The Woman, the Dragon, and the Lamb
At the center of Revelation unfolds a long series of visions where the powers of heaven and those of evil clash. The Lamb opens the seals of the book, trumpets sound, signs blaze in the sky. One must not see there the chronological account of events to come, but the unveiling of the drama that runs through all history: the combat of God and evil, of the Lamb and the dragon. These pages, the most impressive of the book, show that this combat is real and hard, but that its outcome is in no doubt, for the victor is already known.
The seals and the plagues
When the Lamb opens the seven seals, then when the seven trumpets sound, plagues fall upon the world: wars, famines, death, upheavals of nature. These terrible images do not fix dated catastrophes; they tell the trials that, from age to age, shake humanity and call it to conversion. In the midst of these plagues, John glimpses beneath the altar of heaven the souls of the martyrs, those who were killed for the Word of God, and who cry out to the Lord asking how long injustice will last. They are told to wait yet a little. Thus the book looks squarely at the suffering of the just and the apparent triumph of evil, without ever denying the pain, but placing it within a vaster design where God holds everything in hand.
The crowd of the ransomed
In the midst of the plagues, a vision of consolation opens: an immense crowd, that no one can count, of every nation, race, and language, stands before the throne, clothed in white robes, a palm in hand. These are the saved of every age. An elder explains to John who they are: “they have washed their robes and made them white in the blood of the Lamb.” Revelation 7:14 The image is striking: it is by plunging into the blood of Christ, that is, by uniting themselves to his death and resurrection, that believers are purified and made worthy of heaven. This crowd is that of the martyrs and of all the saints, those who passed through the great tribulation without denying their faith. Before the unleashing of evil, Revelation already shows the victory of the humble, henceforth in peace and light.
The woman and the dragon
At the summit of the book appears the greatest of signs: “a woman, clothed with the sun, the moon under her feet, and on her head a crown of twelve stars.” Revelation 12:1 This woman gives birth to a son called to reign over the nations, at once threatened by a monstrous dragon that wants to devour him. The child is Christ; the dragon is evil in person, whom the text clearly identifies: “the great dragon, the ancient serpent, called the devil and Satan.” Revelation 12:9 The woman is read at several depths, all true: she is the people of God and the Church that gives birth to Christ and to believers in pain; she is also Mary, the mother of the Savior, the new Eve who crushes the head of the serpent. The dragon, hurled down from heaven, rages upon the earth, but he is already defeated: his very fury is the sign that he has lost. This scene fulfills the very first promise of the Bible. In the garden, after the fault, God had told the serpent that he would put an enmity between him and the woman, between his offspring and the offspring of the woman, who would crush his head. What Genesis announced in germ, Revelation shows fulfilled: the woman gives birth to the one who conquers the serpent, and the dragon, despite all its rage, can do nothing against the child caught up to God. The child called to shepherd the nations with a scepter of iron also fulfills the royal psalm, where God gives to his Messiah all the nations as an inheritance. The combat begun in the first garden ends here in the victory of the woman’s son.
The beast and the false prophet
The dragon, unable to reach Christ, then raises up his instruments on earth: a beast that rises from the sea and another that imitates it, figures of the powers that persecute the Church and demand the adoration due to God alone. For the first readers, it was the Roman empire divinizing its emperors; through the centuries, it is all the powers that rise against God and oppress believers. The beast receives a mysterious number, six hundred sixty-six, figure of imperfection and of human pride that apes the divine without ever attaining it. Faced with this persecution, the book does not call to armed revolt, but to what it names the perseverance of the saints: to hold firm in the faith, to refuse the idol, to keep the commandments, if need be unto martyrdom. For the beast has a numbered time, while the Lamb reigns forever. These beasts, too, come from the prophets. Daniel had seen rise from the sea four beasts, figures of the empires that oppress the people of God; Revelation gathers them into a single monstrous one, which recapitulates all the violence of the hostile powers through history. What Daniel saw from afar, as a succession of empires, John understands as one and the same combat, ever renewed, of the power that makes itself god against the true God. But Daniel had also seen the end: the beast judged and the reign given to the Son of Man. Revelation only unveils its fulfillment, in the victorious Christ.