Chapter 12

1 A woman clothed with the sun travaileth. 4 The great red dragon standeth before her, ready to devour her child: 6 when she was delivered she fleeth into the wilderness. 7 Michael and his angels fight with the dragon, and prevail. 13 The dragon being cast down into the earth, persecuteth the woman.

1. There appeared. Chapter 12 begins a new line of prophecy, which continues to the end of the book. This section of prophecy sets forth the church of God in conflict with the powers of evil, and the church’s ultimate triumph over them.

Wonder. Gr. seµmeion, “a sign,” “a mark,” “a token,” from seµmaino, “to give a sign,” “to signify,” “to indicate” (see on ch. 1:1). The word is frequently translated “miracle” (Luke 23:8; John 4:54) where a miracle is described from the point of view of a sign of authority (see Vol. V, p. 209). In Rev. 12:1 seµmeion means a sign portending forthcoming events.

Heaven. Here doubtless meaning the sky, not the heaven where God dwells. For the nature of symbolic visions see on Eze. 1:10.

Woman. In OT figure the true church is at times represented by a woman (Isa. 54:5, 6; Jer. 6:2). When the church apostatized it was compared with a corrupt woman (Jer. 3:20; Eze. 23:2–4). The same figures appear in the NT (2 Cor. 11:2; Eph. 5:25–32; Rev. 17:1–3).

In Rev. 12 the woman represents the true church. Since she is presented as about to give birth to Christ (see vs. 2, 4, 5) and later as being persecuted, following the ascension of Christ (vs. 5, 13–17), she represents the church of both the OT and the NT. Compare Acts 7:38.

Clothed with the sun. This may be thought of as representing the glory of God, especially as revealed in the gospel. By contrast the woman representing the false church is portrayed as arrayed in gaudy garments and as carrying a cup filled with abominations (ch. 17:4).

Moon. This symbol is understood by many commentators as representing the system of types and shadows of OT times, which were eclipsed by the greater revelation that came through Christ. The ceremonial law, being fulfilled in the life and death of Christ, could well be represented by the moon, which shines with light borrowed from the sun.

Crown. Gr.stephanos, a victor’s crown (see on Matt. 27:29; Rev. 2:10), not diadeµma, a kingly crown (see on ch. 12:3).

Twelve stars. In general commentators have applied this symbol to either the 12 patriarchs or the 12 apostles or to both. Since the principal emphasis in ch. 12 is on the NT church, the emphasis is doubtless on the 12 apostles. At the same time, the picture of 12 tribes is also carried over into the NT church (see on Rev. 7:4).

2. With child. The church is presented at the time the Messiah is about to be born. Some see a reference to Isa. 7:14. For the figure of a travailing woman see Isa. 26:17; 66:7, 8.

3. Wonder. Gr. seµmeion (see on v. 1).

Red dragon. In v. 9 the power thus represented is identified as “that old serpent, called the Devil, and Satan.” Here the symbol represents Satan as working through pagan Rome, the power ruling the world when Jesus was born (see on v. 4; cf. GC 438). The dragon is described as “red,” probably because of the fact that in all his connection with the church of God he has appeared in the role of persecutor and destroyer. It has been his studied purpose to destroy the children of the Most High.

Seven Heads. Seven heads appear also on the beast John saw rising from the sea (Rev. 13:1), and on the scarlet-colored beast (ch. 17:3). The heads in ch. 17:9, 10 are identified as “seven mountains” and “seven kings.” It seems reasonable to conclude that the seven heads of the dragon represents political powers that have championed the cause of the dragon, and through which the dragon has exercised his persecuting power. Some hold that the number “seven” is here used as a round number denoting completeness, and that it is not necessary to find precisely seven nations through whom Satan has operated. Compare on ch. 17:9, 10.

For a description of the seven-headed serpent in ancient mythology see on Isa. 27:1. The Talmud also mentions a dragon with seven heads (Kiddushin 29b, Soncino ed., p. 141).

Ten horns. The beast of ch. 13 and that of ch. 17 also had ten horns each. Some hold the ten horns of the dragon to be identical with those of these two beasts, and the latter to be identical with the ten horns of the fourth beast of Dan. 7. For an identification of the ten horns of Daniel’s fourth beast see on Dan. 7:7. Others see in the ten horns of the dragon a more general designation for the minor political powers through which Satan has operated, in contrast with the seven heads, which may be regarded as representing the major political powers (see above on “seven heads”). They suggest that the number “ten” may be a round number, as so often elsewhere in Scripture (see on Luke 15:8). Compare on Rev. 17:9, 10.

