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Commentary on Revelation 12 verses 1–11
Here we see that early prophecy eminently fulfilled in which God said he would put enmity between the seed of the woman and the seed of the serpent, Gen 3:15. You will observe,
I. The attempts of Satan and his agents to prevent the increase of the church, by devouring her offspring as soon as it was born; of this we have a very lively description in the most proper images.
1.We see how the church is represented in this vision. (1.) As a woman, the weaker part of the world, but the spouse of Christ, and the mother of the saints. (2.) As clothed with the sun, the imputed righteousness of the Lord Jesus Christ. Having put on Christ, who is the Sun of righteousness, she, by her relation to Christ, is invested with honourable rights and privileges, and shines in his rays. (3.) As having the moon under her feet (that is, the world); she stands upon it, but lives above it; her heart and hope are not set upon sublunary things, but on the things that are in heaven, where her head is. (4.) As having on her head a crown of twelve stars, that is, the doctrine of the gospel preached by the twelve apostles, which is a crown of glory to all true believers. (5.) As in travail, crying out, and pained to be delivered. She was pregnant, and now in pain to bring forth a holy progeny to Christ, desirous that what was begun in the conviction of sinners might end in their conversion, that when the children were brought to the birth there might be strength to bring forth, and that she might see of the travail of her soul.
2.How the grand enemy of the church is represented. (1.) As a great red dragon - a dragon for strength and terror - a red dragon for fierceness and cruelty. (2.) As having seven heads, that is, placed on seven hills, as Rome was; and therefore it is probable that pagan Rome is here meant. (3.) As having ten horns, divided into ten provinces, as the Roman empire was by Augustus Caesar. (4.) As having seven crowns upon his head, which is afterwards expounded to be seven kings, Rev 17:10. (5.) As drawing with his tail a third part of the stars in heaven, and casting them down to the earth, turning the ministers and professors of the Christian religion out of their places and privileges and making them as weak and useless as he could. (6.) As standing before the woman, to devour her child as soon as it should be born, very vigilant to crush the Christian religion in its birth and entirely to prevent the growth and continuance of it in the world.
II. The unsuccessfulness of these attempts against the church; for, 1. She was safely delivered of a man-child (Rev 12:5), by which some understand Christ, others Constantine, but others, with greater propriety, a race of true believers, strong and united, resembling Christ, and designed, under him, to rule the nations with a rod of iron; that is, to judge the world by their doctrine and lives now, and as assessors with Christ at the great day. 2. Care was taken of this child: it was caught up to God, and to his throne; that is, taken into his special, powerful, and immediate protection. The Christian religion has been from its infancy the special care of the great God and our Saviour Jesus Christ. 3. Care was taken of the mother as well as of the child, Rev 12:6. She fled into the wilderness, a place prepared both for her safety and her sustenance. The church was in an obscure state, dispersed; and this proved her security, through the care of divine Providence. This her obscure and private state was for a limited time, not to continue always.
III. The attempts of the dragon not only proved unsuccessful against the church, but fatal to his own interests; for, upon his endeavour to devour the man-child, he engaged all the powers of heaven against him (Rev 12:7): There was war in heaven. Heaven will espouse the quarrel of the church. Here observe,
1.The seat of this war - in heaven, in the church, which is the kingdom of heaven on earth, under the care of heaven and in the same interest.
2.The parties - Michael and his angels on one side, and the dragon and his angels on the other: Christ, the great Angel of the covenant, and his faithful followers; and Satan and all his instruments. This latter party would be much superior in number and outward strength to the other; but the strength of the church lies in having the Lord Jesus for the captain of their salvation.
3.The success of the battle: The dragon and his angels fought and prevailed not; there was a great struggle on both sides, but the victory fell to Christ and his church, and the dragon and his angels were not only conquered, but cast out; the pagan idolatry, which was a worshipping of devils, was extirpated out of the empire in the time of Constantine.
