Jesus was the source of victory over satan

JESUS WAS THE SOURCE OF VICTORY OVER SATAN
EDITED BY GLENN PEASE
Revelation12:10And I heard a loud voice in heaven,
saying: "Now have come the salvationand the power
and the kingdom of our God, and the authority of His
Christ. For the accuser of our brothers has been
thrown down, he who accuses them day and night
before our God.
BIBLEHUB RESOURCES
War And Triumph
Revelation12:7-12
R. Green
The heavenly things ("in heaven") are againrepresentedby a battle - a war.
There is evercontention on the earth betweenthose forces that are evil and
those that are Divine. The history of the human race is the history of an
undying struggle - a struggle betweenthe heavenly and the earthly elements;
the goodand the bad; the flesh and the spirit. Here the whole contending
forces are leaguedunder two greatcaptains, "Michael" and"the dragon."
"Michaeland his angels going forth to war with the dragon;" and "the
dragon warredand his angels." There is no difficulty in deciphering their

names. "Michael" is the angelof the Lord - "Who is like God." It is he who
enters "the strong man's house, and spoils his goods;" he that "brings to
nought him that hath the powerof death, that is, the devil;" he who "was
manifested for this purpose, that he might destroy the works ofthe devil."
Yea, it is he, the "King of kings and Lord of lords." And the dragon is
expresslyaffirmed (ver. 9) to be "the old serpent, he that is calledthe Devil
and Satan." This scene is the central scene ofthe entire book, and represents
the ceaselessstrife. The issue is not doubtful. For the comfort of the Church,
in all ages ofher strife, "the greatvoice in heaven" proclaims "the salvation,
and the power, and the kingdom of our God, and the authority of his Christ."
The struggle is elsewhere depicted. Here is the simple word of triumph.
1. "They[the dragon and his angels] prevailed not."
2. They were castout: "Neither was their place found any more in heaven."
3. They were utterly routed: "The great dragonwas castdown," "and his
angels were castdown with him."
4. The triumphant reign of the Redeemerfollows:"Now is come the salvation,
and the power, and the kingdom of our God, and the authority of his Christ."
The words of the greatchorus rise to our lips, "And he shall reign foreverand
ever."
5. The accuseris silenced: "Who is he that condemeth?"
6. The triumph is tracedto its true source.
(1) "They overcame him because ofthe blood of the Lamb, and

(2) because of the word of their testimony;" and
(3) because of their entire self devotion: "And they loved not their life even
unto death."
7. The consequentheavenly jubilation: "Therefore rejoice, O heavens, and ye
that dwell in them." Truly he is blessedwho reads and understands these
words. Herein the final triumph of the heavenly over the earthly, the sensual,
the devilish, is distinctly depicted and undeniably affirmed. - R.G.
Biblical Illustrator
Now is come salvation.
Revelation12:10-17

The heavenly song of victory
H. Bonar, D. D.
This is a song of heaven — of that heaven from which the dragon had been
castout.
I. THE SALVATION. It is "the salvation" that is here sung of — the salvation
of Him whose name is Jesus, the Saviour. It is salvation — not consisting of
one blessing or one kind of blessing, but of many; made up of everything
which can be indicated by the reversalof our lostcondition. It is not done at
once, but in parts and at sundry times, eachage bringing with it more of
"salvation" in every sense;unfolding it, building it up, gathering in new
objects, overcoming new enemies, occupying new ground, erecting new
trophies.
II. THE POWER. This is the more common rendering of the word (not
"strength"), as when Christ's miracles are spokenof, or "the powers of the
world to come." As yet God's power has not been fully manifested; it has been
hidden. Many trophies, no doubt, it has won; many enemies it has defeated;
many brands it has plucked from the burning; but the full revelation of its
greatness is yet to come. When that day arrives, earth as well as heaven shall
rejoice.
III. THE KINGDOM OF OUR GOD. It is the kingdom — the kingdom of
kingdoms; not of Satanor man, as now, but of God, nay, our God. Our God,
says heaven; our God, re-echoes earth.
IV. THE AUTHORITY OF HIS CHRIST. "The Christ of God" is the full
name for Jesus ofNazareth — God's Messiah— He in whom all royal,
priestly, judicial, prophetical poweris invested. To this Messiahall powerhas
been given, all authority entrusted, in heaven, and earth, and hell.