Crowns. Gr. diadeµmata, singular diadeµma, literally, “something bound around,” from diadeoµ, “to bind around.” The word was used to describe the badge of kingship worn by Persian kings, a blue ribbon trimmed with white, worn on the turban. Hence the word came to be used as a badge of royalty. Diadeµmata occurs only here and in chs. 13:1 and 19:12. Diadeµma is contrasted with stephanos, also translated “crown” in the NT (Matt. 27:29; 1 Cor. 9:25; 2 Tim. 4:8; etc.). Stephanos is a wreath, often signifying the garland, or chaplet, given as a prize for victory (see on 1 Cor. 9:25).

Upon his heads. The fact that the heads are wearing badges of royalty may be taken as further evidence that they represent political kingdoms (see above on “seven heads”).

4. His tail drew. Literally, “his tail is drawing.” In prophetic vision John saw the action in progress.

The third part. Some believe that the event here symbolized is further described in vs. 7–9, and that “the third part of the stars of heaven” represents a third part of the heavenly angels, who joined Lucifer in his rebellion and were expelled from heaven (see 3T 115; 5T 291). Others interpret the “stars” as Jewish rulers, of which there were three classes—kings, priests, and the Sanhedrin. A third part being cast to the ground they interpret as Rome’s taking away of the kingship from Judah.

To devour. This represents the efforts of Satan to destroy the infant Jesus. One needs only to recall the attitude of Herod as he listened to the message from the wise men (Matt. 2:16, to perceive the appropriateness of this figurative description of the event. In later years pagan Rome stood up against the “Prince of princes” _see on Dan. 8:25).

5. A man child. Literally, “a son, a male.”

Rule all nations. An allusion to Ps. 2:8, 9, and clearly applicable to the Messiah. This application the Jews themselves recognized (Talmud Sukkah 52a, Soncino ed., p. 247). In Rev. 19:13–16 the being here described is identified as the “Word of God” and as “King of kings.” See on chs. 2:27; 19:15.

Caught up. A reference to the ascension of Jesus Christ (Heb. 1:3; 10:12). For the purpose of this prophecy the symbolism passes over completely the story of the life, work, suffering, death, and resurrection of Jesus. It mentions only the ascension.

6. Wilderness. Gr. ereµmos, “a forsaken, desert, empty place,” “an uninhabited place.” Here ereµmos doubtless represents a place of seclusion or obscurity, an area or condition in which the church would be in a place of obscurity, away from the public gaze. See on ch. 17:3.

A place. This place is referred to in v. 14 as “her place.” The idea is that the protection and sanctuary in obscurity here found by the woman were divinely appointed and prepared.

They. The subject is indefinite and doubtless refers to the various agencies God employed to preserve, strengthen, and build up the church during the time when she was severely persecuted.

Feed. Gr. trephoµ, “to make to grow,” “to bring up,” “to rear,” “to nourish.” Trephoµ is rendered “nourished” in v. 14. God cares for His own. Even though the church is persecuted and driven into exile the Lord nourishes it.

Days. This period of 1260 days is referred to seven times in the books of Daniel and Revelation. As 1260 days it appears in Rev. 11:3; 12:6; as 42 months in Rev. 11:2; 13:5; and as 3 1/2 times in Dan. 7:25; 12:7; Rev. 12:14. For the calculation of this period see on Dan. 7:25. Adventists generally date this period as from a.d. 538 to a.d. 1798. During this period God’s hand was over the church, preserving it from extinction.

7. And there was. Literally, “and there became.”

War in heaven. John now presents briefly the history of the great controversy between Satan and Christ in heaven, from its origin to the time of Christ’s victory at the cross (Rev. 12:7–9; cf. Col. 2:14, 15), the final casting out of Satan at that time to this earth (Rev. 12:10–12), and the course of the controversy on earth down to the time of the end (Rev. 12:13–16; see on Dan. 11:35). This brief survey stands as a background for the extended delineation of developments in the conflict during the time of the end, by means of which it is finally and successfully terminated (Rev. 12:17 to 20:15).

