Partial Rapture Believers Often Get the Details Wrong!
WARNING: DO NOT READ THIS RESPONSE UNLESS YOU ARE WALKING DEEPLY IN CHRIST, OTHERWISE YOU WILL NO DOUBT MISREAD IT.Originally Posted by Chris
Chris is incorrect in several ways:
1) Rev. 12.5 is the partial rapture coinciding with Rev. 7.9 "before the throne" before the trumpets of the Tribulation are blown. The Lord was already taken up in Rev. 5 and the 1st seal with the bow without the arrow, looking like a cross, for when it was shot, it gave Satan a deadly wound on that cross because he could no longer work through the believer's flees since the old man has died on the cross (trusting the believer appropriate this full measure accepting the reality of it). The six seals of the past 20 centuries lead to the 7th seal which opens of the 7 trumpets of the Tribulation. The first Trumpet commences the first rapture at 7.9. To understand this, you must understand that Rev. 7 to 11 are the major points of the Tribulation period (with the 5th seal also pertaining to first rapture of the martyrs), and Rev. 12 to 19 give the details of Rev. 7 to 11, like how Gen. 2 gives the details of Gen. 1. Naturally then Rev. 12 coincides with Israel in Rev. 7.1-8 and v.9 for first rapture of the man-child overcomers. Approximately 1/7th are overcomers as typified by the Philadelphia church and not as commonly thought to be Peter, James and John at the transfiguration. But then the other 9 disciples pass through Tribulation, for they too were martyrs except for unsaved Judas. A better comparison would be Jesus was taken, but the disciples were left.
2) It includes Jesus as He has resurrected already; it's main emphasis though are overcomer believers who are ready to be received at first rapture before the Tribulation commences; who shall wage war with Michael against Satan due to the fact they are overcomers. Those who overcometh are God's greatest spiritual warriors.
3) The woman initially is Israel then becomes God's eternal will at the end of this age. (deeper explanation given below).
4) Verses 5 and 6 there is no gap of 2000 years as explained in (1), but it is from the first rapture through the 7 years, particularly the three and a half years Israel flees in the wilderness.
7.9-17 THE SCENE IN HEAVEN AFTER THE CHURCH IS RAPTURED
This section sketches for us this scene in heaven. Who is the great multitude? Though we dare not conclude definitely that this refers to the whole church, we would nevertheless say that it includes the majority of the redeemed of God; that is, it consists of those in the first rapture, plus that great number who are raised from the dead, together with the relatively smaller number of those who yet remain alive on earth and are changed. Here we are not shown how the church is raptured, only an outline description is given of the heavenly scene after the church has been raptured. Yet how do we know that this is the scene in heaven of the raptured church? The reasons are given below.
(1) The number: "a great multitude, which no man could number" (7.9). At the first rapture there cannot be such a vast number. Hence this must be a conglomeration of several raptures.
(2) "Standing before the throne and before the Lamb"—Since 4.2 reads that "there was a throne set in heaven", those who now stand before the throne here must have arrived in heaven.
(3) The great tribulation spoken of in 7.14 is the same as mentioned in John 16.33. Therefore, the countless number here includes all who have been persecuted throughout the centuries: some have gone through martyrdom, many have been raised from the dead. Those who are resurrected will naturally surpass in number those at the first rapture.
Please note that 7.9-17 narrates the period from the rapture (the first rapture) to eternity (the new heaven and the new earth). What is described in 7.15-17 depicts the same scene as is found in 21.3-7.
Note also that 7.9-17 only deals with rapture generally, not exclusively; and neither does it speak exclusively of the scene of eternal blessing. Consequently, we must not conclude that what is given here is indicative of the rapture of the whole church once and for all; for nothing is said as to how this vast multitude got there, it only states that they are there.
7.9 "After these things . . . , standing before the throne and before the Lamb"—This word implies that before the opening of the seventh seal there must be a rapture.
Who is the great multitude? They are the redeemed ones by the precious blood of the Lord during these past two thousand years. The positive arguments for this view are as follows.
(1) The number. "And behold, a great multitude, which no man could number"—Those who belong to Israel are usually numbered in the Scriptures, such, for example, as the twelve tribes, the seventy souls which went down into Egypt, and the certain number of people given as coming up out of Egypt. We also have the various numberings recorded in the book of Numbers; we in addition see how David numbered his people. It seems that generation after generation the number belonging to Israel was continually given.
