BibleTools

Topical Studies

 A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z
Printer-Friendly          E-mail this page


Bible verses about Woman as Symbol of Church
(From Forerunner Commentary)

Genesis 37:6-10  (Go to this verse :: Verse pop-up)

In Genesis, Jacob clearly understood that he was the sun, his wife was the moon, and his twelve children were the stars. This is the root of the nation of Israel. In Revelation, these symbols are used for two reasons. One is to signify the root of the woman portrayed there, that she is Israelitish: sun, moon, stars—Jacob, Rachel, and the twelve sons. But the sun, moon, and stars also have a secondary meaning: to indicate glory. She is a glorious woman—one that can be associated with the glorious things in the heaven—the sun, moon, and stars.

Note this allusion to glory because, as God is looking at Israel at this time—that is, in the prophetic sense, in the time within the prophecies—Israel is glorious. Israel's beginning was glorious—glorious as the heavenly bodies.

John W. Ritenbaugh
Where Is the Beast? (Part 3)


 

Amos 4:1-3  (Go to this verse :: Verse pop-up)

Amos' language is really vivid. He calls the women of Israel "cows." He seems to aim his derision at the affluent women who are perhaps using their affluence in a manner that God is highly displeased with. Spiritually, could he be talking about some of the various groups [a woman being a type of the church] that are present at this time?

"Go out at the breaches" - A breach is a split, a cleft, a break in a wall. Symbolically, a wall represents protection. Cities once had walls to protect them from enemies on the outside. If the wall is split, it allows room for the invaders to come in, so that the inhabitants are no longer secure. It also allows those who are inside an opportunity to go outside, into the world. God is telling the cows of Bashan that they will "go out" into the world—but as captives.

John W. Ritenbaugh
What Is the Work of God Now? (Part 3)


 

Matthew 13:33  (Go to this verse :: Verse pop-up)

The woman in the Parable of the Leaven is interesting because in all the other parables a man is the main character. What is "a woman" in Scripture?

In Revelation 12, a woman is symbolic of the nation of Israel, and in Revelation 17 and 18 she represents the false system of Babylon. In Isaiah 47, a woman is again symbolic of Babylon (whether the nation or the system of Babylon). In Galations 4:21-31, Paul uses "women" to symbolize the Old Covenant and the New Covenant. In Ezekiel 16, God uses a woman to symbolize Israel: "Aholah" is the kingdom of Israel and "Aholibah" is the kingdom of Judah.

What can we understand from this? Every time a woman is used as a symbol, the common denominator is the idea of a system of beliefs and practices that influence other people. A church or religion is a system of beliefs and practices. A nation has a character and way of doing things. This world as a whole has a system of beliefs and practices that go contrary to God. To find out what kind of system is being referred to, we must look at the context to see how the system works, how it reacts, and what it does.

What are the characteristics of this woman in the parable? First, she took leaven. This is the common word used to mean "to come into possession of." It is a common Greek word, but it can also have the connotation of "to seize," "to take by force." The text does not say which connotation is correct here.

The next verb is "hid" (Greek, enkrupto), an interesting word. It means "to hide in" or "to mix." Enkrupto is used only this way here. Enkrupto is the same word from which we get our word "encrypt." A general tells his lieutenant, "Encrypt this message and take it to the colonel at the front line." What does the lieutenant do when he encrypts it? He mixes up the letters according to a code, and only a person with the key to the encryption knows what the message is saying.

The root word for enkrupto is krupto, which means "to cover, to conceal, to keep secret." Its major connotation is "to be sneaky" or "to be secret, covert, or surreptitious." It seems from the usage of these words that this woman is up to no good whatsoever. First, she takes something, then she hides it. She is a bad lady, a bad system.

She hides the leaven "in three measures of meal." That Jesus uses the very phrase "three measures of meal" is quite interesting—and it is a key, because this told His Jewish audience something that He did not have to explain, as they were familiar with it. It was a normal practice and meant something to them.

It has been suggested that He used this amount because it is the average quantity of meal a housewife would employ in her daily baking. This suggestion is pretty ridiculous when we consider that three measures of meal equal about two gallons of meal (7.3 liters)! That seems like a lot of bread each day.

An average loaf of bread contains about three cups of flour. Two gallons of meal, which is the equivalent of about eight quarts or thirty-two cups, would make nearly eleven loaves! Even the most bread-gorging family on this earth would not eat eleven loaves each day. Normally, one loaf would suffice for one person for a day, if he ate nothing else. Jesus, then, is probably speaking of a special occasion.