In ch. 12:9–11 John speaks most particularly of the phase of the conflict waged in heaven in connection with Christ’s death on the cross. For contextual evidence that points to this conclusion see on v. 9.

Though the revelator is focusing primarily on the turning point of the controversy reached at the time of the cross, it is proper to understand the words, “there was war in heaven,” as referring also to the time prior to the creation of the earth, when the hostility of the dragon began, and Lucifer aspired to be like God (see on Isa. 14:13, 14; Eze. 28:12–16). At that time he and the angels who symphatized with him were expelled from heaven (see 2 Peter 2:4; Jude 6). The loyal angels did not then understand fully all the issues involved. But when Satan basely shed the blood of Christ, he stood exposed completely and forever before the heavenly world. Henceforth his activities were further restricted (see DA 761).

Michael. Gr. Michaeµl, a transliteration of the Heb. mikaХel, meaning “who [is] like God?” Michael is referred to as “one of the chief princes” (Dan. 10:13), as “the great prince” (Dan. 12:1), and also as “the archangel” (Jude 9). Jewish literature described Michael as the highest of the angels, the true representative of God, and identified him with the angel of Jehovah (see Talmud Yoma 37a, Soncino ed., p. 172; Midrash Rabbah, on Gen. 18:3; Ex. 3:2, Soncino ed., pp. 411, 53). According to Midrash Rabbah, on Ex. 12:29, Michael was the angel who vindicated Israel against Satan’s accusations (Soncino ed., p. 222). A careful examination of the Scripture references to Michael points to the conclusion that he is none other than our blessed Lord and Saviour Jesus Christ (see on Dan. 10:13; cf. on Jude 9).

His angels. That is, the loyal angels, the “ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Heb. 1:14).

Dragon. See on v. 3.

His angels. That is, the angels who sided with Satan in his warfare against Christ (see on v. 4).

8. Prevailed not. Inasmuch as the phrase “war in heaven” (v. 7) may have a dual application, describing both the original controversy in heaven between Lucifer and God and the controversy on earth between Satan and the incarnate Christ, the phrase “prevailed not” would appropriately apply to both stages of the conflict. In neither was Satan successful.

Their place. This phrase may be understood either as the place once possessed, or occupied, by them, or the place once assigned them. Lucifer was at one time the covering cherub (see on Eze. 28:14), and the angels who joined him in rebellion held various positions of responsibility. These, Lucifer and his angels lost when they were cast out of heaven.

9. The great dragon. See on v. 3.

Was cast out. Satan and his angels were cast out of heaven in ages past (2 Peter 2:4), prior to the creation of this world (PP 36–42; cf. EW 145, 146; GC 498–500; 3SG 36–39; 1SP 17–33). Nevertheless, it seems that until the cross he had access to heavenly beings, and to a limited extent, possibly as “prince of this world” (John 12:31; Luke 4:6), but not as an inhabitant of heaven, to the precincts of heaven (DA 761; cf. SR 26, 27; see below on “into the earth”). However this may be, a decisive casting out occurred at the cross, as our Lord Himself declared (John 12:31, 32; cf. PP 68–70; DA 490, 679, 758). That John here (Rev. 12:9) refers most particularly to events connected with Christ’s triumph on the cross is evident from the context (vs. 10–13). The following points may be noted:

1.  The proclamation in vs. 10–12 by a “loud voice … in heaven” is more or less parenthetical, its purpose being to explain the significance of the casting down of Satan in v. 9, first with respect to the inhabitants of heaven and then to those of this earth. Following this explanatory parenthesis, v. 13 takes up the narrative of Satan’s activities at the point where it was left in v. 9. Accordingly, vs. 10–12 constitute, primarily, a statement concerning the status of the plan of salvation at the point of time when Satan was “cast out into the earth.”

2.  The first declaration by the “loud voice” consists of a series of facts relative to Christ’s triumph over Satan on the cross—the plan of “salvation” was made sure, “strength” was provided for resisting the wiles of Satan, Christ’s “kingdom” was made sure, and His “power,” literally, “authority,” to be man’s Saviour, high priest, and king was confirmed (Matt. 28:18; GC 503).

3. The reason assigned in Rev. 12:10 for this fourfold achievement is specifically said to be that “the accuser of our brethren is cast down.” This clearly links these accomplishments with the casting down of v. 9.

