Revelation 12:7–12

12:7–8 Instead of picking up chronologically where the previous passage left off, verses 7–12 provide a window into the significance of Jesus’ exaltation, describing how Jesus triumphed over the Devil in his exaltation. The transcendent significance of Jesus’ accomplishment is unveiled, and we learn there was a war in heaven between Michael and his angels and the dragon and his angels (cf. Dan. 10:13, 21; 12:1; Matt. 25:41; Jude 9).¹ Events of earthly history are significant, but there is more to them than meets the eye—they are influenced by what takes place in heaven. Michael represents God’s people in this heavenly battle, and his victory in heaven is based on Christ’s triumph over the dragon on earth. John doesn’t linger on the details of the battle between these angelic powers, focusing instead on how the battle ends—the dragon and his cohorts are expelled from heaven forever. When was Satan thrown out of heaven? Some identify this as the pre-fall expulsion of Satan, while others see it as an event at the end of history. Seeing this as the expulsion of Satan from heaven at the dawn of human history fits with some Jewish traditions (e.g., Adam and Eve 13:1–2; 2 En. 29:4–5),² but the most plausible interpretation sees this event as occurring at Christ’s death and resurrection. Jesus was snatched up to God’s throne (Rev. 12:5), and the saints conquer through his blood (12:11). The “ruler of this world” is “cast out” because of the cross of Jesus Christ (John 12:31–32; cf. Luke 10:18), for Jesus’ triumph came when he was lifted up on the cross and returned to God as the crucified and risen one. The decisive defeat of Satan becomes a reality through Jesus’ death and resurrection.

12:9 The significance of the victory is celebrated and impressed upon John’s readers. Because of the cross and resurrection, the “great dragon,” the monster oppressing the people of God, no longer has the access to heaven he previously enjoyed (cf. Job 1:6; 2:1; Zech. 3:1–2). In the OT, Israel’s enemies were identified as Rahab (cf. Job 26:12; Ps. 89:10; Isa. 30:7; 51:9), Leviathan (cf. Job 41:1; Ps. 74:14; Isa. 27:1), or a sea monster (Ps. 74:13; Isa. 27:1; 51:9; Ezek. 29:3; 32:2). John pulls back the curtain and tells us that Satan was behind these enemies of God.

Previously, Satan could legitimately accuse believers in God’s presence because of their sin, but now that sins are cleansed and forgiven through the cross, he has no grounds for accusation. He has no standing or place in the presence of God. Revelation reflects here the teaching of Romans 8:1: “There is therefore now no condemnation for those who are in Christ Jesus.” The great enemy of the people of God is identified as “that ancient serpent,” revealing him to be the one who spoke to Eve in the garden and tempted her to sin (Gen. 3:1, 2, 4, 13, 14; cf. Job 26:13; Ps. 91:13; Isa. 27:1; 2 Cor. 11:3; Rev. 12:14, 15; 20:2). He is also called “the Devil” (diabolos; Matt. 4:1; 13:39; John 8:44; Acts 10:38; Heb. 2:14), the one who slanders and accuses the people of God, and “Satan” (1 Chron. 21:1; Job 1:6–9; 2:1–7; Zech. 3:1–2; Matt. 4:10; Acts 26:18)—the great adversary and accuser of God and the saints. He is the one who deceives the entire world (cf. Rev. 20:3, 8, 10), i.e., those who refuse to believe (cf. 2 Cor. 4:4; Eph. 2:2; 1 John 5:20). Nevertheless, both the dragon and his angels are thrown to earth and removed from heaven forever by virtue of Christ’s death and resurrection.

12:10 A loud voice in heaven proclaims that God has now accomplished salvation. God’s kingdom has come, inaugurated through Christ’s death and resurrection. Victory over sin is not restricted to the personal or existential; there is also cosmic conflict, a heavenly war. The kingdom has invaded this present evil age through Jesus Christ, who has accomplished salvation. Since Satan has been expelled from heaven, he can no longer accuse believers, something he had done incessantly (“day and night”). Satan’s role as an accuser has a long history (cf. Job 1:9; 2:4–5; Zech. 3:1), but he no longer has a basis for his accusations, since the kingdom has come and God’s saving work has been revealed in Jesus Christ. The point of the text is more profound than Satan’s being literally locked out of heaven. The point is that he has no warrant or basis to accuse believers now that the Christ has come. God pays no heed to Satan’s accusations, since sin’s penalty has been paid by the blood of the Lamb (Rev. 1:5; 7:14).

12:11 Believers conquer the dragon because of the blood of the Lamb, because of their testimony, and because they are willing to give their lives for God’s sake. The theme of conquering (cf. comment on 2:7) plays a major role in Revelation. The triumph of believers over the dragon is ascribed not to their intrinsic virtue but to the dragon’s expulsion from heaven. His accusations against them are disallowed because of the blood of the Lamb (1:5; 7:14), which has freed them from their guilt. The atoning work of Jesus is the fundamental reason Christians conquer the dragon, but they conquer also because of the “word of their testimony.” John was imprisoned because of the “testimony of Jesus” (1:9), and martyrs were slain because of their testimony (6:11; 20:4). To be a Christian is to hold to the testimony about Jesus (12:17; cf. 1:2). Believers conquer the Devil because of their adherence to the testimony about Jesus, i.e., their commitment to the gospel. Their devotion is evident in their willingness to give their lives (cf. Antipas in Rev. 2:13). Even if they are slain, they will continue to confess Jesus as their Lord.

12:12 The residents of heaven rejoice because the Devil has been thrown out of heaven (cf. Deut. 32:43; Ps. 96:11; Isa. 44:23; 49:13). Matters are dramatically different on the earth and sea, to where the raging Devil has been thrust. The Devil has no standing in heaven, but he still plays a role on earth before the kingdom comes in its fullness. The Devil’s desire is to injure and harm the people of God. He knows his time is short, as he has been defeated through Jesus’ death, resurrection, and exaltation. The Devil’s time is limited to the period between Christ’s resurrection and second coming, and his complete and utter defeat is near. It is only a matter of time before his influence ends entirely, and he wants to destroy and ruin all he can in the time he has.