4.The triumphant song that was composed and used on this occasion, Rev 12:10, Rev 12:11. Here observe, (1.) How the conqueror is adored: Now have come salvation, strength, and the kingdom of our God, and the power of his Christ. Now God has shown himself to be a mighty God; now Christ has shown himself to be a strong and mighty Saviour; his own arm has brought salvation, and now his kingdom will be greatly enlarged and established. The salvation and strength of the church are all to be ascribed to the king and head of the church. (2.) How the conquered enemy is described. [1.] By his malice; he was the accuser of the brethren, and accused them before their God night and day; he appeared before God as an adversary to the church, continually bringing in indictments and accusations against them, whether true or false; thus he accused Job, and thus he accused Joshua the high priest, Zac 3:1. Though he hates the presence of God, yet he is willing to appear there to accuse the people of God. Let us therefore take heed that we give him no cause of accusation against us; and that, when we have sinned, we presently go in before the Lord, and accuse and condemn ourselves, and commit our cause to Christ as our Advocate. [2.] By his disappointment and defeat: he and all his accusations are cast out, the indictments quashed, and the accuser turned out of the court with just indignation. (3.) How the victory was gained. The servants of God overcame Satan, [1.] By the blood of the Lamb, as the meritorious cause. Christ by dying destroyed him that hath the power of death, that is, the devil. [2.] By the word of their testimony, as the great instrument of war, the sword of the Spirit, which is the word of God, - by a resolute powerful preaching of the everlasting gospel, which is mighty, through God, to pull down strongholds, - and by their courage and patience in sufferings; they loved not their lives unto the death, when the love of life stood in competition with their loyalty to Christ; they loved not their lives so well but they could give them up to death, could lay them down in Christ's cause; their love to their own lives was overcome by stronger affections of another nature; and this their courage and zeal helped to confound their enemies, to convince many of the spectators, to confirm the souls of the faithful, and so contributed greatly to this victory.
They set forth, indeed, the name of Christ Jesus as a sort of lure, but in various ways they introduce the impieties of Simon; and thus they destroy multitudes, wickedly disseminating their own doctrines by the use of a good name, and, through means of its sweetness and beauty, extending to their hearers the bitter and malignant poison of the serpent, the great author of apostasy.
And at that time, indeed, the apostate angel, having effected the disobedience of mankind by means of the serpent, imagined that he escaped the notice of the Lord; wherefore God assigned him the form
But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bended, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was the theme of speech-destined as He was to enter the lists one day singly against the devil-the figure of the cross was also necessary, (that figure) through which Jesus was to win the victory? Why, again, did the same Moses, after the prohibition of any "likeness of anything," set forth a brazen serpent, placed on a "tree," in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry, they were suffering extermination by serpents, except that in this case he was exhibiting the Lord's cross on which the "serpent" the devil was "made a show of," and, for every one hurt by such snakes-that is, his angels -on turning intently from the peccancy of sins to the sacraments of Christ's cross, salvation was outwrought? For he who then gazed upon that (cross) was freed from the bite of the serpents.
A hard and arduous thing enough, surely, is the continence for God's sake of a holy woman after her husband's decease, when Gentiles, in honour of their own Satan, endure sacerdotal offices which involve both virginity and widowhood! At Rome, for instance, they who have to do with the type of that "inextinguishable fire," keeping watch over the omens of their own (future) penalty, in company with the (old) dragon himself, are appointed on the ground of virginity.
"There was a battle in heaven: Michael and his angels fought with the dragon; and the dragon warred, and his angels, and they prevailed not; nor was their place found any more in heaven. And that great dragon was cast forth, that old serpent: he was cast forth into the earth." This is the beginning of Antichrist yet previously Elias must prophesy, and there must be times of peace. And afterwards, when the three years and six months are completed in the preaching of Elias, he also must be cast down from heaven, where up till that time he had had the power of ascending; and all the apostate angels, as well as Antichrist, must be roused up from hell. Paul the apostle says: "Except there come a falling away first, and the man of sin shall appear, the son of perdition; and the adversary who exalted himself above all which is called God, or which is worshipped."
The devil, as well as every unclean spirit along with their leader, were expelled from the hearts of the saints to the earth, that is, to persons who are wise only in earthly things and have their entire hope in earthly things.
The wise tend to understand the “earth” here to refer to those earthly things in which by the strength of that curse the devil is known to inhabit. For it says, “Earth you shall eat all the days of your life.” Having been exiled from spiritual realities, he assailed those of the earth who were suitable to his own strengths. This is what it means that he was cast out of heaven and was thrown down to the earth.
