CHAPTER 12
Revelation 12:1-2 And a great sign appeared in heaven: a woman clothed with the sun, with the moon [σελήνη] under her feet, and on her head a crown of twelve stars; and she was pregnant, and crying out in labor pains and anguish to give birth .
Regarding the Antichrist, the vision that is more complete wishes to be recorded for us, of which a brief mention has been made in the preceding texts 1 . However, since the resurrection of this figure and his appointment by Satan as a pretext for the Incarnation of the Lord have occurred, having taken possession of and subjected the world, the Antichrist will be raised for this very reason. He will then attempt to lead the world away from Christ and persuade it to defect to Satan through apostasy. Furthermore, since the beginning of the Lord’s Incarnation was marked by His conception and birth in the flesh, the vision, leading to a certain order and sequence regarding the matters it is about to recount, has made the inception of the narrative start from Christ’s conception in the flesh and has depicted the Mother of God 2 [θεοτόκον] for us.
For what does it say, and a sign appeared in heaven: a woman clothed with the sun, and the moon under her feet ? It is said to refer to the mother of our Savior, as has been stated. It is reasonable that the vision is described as being in heaven and not on earth, as a pure soul and body, like an angel 3 [ἰσάγγελον], as a citizen of heaven, as one who rests with God in heaven. For he says “heaven is my throne,” (Isa. 66:1) having contained and incarnated it, and having nothing in common with the earth and the evils in it, but entirely lofty, entirely worthy of heaven, even if it belonged to our human nature and essence [οὐσίας]. For the Virgin is of the same essence [ὁμοούσιος] with us; for the impious doctrine of Eutyches 4 , which also makes the Virgin of a different essence from us, along with his other doctrines, which are mere opinions, may be banished far from the sacred courts of the divine.
What does it mean to say that she is clothed with the sun, and the moon is under her feet ? The divine prophet Habakkuk, prophesying about the Lord, says that “the sun rose and the moon stood still in its order to bring forth light,” (Hab. 3:10-11) calling Christ our Savior “the Sun of Righteousness 5 .” (Mal. 4:2), or at least referring to the evangelical proclamation.
Where it is said that, having been exalted and increased, the moon , that is, the Law of Moses, stood still and no longer received any addition; for no longer, after the appearance of Christ, did it receive converts 6 [προσηλύτους] from the Gentiles as before, but rather it endured removal and reduction. Therefore, do not think here to consider the holy Virgin as the sun of the intellect; for in this manner the prophet calls the Lord concerning Israel, saying, “Fire has fallen upon them, and they did not see the sun.” (Ps. 58:8) But the moon , that is, the ritual according to the Law and the institution according to the Law, having been brought low and greatly diminished, is underfoot, defeated by the brightness of the Gospel. And rightly the one in the law called the moon , since it too is illuminated by the sun, that is, Christ, just as the visible moon is illuminated by the visible sun.
But regarding what is being indicated, it would have been more appropriate to say that the woman was not clothed with the sun , but that the woman clothed the Sun contained in her womb; yet, to show also in the vision that the Lord, who was being carried by the natural mother and is the Lord of all creation, was a protection, he said that He clothed the woman. The divine angel also said to the holy Virgin: "The Spirit of the Lord will come upon you, and the power of the Most High will overshadow you." (Luke 1:35) For to overshadow, to cover, and to envelop are the same in power.
And upon her head , it says, a crown of twelve stars . For the virgin is crowned by the twelve apostles preaching Christ together with her.
And it says she was pregnant, and crying out in labor pains and anguish to give birth ; and Isaiah speaks about her before she begins to labor and before the pains of childbirth come, saying she escaped and gave birth to a male child (Isa. 66:7). Gregory, in the thirteenth discourse of his Commentary on the Song of Songs 7 concerning the Lord, says that her pregnancy remains without intercourse, and her delivery is without defilement. The birth was painless. Therefore if, according to such a great prophet and teacher of the church, the Virgin escaped the pain of labor, how then does she cry out in labor and give birth while being in anguish here? The statement is not a contradiction, far from it; for nothing could be contrary to the one and the same speaker addressing both sides. Rather, what is expressed here cries out and is troubled as you might understand. Until the divine angel spoke to Joseph about her, saying that the one conceived is from the Holy Spirit (Matt. 1:20), the Virgin was understandably distressed, having blushed 8 [ἐρυθριῶσα] toward the one betrothed, and she was considering whether perhaps he might suspect her of secret unions causing her labor pains. Her distress and sorrow, he called, according to the laws of allegory 9 , crying out and anguish , which is not surprising.
