The “Jerusalem which is above is the mother” of all true Christians (Gal. 4:26); she is also “the bride, the Lamb’s wife” (21:9); and “the remnant of _her seed_,” are those “which keep the commandments of God, and have the testimony of Jesus Christ,” v. 17. Her robe of light, her position above the moon, and her crown of stars, indicate her greatness and glory. The epoch symbolized, as appears from the relative position of the woman and dragon, is evidently just prior to the first advent of the Messiah, when his coming was eagerly anticipated and ardently desired by the church, and the Roman power had thereby been excited to jealousy. The church is the same in all ages, comprising only the true people of God; all of whom will have part in the first resurrection, 20:6. The Jewish church was continued by the breaking off of unbelieving branches, and the grafting in of believing Gentiles with believing Jews, who alike partake of the root and fatness of the same olive-tree, Rom. 11:17. Previous to the first advent, the Jewish church occupied a high political position, above that of the inferior officers of state, and was in the enjoyment of imperial favor. Patriarchs and prophets—the messengers of the church—were stars in her crown of rejoicing, 1:20. From the utterance of the prediction that the woman’s seed should bruise the serpent’s head (Gen. 3:15), the coming of the promised deliverer was the great desire of the church. Even Eve exclaimed, at the birth of her first-born (_literally_), “I have gotten _the_ man from the Lord,” Gen. 4:1. For his coming, “Kings and prophets waited long But died without the sight.” They “inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow,” 1 Pet. 1:10, 11. “Many righteous men desired” to see his day (Matt. 13:17); Abraham rejoiced and was made glad at its prospect, when in the distant future (John, 8:56); and Hezekiah lamented that because of death he should not see “the Lord in the land of the living,” Isa. 38:11. The seventy weeks indicated to the Jews the time of “the Messiah, the Prince,” Dan. 9:26-27. When these were near their termination, to the pious and devout Simeon who was “waiting for the consolation of Israel,” it “was revealed by the Holy Ghost, that he should not see death before he had seen the Lord’s Christ,” Luke 2:25, 26. And the opinion was so general, that when the _Baptist_ preceded him, “the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or no,” Luke 3:15. This expectation is testified to by the Jewish historians Philo and Josephus; and it was that which so troubled Herod, when wise men came, saying, “Where is he that is born King of the Jews?” Matt. 2:1-3.