This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Revelation” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, February 27, 1994.

Tonight we’re beginning in the book of Galatians. We are in Galatians chapter 4, and we are reading from verse 21. This is Galatians chapter 4, verse 21, and give your attention to the Word of God. Tell me, you who want to be under the law, Do you not listen to the law?

For it is written that Abraham had two sons, one by the bondwoman and one by the free woman. But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise. This contains an allegory. For these women are two covenants, one proceeding from Mount Sinai, bearing children who are to be slaves. She is Hagar. Now this Hagar is Mount Sinai in Arabia, and corresponds to the present Jerusalem. For she is in slavery with her children. But the Jerusalem above is free. is our mother. For it is written, Rejoice, barren woman who does not bear!

Break forth and shout, you who are not in labor, for more are the children of the desolate than of the one who has a husband. And you, brethren, like Isaac, are the children of promise. But as at that time He who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also. But what does the Scripture say? Cast out the bondwoman and her son, for the son of the bondwoman shall not be an heir with the son of the free woman. So then, brethren, we are not children of the bondwoman, but of the free woman.”

And turning over to Revelation chapter 12, beginning at verse 1, And a great sign appeared in heaven, a woman clothed with the sun, and the moon was under her feet, and on her head a crown of twelve stars. And she was with child, and she cried out, being in labor and in pain to give birth. And another sign appeared in heaven, and behold, a great red dragon, having seven heads and ten horns, and on his heads were seven diadems. And his tail swept away a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. And she gave birth to a son, Neal Child, who was to rule all the nations with a rod of and her son was caught up, and her child rather, was caught up to God and to his throne.

And the woman fled into the wilderness where she had a place prepared by God, so that there she might be nourished for 1260 days.” our God, we would not be ignorant of the bond that we have with those who are concerned, and that in faith, for the gospel and its integrity.

And Lord, we are bound truly to those who are concerned for the proclamation of your We ask you, our Father, that you would bless those churches where there is the sincere desire to see the gospel promoted and your truth honored. We ask you that you will be gracious to churches in this area that have that as their intention, even as they struggle with your truth. to be conformed more perfectly to it.

And we ask, Lord, for those churches with which we have fellowship, with which we have special fellowship. We ask for congregations of the Presbyterian Church of America. We ask for congregations of the Associate Reformed Presbyterian Church. We ask for congregations of the Reformed Church of reformed at Presbyterian Church of North America.

We ask, Lord, that you would be gracious to these congregations, that as they are desirous of seeing your gospel preached with integrity, it may be so with them, and that not only to the benefit of those congregated, but to others, even to other fellowships, where that is the desire as well.

Help us all, our God, as we are concerned for the unity of your people. And may we give ourselves in the interest of that unity, knowing that you delight in the unity of your children. Hear us as we would have that unity grounded in nothing else but your word. We pray these things through Jesus. Amen.

We are dealing with the woman in Revelation 12. Our contention has been that here is a royal figure. We have identified her as the true Queen of Heaven. the one who lives by heaven’s power, the one whose life is in fact in and from heaven. We have said that at heart, this woman represents the people of God. Specifically, the people of God in their Old Testament identity. That is, those in the context of that Old Testament revelation moving on to fulfillment, those who hold faithfully to the promise, and by the grace and even the miracle of God, bear that promise to its birth. Bear that promise to its birth.

Although this woman is portrayed in many ways that remind us of certain pagan myths, and even the contours of superstitious astrology, this woman’s purpose in Scripture is the demythologizing of all myths. and the usurpation of whatever powers astrology may claim. She shatters, then, the pretenses of myth and the pretenses of astrology. You should understand, then, that this woman portrayed for us here is set as the sworn enemy of paganism and of the evils embedded within that devotion shown to the Horuska, to the Stars, to the Zodiac.

We have, then, this general orientation. that we have already set out with respect to the woman, her identity, and her purpose. Tonight, we press further for a closer look at her. She is clothed, we are told, with the sun. Verse 1, she is clothed with the sun. She is, as we have said before, a regal figure, and she wears the robe of her office, as it were. She is adorned with a robe that bespeaks her position. What is the significance now of this rote?

If you turned to Judges chapter 5, you will find there not only a magnificent text, but a very interesting text in relationship to the theme of the woman. you find in Judges chapter 5, Deborah’s psalm. You remember Deborah, the woman judge of Israel. Now, the figure of the woman in this portion of Scripture is compounded, for not only do we have the woman judge, Deborah, the one who has been made judge, through whom Israel then would prevail against the Canaanites, who have risen up against Israel.

But you also have this other woman, Jereb, the wife of Heber, that woman into whose tent the Canaanite general, Sisera, entered. The woman who gave Sisera then milk after the battle, when he was exhausted, the milk acting as a sedative, even putting him to sleep. The woman who then subsequently took a tent bag and drove it through this man’s brain The head of the serpent will in fact be crushed. The head of the serpent will in fact be crushed. These women than are found in the royal woman of Revelation 12.