4.  At the time of the casting down of vs. 9, 10, 13 “the accuser of our brethren” had already been actively accusing “them before our God day and night.” Obviously, the fall here referred to came after a period during which Satan had been accusing “the brethren,” and it would therefore appear that this cannot be the original casting out of Satan prior to the creation of our earth.

5.         Verse 11 specifically states that it was “the blood of the Lamb”—the death of Christ upon the cross—that had made victory over the “accuser of our brethren” possible.

Old. Gr. archaios, “ancient,” “old,” from archeµ, “beginning.” Our English word “archaic” comes from archaios. Compare John 8:44.

Serpent. A reference to the serpent who deceived Eve (Gen. 3:1).

Devil. Gr.diabolos, “a slanderer” (see on Matt. 4:1).

Satan. Gr.Satanas, a transliteration of the Heb. sЊatan, meaning “adversary” (see on Zech. 3:1).

Deceiveth. Gr. planaoµ, “to cause to wander,” “to lead astray,” “to deceive” (see on Matt. 18:12).

World. Gr.oikoumeneµ, literally, the “inhabited [world],” from oikeoµ, “to dwell” (see on Matt. 4:8).

Into the earth. The controversy in heaven began over plans for the creation of man (see 3SG 36). When the earth was created and Adam was appointed its vicegerent, Satan directed his efforts at overthrowing the newly created man. When he succeeded in bringing about the downfall of Adam and Eve he claimed the earth as his domain (see on Matt. 4:8, 9). However, he did not confine his efforts to this earth but tempted also the inhabitants of other worlds (see EW 290). Not until the second coming of Christ will Satan be completely confined to this earth (see on Rev. 20:3; cf. EW 290; DA 490).

10. A loud voice. There is great rejoicing in the courts of heaven over the casting down of Satan and his host.

Now is come. The focus of time is the cross (see on vs. 7, 9). Well might the inhabitants of heaven rejoice, for Satan’s destruction was now assured. It was certain in the plan of God before, but now heavenly intelligences joined in the song, for they had seen Satan’s malignity against Christ revealed at Calvary.

Salvation. Gr. soµteµria, “deliverance,” “preservation,” “salvation,” here, perhaps, “victory.” The Greek has the article, hence we should read “the victory.”

Strength. Gr. dunamis, “power,” “might,” “strength.” The reference here is doubtless to the display of power in the overthrow of the dragon.

Kingdom. Satan had contended that he was the rightful ruler of this world. His failure to lead Jesus into sin assured the kingdom for Christ.

Power. Gr.exousia, “authority.”

His Christ. Or, “His Anointed.” Christ means “anointed” (see on Matt. 1:1).

The accuser. Satan was the accuser of the brethren in OT days (see Job 1:8–12; Zech. 3:1). This role he has continued since the cross, but in a restricted sense (see on John 12:31; cf. DA 761). Rabbinical writings frequently represent Satan as the great accuser (see Talmud Sanhedrin 89b, Soncino ed., p. 595; Midrash Rabbah, on Ex. 32:2, Soncino ed., p. 494).

Brethren. Compare ch. 6:11.

Day and night. That is, whenever the opportunity presented itself.

11. They overcame. The mind of the prophet is absorbed in contemplation of those who have been accused by the instigator of evil. He thinks of how they have suffered, and the indignities to which they have been exposed. He remembers how amid hardships they overcame, not in their own strength, but “by the blood of the Lamb.”

By the blood. Literally, “because of the blood,” or “on the basis of the blood.” The saints overcame because of the victory of Calvary. For the significance of the “blood” see on Rev. 1:5; cf. on Rom. 5:9.

Lamb. See on John 1:29.

By the word. Literally, “on account of the word,” or “on the basis of the word.”

Their testimony. That is, their personal witness concerning Jesus and the gospel.

Loved not their lives. What fidelity! Men would die rather than disobey God. See on John 12:25.

12. Rejoice, ye heavens. There was rejoicing in heaven, for the angels and the inhabitants of other worlds knew Satan was doomed by Christ’s victory at Calvary.

Woe. For the church there was further persecution, hence its members could not yet rejoice.

Great wrath. He is angry because of his defeat. Rather than experience remorse and sorrow for evil, he plunges more and more deeply into iniquity. He goes forward with intensified and renewed malignity in his efforts to persecute the church of the living God. Compare 1 Peter 5:8.