Even as is indicated in 7.1-8, they have a number. Although in the church there is first the 12 apostles, then the 70, and later the 120, the 3,000, and the 5,000, it is also stated that "the Lord added to them day by day those that were saved" (Acts 2.47). But here in 7.9 it is declared that "no man could number" the multitude.
By doing a little arithmetic we will readily see that this great multitude cannot be the people who will come out of the three and a half years’ Great Tribulation. For the biggest number recorded in this book of Revelation is twice ten thousand times ten thousand, which amounts to 200 millions. Now in order to be that which no man could number, this multitude needs to be a number greater than the 200 millions comprising the armies of the horsemen (9.16).
(2) Whence. "Out of every nation and of all tribes and peoples and tongues" (7.9)—With respect to 5.9-10, we know these who come out of every nation and tribe and people and tongue are the Gentiles chosen and gathered to God. In other words, the church. ("God visited the Gentiles, to take out of them a people for his name", Acts 15.14-19. During the church age, even a Jew is saved after the manner of the Gentile, that is, he takes the position of the Gentile while he believes in the Lord. Hence the church may be considered to be the saved among the Gentiles. Unquestionably, in the church there is neither Jew nor Gentile.)
(3) Whereto. In 6.17 the question is asked—"Who is able to stand?"; here in 7.9-17 are a people who have arrived and stand before God. Only to the church has God given the promise of rapture, and none but the church may stand before God.
(4) When will God return to deal with the Jews? Not "until the fulness of the Gentiles be come in" (Rom. 11.25,26). Therefore, the multitude here must be the people referred to in Romans 11.25. It is the church.
(5) To none of the 24 elders, the four living creatures, and the 144,000 is it said that they are purchased with the blood; but to this people here it is stated that they are washed in the blood.
(6) Though they are arrayed in white robes which is God’s promise to the church in Sardis, yet Sardis and Philadelphia cannot have included such a tremendously large number of people. Who else except the church possesses such a glorious future? Hence what is depicted here must be the scene of the raptured of the church in heaven.
(7) The attitude of the angels. The first word uttered by the angels is "Amen" (7.12). There is joy over the sinner who repents (Luke 15.7). How can the angels refrain from rejoicing and praising when they see so many people coming before the throne and before the Lamb?
(8) Their robes are made white by being washed in the blood (7.14). This is the unique privilege of the church.
(9) 7.15-17 is quite similar to the situation in eternity as given in 21.3-7. The overcoming mentioned in 21.7 is the faith that overcomes (1 John 5.4), for the previous verse reads: "I will give unto him that is athirst of the fountain of the water of life freely" (21.6).
"Arrayed in white robes" (7.9)—This refers to the cleanness of conduct, because the robes are washed white in the blood (7.14).
"And palms in their hands"—This signifies victory (Lev. 23.39-43). During the feast of tabernacles branches of palm trees are used, which feast denotes that God will temporarily dwell with His people (thus typifying the millennial kingdom).
7.14 The phrase "the great tribulation" is not the Great Tribulation of three years and a half duration. The reasons are as follows.
(1) At the earliest, the Great Tribulation should commence at the sounding of the "woe" trumpets, the first of which is the fifth (8.13, 9.1a). Yet 7.9 is an intimation of a rapture having taken place before the seventh seal. Some of these people must have arrived at the throne without passing through the time of the "woe" trumpets.
(2) The Great Tribulation cannot begin before Satan is cast down to earth. Satan will be cast down at the sounding of the fifth trumpet (9.1); and before the horrible situation of the 42 months prevails on earth (13.5), the man child is already raptured to the throne (12.5). Though this man child may not include all the people referred to in 7.9, nonetheless we dare say that it embraces a part of that great multitude.
(3) As soon as the seventh bowl is poured, the kingdom arrives. During the kingdom age we do not see the temple in heaven, instead we see the temple on earth as described in Ezekiel. Who will have the time and opportunity to serve God during the Great Tribulation? Yet 7.15 clearly states that God’s servants serve Him day and night.