For even the divine Moses, when he was spiritually encountering God and feeling disheartened, saw Israel in the wilderness surrounded by sea and enemies. It is said by God, "Why do you cry out to me?" (Ex. 14:15) Likewise, now the vision declares a cry concerning the sorrowful disposition in the mind and heart of the Virgin. But you, who are the pure servant and mother according to the flesh, of my Lady 10 , the holy Mother of God [θεοτόκου], having relieved your distress through your ineffable birth, also relieve my sins; for glory belongs to you forever. Amen.
[Seventh Discourse]
Having completed in part the contemplation concerning the common Lady, the holy ever-virgin and Mother of God Mary, he presents to us another, saying:
Revelation 12:3-6 And another sign appeared in heaven. And behold, a great fiery Dragon appeared, having seven heads and ten horns, and upon its heads were seven crowns. Its tail swept down a third of the stars in the sky and cast them to the earth. The Dragon stood before the woman who was about to give birth, so that when she bore her child, it might devour him. She gave birth to a male child who is destined to shepherd all the nations with an iron rod; and her child was caught up to God and to His throne. The woman fled into the wilderness, where God had prepared a place for her, so that there she might be nourished for one thousand two hundred and sixty days .
As in the beginning of the vision considered authoritative, it is said that the vision, wishing to narrate more fully the matters concerning the Antichrist, begins with the conception and birth of the Lord, for whose sake that destroyer, the common enemy and adversary of all, is projected so that he might again enslave those gathered by the Lord. Similarly, it must now be said that the vision, desiring to recount the events concerning the Antichrist, makes another beginning prior to the previously mentioned start of the Lord’s birth, one that precedes it, namely, the origin according to Satan, how he was cast down from heaven. Even in the subsequent vision this is stated more clearly, adding that he also plotted against the Lord, so that, as if a certain foundation had been laid at the beginning, the remaining narratives concerning the Antichrist and the deeds done by him might be built upon it. With these matters therefore previously explained, we must now turn to the examination of the words themselves.
And it is said that another sign appeared in heaven , as if the narrative were striking down the original evil, Satan, because although heavenly, he has become wicked through pride; he is shown in the heavens so that the rebel might see from what heights he has fallen to what depths.
And behold , he says , a great fiery Dragon . The Dragon is called Satan because of its crookedness; for this is how Isaiah also refers to him, calling the “the dragon, the crooked serpent.” (Isa. 27:1) It is described as fiery because of its bloodthirsty and wrathful nature.
Having seven heads and ten horns, and upon its heads were seven crowns . Nor did the prophet fail to recognize him as many-headed; therefore he says to God: “You have crushed the heads of the dragon; you have given him as food to the peoples of the Ethiopians.”(Ps.74:14) They say he is many-headed, with most of the seven heads signifying, as has often been said, the many authorities and cunning schemes he employs against humans, through which he enslaves them, for the crown is a symbol of tyranny.
The ten horns symbolize his greatest power. For the number ten is perfect, and the horn is a sign of strength. It has also been said that “my horn will be raised like that of a unicorn.” (Ps. 92:10)
As it is possible, one may come to know the one who appears in the book of Job.
And it is said that by his tail he drags a third of the stars of the sky and casts them down to the earth . For he conspired with himself to withdraw the greatest portion of the angels, persuading and causing those heavenly beings to become earthly, and darkness to overshadow the bright ones like stars . The tail , however, reveals the nature of his final and backward failings; for previously, having perceived folly and rebellion himself, and having sufficiently nurtured this in his proud mind, he therefore came to corrupt the rest as well.
