Revelation 12 and I Kings 3: 16-27

Revelation 12 and I Kings 3: 16-27
Bernard Pyron

In Revelation 12 there are four characters, the woman, the dragon, the man child and the remnant. The woman
is Israel, the man child she births could be Christ because of what verse 5 says about the man child ruling the nations with a rod of iron. It can also be Israel. The remnant of verse 17 is said to be the seed of the woman, which can also be a smaller part of Israel.

“And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.” Revelation 12: 5

“And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.” Revelation 12: 13-14

“And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” Revelation 12: 17

The woman is that Israel which Paul in Romans 9: 8 refers to as the children of the promise who are counted as the seed. Galatians 4: 28 and Galatians 3: 28-29 explain what he means by the children of the promise. “Now we, brethren, as Isaac was, are the children of promise.” “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”

The other Israel in Romans 9: 8, he refers to as “They which are the children of the flesh, these are not the chilren of God.” That is, those who are the physical descendants of Abraham, but who are not born again and saved, are not the children of God.

The woman of Revelation 12 is also that Israel which Paul in Galatians 4: 26 indicates as the “…Jerusalem which is above, is free, which is the mother of us all.” The other Israel in verse 25 is said to be “…Jerusalem which now is, and is in bondage with her children.”

So there is only one Israel, or one woman, in Revelation 12. That Israel which is not saved, who is the woman as Jerusalem which now is and is in bondage with her children, and that woman, as unsaved Israel who is the children of the flesh who are not the children of God is not shown in Revelation 12.

There are two Israels, following Paul, and once we see this we can realize there was saved Israel and unsaved Israel under the Old Covenant also. We could say that the woman who is in Revelation 12 is the real mother of saved Israel, or the Israel which is spiritually alive. The other Israel, or the other woman is the mother of physical Israel, is spiritually dead. But the woman of spiritually dead Israel wants to take over the identity of the mother of spiritually alive Israel. Look at Galatians 4: 29, “But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.” Here is the spiritual conflict that is still central when we realize that a theology which has such great influence over Christians does not make the distinction between the two Israels that Paul distinguished.

There could be a parable of the two woman as the two Israels. Suppose each woman had a baby at about the same time, and both of these women as the two Israels live in the same house. The baby of one of the women died and but then she tries to claim the baby of the other woman, which is alive, as her own. In other words the mother of the dead Israel wants to take over the identity of the mother of the live child, which is the spiritual conflict. The mother of the dead child, who is not represented in Revelation 12, is not the mother of the man child or the Remnant of Israel there, wants to be known as the only Israel there is.

In I Corinthians 10 Paul starts by recalling some of the events of the Old Testament. Then in verse 6 he says “Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.” Then in I Corinthians 10: 11-12 Paul states that “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall.”

This means that some of the actual historical events reported in the Old Testament can be treated as parables, and examples for our time, upon whom the ends of the world are come. Why not, then, look at I Kings 3: 16-27 as a parable of the two mothers as the two Israels?

This use of I Kings 3: 16-27 as a kind of parable owes a great deal to James Lloyd of Christian Media Network. He usually does new broadcasts on Tuesdays, Wednesdays and Thursdays at 9:00 AM Pacific Time on:

I Kings 3: 16-27 says:

“Then came there two women, that were harlots, unto the king, and stood before him.
17. And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.
18. And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house.
19. And this woman’s child died in the night; because she overlaid it.
20. And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.
21. And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.
22. And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king.
23. Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living.
24. And the king said, Bring me a sword. And they brought a sword before the king.
25. And the king said, Divide the living child in two, and give half to the one, and half to the other.
26. Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it.
27. Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.”

King Solomon represents God the Father. The two woman live in the same house. The woman whose baby died is Israel
after the flesh (I Corinthians 10: 18), and her dead baby represents the same. The woman with the baby which is
alive is that Israel which Paul says is the children of the promise, and Jerusalem which is above, is free and is the mother of us all. The same goes for her baby which is alive, signifying being spiritually alive. Physical Israel represented by the mother of the dead child claims the living child is her son (verse 22). Note that the mother of the live son in verse 26 says to give the other women the living child, the child who is Israel reborn after the Spirit, and do not kill it, so it will live. Solomon said to divide the child in two just as a test to find out what the two women would say. The mother of the dead child in verse 26 said to divide it, that is, kill it.


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