Short. Gr.oligos, “few,” “small,” “little,” when used of number, quantity, or size; “short,” when used of time. Oligos is a relative term and describes that with which it is associated in terms of the context. Thus oligos describes the “few little fishes” in the narrative of the feeding of the 4,000 in comparison with the number that would be required to feed that multitude (Matt. 15:34). The number that find the way of life are “few” (oligos) compared with the number that choose the way of destruction (Matt. 7:14). Jesus laid His hands on a “few” (oligos) sick folks compared with the number who might have been healed had there not been such unbelief (Mark 6:5).

Oligos is used with reference to time in eight instances in the NT. In five of these instances the time element is implied in the word itself (Mark 6:31; James 4:14; 1 Peter 1:6; 5:10; Rev. 17:10) and the word is translated respectively “a while,” “little time,” “season,” “a while,” “short space.” In three instances the time element is expressed by a word modified by oligos (Acts 14:28, which reads literally, “not a little time”; Heb. 12:10; Rev. 12:12). The length of time expressed by oligos is dependent upon that with which it is compared. For example, the rest described in Mark 6:31 as lasting oligos probably continued only a few days, or at the most a few weeks. On the other hand, in James 4:14 oligos describes the life span of a man. In Rev. 12:12 oligos defines the period of time from the casting out of Satan at the time of the crucifixion of Christ to the end of Satan’s tyranny over the inhabitants of earth. This period of time is described as oligos in comparison with the more than 4,000 years preceding the crucifixion.

It may appear that the 2,000 years since the crucifixion, during which Satan has been actively at work against the church, is hardly a “short time” either absolutely or when compared with all the time from Adam to the cross. However, this expression should be understood against the background of the whole tenor of the book of Revelation, which presents the second coming of Christ as near (see on ch. 1:1; cf. ch. 22:20). If Jesus is coming “quickly,” then the time for Satan to work is “short.” See on ch. 17:10.

13. Woman. See on v. 1. Being now unable to attack the Son of God directly, the dragon attempts to hurt the Son through the mother, by persecuting the mother of the man-child, the church (see on v. 6).

Man child. See on v. 5.

14. Two wings. The figure of eagle wings was familiar to God’s ancient people. The deliverance from Pharaoh and his hosts is referred to by this figure (Ex. 19:4; Deut. 32:11). Some see in these wings a symbol of the haste with which the church was obliged to find safety.

Nourished. See on v. 6.

A time, and times. See on v. 6.

15. Water as a flood. In Ps. 74:13 and Eze. 29:3 a dragon is identified as a water animal, hence, probably the figure of water as a symbol of destruction. Satan sought to destroy the Christian church by the inundation of false doctrines as well as by persecution (cf. on Rev. 17:15).

16. Earth helped the woman. Some hold that “earth” here represents areas where there was a scarcity of peoples, in contrast with “waters,” which sometimes represent “peoples,” “nations,” and “tongues” (ch. 17:15). They point out that at the time of the Reformation there were multitudes of people in Europe and the Far East, but that the North American continent was very sparsely populated. Thus they point to this land as the “earth” which here brings relief to the persecuted church of the Old World. The Protestant lands of Western Europe, which became a haven from persecution, may also be included. Others point to the Protestant Reformation itself as the major factor in breaking the spell of the apostate church.

Swallowed up. That is, made ineffectual the devices of destruction.

17. Was wroth. Or, “was enraged.” Failure to destroy the church in the wilderness intensifies the wrath of the dragon, so much so that he sets about with great determination to wage war upon the people of God, particularly the “remnant of her seed.”

To make war. In an endeavor to destroy the Christian church. His supreme effort in this direction is still in the future (see on chs. 13:11–17; 16:12–16; cf. GC 592).

Remnant. Gr. loipoi, “remaining ones,” from leipoµ, “to leave,” “to leave behind.” See Additional Note at end of chapter.

Keep the commandments. That the remnant is thus identified indicates that the commandments of God will be especially controverted in this struggle between the dragon and church (see on ch. 14:12; see GC 445–450).

Testimony of Jesus Christ. Or, “witness of Jesus Christ.” In the Greek this phrase may be understood either as the “testimony” (or “witness”) Christians bear concerning Jesus or as the “testimony” (or “witness”) that originates with Jesus and is revealed to His church through the prophets (see on ch. 1:2). A comparison with ch. 19:10 clearly favors the latter interpretation. There the “testimony of Jesus” is defined as the “spirit of prophecy,” meaning that Jesus is witnessing to the church through the medium of prophecy.