And he said that the Dragon stood before the woman who was about to give birth, so that when she gave birth, he might devour her child. From the events concerning the Lord, it was carefully observed that the One who would break his dominion would be born, and the Dragon vigilantly awaited that when the Virgin gave birth, the newborn would perish. Therefore, he was not indifferent, but incited Herod to destroy the male child, who was both strong and brave; one who had no softness nor feminine qualities. For before the child could call a father or mother, Isaiah proclaims to us that “he will take the power of Damascus and the spoils of Samaria against the king of Assyria.” (Isa. 8:4)
And who is this one born, the male, reveal to us more clearly, O John, who says he will shepherd all the nations with an iron rod ? You have plainly told us, O divine one, that our Savior and Lord is Jesus Christ; for it has been promised to him by the Father that “he shall ask from me, and I will give you the nations as your inheritance, and the ends of the earth as your possession; you will shepherd them with an iron rod, and like a potter’s vessel, you will break them.” (Ps. 2:8-9)
And it is said that her child was caught up to God and to His throne . The venomous Dragon plotted, and he persuaded Herod to destroy the children in Bethlehem, so that he might find the Lord among them. But by the providence of the Father, the child escaped the plot; for Joseph heard a divine warning to take the child and his mother and flee into Egypt, because Herod was about to seek the child's life. (Matt. 2:13-23) 11
And the woman fled into the wilderness, where God had prepared a place for her, so that there she might be nourished for one thousand two hundred and sixty days . Therefore, was the child saved from the Dragon's plot, while the woman was given over to destruction? Not only that, but she herself was also saved by fleeing into Egypt, which was a deserted place and free from Herod’s plotting. And there she is said to have lived and wandered for one thousand two hundred and sixty days , which amount to about three and a half years, with a few days less. For it was probably this length of time that the Mother of God spent in Egypt, until the death of Herod, after which an angel’s message again led them back to Judea.
Revelation 12:7-9 And there was war in heaven: Michael and his angels fought against the Dragon. And the Dragon and his angels fought back. But they were not strong enough, and there was no longer any place for them in heaven. The great Dragon was hurled down, that ancient serpent called the Devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him .
Just as in a recapitulation of the aforementioned principle, it conceives an earlier principle, which was partly mentioned before, concerning the vision that is about to relate to us the events regarding the Antichrist; for the first principle among them is the fall of Satan from heaven. About this, the Lord also says, "I saw Satan fall from heaven like lightning." (Luke 18:10)
What then he says, And there was war in heaven ? The divine Scripture states that Satan rebelled against God, that is, he was stubborn and proud enough to raise his neck defiantly, and to contemplate apostasy. But God, being naturally good and patient, endured him; however, the divine angels, not bearing the arrogance of their master, expelled him from their company.
It is now said that Michael , one of the great archangels among the angels, fought against Satan and those under him. But Satan did not prevail in the war against him; nor was there found a place of refuge or even a dwelling for him in heaven, and he was cast down to the earth , either suffering this visibly, or because having been deprived of his angelic and heavenly rank, he was cast down to an earthly mindset. Then, just as one defending himself, he blames God for his downfall, since it was not possible for him to harm God himself, he harms God's servants, the people, and tries to deceive and turn them away from God, thinking that by doing this he is harming the same Master.
Revelation 12:10-12 And I heard a loud voice in heaven saying, “Now salvation, and strength, and the kingdom of our God, and the authority of His Christ have come, because the accuser of our brothers has been thrown down, who accuses them before our God day and night. And they have overcome him by the blood of the Lamb and by the word of their testimony, and they did not love their lives even unto death. Therefore, rejoice, O heavens and those who dwell in them! Woe to the earth and the sea, because the Devil has come down to you with great wrath, knowing that he has only a short time. ”
Therefore, the holy angels, revealing their own joy which they had at the overthrow of Satan, sing a victory hymn to God, saying just now: " Now salvation, and strength, and the kingdom of our God , and the authority of His Christ , for He is Almighty; for by His cooperation we have overcome the enemy.