(H. Bonar, D. D.)
Victory
Wm. Guild, D. D.
1. By this song of thanksgiving we see what should be our rejoicing and duty
in thanking Godin like manner; to wit, that Christ, His Church and cause
prevails; and that Satanand his instruments are foiled.
2. When the former prevail, we see the greatbenefit to man that redounds
thereby; to wit, salvationcomes, and strength, and the kingdom of our God to
reign in men's hearts, and the power of His Christ to be seenin their lives.
3. Whereas it is said that the accuserofthe brethren is castdown; then as it is
said (Isaiah 1:9; Romans 8:33), who is it that can condemn, or lay anything to
the charge ofthe Lord's elect? It is He that helps and justifies us, and has cast
down the accuserofthe brethren.
4. Here is a greatcomfort likewise, thatthere is such a sweetcommunion
betweenthe glorious saints in heaven and the Church militant on earth; that
when they speak of God they say, "our God," and when of the Church on
earth, "our brethren."
(Wm. Guild, D. D.)
The accuserofour brethren is castdown
The accuserofthe brethren

D. Roberts, D. D.
I. THE ACCUSER. The accuser, in this instance, is the enemy of our souls. An
accuserneednot necessarilybe a foe — a friend may accuse;but his
relationship to us depends upon the object he has in view by accusing us. If his
intention be to harass and vex the accused, then he is an enemy; but if his
design be to reform, then, indeed, he is a friend. Though the law accuses, the
law is not our enemy. The law is our "schoolmasterto bring us unto Christ."
But the design of Satanin accusing the saints is to afflict them, and not that he
may induce them to amend their ways;it is not zealfor the glory of God that
urges him to blame them for their remissness;he merely takes advantage of
their failings to molest them.
II. THE ACCUSED. "The brethren." He does not accuse his own subjects. He
commends in them the works which in the children of God he censures. It is
better for us that he should be our censorthan that he should be our
vindicator; preferable that he should impeach us than that he should be our
advocate.
III. THE ACCUSATION. The impeachments of Satan, howeverfictitious they
may be found to be in the aggregate,always have a sprinkling of the truth in
them; just so much as will give an air of justness to the whole; for our arch-
enemy is wellaware that falsehoodin and of itself cannot injure. Were they
chargedwith neglecting God's house the accusationwould be false, and
consequentlywould not affectthem; but when they are accusedof alienating
their affections from God, they feel the justness of the charges and are grieved
— there is sufficient force in the accusationto afflict their conscience. A
slander was never knownto be either wholly true or entirely false. Satanis
incapable of telling the truth as truth. It were as impossible for him to confine
himself wholly to it as that the sun should shed showers ofrain, or that water
should burn. He is "the father of lies";but he makes use of the truth to keep
his inventions together. It is difficult to detect his devices and contrivances —
he is capable of transforming himself into an angelof light. Yea, he usurps
even the functions of the Holy Spirit; he approaches the Christian while he is