(4) There cannot be so many people saved at the Great Tribulation. Since the great multitude mentioned in 7.9 is said to have come out of the great tribulation (7.14), this great tribulation must be different from that which comes at the fifth and sixth trumpets.
(5) According to 11.1, there are those who worship in the temple of God in heaven. Aside from the people cited in 7.9, where can there be found any who worship God in heaven? For at that time the Great Tribulation as predicted in the book of Revelation has yet to begin. In the new heaven and the new earth, no temple is seen (21.22) because the Lord God the Almighty and the Lamb are the temple thereof. (God and the Lamb form the center of the new city. Following the mentioning of the temple of God in 3.12 are found the words "he shall go out thence no more", for the simple reason that God and the Lamb are the temple in the new heaven and the new earth.)
(6) The Bible expressly says that there are believers who do not pass through the Great Tribulation (for example, Luke 21.36 and Rev. 3.10).
(7) Suppose these people mentioned in 7.9 did in fact pass through the Great Tribulation of three and a half years; then they must have died at the time when the temple is trodden underfoot by the nations. But according to what is given in 11.2 it is impossible to include the church therein. So how can it be held that the multitude cited in 7.9 comes out of the Great Tribulation of three and a half years?
(8) The Great Tribulation of three years and a half spoken of in Revelation is especially related to the Jews. Both Daniel 12.1—"And there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered . . ."—and Matthew 24.16-18 depict particularly the situation of the Jewish people. God’s primary purpose is to make use of the Great Tribulation to deal with the Jews. "The time of Jacob’s trouble" spoken of in Jeremiah 30.7 manifestly points to the Jews. But in the book of Revelation reference is made to the subject of tribulation several times in connection with the church, such as in 1.9 and 2.9-10,13.
According to John 16.33 tribulation seems to be the earthly portion of the church for she must pass through a prolonged duration of sufferings. Accordingly, this tribulation may also be described in the same way as Revelation 7.14 itself literally does in the Greek original, namely: "the tribulation the great".
Nevertheless, the great tribulation cited in Revelation 2.22 is very different from that in 7.14, nor is it the same as that of the three and a half years mentioned elsewhere in Revelation. (The words "through many tribulations we must enter into the kingdom of God" in Acts 14.22 has reference to the common experience those who enter the kingdom of God will share on earth.)
"And they washed their robes, and made them white in the blood of the Lamb" (7.14b). "Robes" is in plural number, and these robes signify righteousnesses, even the righteousnesses of the saints. They do not refer to the Lord Jesus Christ as our righteousness. Indeed, the robe (singular) is righteousness (Is. 61.10), and it is the Lord himself (Jer. 23.6), for Christ is our righteousness (1 Cor. 1.30). We are clothed with Him as we come before God. But this righteousness has no need to be cleansed by the blood.
Hence we have two robes: the one we are clothed with when we are saved, by which we stand before God; the other is our own righteousnesses—even our victories—in which we may stand before Christ. The white garments spoken of in Revelation 3.18 require a price, whereas redemption is that which need not be bought.
No Christian will be judged and condemned before God (John 5.24); but no Christian will be exempt from having to stand and be judged before the judgment seat of Christ according to what he has done (2 Cor. 5.10).
Believers’ robes are washed clean, yet not because of the great tribulation but because of the blood of the Lamb.
The very fact that the robes of the saints are washed in the blood of the Lamb shows how they once were defiled on earth yet they have followed the instruction of 1 John 1.9, and thus they are cleansed.
7.15 "Therefore"—This is a continuation of what has been mentioned before. They are qualified to serve God because they do not overlook sins.
7.16-17 Compare these two verses with Isaiah 49.10 (also cf. Is. 49.6 with Acts 13.47; Is. 49.8 with 2 Cor. 6.2). "Hunger no more, neither thirst any more"—These words show how all expectations have been satisfied.
"Neither shall the sun strike upon them, nor any heat"—In the holy city, the New Jerusalem, there is no need of the sun or of the moon (21.23, 22.5). Not that there is no more sun nor moon, but that there is no need of these lights. On the new earth however, there will still be night, for since day is mentioned in Revelation 21.25, there must also still be night on the new earth."Wipe away every tear from their eyes"—This reveals that there will now be no need to shed tears.