But notice now, since I’ve called your attention to that fifth chapter in Judges, the way in which Deborah’s song ends, verse 31, utters a prayer to the end that all who love the Lord might be like the rising of the sun in its might.” The rising of the sun in its might.

We join then the robe of Revelation 12 with the reference to the sun in Judges 5.31. The sun with which the woman in Revelation 12 is clothed is a robe of power. It is a robe of light, just as the light of the sun is powerful against the darkness of the night, just as the dawn chases the darkness. So now you see the son associated with this woman in Revelation 12 chases the spiritual knight, indicative of the power that is residing in this representative symbolic figure. The robe of the sun is also a vestment of purity. The robe of the sun is also a vestment of purity.

Now, I’m going to give you an assignment tonight that I don’t think I’ve ever given. in the history of my ministry in Grace Church. This is an historic occasion. You are privileged to be here. I turn your attention to the Song of Solomon. I don’t know that I’ve cited the Song of Solomon before in a sermon.

But, if you would look at the Song of Solomon, chapter 6, verse 10, you find a very, very interesting text. Now, there’s a complication to this text, because it pertains to a bridegroom in his relationship to his beloved. Now, that isn’t the exact image that’s in view in Revelation 12. but you will note the continuity with respect to the figure of the woman. Song of Solomon, chapter 6, verse 10.

The bridegroom is in the process of describing his beloved, and he asks the question, Who is this that grows like the dawn? The image of the dawn An interesting image in itself. Who is this that grows like the dawn? The sun is in view, is it not? As beautiful as the moon, as pure as the sun, as awesome or as terrible as the King James would have it, as an army with banners. Oh my, what a magnificent text. What magnificent poetry. Now the image that here is set before us in these words, as pure as the sun, is not what we might think.

It is not related to the blinding brightness of the sun. But interestingly, just the opposite. In view is the clear quality of the light that emanates from the sun. In other words, in you is the light’s transparency. The light, as it were, hides nothing. It is clear. You see through it. In relationship, then, to the beloved described here in the Song of Solomon, you see then what the bridegroom is saying. In this one who is the object of his affection, there is no deceit whatsoever. No deceit. She is utterly transparent. Here is a woman in whom there is no God. She is utterly straightforward and pure. Thus it is that it is inconceivable for her to prove false. It is inconceivable to this bridegroom that she should prove faithless.

She is then pure in that she is faithful and true. In terms of the woman, then, of Revelation 12-1, here are the people of God, the Old Testament Church particularly, before whom the forces of darkness recede, but also the one in whom we find, as it were, complete devotion to God and to his kingdom. pure and transparent. Faithful. Faithful, not faithless.

But still further, the woman wears the She wears the sun. In Psalm 104, verse 2, the light of the sun is described as a cloak. But you will note in that reference, as it is in fact a reference to God, that the meaning is that the light of the sun in some way conceals God. God is brighter still. He takes the light of the sun as a cloak, or He takes the light of the sun as if it were a shade, as if it were a curtain. behind which then he stands. The image at work here is different. It’s much more in line with what we find in Psalm 19, a psalm that also speaks about the Son, as you may recall, where the message about God’s glorious works of salvation is carried as by the sun throughout the entirety of the created order. The heavens declare the glory of God.

In wearing the sun, the woman of Revelation 12 has as her garment that whose purpose it is to convey her message and her story. The light of the day testifies about her. The light of the day testifies about her. The very purpose of the light of the day is to testify about her. The very purpose of days is to testify about her. The very intent of the days, the successive days, of the week, through the month, through the year, is to testify with regard to her. The day, yes, today, somewhat philosophically considered The days, even as they are particular with respect to the experience of this world and the experience of the people who live in this world, that day and these days have their meaning in relationship to her and only in relationship to her.

Time and history serve her. Time and history serve her message about the Deliverer, the promised Savior. She wears the sun as a robe, and the intent of the sun giving forth light is to carry the message about her throughout the entirety of the created order, even until that created order’s purpose This woman, we are told, also has the moon under her feet.

Do you remember that song of Solomon Tech? How could you forget it? I know all the wives here tonight will remember it. You’ll note that that text mentions the moon as well as the sun. You see, in that text, the moon is associated with beauty. As beautiful as the moon. In Revelation 12 you see the moon is the footstool for this woman.

The woman of Revelation 12 rules over beauty. She rules over beauty. beauty does not rule her. We can go further. In her rule over beauty, she determines what beauty is. she defines it. Here, with her, is true beauty. This beauty serves her, a footstool for her. True beauty serves her.

She who is herself reflected then in those women in the history of redemption who are beautiful in terms of her definition, beautiful in the hidden person of the heart, adorned with a gentle and quiet spirit. in whom true beauty is found because they hope in God. They hope in God and are submissive to him and his purposes for the work of salvation. Now those of you who are well versed in text that speak to us about women in the New Testament know that I have just given you a paraphrase of 1 Peter 3, verses 4 and 5, and its description there of the beautiful woman.