Genesis 18 contains the first biblical usage of "three measures of meal." This is the occasion when the One who became Jesus Christ and two angels came to Abraham, and he made them a meal. Jesus tells him in verse 5, "Go ahead and make a meal." "So Abraham hastened into the tent to Sarah and said, 'Quickly, make ready three measures of fine meal'" (Genesis 18:6).

What was "three measures of meal"? There is a principle of Bible study (the law of first mention) that says, "The first time a thing—a word, a phrase—is mentioned in the Bible influences how it should be interpreted throughout." Here, "three measures of meal" is used in the context of a fellowship meal—giving hospitality, in this case, to God—so it has a spiritual connotation.

The law of grain offerings in Numbers 15:8-9 provides some instruction. We need to learn a little bit about Israelite dry measures. The smallest unit of measure is an omer. Three omers equal one about one seah. This seah is what is translated "measure" in Matthew 13:33, except it is in Greek saton. There is also the ephah, which is ten omers. Three seahs made up of about three omers equal one ephah. These verses show that the smallest meal offering that could be given was one seah, one-third of an ephah. It had to be of fine flour. Abraham gave three seahs, three measures. He went above and beyond what was required for the meal offering.

Judges 6:18-19 shows Gideon's offering to the Lord. How much did he give? Gideon gave an ephah, three measures of meal. I Samuel 1:24 tells of Hannah's thank offering. How much? Hannah's offering was one ephah, three measures of meal. In Ezekiel 45:24 and 46:5, 7, 11 are the offerings given at the Feast during the Millennium. How much is given? An ephah, three measures of meal, is given.

With these examples in mind, we can understand that Christ's use of this phrase would have made His Jewish audience think immediately of the meal offering in Leviticus 2, and they would have been absolutely shocked out of their shoes to find that someone had the audacity, the blasphemy, to put leaven in a meal offering! That was not kosher! It simply was not done! A person who did so could expect to be zapped by the next lightning bolt out of heaven. It was sin. What, then, would the normal Jew have thought? He would have understood immediately that the Kingdom of Heaven would be subverted. Something good had been corrupted.

"Three measures of meal," the meal offering, represents the offerer's service and devotion to fellowman, and it is typified by what Christ did throughout His whole life by offering Himself in service to fellowman. Symbolically, it represents the second great commandment, "You shall love your neighbor as yourself." It is devoted service toward others.

If "three measures of meal" represents our love, service, and devotion to fellowman, this parable warns us that the false system will make a concerted and covert effort to corrupt the true church through false doctrine aimed at how we treat each other. It will lunge directly at the church's jugular—how we treat one another.

The "three measures of meal" represents the church's teachings. This squares with our understanding of what Christ is. He is the Word, and one of His titles is "the Bread of life." The church's teachings come from the Word of God, which is our daily bread. Fine meal is the major component of bread. Satan would try to corrupt the word, the teaching, so that church members would not treat each other well, offend one another, and maybe some would lose their salvation.

And the woman succeeds! Jesus says, ". . . till it was all leavened!" Sobering, is it not?

The church has been fairly successful in guarding the major doctrines that have to do with its identity: the Sabbath, the nature of God, the identity of Israel, the holy days, God's plan. Where has the church shown its greatest weakness? In the area of personal relationships. What do we hear about among and within the congregations? Distrust, offense, marriage problems, disunity, selfishness, gossip, rumor, tale-bearing, judging and condemning, comparing ourselves among ourselves, giving place to wrath, etc. These are the works of the flesh—they reflect how we treat one another. All of these are part of the meal offering—our service and devotion to each other. In these areas we need to focus our greatest attention, overcoming how we treat each other, growing in our devotion and service. We must get along with one another as God intends, or we might not be around to enter His Kingdom.

Richard T. Ritenbaugh
Parables of Matthew 13 (Part 2): Leaven


 

Revelation 12:1-17  (Go to this verse :: Verse pop-up)

Chapter 12 is another inset chapter, in which John sees another wondrous vision. Its events do not follow those in chapter 11 at all: Chapter 11 ends with the blowing of the seventh trumpet and the announcing of the return of Jesus Christ, while chapter 12 suddenly introduces a brand new vision. Rather, chapter 12 is a highly condensed history of the true church within Israel, the woman.

God begins the record all the way back in the time of Jacob. In Genesis 37:9, Joesph dreams that the sun, moon, and stars all bow to him. Revelation 12:1 borrows from that vision to help us understand that the true church has its roots in Abraham, Isaac, Jacob, and Joseph. It is, first of all, an Israelitish church, but its real roots are in heaven—where the sun, moon, and stars are. God is figuratively, symbolically pointing in the direction of the origins of the true church.