The multitude mentioned in 7.9-17 and the people represented by the man child in 12.1-11 have many points in common:
(1) According to 7.10 the multitude are saved by the Lamb, and according to 12.11 those included in the man child overcome because of the blood of the Lamb.
(2) Those mentioned in 7.9 stand before the throne; the man child spoken of in 12.5 is raptured to the throne.
(3) Salvation is attributed to God and to the Lamb in 7.10, and in 12.10 salvation is said to come from God and His Christ.
(4) We read in 7.1-8 that the twelve tribes are sealed, and we read in 12.1 that the woman has upon her head a crown of twelve stars. (The crown of twelve stars does not refer to the twelve apostles, for Joseph dreamed of twelve stars and those clearly pointed to the twelve tribes.)
(5) We find in 7.11 that the angels burst out in praises, and we find in 12.10 that a great voice is heard in heaven.
(6) Since the people spoken of in 7.9 stand before the throne of God they must have resurrection bodies, and likewise the man child spoken of in 12.5 must have a resurrection body. The word "delivered" in verse 5 should be explained according to the rule of interpreting visions, not according to the rule of literal interpretation. From the explanation given in Acts 13.33-34, we can readily see that this is resurrection. Without a resurrection body no one can see God, for he will be reckoned as naked (2 Cor. 5.2,3; Ex. 20.26, 28.42). 1 Corinthians 15 speaks of resurrection as a sure fact; 2 Corinthians 5 speaks of the facts about resurrection. Today there is no Christian before the throne; this will be true later in the future. In Revelation 4.6 no one is shown standing on the glassy sea; only by the time of Revelation 15 will there be people standing on it (v.2 mg.). Acts 2.34 explicitly says that David has not ascended to heaven, and 1 Samuel 28.13-14 definitely states that Samuel came up out of the earth. Both indicate that they have not yet been clothed with a resurrection body. The Lord alone is one who descended out of heaven and yet is in heaven (John 3.13). Even Enoch and Elijah, who were taken to heaven, may presently be placed somewhere else, since they probably do not have a transformed body.
(7) In 7.15 we have the words "spread his tabernacle over them", in 12.12 we have the words "O heavens, and ye that dwell in them" which in Greek is "ye that tabernacle in them" (see also John 1.14 where "dwelt" in Greek is actually "tabernacled").
(8) Those mentioned in 7.9 are overcomers, for (a) the white garments are promised to those in Sardis who have not defiled their garments, (b) not to pass through the trial of the Great Tribulation to come is assured to those in Philadelphia who have kept the word of patience, and (c) the palm is always a symbol of victory. The man child spoken of in 12.5 is likewise an overcomer, since he will rule the nations with a rod of iron.
The Trinity of Satan (12.1-13.18)
"Come, Lord Jesus", CFP, Part 6 The Trinity of Satan, by Watchman Nee
12.1-6 “A GREAT SIGN”
A sign appears to tell people what is to be expected. Beginning in 12.1 the apostle John again prophesies, in accordance with the words of chapter 10—“Thou must prophesy again” (v.11).
Hence the portion of Revelation from 12.1 to 22.21 is a prophesying again, with a view to supplementing the first part which runs from chapter 6 to chapter 11. The first part (6-11) gives the outline in order, while the second part (12-22) presents the details.
In 11.15 the great voices in heaven are recorded as saying: “The kingdom of the world is become the kingdom of our Lord, and of his Christ: and he shall reign for ever and ever”—This word projects itself beyond to the new heaven and the new earth, for this kingdom is to go on forever and ever. Thus chapters 6-11 may be considered as speaking on to the point of the new heaven and the new earth. Chapters 12-22 take up the vital points belonging to the first part by explaining them in detail. Just as Genesis 1 speaks of what God has done in the six days, Genesis 2 treats specifically of what God does on the sixth day. In this matter of treatment, therefore, Revelation 6-11 can be compared to Genesis 1, and Revelation 12-22 to Genesis 2.
The star fallen from heaven to the earth in 9.1 is the same person as the great red dragon spoken of in 12.3.
Chapters 12-14 are written symbolically, while matters mentioned in chapters 15-16 are presented literally, with the contents of chapters 17 and 18 again being shown in symbolic fashion. For it should be noted that the wrath of God and His judgment are never presented symbolically; they are always given in literal form.
