Qǐshìlù 12:5

5 Fùrén shēng le yī gè nánhái , shì jiānglái yào yòng tiĕ zhàng xiá guǎn wàn guó de . ( xiá guǎn yuánwén zuò mù ) tāde háizi beì tí dào shén bǎozuò nàli qù le .

Qǐshìlù 12:5 Meaning and Commentary

Revelation 12:5

And she brought forth a man child
Not Christ, literally and personally considered, or Christ in his human nature, as made of a woman, and born of a virgin, which was a fact that had been years ago; but Christ mystically, or Christ in his members, who are called by his name, because he is formed in them, and they are the seed of the woman, the church; and many of these were brought forth to Christ by the church in the primitive times, who were a manly birth, hale, strong, and robust Christians; or rather this manly birth may design a more glorious appearing and breaking forth of the kingdom of Christ in the Roman empire; for though Christ came as a King, yet his kingdom was not with observation in the days of his flesh; and though, upon his ascension to heaven, he was made and declared Lord and Christ, and had a kingdom and interest in the world, and even in the Roman empire, during the first three centuries, yet this was attended with the cross and persecution; but now, towards the close of that period, Constantine, a Christian emperor, was born, under whose influence and encouragement the Gospel was spread, and the kingdom of Christ set up and established in the empire; and this seems to be the thing intended here, he being of a generous, heroic, and manly disposition:

who was to rule all nations with a rod of iron;
this has a manifest reference to ( Psalms 2:9 ) ; which psalm, and the passage referred to in it, evidently belong to Christ; and as this is represented as something future, what should be hereafter, and not what would immediately take place, it may regard the kingdom of Christ in the last times, of which the present breaking forth of it in Constantine's time was an emblem and pledge; and may denote the universality of it, it reaching to all the kingdoms of the world, and the manner which Christ will rule, especially over his enemies, antichrist and his followers, whom he will destroy with the breath of his mouth, and break in pieces with his rod of iron, and order all that would not have him to reign over them slain before him; and as this may be applied to Christ mystical, the seed of the church, and members of Christ, as it is in ( Revelation 2:26 Revelation 2:27 ) ; it may relate to their reign with Christ on earth, when they shall sit on thrones, and judge the world, when the kingdom and dominion, and the greatness of the kingdom under the whole heaven shall be given to there; but since this is expressly said of the man child in the text, it may be expressive even of the temporal government of Constantine, who was an heroic and victorious prince, and extended his dominions to the several parts of the world; as far as Britain to the west, and all Scythia to the north, Ethiopia to the south, and the remote parts of India to the east, even to the ultimate parts of the whole world, as Eusebius ^F8 affirms, making his kingdom to be three times larger than that of Alexander the great: and more especially it may describe the kingdom of Christ in his times; which was spread throughout all the nations of the empire; when Paganism was demolished, both in the continent and in the isles of the sea, and the strong holds Satan were pulled down, not by carnal, but spiritual weapons; when multitudes of souls were converted by the word, the rod of Christ's strength, and when the saints were guided, directed, fed, and comforted by it; for the allusion seems to be to the shepherd's rod, with which he leads and feeds his sheep; the same word signifies both to rule and feed:

and her child caught up unto God, and [to] his throne;
which is to be understood not of Christ's ascent to heaven in human nature, when he was set down on the same throne with his Father; nor of Christ mystical, or of the saints being caught up into the air, to meet the Lord and be for ever with him, and sit down with him on the same throne; but rather of some glorious advance of the church and kingdom of Christ on earth; for as "to fall from heaven" is expressive of debasement and meanness, and of a low estate that a person is brought into, ( Isaiah 14:12 ) ; so an ascending up to heaven, as the two witnesses in the preceding chapter are said to do, denotes exaltation, or a rise to some more glorious state and condition, which was the case of the church in Constantine's time: and this may also take in the accession of Constantine himself to the imperial throne, which was the throne of God; for king's have their sceptres, thrones, and kingdoms from him, they his viceregents, and in some measure represent and are therefore called gods, and the children of the most high; yea, since Constantine, as advanced to the empire, was such an instrument in Christ's hand for the setting up and establishing his kingdom in it, Christ himself may be here represented as reigning over the Roman empire, as a presage and prelude of his reigning over all the earth another day.

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FOOTNOTES:

F8 De Vita Constantini, l. 1. c. 8.

Qǐshìlù 12:5 In-Context

3 Tiān shàng yòu xiàn chū yìxiàng lái . yǒu yī tiaó dà hóng lóng , qī tóu shí jiǎo , qī tóu shàng daì zhe qī gè guānmiǎn .

4 Tāde wĕiba tuō lā zhe tiān shàng xīng chén de sān fēn zhīyī , shuāi zaì dì shàng . lóng jiù zhàn zaì nà jiāngyào shēngchǎn de fùrén miànqián , dĕng tā shēngchǎn zhī hòu , yào tūn chī tāde háizi .

5 Fùrén shēng le yī gè nánhái , shì jiānglái yào yòng tiĕ zhàng xiá guǎn wàn guó de . ( xiá guǎn yuánwén zuò mù ) tāde háizi beì tí dào shén bǎozuò nàli qù le .

6 Fùrén jiù taó dào kuàngyĕ , zaì nàli yǒu shén gĕi tā yùbeì de dìfang , shǐ tā beì yǎnghuo yī qiā èr bǎi liù shí tiān .

7 Zaì tiān shàng jiù yǒu le zhēng zhàn . Mǐjiālè tóng tāde shǐzhĕ yǔ lóng zhēng zhàn . lóng yĕ tóng tāde shǐzhĕ qù zhēng zhàn .