But the moon is not only a symbol of beauty. It not only speaks to us about beauty, it is as well a marker of times and seasons. And it is specifically the moon that is spoken of in relationship to Israel’s ceremonial year and the observance of special sacrifices and celebrations. You can find a New Testament text that reflects upon that in Colossians chapter 2 verse 16. So you have the moon in relationship to festival celebrations and sacrifices in the sacrificial system of Israel.

But you see These are subordinated to the woman. They prove to be a footstool for her, as in their entirety they are subordinated to her. On to the end of her purpose in bearing the promise, and that that promise might in fact come into the full light of day. The sacrificial system then, even in the beauty that is spoken of with regard to it, serves the people of God who hold faithfully to the promise, and by grace, even by the miracle of God, bear that promise to its birth. This is confirmed for us. By the last item mentioned, she wears a crown.

The crown has 12 stars. Now, you’ll note the mention of the 12 stars in connection with the sun and the moon, and remember the dream of Joseph in Genesis 37, verse 9, where all of that is put together in one verse. Stars are, in fact, reflective of the tribes of Jacob. These stars now constitute a crown, crowns the symbol of authority. Whatever authority there is that belongs to the sons of Jacob, Whatever authority there is that belongs to Israel is hers. That is the true meaning of Israel’s authority is found in the woman.

This presents us then with a paradox, does it not? The woman wears the crown. The woman wears the crown. Now, what’s wrong with this picture? Well, I think you’re getting the point, aren’t you? She wears this crown as, in fact, she is set before us as the embodiment of the faithful people of God, through whom the promise comes. Through whom the promise comes.

To the extent that Israel wants to speak about its authority, they must speak about that authority in relationship to the promise and the realization of the promise. And even more specifically, as this crown is associated with this woman, it is obvious to us, if it not, that this authority is not backed up by physical strength. In fact, it seems to be supported by physical weakness. And that is its marvel, and that is its genius, for not even the dragon would have ever figured that out. Here, then, is true authority, and here is real strength. a strength, the purpose of which is to give place to God, who alone is strength, power, and authority. Authority, then, is conferred upon this one specifically in her weakness, specifically sex and in her identity as a woman. And you note, as the story continues, that weakness is accentuated.

Are you not confounded by this rather remarkable picture of the woman given in verse 1, only to see that picture somewhat contradicted as you move down through the account? This one who seems to have strength, power, and authority, then weak in pain due to the labor that has come upon her in childbirth, her weakness accentuated by the fact that she must flee from the dragon. If she is all of this that we have described, why doesn’t she just put him down? She flees, and yes, by necessity, she finds herself driven into the wilderness, there to abide in a place prepared for her by God, finding her safety through him. A woman in her weakness wears a crown that speaks then of Israel’s authority.

Here is a mystery. Here is a mystery that maybe you perceive stands over against another mystery. The mystery I have in mind is that which is spoken of in Revelation 17. For in Revelation 17, you see, you have presented to you another woman of a completely different sort. Do you see her? She is the great harlot. of Babylon. She is specifically related to mystery in verse 5. Upon her forehead a name was written, a mystery, Babylon the Great, the mother of violence and of the abominations of the earth.

The woman of hidden power the woman of internal purity and beauty, for whom, in actual fact, the sun and moon rise, for whom the sun and moon exist, for whom history and time run their course, for whom Israel keeps its seasons, for whom Israel’s authority exists, stands opposite this woman Clothed in scarlet and purple, clothed in beautiful gems, expert in deceit, utterly false and faithless, an abomination, not a delight. And do you know it?

Both women are keeping house. And if you do not know that, you are a fool. and you’re headed straight for hell. I need not speak specifically to the men of this congregation, but I will address them specifically in this way. If you do not know that, you are headed straight for hell. Both women are keeping house.

The house of the One is of the Spirit. The house of the other is not, is of the flesh. The house of that other is a fleshly house of ill repute. It is a temple in and to the world. It is a monument to lust and to greed. It is a city, the administration of which contradicts and blasphemes the city of God, the house to which you must belong. The house of this glorious and beautiful woman is, in fact, the house of God himself. It is a temple in and for glory, related to the heavens. It is a monument to faithfulness and to mercy.

It is a city in itself, the administration of which contradicts and condemns the city of man. to which city do you belong? The question is, in the language of Galatians 4, who is your mother? Our Father, set before us the marvelous vision from your word. May that vision in your word prove to be discipline to us, that we would have things sorted out, even to the point that we understand the paradoxes of the kingdom.

That which appears as powerless, powerful. That which has a purity that is internally perceived. That which seems to have no authority, having all authority. That which seems to be weak, gloriously powerful, wonderfully, magnificently powerful. for the sake of the promise and the realization of it. Help us, Lord, in our loyalties, that we might be devoted to our Mother, Jerusalem above, in which we have been made free. May we flee, O God, that woman of the world by whom we would be made slaves, even to the damnation

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.