This is most proper. For heaven has nothing to do with a base, earthly mind, since darkness has nothing in common with the light. If the term the Satan occurs here with the definite article, it does not suggest that he is someone other than the devil … rather he is named with two names. He is called “devil” because he accuses and slanders the virtues and those who love them, and he has even slandered God himself to people, as he did when he suggested to Adam that God was envious. He is called “Satan” because he opposes himself against the Master and his servants. It is therefore to be noted that the downfall of the devil did not only occur after the cross, as though he were inactive in former times. Rather, as he himself confessed to Anthony, the saying of the psalm is fulfilled in him, “The swords of the enemy have come to their end.” Therefore, his banishment is the abolition of all his evil enterprises along with his total exclusion from heaven and from his rank. The blessed Justin Martyr noted that after the coming of Christ and after the devil’s sentence to Gehenna, the devil especially became a blasphemer, while in former times he did not blaspheme God so brazenly. And so it is accurately said about him, “His heart is hard as stone,” since he is unyielding in his evil. And if the expectation of punishment makes him even more evil, how would punishing either him or his followers in Gehenna through fire wash out the filth of sin? And not attaining to this, how would there be a cessation of punishment against those who think vain thoughts?
And the great dragon was cast out to the earth. The ancient enemy, expelled from the spiritual realm, is confined more tightly to the earthly realm. This is to be cast out of heaven and sent to the earth. To whom it is said: You shall eat dust all the days of your life (Genesis III). On this earth, he is trampled under the feet of the saints, as it is written: You shall tread upon the asp and the basilisk (Psalm XCI).
And that great dragon was cast out, that old serpent, who is called the devil and Satan, who seduceth the whole world; he was cast unto the earth, and his angels were thrown down with him. Our enemy is called a dragon because of his evilness, great because of the hugeness of his wickedness, a serpent because of his snares, old because of the long duration of his deception, and devil because of his fall from heaven and his accusation of the faithful and elect: indeed, devil means both “flowing downwards” and “slanderer;” as for Satan, it means “adversary.” In saying who seduceth the whole world, he mentioned the whole to mean a part. So, where was the dragon cast from, and where to, if not from heaven to the earth, that is from the minds of the elect into the hearts of the reprobates? Not that he was not already in them before, but once he has been driven out of the elect, he rules over the reprobates all the more.
And he was cast down to the earth, either suffering this visibly, or because having been deprived of his angelic and heavenly rank, he was cast down to an earthly mindset. Then, just as one defending himself, he blames God for his downfall, since it was not possible for him to harm God himself, he harms God's servants, the people, and tries to deceive and turn them away from God, thinking that by doing this he is harming the same Master.
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SUMMARY
Revelation 12:9 vividly describes the decisive expulsion of the primary antagonist in the cosmic drama, identifying him by multiple names that underscore his ancient origins and malevolent character. This "great dragon," also known as the "old serpent," the "Devil," and "Satan," is definitively cast out of the heavenly realm, along with his demonic angels, into the earth. His defining characteristic is his pervasive deception, by which he has misled the entire world, setting the stage for intensified conflict on the earthly plane.
CONTEXT
Literary Context: Revelation chapter 12 serves as a pivotal interlude within John's apocalyptic vision, shifting focus from the judgments of the trumpets to the underlying spiritual conflict. Immediately preceding Revelation 12:9, verses 7-8 describe a heavenly war where Michael and his angels fight against the dragon and his forces, resulting in the dragon's defeat and no longer finding a place in heaven. Following this verse, Revelation 12:10-12 celebrates the victory of God's kingdom and the casting down of the "accuser of our brethren," while also warning of the dragon's intensified wrath on earth due to his limited time. The subsequent verses in Revelation 12 depict the dragon's pursuit of the woman (symbolizing God's people) and his war against her offspring, establishing the earthly consequences of his expulsion.
Historical & Cultural Context: The imagery of a "great dragon" resonates with ancient Near Eastern mythologies where chaotic, serpentine creatures often represented forces of evil or opposing deities. In the Greco-Roman world, dragons could symbolize formidable power, often associated with imperial might. For early Christians facing persecution under the Roman Empire, such imagery would have been highly evocative, portraying the spiritual power behind the oppressive political structures. The identification of the dragon with the "old serpent" immediately links this cosmic adversary to the deceptive figure in Genesis 3, grounding the cosmic conflict in the foundational narrative of humanity's fall. This connection would have reminded John's audience of the ancient, persistent nature of evil and its methods of deception.
