Revelation 12:8

Rev 12:8. Οὐκ ἴσχυσεν—αὐτῷ) Others read, οὐκ ἴσχυσαν, οὐδὲ τόπος εὑρέθη αὐτῶν.[126] If the plural number were correct, it would be ΟὐΔῈ ΤΌΠΟς ΕὙΡΈΘΗ ΑὐΤΟῖς (not ΑΥΤῶΝ), as it is expressed in Rev 20:11; Dan 2:35, also Job 16:18. Victorinus also has, and there was not found FOR HIM (not, OF THEM) a place in heaven. And Cassiod. in his Complex., The Dragon being cast headlong to the earth, was overthrown, so that he no longer HAD the place of blessedness. The explanation of Andreas likewise speaks of the dragon only, and not of his angels. In which point of view almost all the testimonies for the plural are set aside. The style of the Apocalypse usually attributes the good which is done, or the adversity which happens to the prince or leading person concerned, in the singular number, rather than to those whom he has for his subjects. This is the case in this passage also; for in Rev 12:7, in the battle, the dragon is described at first alone, and then the same with his angels. Afterwards this book makes mention of the dragon only; wherefore the angels of the dragon, where occasion requires it, will have to be understood from this passage. The simple verb, ἰσχύειν, for which Pricæus would prefer ΚΑΤΙΣΧΎΕΙΝ, is used in this passage, as in the Septuagint, Psalms 13(12):5; Dan 7:21, ἸΣΧΎΕΙΝ ΠΡΌς ΤΙΝΑ.—ἘΝ Τῷ ΟὐΡΑΝῷ, in heaven) in which, all along from the triumph of Christ up to the time then present, he had accused the brethren of the dwellers in heaven, Rev 12:10. Comp. Rev 12:12. The earth is included in the heaven: not the opposite.

[126] A Memph. read ἴσχυσεν. But BC Vulg. Syr. ἴσχυσαν. ABC Vulg. Syr. read αὐτῶν; but Memph. αὐτῷ.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_12:8. Properly, after the full contents of the subject ὁ δρ. καὶ οἱ ἄγγ. αὐτοῦ have preceded, the plur. form ἴσχυσαν[3096] is now introduced, although the sing. ἐπολέμησε (Rev_12:7) stood in express relation only to the chief subject ὁ δράκων. The sense of the καὶ οὐκ ἔσχυσαν is like the Heb. phrase לא יָכֹל, Gen_32:26;[3097] Psa_13:5;[3098] Gen_30:8 :[3099] They could not prevail.

ΟὐΔῈ ΤΌΠΟς ΕὙΡΈΘΗ ΑὐΤῶΝ ἝΤΙ ῈΝ Τῷ ΟὐΡΑΝῷ. The ΟὐΔΈ[3100] puts a second negative expression by the side of and opposite to the first, so that the meaning of the connection can be explained: Not only the dragon and his angels could not prevail, but he could no longer maintain his place in heaven: he is conquered in heaven and cast out of heaven. This idea Hengstenb. himself indicates in an entirely rationalistic way, by explaining, according to the accepted fundamental statement: Every thing mighty is placed in heaven,[3101] as follows: That Satan could not maintain himself in heaven, simply means that his power is broken,broken, according to Rev_12:11, by the blood of Christ, whereby the forgiveness of sins is obtained, and thus his most dangerous weapon is wrested from Satan. On the other hand, a preposterous dogmatizing on this verse appears in Hofm., Ebrard, and Auberlen, who here find the presupposition, that until then,[3102] Satan with his angels have actually had their place in heaven, make a comparison with the coming-forth of Satan in Job 1, as though it were an historical fact, and, at the same time, explain from Zechariah 3, that the business of Satan in heaven is that of accusing. But this idea, impossible in itself[3103] to considerate Christian feeling, is gathered from the text only by the ascription of objective reality to that which is indeed improperly regarded a pure fiction,[3104] yet to which only the reality of the vision belongs. The real truth on which the visionary contemplation of the discomfiture of the dragon, after the withdrawal of the Messianic child, depends, isas may be explained from Rev_12:10, but in no way from Rev_12:11[3105]the Christian fundamental doctrine of the conquest of Satan and his kingdom by Christ, the Redeemer and Lord of the kingdom of heaven; but the subject treated in this passage (as also in Rev_12:3-6) is no doctrinal definition, but only the illustration, extending to the deepest foundation, of the rage of the arch-fiend against believers. Against them he turns (Rev_12:17 sqq.), after he has pursued in vain the Lord himself (Rev_12:4 sqq.) and the woman; the earth becomes the theatre of his wrath, after he has been cast thither from heaven, and that, too, as one vanquished, so that even believers can overcome the already overcome enemy, let him rage as he may. The description, Rev_12:7-8 (and 9), portrays an actual, historical or superhistorical, fact, past or entirely future, which was revealed to John by his vision, no more than Rev_12:3-6 describe actual facts as such; but also in this passage the form of the vision in the mind of the seer seems to be morally conditioned by his remembrance of the fact, firmly established in biblical revelation, of the overthrow of the fallen angels. In itself, and as such, this fact has nothing to do with the present connection; but in the mind of the seer, the particular conception which he here expresses clothes itself in the form of that fact.[See Note LXVIII. (b), p. 359.]

