[I am using bold in this post to remind me of my talking points…all emphasis in quotes is mine.]

Context

This whole chapter seems to be anachronistic and/or asynchronous. I think understanding the layers, or double/triple fulfillments in prophecy is key to understanding this passage.

Last Sunday discussion:  Chapter 11 seems to have finished the trumpet judgments and ends in a victory proclamation, then suddenly we are back in the turmoil again. Perhaps there is another explanation, but I think the ending in chapter 11 is referring to the end of the world where Christ is finally recognized as ultimate Lord of lords. That means that Chapter 12 is going back in the story to explain some details. For example, the woman is squirreled away to the desert for the same 1260 days referred to earlier during the interlude between the 6th and 7th trumpets.  Additionally, the male child must surely refer to Jesus’ earthly birth, somehow.

So a couple questions from last Sunday to provide context for today’s lesson:

• Who is the dragon? (Satan, sweeping the stars must represent turning 1/3 of the angels against God. The dragon is defined as Satan in today’s lesson.)
• Who is the woman? (The people of God…I think the Jewish people, which morphs into the church because of the reference to making war on her offspring/1260 days of nourishment). Perhaps this is a direct reference to Gen 3.15.
• Who is the male child and how was he snatched? Jesus, referring to resurrection

Heavenly War

In this account, there is a heavenly war in which Satan and his angels are cast out of heaven.  One of the biggest questions is when did this occur.  There are basically three possibilities: primordial past, at death/resurrection of Jesus, or at the beginning of the 3.5 years. Osborne mentions the possibility of this referring to all 3 bindings of Satan–I like this explanation.  Osborne prefers the interpretation that 12:7-9 are an expansion of v 4 where a third of the stars are swept down by the dragon.

However, Aune (1998a: 695) states, “The myth of the heavenly battle between Michael and Satan resulting in the defeat and expulsion of Satan and his angels from heaven (12: 7– 9) is narrated as an eschatological event in 12: 9 . . . but as an exclusively primordial or protological event in early Jewish and Islamic literature, a motif based on Isa. 14: 12– 15.” I argue below that this primordial fall is the primary thrust of 12: 7– 9. It is likely, however, that the telescoping of time in chapters 11– 12 continues here, and all three “bindings” of Satan (in the primordial past, at the ministry and death of Jesus, and at the eschaton) are intertwined in chapter 12. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10423-10430). Baker Publishing Group. Kindle Edition.

Regardless of the physical timing of these events, I think the order of the passage shows that vs 1-6 provide the context for vs 7-17, which in turn provide the context for chapter 13ff (kingdom of the beast).  Our finiteness tends to artificially limit our understanding to such a short and linear explanation.  I think Satan’s memory is pretty long.

Why is the war depicted as Michael/angels vs Satan/angels?

• Satan is not even on the same plane as God…there is no true dualism between God and Satan in the book of Revelation.

Isaiah 51:9-11 9 Awake, awake, put on strength, O arm of the Lord; awake, as in days of old, the generations of long ago. Was it not you who cut Rahab in pieces, who pierced the dragon? 10 Was it not you who dried up the sea, the waters of the great deep, who made the depths of the sea a way for the redeemed to pass over? 11 And the ransomed of the Lord shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away.

Isaiah 27:1 ​1 In that day the Lord with his hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will slay the dragon that is in the sea.

… and in 7: 21 the little horn “makes war against the saints” and “is too strong” (also ἴσχυσεν) for them. While Dan. 7: 21 depicts the defeat of the saints by the beast (= the little horn of Daniel), the text here reverses Daniel and depicts the defeat of the dragon by Michael. In a sense, Dan. 7: 21 shows the beast “conquering” the saints (= Rev. 13: 7), while Rev. 12: 11 shows that the dragon has already been conquered on behalf of the saints. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10474-10477). Baker Publishing Group. Kindle Edition.

Satan

What does this passage teach about Satan? (Osborne comments that this is one of the best sources of demonology in the Bible, which is interesting to me as I never thought of it like that.  Nonetheless, this passage defines the character of Satan, and ultimately, his end.)

• Talks about his origin/fall, specifically being cast out of heaven.
• Identifies him as the dragon, and also as the ancient serpent–who deceived Eve, and really all of humanity.
• Identifies him as an accuser of our brothers–The names Satan/Devil literally mean accuser.
  • Who is our brothers?

These ideas continue in the  NT, but the language used of Satan is elevated. He is the “prince of this world” (John 12: 31; 14: 30; 16: 11) and the “god of this age” (2 Cor. 4: 4), the potentate over unredeemed humanity (Acts 26: 18; Col. 1: 13) as well as their “father” (John 8: 44; 1 John 3: 10). He is at heart a liar (John 8: 44; 1 John 3: 8) and a deceiver (Rev. 20: 3, 8, 10) as well as a destroyer (1 Pet. 5: 8) and a murderer (John 8: 44).  Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10512-10515). Baker Publishing Group. Kindle Edition.

Second, the dragon is identified as ὁ καλούμενος Διάβολος καὶ ὁ Σατανᾶς (ho kaloumenos Diabolos kai ho Satanas, the one called ‘Devil’ and ‘Satan’). In the  LXX διάβολος usually translates the Hebrew שָׂטָן (śātān), and thus the two Greek terms are virtually synonymous, meaning “adversary” or “evil opponent.” The angel who opposed Balaam (Num. 22: 22, 32) was called a שָׂטָן. At its root is a forensic aspect, referring to an accuser in a law court (see on 12: 10). This is how “Satan” appears in Job 1: 6– 12 and 2: 1– 6, accusing Job “before the Lord,” as well as in Zech. 3: 1– 2, where Satan accused Joshua the high priest. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10501-10507). Baker Publishing Group. Kindle Edition.