Chapter 12 unfolds a highly condensed history of that church. It takes us through the rebellion of Lucifer and Jesus Christ being born of the woman. We find the Dragon attempting and succeeding in killing the Child, who is, of course, Jesus Christ. However, He is resurrected, so no really serious damage occurs to the Child born of the woman—Israel.

In verse 6, the woman flees into a wilderness. This takes us in time sequence up through the Middle Ages—through the Inquisitions, Crusades, and tribulations of the times where the church hid in the mountains, hills, and Alpine valleys of central Europe. Then, in verses 7-12, the narrative digresses somewhat, showing us something yet to occur: a war in heaven between Satan and his demons and Michael and the angels.

At the end of the chapter, we find the church again experiencing another, far more intensive tribulation that will be not only intense but much encapsulated in time. One part of the church will be protected, and another part will undergo a great deal of persecution.

John W. Ritenbaugh
Revelation 10 and the Laodicean Church


 

Revelation 12:1-17  (Go to this verse :: Verse pop-up)

The nation of Israel is symbolically referred to throughout the chapter. In verse 1, Israel is described as a Woman clothed with the sun and moon and wearing a crown of stars. Tying the symbols to Joseph's dream in Genesis 37 confirms the Woman's identity. In the next verse, Israel is the Woman about to give birth.

In verses 3-4, the Child she is about to bear is the focus of the great red Dragon's—Satan's—murderous intent. Verse 5 identifies her child as the Messiah, Jesus Christ, the One born to rule all nations. In verse 6, the Woman who gave birth to Christ, Israel, flees to a place God prepared for her. That place is, I believe, where the Israelitish nations are located today.

Note that by verses 7-9, time has progressed to the end, when God throws Satan and his demons out of heaven for good. Verses 10-11 allude to the church by mentioning people overcoming the Dragon by the blood of the Lamb. At no time, however, is the Woman of the early verses of this chapter, Israel, indicated to be converted.

But where is the church located? Verse 17 provides a hint, mentioning "the remnant of her offspring, who keep the commandments of God and have the testimony of Jesus Christ." Verse 13, which follows the interlude involving the Dragon being cast to earth, clarifies the object of the prophecy up until verse 17: "Now when the dragon saw that he had been cast to the earth, he persecuted the woman who gave birth to the male Child." The Woman who gave birth to the Messiah is specifically named. She cannot represent the church because the church did not give birth to the Messiah, but the nation of Israel did. Thus, the people of Israel are the object of the Devil's persecutions.

In verse 14, no break in the narrative occurs to indicate the Devil's focus changes. It is Israel, persecuted by Satan, who is given two wings of a great eagle to fly to her place from the face of the serpent. In the past, we have always applied verse 14 to the church, but there is nothing to indicate any change in subject has taken place! Again in verse 15, the serpent spews a flood from his mouth to destroy the nation of Israel. Likewise, the nation is helped by means of the earth swallowing the flood in verse 16.

It is not until verse 17 that the church comes directly into the picture, identified as "the rest of her [the Woman's] offspring, who keep the commandments of God and have the testimony of Jesus Christ," the Messiah born to the Woman in verse 5. Israel, the nation, does not keep the commandments of God, nor does it have the testimony of Jesus Christ. Even as the Messiah was born of the Woman and definitely kept the commandments of God, so also does the remnant of her offspring, who are now clearly distinguished from her.

Putting verse 17 together with verses 7-12, the church, the Woman's offspring, will undergo some measure of persecution within Israel before the Woman—Israel—flees in verse 15. Otherwise, why would verse 11 say they "overcame . . . by the blood of the Lamb" and "did not love their lives to the death"?

Verse 17 clearly states that the Dragon leaves the Woman who fled and heads toward some other geographical location to persecute those who keep the commandments. In other words, the Woman who fled and her offspring that keep the commandments are, at the time verse 17 occurs, at different locations.

John W. Ritenbaugh
The Beast and Babylon (Part Four): Where Is the Woman of Revelation 17?


 

Revelation 12:4-5  (Go to this verse :: Verse pop-up)

It is clear that Israel (the woman) gave birth to the Messiah (Jesus Christ) because He is the One who is described here who is to rule all nations with a rod of iron. He was put to death, but then He ascended to heaven. Plainly, the woman is Israel, the child is Christ, and we all know who the dragon is.