[3096] Cf., directly afterwards, τόπος

αὑτων.

[3097] LXX.: οὑ δύναται πρὸς αὐτόν.

[3098] LXX.: ἵσχυσα πρὸς αὐτόν.

[3099] LXX.: καὶ ἡδυνάσθην.

[3100] So Winer also (pp. 457, 572) writes.

[3101] Cf. Isa_14:12.

[3102] Until the ascension of Christ (Rev_12:5). Auberlen: During the entire world-period. Ebrard.

[3103] Which, especially in Ebrard, appears utterly inconceivable.

[3104] Against Heinr. and other rationalists.

[3105] Against Hengstenb.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

They were cast out, so that they were never seen anymore in heaven.

The description of the victory, by denying of the thing in this verse, and by affirming the contrary in the next verse. As that Satan gained nothing in heaven but was by the power of God thrown down into the world, whereof he is the prince, Christ himself and his elected members standing still by the throne of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

prevailed not--A and Coptic read, "He prevailed not." But B and C read as English Version.

neither--A, B, and C read, "not even" (Greek, "oude"): a climax. Not only did they not prevail, but not even their place was found any more in heaven. There are four gradations in the ever deeper downfall of Satan: (1) He is deprived of his heavenly excellency, though having still access to heaven as man's accuser, up to Christ's first coming. As heaven was not fully yet opened to man (Joh 3:13), so it was not yet shut against Satan and his demons. The Old Testament dispensation could not overcome him. (2) From Christ, down to the millennium, he is judicially cast out of heaven as the accuser of the elect, and shortly before the millennium loses his power against Israel, and has sentence of expulsion fully executed on him and his by Michael. His rage on earth is consequently the greater, his power being concentrated on it, especially towards the end, when "he knoweth that he hath but a short time" (Rev 12:12). (3) He is bound during the millennium (Rev 20:1-3). (4) After having been loosed for a while, he is cast for ever into the lake of fire.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

NOTES ON CHAP. XII., BY J. E. C.

Verse 8. And prevailed not] Against the cause of Christianity.

Neither was their place found any more in heaven.] The advocates of the heathen idolatry were prevented from having any farther share in the government of the empire. The wonderful success of Constantine over all his enemies, and his final triumph over Licinius, correspond exactly to the symbolical language in this verse.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) And prevailed not . . .—Better, And their power failed them, and not even was place for them found any more in the heaven. The result of the war was the dragon’s defeat. The whole power of the evil hosts failed them. There is an inherent weakness in evil: a spot which may be touched whereupon all its vaunted strength withers. So complete was the overthrow, that even their place knew them no more. “I went by, and, lo! he was gone; I sought him, but he could nowhere be found.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And prevailed not,.... That is, the dragon, or the devil, and his angels, prevailed not against Michael and his angels; but, on the other hand, were conquered by them, as the above tyrants were by Constantine and Theodosius: some copies read in the singular number, "and he prevailed not", as the Alexandrian copy, the Complutensian edition the Arabic and Ethiopic versions; and other copies in the plural number, "they prevailed not": and as the Vulgate Latin and Syriac versions:

neither was their place found any more in heaven; in the Roman empire; or "his place", as some copies and versions: this was the time of the judgment of the world, or of the empire as Pagan; Satan the prince of the world, who had long governed in it, was now cast out of all power and authority in it, and all the idol gods in whom he was worshipped, with all the idolatrous priests; nor were there any more any Heathen emperors, for after Constantine's time there was only Julian the apostate, and who reigned but a little while; and after Theodosius, who cleared the empire of Paganism, there never was any, and there is reason to believe there never will be.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 And prevailed not; neither was their place found any more in heaven.

Ver. 8. And prevailed not] They were so totally routed and ruined, that they could never rally or rage any more. Iucundum Christiano homini spectaculum est, quasi coram cernere certantem Christum cum Antichristo, saith one, concerning Luther’s reformation. (Scultet. Annal.) It was a pleasant sight to see Christ and Antichrist striving for the better. For whatsoever the pope with his bulls, or the emperor with his lightbolts, did to hinder it, still the gospel ran and was glorified; and as then, so ever since, maugre (defy) the malice of Rome and of hell. Their late utmost endeavours, and some successes for a season, were but as the last spruntings or bitter bites of dying beasts.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And prevailed not - Satan and his angels failed in their purpose.

Neither was their place found any more in heaven - They were cast out, and were seen there no more. The idea is, that they were defeated and driven away, though for a time they were suffered to carry on the warfare elsewhere.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The pagans were at length routed in this battle; the Christians overcame them by the preaching of the gospel, and by their faith and patience; and paganism found no place within the same territories where the church was. This was fulfilled in the time of Constantine the Great, who altered the face of the Roman empire; and more eminently in the time of Theodosius, about the year 380.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And he prevailed not - The dragon himself is principally mentioned; but his angels, likewise, are to be understood. Neither was this place found any more in heaven - So till now he had a place in heaven. How deep a mystery is this! One may compare this with Luke x, 18; Eph. ii, 2; iv, 8; vi, 12.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

8. ἴσχυσαν. A and many cursives have ἴσχυσεν, and many cursives αὐτῷ for αὐτῶν.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Prevailed [ισχυσαν] . See on Luk 14:30; Luk 16:3; Jas 5:16.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.