And the accuser of our brothers , who accuses them before our God day and night , has departed from us. O the self-restraint of the holy angels; how they are imitators of their own Master. They call men their brothers .
And why is this wonderful? Even the common master did not contempt to call them this; “I will proclaim your name to my brothers; in the midst of the church, I will praise you.” (Heb. 2:12; Ps. 21:23) But what do they say about Satan? He has departed. He was stripped of his rank. No longer is there room for him to stand before God and accuse men. And they say that they resisted him on equal terms, having overcome the one who seemed invincible, as if daring even against God. They triumphed by employing a collaborator and helper in the precious blood of Christ, and by the word of the testimony given for Him, which they preferred over their own lives. Having therefore prevailed, all the angels of God rejoice, having been freed from the bitter region of Satan.
Woe , he says, to the earth and the sea, because the Devil has come down to you with great wrath, knowing that he has little time . And if the descent of Satan were harmful to the earth and the sea, who would say why he came down? For to those who are sober and have hope in God, it has not only resulted in no harm but also in benefit, training them like a trainer 12 [παιδοτρίβης] and making them more tested through trials, tempering them as iron is tempered. But he harms the sluggish and lazy, who perhaps even without the frustration of the one stirring them up, were by nature evil toward themselves, changing their passions.
And they say woe to the earth and the sea ; they do not mean this, but woe to those who inhabit the earth and sail the sea among men, but to those who are of the earth and dust according to what is written (see Gen. 18:27), and who have earthly minds 13 (see Rom. 8:7). Moreover, to those who are fickle, wavering, and unstable in their understanding. For against these, the common enemy wages war and enslaves the weak, those who are willing, bowing to his tyranny.
He says that he knows that he has little time . For the time from the fall of the Devil until his judgment and repayment to the eternal ages is indeed short.
For this reason, even Jacob the patriarch, although he lived one hundred and thirty years, said when asking Pharaoh, "The days of the years of my life have been few and evil." (Gen. 47:9)
Revelation 12:13-17 And when the Dragon saw that it had been cast into the earth, it pursued the woman who had borne the male child. And the woman was given the two wings of the great eagle, so that she might fly into the wilderness to her place, where she is nourished for a time, times, and half a time, away from the presence of the serpent. And the serpent cast water like a river out of his mouth behind the woman, to sweep her away with the flood. But the earth helped the woman by opening its mouth and swallowing the river that the Dragon had spewed out of his mouth. Then the Dragon became furious with the woman and went off to make war against the rest of her offspring, those who keep the commandments of God and hold to the testimony of Jesus .
The present passage is a repetition of what has been said before; for it does not mean that immediately after the Dragon saw that he had been cast down to the earth, he pursued the woman, but rather that when the Dragon saw himself existing in such evils, and that he had fallen from angelic dignity, he became exceedingly bitter against humanity, and pursued the woman who had borne the Savior of mankind, in order to destroy her. He pursued the woman because he recognized that the one born of her was mightier than he who had been captured, being envious of mankind’s salvation through the Lord, and not accepting such a great reversal, that although he himself was cast down from heaven, men from the earth would ascend to heaven through virtue.
And it was said that the woman was given the two wings of the great eagle, so that she might fly into the wilderness to her place, where she is nourished for a time, times, and half a time, away from the presence of the serpent . But the woman did not come under the power of Satan; rather, she fled into the wilderness . This, according to the earlier statements (see comments on 12:6), is Egypt. The prophet sought wings like those of a dove, so that, having flown, he might rest in the wilderness (Ps. 54:7-8); but to the all-pure Virgin are given stronger wings, those of the great eagle , he says. He says that the wings of an eagle symbolize the divine visitation of an angel, who urged Joseph to take the child and his mother and flee into Egypt, through whose visitation, as if by the wings of an eagle, they reached Egypt. (see Matt. 2:13-23) Having failed in this plot, which he had devised through Herod, the Dragon attempts another against the Virgin, aiming to destroy her son. Subsequently, he narrates the crucifixion and death of the Lord.