John W. Ritenbaugh
Where Is the Beast? (Part 3)


 

Revelation 12:6  (Go to this verse :: Verse pop-up)

Mark this, and mark it well. The woman who fled into the wilderness is not the church. It is the nation. Nothing has changed in the prophecy. The woman who gave birth to the child fled into the wilderness where she had a place prepared of God.

John W. Ritenbaugh
Where Is the Beast? (Part 3)


 

Revelation 12:17  (Go to this verse :: Verse pop-up)

It is evident that the church that Christ built will teach obedience to the Ten Commandments. A sign of God's church, symbolized as a woman, is the keeping of the Ten Commandments. A church that does not teach and keep them is a church of the world.

Martin G. Collins
The Ten Commandments


 

Revelation 12:17  (Go to this verse :: Verse pop-up)

Verse 17 contains the first allusion to the church. The woman, who is called here a "remnant," keeps the commandments and has the testimony of Jesus Christ. Now we can clearly see Revelation is describing the church.

Concerning the word "remnant," the marginal reference says "offspring." This is being used in the same sense as the woman giving birth to the Christ child. The overwhelming bulk of the church is in Israel. However, if we understand Revelation 12 properly, there is a portion of the church that will go to a place prepared with the nation Israel.

The woman is clearly identified right within the context of the chapter as not being the church until verse 17. Where it says, "which keep the commandments of God and has the testimony of Jesus Christ," further identifies who the remnant is. It identified the offspring as being the brothers and sisters of the Child that was brought forth by the woman, because Israel does not keep the commandments and does not have the testimony of Jesus Christ. The only part of Israel that keeps the commandments and has the testimony of Jesus Christ is the church within it.

John W. Ritenbaugh
Where Is the Beast? (Part 3)


 

Revelation 12:17  (Go to this verse :: Verse pop-up)

It is not until verse 17 that the church clearly and directly comes into the picture by being identified as Israelthe woman remnant. This is how it is translated in the King James:"with the remnant of her seed." This means her "offspring." The offspring are identified in verse 17 as "those who keep the commandments of God and have the testimony of Jesus Christ," who was born to the woman earlier in the chapter. Israel the nation does not keep the commandments of God, nor does it have the testimony of Jesus Christ. Therefore, in the last half of verse 17, the subject has shifted from Israel the nation to the Israel of God—the church.

The Messiah, who was born of the woman, most definitely kept the commandments of God. The remnant that was born of the woman (identified as her offspring, just like the Messiah), is also clearly distinguished and separate from her, and they too keep the commandments and have the testimony of Jesus Christ.

Now putting verse 17 together with verses 7 through 12 shows that the church (the woman's offspring) will undergo some measure of persecution within Israel (the woman, the nation) before Israel the nation flees. This is very clear, because verses 7 through 11 come before verse 14 in time. If this is not true, then why does verse 11 say that "they overcame by the blood of the Lamb, and they loved not their lives unto death"? That indicates e a pretty harsh persecution within Israel the nation.

The whole subject of chapter 12 is Israel the nation, except for those mentions of keeping the commandments, the blood of the Lamb, and having the testimony of Jesus Christ, which appear in verses 11 and 17. So what do we learn from this chapter? That through the great expanse of time—from the time that woman [the nation] flees into the wilderness until verse 17 (an expanse of about two thousand years), Israel the church [the Israel of God] is within Israel the nation, wherever it is. This is not at all unusual.

Verse 17 then clearly infers that the dragon leaves the woman [the nation] who fled and goes some place else to persecute those who keep the commandments and have the testimony of Jesus Christ. It is at this point that a switch occurs between Israel the nation and the Israel of God (the church). Otherwise, why would it say that Satan leaves the woman that's he is persecuting and goes to persecute those who have the testimony of Jesus Christ and keep the commandments? By this time, in verse 17, they have separated from one another. The nation and the church are in different locations at the time verse 17 takes place. If I can speculate, the church has gone to its place of safety that is different from where God caused the nation to flee.

John W. Ritenbaugh
Where Is the Beast? (Part 4)


 

 




The Berean: Daily Verse and Comment

The Berean: Daily Verse and Comment

Sign up for the Berean: Daily Verse and Comment, and have Biblical truth delivered to your inbox. This daily newsletter provides a starting point for personal study, and gives valuable insight into the verses that make up the Word of God. See what over 110,000 subscribers are already receiving each day.

Email Address:

   

We respect your privacy. Your email address will not be sold, distributed, rented, or in any way given out to a third party. We have nothing to sell. You may easily unsubscribe at any time.
Printer-Friendly          E-mail this page
 A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z
©Copyright 1992-2014 Church of the Great God.   Contact C.G.G. if you have questions or comments.