Key Themes: This verse powerfully contributes to several overarching themes within Revelation and the broader biblical narrative. It highlights the theme of cosmic conflict and spiritual warfare, revealing that behind earthly events lies a profound battle between divine and demonic forces. The explicit naming of the adversary as "Devil" and "Satan" reinforces the theme of the identity and nature of evil, portraying him as the ultimate accuser and adversary of God and humanity. His expulsion underscores the theme of divine sovereignty and ultimate victory, demonstrating that even the most powerful rebel is subject to God's authority and will ultimately be defeated. Finally, the phrase "deceiveth the whole world" emphasizes the pervasive and insidious theme of deception as Satan's primary weapon, a theme echoed throughout Scripture, from the serpent in Eden to the warnings in 2 Corinthians 11:14.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 12:9 is rich with literary devices that amplify its theological message. Symbolism is paramount, with "the great dragon" serving as a potent symbol for Satan, embodying destructive power and ancient evil. This imagery is further enhanced by Allusion to the "old serpent," directly linking the dragon to the deceptive figure in Genesis 3 and establishing the continuity of Satan's character and methods throughout biblical history. The multiple names—"the Devil" and "Satan"—function as Epithets, each highlighting a specific aspect of his character: accuser and adversary. The phrase "deceiveth the whole world" employs Hyperbole to emphasize the widespread and pervasive nature of Satan's influence, suggesting a near-universal susceptibility to his lies. The repetition of "was cast out" creates a sense of Emphasis, underscoring the definitive and irreversible nature of his expulsion from heaven, a divine act of judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 12:9 stands as a profound theological statement on the nature of evil, divine sovereignty, and the ongoing spiritual conflict. It reveals that the forces of evil are not merely abstract concepts but are personified in a powerful, ancient adversary, Satan, who relentlessly opposes God and seeks to deceive humanity. However, the verse simultaneously asserts God's ultimate authority, demonstrating that even this formidable foe is subject to divine judgment and expulsion. This event signifies a decisive turning point, marking the limitation of Satan's access to the heavenly courts and intensifying his focus on the earthly realm. For believers, it underscores the reality of spiritual warfare while providing the assurance that the enemy's power is ultimately constrained by God's sovereign will and that his final defeat is certain.
REFLECTION AND APPLICATION
Revelation 12:9 offers a crucial perspective for believers navigating the complexities of life in a fallen world. It reminds us that our struggles are not merely against flesh and blood but against spiritual forces of evil. Understanding the identity and methods of "the great dragon," particularly his pervasive deception, equips us to be vigilant and discerning. In a world saturated with misinformation and competing narratives, grounding ourselves in the unshakeable truth of God's Word becomes paramount. This verse also provides immense comfort and hope: despite the enemy's power and widespread influence, his ultimate defeat is a settled fact. He has been "cast out," his power is limited, and his time is short. This knowledge empowers us to stand firm, knowing that we fight from a position of Christ's victory, not for it. It calls us to live with sober vigilance, resisting deception, and confidently proclaiming the triumph of God's kingdom.
Questions for Reflection
FAQ
When was Satan "cast out" as described in Revelation 12:9?
Answer: The timing of Satan's expulsion in Revelation 12:9 is a subject of theological debate. Some interpretations view it as a past event, referring to Satan's original fall from heaven before the creation of humanity, as perhaps alluded to by Jesus in Luke 10:18. Others see it as a definitive event tied to Christ's crucifixion and resurrection, where Satan's authority was decisively broken, and his access to accuse believers before God was curtailed (John 12:31). A third perspective interprets it as a future event, occurring during the tribulation period, where Satan is physically cast out of the heavenly realm to intensify his wrath on earth for a limited time before Christ's return. Given the context of Revelation 12, which describes a cosmic war leading to this expulsion, it most likely refers to a decisive defeat of Satan's authority, perhaps initially secured at the cross and then fully manifested in a future eschatological event, marking a significant shift in the spiritual battle.
CHRIST-CENTERED FULFILLMENT
Revelation 12:9, while depicting the expulsion of Satan, finds its ultimate Christ-centered fulfillment in the redemptive work of Jesus. It is through Christ's life, death, and resurrection that the "great dragon" is decisively defeated. The cross, far from being a defeat, was the very means by which Jesus "disarmed the powers and authorities" and "made a public spectacle of them, triumphing over them by the cross" (Colossians 2:15). Jesus came to "destroy the works of the devil" (1 John 3:8) and through His death, to "destroy him who holds the power of death—that is, the devil" (Hebrews 2:14). The casting out of Satan from heaven in Revelation 12:9 is thus a cosmic echo and consequence of Christ's triumph on earth, signifying that the accuser's power and access to God's presence have been irrevocably broken by the blood of the Lamb (Revelation 12:11). Ultimately, the dragon's casting out into the earth foreshadows his final, eternal doom in the lake of fire (Revelation 20:10), a victory secured and guaranteed by the reigning Christ.