THE DRAGON

We understand symbolizes Pagan Rome, and is here represented as warring against the woman. The woman [used here as a symbol] we understand represents the church of God as it stood at the time of our Saviour’s birth. That this child was Christ, we may learn by comparing Revelation 12:5, (“And she brought forth a man-child who was to rule all nations with a rod of iron; and her child was caught up to God and his throne,”) with chap 2:27; 19:15, and Psalm 2:9.TBUS 7.1

The dragon symbolizes the power that “stood before the woman to devour her child as soon as it was born.” Pagan Rome did stand to devour the man-child (Christ) first, in the person of Herod, when he “sent forth and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.” Matthew 2:16. And second, in the tribunal of which Pontius Pilate had the charge.TBUS 7.2

Some writers in order to make an application of the two-horned beast to the Papal church, claim that the seven-headed and ten-horned beast represents kingly Rome, and the dragon, Rome imperial or undivided. Thus they virtually make both symbols of Pagan Rome. But if the dragon symbolizes Pagan Rome, how can the beast of chap 13, with seven heads and ten horns, symbolize the same, when it is said, “the dragon gave him his power, his seat, and great authority?” Rome Pagan did not give its power, seat and authority to the kingly form; but kingly Rome was established by actual conquest. But the beast with seven heads and ten horns had power ‘given him over all kindreds, and tongues, and nations.”TBUS 7.3

From the above reasoning we conclude that this great red dragon of chap 12, was a symbol of Pagan Rome.TBUS 8.1

Perhaps a query arises in the mind of the reader on the testimony of verse 9. (“The dragon was cast out, that old serpent, the Devil, and Satan.”) How can the dragon be said to be Pagan Rome, when it is called the Devil in the above verse? We understand this Pagan Rome power (the dragon) is called the Devil and Satan in the same sense, and for the same reasons that Peter was called Satan, and Judas a Devil. Peter took the Lord and began to rebuke him, [Matthew 16:21-23,] when he began to tell the disciples that “he must go to Jerusalem, and suffer many things of the elders, and chief priests, and scribes, and be killed,” etc. Jesus “turned, and said unto Peter, Get thee behind me, Satan; thou art an offense unto me.” Here we see Peter is called Satan. Why? “For thou savorest not the things that be of God, but those that be of men.” Again as recorded in John 6:70, Judas is called a Devil. “Have not I chosen you twelve, and one of you is a Devil?” Why call Judas a Devil? The next verse explains it. “He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.” If savoring the things of men, and betraying our Lord gave to Peter and Judas the name of Satan, and a Devil, is it improper to call a government of earth, by the same names that accomplished a similar work on Christ’s followers, and put to death during the ten persecutions several millions of the saints of God. This Pagan Roman power carried out the purposes of the Devil in persecuting the church of God, as no power preceding it ever had done; therefore it is called in the text, the Devil and Satan. For a history of these ten bloody persecutions of the church from the time of Nero, A. D. 62, to that of Diocletian, A. D. 303, see Buck’s Theological Dictionary, pp.332,333.TBUS 8.2

The second symbol introduced before us in the chain of consecutive events of Rev. 12 and 13, as we have already claimed is the beast with “seven heads and ten horns, and upon his horns ten crowns,” commonly calledTBUS 9.1