2 Witnesses, the Woman, and the Dragon (Chs 11-12)
Two Witnesses, the Ark-Woman, and the Dragon (Chs 11-12)
Chapter 11 tells us that two witnesses come from heaven battle the beast and preach about Christ. Tradition is that Enoch shall come to preach to the Gentiles (he predated Abraham and the Israelite tribes), but that Elias will come to preach to the Jewish people and “restore the tribes of Jacob” (v. 10). This teaching of the return of Enoch and Elias before the Antichrist is affirmed by Saint Irenaeus, Saint Hippolytus, Origen, Lactantius, Saint Hilary, Saint Augustine, Saint Jerome,[5] Saint Gregory the Great,[6] Saint John Damascene,[7] Saint Thomas Aquinas,[8] and other esteemed biblical commentators.[9]
After the Antichrist kills Enoch and Elias and their bodies lay in the street for three and a half days and are assumed into heaven, we see the Ark of the Covenant revealed in heaven.
Jeremias prophesied that the ark of the Testament would be shown again when God gathered His people. Saint John sees that ark in the temple in heaven and then immediately states, “And a great sign appeared in heaven: A woman clothed with the sun” (Apoc 12:1). The ark of the covenant foreshadowed something much more than a gold-plated wooden receptacle. The ark of the covenant foreshadowed the Woman who would contain the Messiah promised in Genesis 3:15. The ark was gold-plated wood. The Woman is a mother clothed with the sun.
Revelation 12 opens with a great sign in heaven: “A woman clothed with the sun” (Revelation 12:1). This celestial Woman signifies something far greater than a mere human figure; she represents the culmination of God’s plan throughout salvation history.
The connection between the Woman and the Ark of the Covenant becomes evident when we recall Jeremias’ prophecy. He foretold that the ark of the Testament would be revealed when God gathered His people. In Revelation 12, we witness the realization of this prophecy as Saint John sees the ark in the heavenly temple. The Woman is not just any woman but the New Eve, the one who would bear the Messiah promised in Genesis 3:15.
Saint John’s Care for the Mother of Jesus:
In the Gospel of John (19:26–28), we see Jesus, while hanging on the cross, entrusting the care of His mother, Mary, to Saint John. He addresses Mary as “Woman,” emphasizing her role as the New Eve. Simultaneously, He instructs John to take her as his own mother. This act signifies the fulfillment of all things. With this transfer of maternal care to John, “all things were now accomplished,” underlining Mary’s essential role in the incarnation and birth of Christ.
The Woman as the New Ark:
Revelation 12:1–2 further solidifies the Woman’s identity as the New Ark of the Covenant. Clothed with the sun, with the moon under her feet, and a crown of twelve stars on her head, she transcends human description. The sun’s association with divinity becomes noteworthy, as the Woman shares in the glory of God. The moon at her feet symbolizes her dominion over the changeable world, while the twelve stars represent the twelve tribes and apostles.
Most significantly, the Woman is “with child,” paralleling Isaias 7:14’s prophecy: “Behold, a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.” The Woman’s pregnancy signifies the birth of Jesus, the fulfillment of God’s promise.
Painless Birth and Virginity:
Contrary to the pain Eve experienced during childbirth as a consequence of sin (Genesis 3:16), the Catholic Church teaches that the Blessed Virgin Mary gave birth to Jesus without pain and retained her physical virginity. This doctrine finds its basis in the Scriptures, including Isaias 66:7, Ezekiel 44:1–3, and Canticles 4:12, as well as the writings of Church Fathers like Saint Gregory of Nyssa and Saint Augustine.
The Battle of Michael and Satan:
Revelation 12:3–4 introduces the great red dragon with seven heads and ten horns, symbolizing Satan’s rebellion against God. The heads correspond to the four pagan nations that ruled over the Jews before the birth of Jesus. These nations were animated by Satan himself, depicted as the dragon.
A third of the angels (stars) were cast down with Satan, exemplifying his rebellion in heaven. The dragon stands before the Woman, waiting to devour her child, mirroring Satan’s attempt through King Herod to kill the infant Jesus. However, God thwarted this plan.
The Victorious Messianic Man Child:
Revelation 12:5 reveals the Woman giving birth to a man child, who will rule all nations with an iron rod. This prophecy alludes to Psalm 2:7–11, emphasizing Christ’s authority and power. After His birth, He ascends to God’s throne, signifying His divine origin and mission.
The Woman’s Flight to the Wilderness:
Revelation 12:6 depicts the Woman fleeing to the wilderness, where God has prepared a place for her for 1,260 days (three and a half years). This period reflects a time of tribulation, echoing Christ’s warning in Mark 13:14. This episode mirrors the early Christian flight from Jerusalem before its destruction in AD 70.
Michael’s Victory and Satan’s Expulsion:
Revelation 12:7–9 narrates the battle in heaven between the archangel Michael and Satan, resulting in Satan’s expulsion. While this battle’s chronology differs from Christ’s incarnation, early mystics, like Maria Agreda, suggest that this heavenly battle was a pre-creation event, triggered by God revealing His plan of the Incarnation to the angels.
Revealing Satan’s identities as the great dragon, old serpent, devil, and Satan, this passage underlines his role in deceiving the world.
The Woman’s Protection and Satan’s Wrath:
Revelation 12:10–12 heralds the victory achieved by the Blood of the Lamb. It marks Satan’s defeat, his casting out from heaven, and his wrathful descent to earth. Jesus saw Satan fall like lightning from heaven (Luke 10:17–20), affirming His ultimate authority over evil.
The Dragon’s Persecution and Stand:
Revelation 12:13–18 reveals Satan’s anger against the Woman and his war against “the rest of her seed” who keep God’s commandments and testify to Jesus. This passage emphasizes Mary’s role as the mother of the faithful and the identity of the Church as “Holy Mother Church.”
Conclusion
Revelation 12 unveils a profound and intricate vision deeply rooted in biblical references. The Woman, identified as both the New Eve and the Ark of the Covenant, plays a pivotal role in God’s plan of salvation. Through symbolism and prophecy, this vision reveals the cosmic battle between good and evil, culminating in the victory of the Lamb and the protection of the faithful. Understanding these biblical connections enriches our comprehension of Revelation 12’s significance in the context of salvation history.
[5] Irenaeus, Adversus haereses, lib. 5, 5.
[6] Hippolytus, On Christ and Antichrist, 43.
[7] Lactantius, In cap. ult. Malachiae.
[8] Augustine, Tract 4 in Joannem and also at Genes. Ad litteram lib. 9, cap. 6, De civitate Dei, lib. 20, cap. 29.
[9] Jerome, Epistle to Pammachius against John of Jerusalem.
[10] Gregory the Great, Moralium, lib. 21, 36 et lib. 9, 4
[11] John of Damascus, De Fide Orthodoxa, lib. 4, cap. 26-28.
[12] Thomas Aquinas, Summa theologiae III, q. 49, a. 5.
[13] For a full list, see Robert Bellarmine’s De Pontifice Romano, lib. 3, cap. 6.