a symbolic reflection of a deeper American attitude upon entering the war. All of the images symbolically represent something else. The three-headed Beast equals the Axis powers of Germany, Italy, and Japan. Their weapons reflect the military might of the Axis powers. The toddler symbolizes the US. Taken together, all of this figuratively equals the anticipated outcome of World War II: as David slew the Giant, so America and the Allies will militarily defeat the Axis.
It is helpful for me to understand the symbolic images in Revelation 12 and 13 like a political cartoon. In the first of John’s seven “visions”, he beholds a pregnant woman facing a red dragon. The pregnant woman gives birth and the dragon is unsuccessful at eating the woman’s son, who was caught up to God. The scene then shifts to heaven, where Michael (whoever he is) and his angels fight the dragon and his angels. Unsuccessful again, the dragon is thrown out of heaven and pursues the woman into the desert. In chapter 13, the second “vision” shows a Beast emerging from the sea, apparently healed from a mortal wound. The third “vision” presents another Beast emerging from the land, marking people with “666” (whatever that means).
Just like the political cartoon above which symbolically depicts American confidence upon entering World War II, the images in these "visions" point to something beyond the images themselves. The pregnant woman, the Dragon, “Michael”, the Beasts—they all equal something else, and when they are all taken together, they figuratively tell a story that reflects life as it actually is.
The pregnant woman equals the people of God, both Old and New Testament believers. This is apparent when we consider that in the Old Testament, a popular metaphor for God’s collective faithful people was that of a wife, bride, or virgin (and another popular metaphor for God’s unfaithful people was a prostitute). In addition, the Sun, Moon and twelve stars represented Jacob, his wife, and the 12 Tribes of Israel (see Genesis 37.9; ancient Jewish tradition also linked the Sun, Moon and stars with Abraham, Isaac, and all of Jacob’s offspring).
The great red Dragon who wants to eat the woman’s offspring equals Satan, the devil, “that ancient serpent” (Rev. 12.9). “Satan” is far more than an individual devil with a pitchfork and a pointy tail. It is also a symbol that more broadly represents all demonic evil which is opposed to God. This Dragon first reared it’s ugly head in the Garden of Eden, telling a bold-faced lie to Eve, and “satanic” evil has been at work ever since.
The woman’s male child equals the Messiah, suggested by his ruling the nations with an iron rod. The Dragon’s desire to eat the woman’s child equals the world’s attempt at preventing the Messiah from succeeding. When you read the gospels, it becomes apparent that Jesus’ life was in danger from the very moment it began. In his infancy, Herod ordered the death of all males under the age of two. Since then, Jesus’ life was marked by narrow escapes until finally he was put on the cross. In that moment, it seemed like the Dragon had “eaten” the child, but three days later, Jesus was raised from the dead and eventually, he was “caught up to God” (Rev. 12.5; see Acts 1.9).
“Michael” symbolically equals the Archangel-protector of God’s people. It is typical of apocalyptic literature to envision literal conflicts in angelic terms. In Jewish history, good angels (in this case, Michael) represented God and his people while bad angels (Satan) represented evil nations (Beale, G.K., The Book of Revelation. Grand Rapids, MI: The Paternoster Press, 1999, p. 650). In fact, there is an ancient Jewish document depicting the Exodus from Egypt in very similar terms (Mekilta de Rabbi Ishmael, Shirata 2.115-19). When the nation of Israel emerged on the other side of the Red Sea and Pharaoh’s army perished in the water, Israel’s “archangel” cast the evil angel of Egypt down into the Red Sea.
Chapters 13-15 will show more symbolic images including a Beast from the Sea, one from the Land, "666", a Lamb, virgins, wine, and a sea of glass, each of which equals something else. Taken together, the “cartoon” tells one long story which is meant to symbolically reflect actual life. Since the dawn of time, evil has tried to have its way with humanity, persecuting God and his faithful followers. However, through his faithful people (the woman), God would eventually provide a remedy for sin and evil through his Messiah (the child). Evil in the world made every attempt to prevent the Messiah from coming, even figuratively “eating” the Messiah. When Evil could not depose God or prevent His Messiah from providing salvation for the world, Evil then turned its attention to the rest of God’s people, “pursuing” them into the metaphorical “wilderness” (Rev. 12.13-17), making war with them—those who keep the commandments of God and hold to the testimony of Jesus (v. 17).
It remains for chapter 13 and the “Beasts” to show how the Dragon wages war on the woman’s offspring (which equals me). In the meantime, this first part of the “cartoon” in chapter 12 makes two general points.
First, the persecution by the state against God’s people described in the seal and trumpet sequences (chapters 6-11) is real, but there is something far more sinister happening than meets the eye. When Caesar proclaims himself as deity and coerces others to worship him under the penalty of death (or when pagan neighbors and false teachers participate in such worship and pressure us to do the same), they are participating in something far more demonic than perhaps they realize. You may remember Paul’s words to the Ephesians, that “we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (Ephesians 6.12).
Second, in the end, God wins. In fact, God has already won. When “Michael” and his angels fought against the Dragon and his angels, the Dragon was defeated (12.8). That was the very point at which the heavenly chorus began to sing:
Now the salvation and the power and the kingdom of our God
and the authority of his Christ have come
for the accuser of our brothers has been thrown down
who accuses them day and night before our God.
And they have conquered him by the blood of the Lamb
and by the word of their testimony,
for they loved not their lives even unto death.
Therefore, rejoice, O heavens and you who dwell in them!
This does not mean God’s people avoid persecution. However, it gives hope to the persecuted, knowing that evil will not ultimately win. The Dragon wages war on us only after his own demise has been secured. Our personal human experience may involve being unjustly punished, but he who takes our physical life cannot take our soul. In the end, God wins, and in fact, God has already won.
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