The close relationship between the “testimony of Jesus” and prophecy is further demonstrated by a comparison between chs. 19:10 and 22:9. In ch. 19:10 the angel identifies himself as “thy fellowservant, and of thy brethren that have the testimony of Jesus,” and in ch. 22:9 as “thy fellowservant, and of thy brethren the prophets.” Thus, on the reasonable conclusion that these two expressions of the angel are parallel, those who have the testimony of Jesus are identified with the prophets. Since it is the distinctive work of the prophets to bear messages from Jesus to the people (see on ch. 1:1), the interpretation that the testimony of Jesus refers to the “testimony,” or “witness,” that Jesus bears to the church is strongly supported. Seventh-day Adventists thus interpret the passage and believe that the “remnant” will be distinguished by the manifestation of the gift of prophecy in their midst. The “testimony of Jesus Christ,” they believe, is the witness of Jesus in their midst through the medium of the prophetic gift. See Additional Note on Chapter 19.

additional note on chapter 12

Inasmuch as the language and imagery of the Revelation are drawn largely from the OT (see p. 725; cf. on Isa. 47:1; Jer. 25:12; Isa. 50:1; Eze. 26:13; see Additional Note on Rev. 18), a correct understanding of the word “remnant” as used in Rev. 12:17 calls for consideration of its Hebrew equivalents in the setting of OT usage. The three Hebrew words most commonly used for “remnant” are: (1) peletah (or palet, palit), “what escapes,” “those who escape,” from palat, “to escape,” “to deliver”; (2) sheХerith (or sheХar), “the rest,” “what remains,” “remainder,” “remnant,” and its verb form shaХar, “to leave over,” “to be left over,” “to remain”; (3) yether, “what remains,” “remainder,” “remnant,” from yathar, “to leave over,” “to be left over.” Instances of the use of these words with respect to God’s chosen people may be classified as follows:

1.  Members of Jacob’s family preserved under Joseph’s care in Egypt are spoken of as “as posterity,” literally, “a remnant” (sheХerith; Gen. 45:7). Here, emphasis is upon the fact of preservation. So far as is known the entire family was preserved.

2.  In the midst of general apostasy Elijah protested, “I, even I only, remain [yathar] a prophet of the Lord” (1 Kings 18:22), “I, even I only, am left,” but God declared, “I have left [shaХar] me seven thousand in Israel, all the knees which have not bowed unto Baal” (1 Kings 19:14, 18; cf. Rom. 11:4, 5).

3.  A small “remnant” (peletah) of the ten tribes “escaped [shaХar] out of the hand of the kings of Assyria,” who had led the vast majority of the nation into captivity, and remained in Palestine (2 Chron. 30:6). By 722 b.c. Judah alone was “left” (shaХar) to function as a nation (2 Kings 17:18). Accordingly, it became the “remnant” (sheХar) of the twelve tribes and sole heir to the covenant promises, privileges, and responsibilities that originally belonged to all twelve (Isa. 10:22; see Vol. IV, pp. 26–32).

4.  A few years later Sennacherib conquered all of Judah except Jerusalem, which, in turn, is spoken of as a “remnant.” This “remnant [peletah] that is escaped [shaХar] of the house of Judah” was to “take root downward,” to “bear fruit upward,” and to “go forth” as the “remnant” (sheХerith) of God’s chosen people, His appointed instrument for the salvation of the world (2 Kings 19:4, 30, 31; Isa. 37:4, 31, 32; cf. Isa. 4:2; 10:20). God also purposed to “recover” a “remnant” (sheХar) of the Israelites and Judahites that had gone captive into Assyria, and to prepare a “highway” for this “remnant [sheХar] of his people,” as He formerly had when their ancestors left the land of Egypt (Isa. 11:11, 12, 16).