And the serpent is said to have cast water out of his mouth behind the woman like a river , to make her carry the river-borne burden; the divine Scripture allegorizes the temptation as a river , saying that through Jonah he “cast me into the depths of the heart of the sea, and rivers surrounded me” (Jonah 2:3); and through the Lord it says: “the rain came down; the rivers were present; the winds came; yet they did not overthrow the house founded on the rock.” (Matt. 7:25) He therefore calls the trial upon the suffering of the Lord a river . Through this, he says, the Virgin is to be drowned; and indeed, the attack reached him and the extreme of sorrow, so that the Dragon was able to fulfill his intention.
What does Simeon say to her? "And a sword will pierce your own soul also, so that thoughts from many hearts may be revealed." (Luke 2:35)
But the earth helped the woman by opening its mouth and swallowing the river that the Dragon had spewed out of his mouth against the woman. The earth swallowing the river signifies that the temptation was accepted within her, that is, the Lord was put to death. But the Dragon was not helped by this; rather, in restoring the Lord again, He came to life after three days, having conquered death, since it was not possible for death to hold Him (see Acts 2:24), who is “the author of life,” according to the divine Peter. (Acts 3:15)
Oecumenius commentary on Acts 3:15
And by saying "the author of life" he shows that Christ himself raised himself. He does not confirm the resurrection by the testimonies of prophets, but because he was deemed trustworthy by them, by the company of the apostles. Having first exposed the offense and greatly distressed them, he then relaxes and urges them toward repentance, since the offense arose from ignorance and folly, and because what had been ordained from the beginning and foretold by the word of the prophets could not have been nullified. And when he had advanced this far, he already plainly compels them to embrace repentance, for the wiping away of sins, and for the enjoyment and partaking of the inexhaustible goods bestowed through repentance and good works.
So that the composition might be so, and the earth helped the woman , it must be read completely; then, as if from a question, in what way did it help? It swallowed the river , that is, having received the Lord who was plotted against within itself, it gave Him back again, and in this it helped. Therefore, since the Dragon also failed in the second plot, what then does he do to the anointed sons and brothers of the Lord, that is, to the faithful?
For he says that they were persecuted because they were the offspring of the woman ; for the faithful are sons and brothers of the Lord according to the Scripture: " I will proclaim your name to my brothers," (Ps. 22:22; Heb. 2:12) and again, "Here I am, and the children God has given me." (Isa. 8:18; Heb. 2:13)
So then, did he also make war against the offspring of their own mother, pursuing and plotting against them, killing through the tyrants and rulers of the land, since they testified that the One born of the Virgin was God?
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Translator’s notes for chapter 12.
1. See comments on Revelation 11:7-10
2. The term θεοτόκον (Theotokos) is the central title for the Virgin Mary in the Orthodox Church and means "the one who gave birth to God." The term was officially established by the Third Ecumenical Council in Ephesus in 431 AD. This title affirms that Christ is both fully God and fully human. The Virgin Mary did not give birth to a mere human but to the Incarnate Word of God.
3. The term ἰσάγγελον (from ísos + ángelos, meaning "equal" + "angel") is used in ecclesiastical literature and theology to describe a state in which a person attains such a degree of holiness that their way of life resembles that of angels. The word derives from the words of Christ in the Gospel (Luke 20:36), where He states that in the resurrection the righteous "can no longer die, for they are like angels (isángeloi)." The isángelos state does not imply a transformation of human nature into that of angels, but rather: Liberation from passions and earthly attachments. Unceasing praise and devotion to the worship of God, just as the angelic hosts do. Incorruptibility, foretaste of the state that the righteous will experience after the general resurrection.