 

Part 2, the Hymn of Celebration (and Explanation) V 10-12

The hymn serves as not only a celebration but also an interpretation of the fall of Satan: Throughout this book, the hymns have functioned like a Greek chorus in a play, not only celebrating but also interpreting the significance of the narratives. Thus, the hymn here interprets the significance of 12: 7– 9 for the people of God. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10527-10528). Baker Publishing Group. Kindle Edition.

The hymn is narrated by a “voice from heaven.” The statements given make me think again this is  not a chronological narration, but more like some kind of a final description of Satan being deposed.  If you read this as an exact event beginning at the final 3.5 years, how do you explain that this moment is when God’s kingdom comes, and that the martyrs (from the 3.5 years and/or all church history) have conquered Satan?

I am beginning to think this hymn summarizes one of the most important takeaways in Revelations for the church. Remember, Revelation was specifically written to the suffering church of John’s day, and really all Christians. They, and we, are in the midst of opposition by Satan and the earth-dwellers. A key theme is that we are to remain faithful unto death.  This passage shows that victory over evil comes from two things: blood of the Lamb, and from us, boldness.  Are we willing to lay down our lives boldly?

The rejoicing is because Satan has been cast to the earth (why is that so important to Christians, especially because it causes persecution?). Depends when you see this casting down as occurring, it adds a lot of depth to the trouble we see in this life (Satan is furious). I think the biggest reason the saints are rejoicing is because the Christ’s kingdom has come (and somehow Satan being cast down is intertwined with Christ taking authority).

Victory of the saints over the Dragon:

• Victory is because of the blood of Jesus (e.g. the cross), in other words, Satan is already mortally wounded. (He knows he has lost and has a short time.)
• The word of their testimony and did not love their lives unto death. So a fearless witness and willingness to give their lives. So the church is not hiding from persecution.

• Mark 8:34-38 34 And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. 35 For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it. 36 For what does it profit a man to gain the whole world and forfeit his soul? 37 For what can a man give in return for his soul? 38 For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

Does this refer to those being persecuted in the 1260 days, or all Christians (I think all Christians, but specifically those of the 1260 days where Satan is being granted a temporary “victory” over the saints.)

Result of Satan being cast out/defeat by the saints is that he is filled with fury and goes to take it out on anyone he can, in this case the earth dwellers since that is the only place he has jurisdiction anymore.

Fury of the Dragon

In response to being cast down, the dragon turns on the woman, and when that is unsuccessful, turns against all off her offspring (who hold to their testimony for Jesus). Regardless of when Satan is cast out, I think this passage shows this is the context for his fury.

Flying like an eagle to the desert is a double reference to the Exodus deliverance. (e.g. ex 19:4 I took  you up on eagle’s wings and brought you to myself).

The flood: some take it to refer to a flood of lies and deceit to overwhelm the church. Perhaps false teachers. Yet God uses the earth to protect the woman.

So now he wages war against “her offspring.” There is a difference of opinion as to the meaning of this war. Some dispensationalists (Walvoord 1966: 196) believe that the woman is Israel as a whole, and the “offspring” is the believing remnant among them; while others (Thomas 1995: 142) say the woman is believing Israel and the remnant the 144,000 sealed in chapter 7. This is based on the view that the saints in this book are Jewish converts who are converted after the rapture, a position I do not hold (see the discussion of 7: 4; 12: 1– 2). Others (P. Hughes 1990: 142– 43; Glasson 1965: 78) have said the contrast is between the Palestinian church (the woman) and the Gentile church (the offspring), but there is no basis for that in the book (see Krodel 1989: 246). Still others (Mounce, Michaels, Johnson) believe the contrast is between the male seed, Christ (12: 5, 13), and the church (12: 13– 17). Finally, some (Swete, Ladd, Caird, Krodel, Beale) see a contrast between the woman as the “ideal church” from a heavenly perspective (12: 6, 13– 16) and the “offspring” as the earthly church seen as a whole (12: 17). In favor of this would be the depiction of the woman in 12: 1– 2 as “in heaven” and the idea of mother Zion bearing her children in Isa. 66: 7– 8. These last two options are not antithetical and together provide the solution. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10790-10794). Baker Publishing Group. Kindle Edition.

I think perhaps this account is a direct fulfillment of Gen 3:15. Genesis 3:15 15 I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

The wrath of the dragon (12: 12) is further spelled out in the war on earth (12: 13– 17). The dragon tries to drown the saints with a torrent of lies and persecution, but God causes the earth to open and frustrate Satan’s evil plans. Once more, God keeps the saints secure and rescues them from the “deceptive schemes” (Eph. 6: 11) of the devil. He gives believers “a way out so that [they] can stand up under” these temptations and trials (1 Cor. 10: 13). As elsewhere, this passage applies specifically to the saints of the final period under the wrathful hand of the beast but also to those in John’s day and ours. Satan is enraged and at war with all the “offspring,” those who find Christ through the faithful witness of the church. The Christian life is not meant to be a peaceful life with nothing but earthly prosperity (contra to some false teachers of our day). On the contrary, all who find Christ also face the wrath of Satan. Still, we find victory when we live in obedience to God’s commands (found in his Word) and maintain our faithful witness to Christ.  Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10813-10819). Baker Publishing Group. Kindle Edition.

What is the lesson from 13-17? This seems like an expansion of v 5-6.  I’m not sure there is a significant difference between the woman and the offspring. The offspring, in my opinion, is clearly us–those who love Jesus. As previously stated, I think the message is that God will protect us from Satan’s attacks, in this case, specifically in those last 1260 days, but not from being killed. Our job is to remain faithful and boldly testify for Jesus and God will provide our nourishment.