5.  When the “king of Babylon” invaded Palestine a century later, he too “left [yether; shaХar in 2 Kings 25:22; cf. ch. 24:14] a remnant [peletah; sheХar in 2 Kings 25:22]” (Eze. 14:22; cf. Jer. 40:11; Jer. 42:2), which was to “escape” (palat), that is, survive, the sword, pestilence, and famine that accompanied the siege of Jerusalem (Eze. 7:16). But Jeremiah warned that even some of this “remnant” (yether; ch. 39:9), or “residue [shaХar] of Jerusalem,” that God desired should “remain [shaХar] in this land,” would later be “removed into all the kingdoms of the earth” (ch. 24:8, 9). Most of this “remnant” fled to Egypt, but Jeremiah warned that “none of the remnant [sheХerith] of Judah, which are gone into the land of Egypt to sojourn there,” should “escape [palit] or remain, that they should return into the land of Judah” (ch. 44:14).

6. The Lord promised to “leave a remnant” (yathar) of those taken captive by Nebuchadnezzar, which would “escape the sword” and “remember” God in the lands of their captivity (Eze. 6:8, 9). A “remnant” (sheХerith) of those in captivity (Jer. 23:3; cf. ch. 31:7) would eventually “escape [palat] out of the land of Babylon” (ch. 50:28). Nehemiah speaks of the returned captives as “the Jews that had escaped [peletah],” “the remnant [peletah] that are left [shaХar] of the captivity” (ch. 1:2, 3). To this “remnant” (sheХerith) God entrusted all the covenant responsibilities and promises (Zech. 8:12; cf. Vol. IV, pp. 30–32), but warned that if they should again break God’s commandments He would consume them, “so that there should be no remnant [sheХerith] nor escaping [peletah]” (Ezra. 9:14).

7. Many references to the “remnant” occur in a context that clearly anticipates the Messianic kingdom (see Isa. 4:2, 3; 11:11, 16; cf. ch. 11:1–9; Jer. 23:3; cf. ch. 23:4–6; Micah 4:7; cf. ch. 4:1–8; 5:7, 8; cf. ch. 5:2–15; Zeph. 3:13).

A composite description of the “remnant” in these and other OT passages identifies the group thus designated as composed of Israelites who survived calamities such as war, captivity, pestilence, and famine, and who were spared in mercy to continue as God’s chosen people (Gen. 45:7; Ezra. 9:13; Eze. 7:16). Repeatedly, this “remnant” was “left [sheХar] but a few of [from] many” (Jer. 42:2; cf. Isa. 10:22). Remembering the true God and turning to Him (2 Chron. 30:6; Isa. 10:20; Eze. 6:8, 9), they renounced the authority of false religious systems (1 Kings 19:18) and refused to do iniquity (Zeph. 3:13). Loyal to God’s commandments (Ezra. 9:14), they were “called holy” and were “written among the living in Jerusalem” (Isa. 4:3). Accepting anew the responsibilities and privileges of God’s everlasting covenant, they “take root downward, … bear fruit upward,” and “go forth” to declare His glory among the Gentiles (2 Kings 19:30, 31; Isa. 37:31, 32; 66:19).

The “remnant” of OT times is thus composed of successive generations of Israelites—God’s chosen people. Again and again the majority apostatized, but each time there was a faithful “remnant” that became exclusive heirs to the sacred promises, privileges, and responsibilities of the covenant originally made with Abraham and confirmed at Sinai. This “remnant” was the formally appointed group to which God purposed to send the Messiah and through which He proposed to evangelize the heathen; it did not consist of scattered individuals as such, however faithful they might be, but was a corporate entity, God’s visible, divinely commissioned organization on earth. It should also be noted that the various Hebrew terms translated “remnant” do not connote the last of any thing or group of people, except in the sense that, in each instance, those who “remain” are temporarily, in their generation, the last existing link in the chosen line. Ever since the days of Abraham there has been “a remnant” according to God’s “grace” (cf. Rom. 11:5).

God warned those who returned from Babylonian captivity that there would be “no remnant nor escaping” should they again prove disloyal to Him (Ezra. 9:14; cf. Deut. 19:20). Accordingly, when the Jews rejected the Messiah and renounced their allegiance to the covenant (DA 737, 738), the “kingdom of God” was to be taken from them as a people and “given to a nation bringing forth the fruits thereof” (Matt. 21:43; cf. 1 Peter 2:9, 10). This meant the permanent, irrevocable cancellation of their special standing before God as a nation and the transfer of the promises, privileges, and responsibilities of the covenant relationship to the Christian church (see Vol. IV, pp. 32–36).