12.1 Some suggest that this woman is Mary, but such an interpretation is incorrect because (1) it is inconceivable that Mary could possess the glory depicted in 12.1; (2) this woman already has other children (12.17), but the Lord Jesus is the firstborn of Mary; and (3) this kind of interpretation is contrary to the very nature of this prophetic book. If the woman is Mary and the man child is Christ, then this would be historical and not prophetic in nature. Yet this book is the very revelation of Jesus Christ.
Who, then, is the woman? Before answering directly, let us make the following observations:
(1) All single women mentioned in this book point to some city (17.18; 21.9,10).
(2) J. K. Seiss has indicated that the sun represents the Lord, the moon the power of darkness, and the twelve stars the twelve tribes of Israel. It is within reason to say that the sun speaks of Christ and the twelve stars the twelve tribes (Israel), but what is the basis for saying that the moon stands for the power of darkness? Robert Govett has stated that the sun suggests grace which idea is acceptable, that the moon represents the law which thought is totally unacceptable, and that the stars stand for the twelve tribes of Israel which interpretation is also acceptable. The difficulty lies in explaining the moon.
Thus there are those who claim that these sun, moon, and stars all point to Christians. Their basis for so interpreting is in 1 Corinthians 15.41. Yet there is a great difference between the stars mentioned in 1 Corinthians 15.41 and the stars here in 12.1. For the stars in the latter case are described as “twelve stars”—a specific rather than general reference.
Our answer is: this woman signifies Jerusalem of the nation of Israel. And the reasons are as follows.
(1) By reading Genesis 37.9-10 we readily know that the sun stands for Jacob, the moon for his wife, and the twelve stars for the twelve tribes of Israel. Since the sun, moon, and stars are spoken of together, this leads us to believe that the woman is the city of Jerusalem—which represents the nation of Israel.
(2) “Arrayed with the sun”, not the sun itself, is what is in view here. This distinguishes her as the mother of Israel. The phrase “and the moon under her feet” is to indicate how she is being forgotten, while the words “and upon her head a crown of twelve stars” clearly stand for the twelve tribes of Israel.
(3) “Travailing in birth” (12.2). In Isaiah 26.17-18, in Jeremiah 6.22-25 (where Zion is Jerusalem), 13.19-21 and 30.6-7, and in Micah 4.8-10 and 5.1-3, all these prophets announce beforehand that Jerusalem will be in pangs as a woman is found in travail.
(4) The archangel Michael comes to help. According to Daniel 12.1, at the time of trouble Michael shall stand up for the children of Israel.
(5) God orders the woman to flee to the wilderness (12.6,14). According to Matthew 24.16-21 our Lord clearly tells them to flee (cf. also Luke 21.20-24).
Why are Christians considered as coming out of Jerusalem? Because (1) the Lord is the Lion of the tribe of Judah (Rev. 5.5), (2) salvation is from the Jews (John 4.22), and (3) the Jerusalem above is our mother (Gal. 4.26).
In the Old Testament record there is only one woman who had an encounter with the serpent, and she is Eve of Genesis 3. Now in the New Testament there is also one woman who had a skirmish with the serpent, and she is this woman of Revelation 12. This shows the unity of the Bible. Here God purposely mentions that the great dragon is the old serpent, thus distinguishing it as the one, same and only old serpent. Likewise, this woman will also be the same woman as in the Garden. Moreover, as there are sun, moon and stars mentioned in Genesis 1, so there are sun, moon and stars spoken of here. As there is the serpent in Genesis 3, so the serpent is present here. As the seed of the woman is mentioned in Genesis 3, so the seed of the woman is also shown here. And as travail in birth is predicted in Genesis 3, so travail in birth is presented here. By studying these two passages of the Scriptures together we may conclude that this woman is none other than the woman who has been foreordained in the eternal purpose of God and who will experience such things as these at the last days. Hence we may say that the woman mentioned in Genesis 2 reveals the eternal will of God; the woman seen in Ephesians 5 unveils the position and future of the church; the woman spoken of in Revelation 12 discloses that which will happen at the last days; and there is yet a woman who will declare what is going to be in eternity.