4. The claim that Eutyches presented the Virgin Mary as having a different "essence" from us is one of the central theological accusations against him in the 5th century. According to church history and the decisions of the Fourth Ecumenical Council of Chalcedon (451 AD), Eutyches argued that after the union of the divine and human natures in Christ, the human nature was absorbed by the divine "like a drop of honey or vinegar in the ocean." As a result, Christ had only one nature (Monophysitism), which was divine. According to orthodox criticism, this position led to the conclusion that Christ was not "homoousios" (of the same essence) with humans. If Christ’s flesh was not truly human, then the Virgin Mary (from whom He received it) was considered by Eutyches to be a being not belonging to the common human nature. The Council of Chalcedon condemned Eutyches, declaring that Christ is "homoousios with the Father according to divinity and homoousios with us according to humanity." The Church emphasized that the Theotokos (God-bearer) is truly human so that Christ could save human nature by fully assuming it from her. Eutyches’ position was deemed dangerous because if the Virgin Mary and Christ were of a different essence from us, then the salvation of the human race would be impossible, as God would not have truly united with human nature.
5. Perhaps Oecumenius mistakenly credited the Malachi quote to have come from Habakuk. The phrase in Greek is a little confusing (ἥλιον λέγων τῆς δικαιοσύνης τὸν σωτῆρα ἡμῶν Χριστόν).
6. The term προσηλύτους (accusative plural of proselyte) refers to individuals who have converted to a new religion or doctrine, originating from a different religious or cultural background. Derived from the verb προσέρχομαι (pros-erchomai) (πρός + ἔρχομαι), meaning "one who has come near" or "newcomer."
7. Gregory of Nyssa, Homily on the Song of Songs 13. Gregory says, “Christ alone entered this life by a new form of birth. Nature did not cooperate in this birth but served it. Therefore, the bride says that her spouse is “white and ruddy.” That is, he dwells in this present life through flesh and blood while having been begotten from virginal purity. His conception is virginal. His birth is undefiled and without pangs. His bridal chamber is the power of the Most High overshadowing the virgin like a cloud. He is a nuptial torch of the Holy Spirit’s splendor. His bed is free from passion, and his marriage is incorruptibility. The bridegroom born under such circumstances as these is rightly called “chosen from myriads.” He was free from birth resulting from marriage, for his existence does not come from marriage. No terminology pertaining to human birth can rightly pertain to Christ’s incorruptible, painless birth because virginity and childbirth cannot apply to the bridegroom at the same time. As the Son is given to us without a father, the child is thus begotten without birth.”
8. having blushed [ἐρυθριῶσα]. In Greek, ἐρυθριῶσα means "blushing" or "turning red." It describes someone (specifically a woman, due to the feminine form) whose face is turning red because of emotions like shyness, shame, modesty, or passion. In ancient texts and novels, the word is often used to characterize a heroine's emotional state or physical beauty. For example, it appears in the Septuagint (Greek Old Testament) in the Additions to Esther (D 15 or 5:1), describing Queen Esther as "blushing in the perfection of her beauty" (ἐρυθριῶσα ἀκμῇ κάλλους αὐτῆς).
9. “to the laws of allegory” [τῆς τροπῆς νόμους].
10. In Greek, δεσποίνης (despóinis) is a noun meaning "mistress," "lady of the house," or "queen."
11. Matthew 2:13-23 13And after they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the child to destroy him. 14Who arose, and took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod: 15That it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son. 16Then Herod perceiving that he was deluded by the wise men, was exceeding angry; and sending killed all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. 17Then was fulfilled that which was spoken by Jeremias the prophet, saying: 18A voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not. 19But when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt, 20Saying: Arise, and take the child and his mother, and go into the land of Israel. For they are dead that sought the life of the child. 21Who arose, and took the child and his mother, and came into the land of Israel. 22But hearing that Archelaus reigned in Judea in the room of Herod his father, he was afraid to go thither: and being warned in sleep retired into the quarters of Galilee. 23And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by prophets: That he shall be called a Nazarene .
12. “trainer” Παιδοτρίβης refers to a physical or gymnastic trainer in Ancient Greece who specialized in instructing youths.
13. Also see Plato Axiochus dialogue 365 E. The reference in Plato, Axiochus 365e, to a mind focused on "earthly" or worldly concerns aligns conceptually with the "carnal mind" or "mind set on the flesh" described in Romans 8:7 of the Bible. Both texts describe a state of mind that is oriented towards the material world and consequently opposed to a higher, spiritual reality or the divine will.