In Rom. 9:27 Paul declares that “though the number of the children of Israel be as the sand of the sea, [only] a remnant [kataleimma] shall be saved” (see on Rom. 9:27). He is here applying the term “remnant” of Isa. 10:22 to Jews of his day who, as individuals, had accepted Christ as the Messiah. But it was as members of the Christian church, and no longer as Jews, that they had a right to this title. In Rom. 11:5 he speaks of these Christian Jews as “a remnant [leimma] according to … grace.” In chs. 9 to 11 Paul presents the Christian church as heir to the promises, privileges, and responsibilities of the everlasting covenant. Thus it is the divinely commissioned successor to Judaism as trustee of the revealed will of God, as the corporate representative of His purposes on earth, and as His chosen instrument for the proclamation of the gospel for the salvation of men (see Vol. IV, pp. 35, 36).

Aside from Rom. 9:27; 11:5; Rev. 12:17, the term “remnant” in the NT (Matt. 22:6; Rev. 11:13; 19:21) is not significant with respect to God’s people. In Rev. 3:2, however, the expression “which remain” is from loipos, the same word translated “remnant” in ch. 12:17.

A few centuries after Christ the church experienced the great papal apostasy. For some 1260 years papal power more or less effectively suppressed and scattered God’s true representatives on earth (see Additional Note on Dan. 7; see on Dan. 7:25; cf. Rev. 12:6). Through the Reformation of the 16th century (see on ch. 12:15, 16) God purposed once more to lead forth a “remnant,” this time from mystical Babylon. Various Protestant groups served as Heaven’s appointed harbingers of truth, point by point restoring the glorious gospel of salvation. But group after group became satisfied with its partial concept of truth and failed to advance as light from God’s Word increased. With each refusal to advance, God raised up another group as His chosen instrument for the proclamation of truth.

Finally, with the passing of the 1260 years of papal supremacy (see on ch. 12:6, 14) and the arrival of the “time of the end,” the time when Heaven’s last message (ch. 14:6–12) was to be proclaimed to the world (see on Dan. 7:25; 11:35), God raised up another “remnant,” the one designated in Rev. 12:17 (cf. vs. 14–17). This is the “remnant” of the long and worthy line of God’s chosen people that has survived the fierce onslaughts of the dragon down through history, most particularly the darkness, persecution, and error of the “time, and times, and half a time,” or 1260 “days” of vs. 6, 14. It is God’s last “remnant” by virtue of the fact that it is the appointed herald of His final appeal to the world to accept the gracious gift of salvation (ch. 14:6–12).

From the very first, Seventh-day Adventists have boldly proclaimed the three messages of ch. 14:6–12 as God’s last appeal to sinners to accept Christ, and have humbly believed their movement to be the one here designated as the “remnant.” No other religious body is proclaiming this composite message, and none other meets the specifications laid down in ch. 12:17. Hence none other has a valid, scriptural basis for claiming to be “the remnant” of v. 17.

However, Adventists repudiate emphatically and unequivocally any thought that they alone are children of God and have a claim upon heaven. They believe that all who worship God in full sincerity, that is, in terms of all the revealed will of God that they understand, are presently potential members of that final “remnant” company mentioned in ch. 12:17. Adventists believe that it is their solemn task and joyous privilege to make God’s last testing truths so clear and so persuasive as to draw all of God’s children into that prophetically foretold company that is making ready for the day of God.

Ellen G. White comments

3    EW 92

3,4  GC 438

4     3T 115; 5T 291

6     GC 55, 266; SR 331

7     EW 146; 3T 328

7–9SR 19; 1T 440; 6T 456

9     EW 215; GC 438, 582; PP 77, 331, 431

10   COL 166; DA 626, 761; GC 395, 520; MB 57; PK 585; PP 689; TM 37, 504; 2T 106; 5T 34, 95, 137, 286, 470, 620; 6T 11

11   CD 162, 186; EW 114; GC xi; ML 141; MM 264, 296; MYP 347; PP 77; SL 78

12   EW 46; GC ix, 623; PP 689; 1T 178, 210; 2T 161; 3T 327, 374, 407; 4T 210; 5T 297,429, 644; 6T 31; 8T 100; 9T 16

17   DA 398; GC 592; PK 605; TM 39, 133; 1T 223, 330, 337; 2T 105; 3T 110, 571; 5T 213, 449, 472; 8T 41, 117