When this woman appears in the vision now before us, the Bible describes her as “arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars”—And these descriptions have their dispensational meanings:
(1) This woman is arrayed with the sun—the sun points to the Lord Jesus. Since the woman is arrayed with the sun, this indicates that the sun shines at its brightest hour upon the woman. In this dispensation God is manifesting himself through her. This is her relationship with Christ and with the dispensation of grace.
(2) This woman has the moon under her feet—the word “under” does not imply “tread upon”; in the Greek the word simply means a lying under her feet. The light of the moon is not self-producing but is reflective. Things in the dispensation of law only reflect the things in the dispensation of grace, for the law is but a shadow. The holy temple, the ark, the incense and the shewbread, the sacrifices which the priests offer, and even the blood of the bullocks and lambs—all these are types. The moon being under the woman’s feet shows how the things of the law are subjected to her, that is to say, they belong to her. So that this description tells of the woman’s relationship with the dispensation of law.
(3) This woman wears upon her head a crown of twelve stars—the distinguished personages who figured during the dispensation of the patriarchs may be counted from Abraham up to the birth of the twelve tribes of Israel. Wearing such a crown of twelve stars shows the relationship between this woman and the dispensation of the patriarchs.
From the above observations we can understand that this woman is related not only to the dispensation of grace but also to the dispensations of law and of the patriarchs, although here her relationship with the dispensation of grace is most intimate. And hence representationally this woman includes in herself the people found in the dispensations of the patriarchs and of law as well as in the dispensation of grace.
12.3 “A great red dragon”—He is the same as “the old serpent” or “the Devil” or “Satan” found in 12.9. This serpent is the very one spoken of in Genesis 3.1. “Red” is the color of war. As a great red dragon he is a killer from the beginning to the end (cf. John 8.44; 1 John 5.19). “Seven heads” (see 17.9,12)—Ten horns represent the kings under the great king. The head is bigger than the horn and it is the head that makes use of the horns. Hence the dragon will use the so-called revived Roman Empire together with these lesser kings to persecute God’s children.
12.4 “The third part of the stars of heaven, . . . cast them to the earth”—These stars are the angels cited in 12.9. The third part of the angels of heaven has followed the devil. The casting down of the dragon will occur after the man child is raptured.
12.5 Who is this “man child”? Some say it represents the children of Israel, but this is not possible due to the following reasons:
(1) The sun, moon and stars already represent the nation of Israel.
(2) This man child is caught up to the throne. The Bible never suggests that the nation of Israel will be raptured, for such a thought is in direct conflict with the prophecies concerning the nation of Israel.
(3) This man child trusts in the blood of the Lamb (12.11), but the nation of Israel does not. Some people have even advanced the theory that at the time of the Great Tribulation many of the children of Israel will believe in the Lord. Yet the Bible has not said this. What the Scriptures do say is that when the feet of the Lord Jesus shall touch the Mount of Olives God will open a fountain of salvation for the children of Israel, and then and there they will be saved (Zech. 13.1, 14.4, 12.10-14).
Some others advocate the interpretation of Christ being the man child, but this is also inapplicable for the following reasons:
(1) The woman represents Jerusalem, while the Lord Jesus is born in Bethlehem.
(2) This man child is not personal but corporate in character (12.10-11).
(3) Should this man child be Christ, the dragon will then be Herod, yet 12.9 states explicitly that the dragon is Satan himself.
(4) As soon as the man child is born, he is caught up to the throne, whereas the Lord Jesus is taken up to heaven only after He has lived over thirty years, died, and been raised from the dead.
(5) Because all this is a vision, the word “travail” cannot be interpreted literally.
Still others say that the man child denotes the whole church. This too is impossible since (1) the whole church is not all raptured at the same time: some will go in advance of others and some will follow afterwards, but here the man child is caught up as a unit simultaneously; (2) to rule all the nations with an iron rod is not a promise given to the entire church, rather is it promised to the overcomers only (2.26-27), and not all in the church are overcomers; and (3) to reign is promised to those who suffer and endure with the Lord today (2 Tim. 2.12).
Who, then, is this man child? He must be the overcomers: for example, (1) some Christians in the church in Smyrna, since “Be thou faithful unto death” (2.10) coincides with the last clause in 12.11—“they loved not their life even unto death”; (2) some Christians in the church in Thyatira, for “he shall rule them with a rod of iron” (2.26,27) agrees with “a man child, who is to rule all the nations with a rod of iron” (12.5); (3) some Christians in the church in Philadelphia, because they are kept out of “the hour of trial” (3.10) just as the man child is “caught up unto God” (12.5); and (4) some Christians in the church in Laodicea, since they will “sit” on the “throne” (3.21) just as the man child “is to rule all the nations” (12.5).
Accordingly, those represented by the man child are not the whole church but are the overcomers within the church. In our discussion of chapter 7 we have already listed eight points of similarity between the great multitude spoken of there and the man child mentioned here. For the man child represents a portion of that countless number. (Please note that chapter 7 deals with the general topic of rapture, whereas chapter 12 gives the details of some part of those raptured.)
Verse 5 “And she was delivered of a son, a man child, who is to rule all the nations with a rod of iron: and her child was caught up unto God, and unto his throne”—In order to know the relationship between this man child and the woman, please read Galatians—”But the Jerusalem that is above is free, which is our mother” (4.26). Read also the last clause in the next verse: “For more are the children of the desolate than of her that hath the husband” (v.27). The Jerusalem above is the New Jerusalem, which is the woman whom God has prepared to have in eternity to come. She is none other than Eve in creation, the body of Christ in the dispensation of grace, this woman whom we see at the close of the dispensation of grace, and the New Jerusalem God will have in the eternity to come. A having many children does not suggest that the mother is separated from the children; rather does it mean that the one is divided into many, yet the many are combined into one. By adding up these many children you have the mother. It is not a case of a mother with five children making six, but a case of the five children making up the one mother. Each child is a part of the mother, who imparts a little of herself to each child. They seem as though they are begotten of her, yet actually they are but her own self. Thus the mother is not one who stands alongside her children but is the sum total of many children that are in view. This is a very special principle.
In chapter 12 the man child whom the woman delivers is subject to the same principle. This being a vision, it is symbolic in character. The word “delivered” here does not imply the idea of the child coming out and being separated from the woman, it instead implies that within the woman there is such a man child.
In other words, a class of people is included in this woman. All the people of God are ordained to have a share in the eternal purpose and plan of God. Due to their failure in taking up responsibility, however, God chooses from among them a number of people. The people whom God has chosen from the many form the man child. The mother represents the whole, the man child represents the remnant. This man child is the “brethren” mentioned in verse 10. He is not one person but is a considerable number of people—a composite of many; though in comparison with the mother, this man child is only a minority. Nevertheless, in spite of their smallness in number as compared to the whole body, the plan and purpose of God is upon them.
“And she was delivered of a son, a man child, who is to rule all the nations with a rod of iron” (v.5). Three times in the book of Revelation is this ruling with an iron rod mentioned. The first time is in 2.26,27: “And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations: and he shall rule them with a rod of iron”—This most distinctly points to the overcomers in the church. The last time is in 19.15: “And out of his mouth proceedeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron”—This is in reference to the Lord Jesus.
Now then, to whom does this verse in 12.5 refer? If it is not applicable to the overcomers in the church it must have reference to the Lord Jesus. Yet can it mean the Lord Jesus here? It is highly improbable (though not absolutely impossible, since later on we will observe that the Lord Jesus is also included). Why is it not probable? Because as soon as the man child is born he is caught up to the throne of God. It thus indicates that the man child cannot be Christ since the Lord Jesus when on the earth lived for over 33 years, died, and was raised from the dead before He ascended. Hence we believe this man child signifies the overcomers in the church. He represents a part of the church, that part which overcomes. Nonetheless, the man child also includes the Lord Jesus since He is the first overcomer and all other overcomers are included in Him.
12.6 “And the woman fled”—This is the same flight as is depicted in Matthew 24.6-20 and Luke 21.20-24. In 12.1 the woman is seen in heaven, but now in 12.6 she is in the wilderness. After the man child is born she loses her heavenly position. She is now none else but the Jerusalem on earth. A wilderness is a place both barren and uninhabited. God nourishes her as He did the children of Israel in the days of the Exodus.
In Galatians 4.21-31 we have a contrast: one is the heavenly Jerusalem, the other is the earthly Jerusalem; one represents the Christians, the other, the Jews; one is typified by Israel, the other, by Ishmael. The essential thought in all this is to prove that we Christians are free in the same way as Isaac was free.
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