meditating upon his performances, and insidiously breathes his charges of
lukewarmness and worldliness, causing his heart to bleed thereby. Neither is
he to be recognisedby the doctrines he inculcates. What measures does the
Holy Spirit make use of in convincing the sinner of his wickedness?DoesHe
show the evil of sin? Satan also does this. Does He point to the stringency and
rigour of the law? So does Satan. But although he is not recognisable in his
doctrines, he may be easilydetectedin the inferences which he draws from
those doctrines. The conclusions which he invariably draws from his teachings
are couchedin such language as the following: Firstly, thy sins are too greatto
be forgiven. Secondly, thou mayest as well suffer punishment for much as for
little. Thirdly, God is very unrelenting.
IV. THE TRIBUNAL. It is not to be imagined that Satangains admittance
into heaven, there to lay his charges againstthe saints, because he has been
eternally banished thence. Neither is it by any means probable that, were
permission granted him to enter there, he would avail himself of it. And the
reasonof this is quite plain. He that bruised his head sits triumphant there.
His designis to create enmity betweenGodand His children; his purpose is to
effecta breach betweenthe saints and their heavenly Father. He endeavours
to embitter their spirits when they approachGod in meditation and prayer.
He strives to weakentheir power in prayer, and so to crush their faith as to
render it powerlessto bear the blessing they came to seek.
V. THE VICTORY. "They overcame him by the blood of the Lamb."
(D. Roberts, D. D.)
Overcoming the accuser
D. Fraser, D. D.

1. The accuserchargesthe servants of God with guilt. They are not worthy, as
he alleges, to stand in the Holy Presence. To this, however, they have a
triumphant reply. They do not deny that they have sinned and are unworthy;
but they have God's free gift of pardon since Jesus has died. There is a
Rabbinic tradition to the effect that Satan is compelledto refrain from
accusationsagainstIsrael, andkeep silence, onone day of the year — the
greatDay of Atonement. Though it be a mere legend, it indicates some true
perception of the only ground on which the charge ofguilt before God canbe
successfullymet. But let us extend the statement. There is no respectof days.
The peace ofconsciencewhichrests on "the blood of the Lamb" is not for one
day, but for all the days of the year. There is a continual and unfaltering
answerof the Satanic accusation.
2. The accuserrails againstthe servants of God as mere self-seekers. In this
respect, wickedmen are very like their father the devil. Their base instinct is
to suspectand jibe at goodness. All virtue is in their eyes humbug. All who
seemto be in earnestfor any moral or religious objectare seeking praise for
themselves, and perhaps money also. Disinterestednessis a dream, and
holiness a fraud. So says the devil; and so say his followers. Now it may be
impracticable in many instances to meet this odious charge with a complete
refutation. A goodman cannot prove his inward motives to all the outside
world, leastof all to those who wish to think the worst. To some, however,
both in early and in later times of the Church, opportunity and powerhave
been given to make a triumphant answerto the unworthy accusationof
selfishness. Theywere exposedto cruel persecution, and obliged to show
whether their hearts were so knit to Christ that they would lay down their
lives for His sake. Theseovercame "becauseofthe word of their testimony."
Far from shirking the ordeal, they conqueredby their firm endurance. What
then could Satan allege?
3. We are not of "the noble army of martyrs." But all Christians are calledto
be martyrs in the sense of witnesses, andall are subjected to some test of
fidelity. Yet every one in his own order, and according to the measure of grace

which he has received; not the leasteffective being the little ones that honour
the Lord Jesus.
(D. Fraser, D. D.)
They overcame him by the blood of the Lamb
How they conquered the dragon
C. H. Spurgeon.
I. ALL THE BLESSED ONESWHO ARE REJOICINGIN HEAVEN WERE
ONCE WARRIORS AND VICTORS HERE BELOW. We too often think of
the saints that have gone before as if they were men of another race from
ourselves, capable ofnobler things, endowedwith graces whichwe cannot
reach, and adorned with holiness impossible to us. The mediaeval artists were
wont to paint the saints with rings of glory about their heads, but indeed they
had no such halos; their brows were furrowed with care even as ours, and
their hair grew grey with grief. Their light was within, and we may have it;
their glory was by grace, and the same grace is available for us.
1. It is clearfrom our text that every one of the saints in heavenwas assailed
by Satan. How could there be a victory without a battle?
2. The glorified, in addition to having been attacked, were led to resistthe evil
one, for nobody overcomes anantagonistwithout fighting.
3. We find that these warriors all overcame, forheaven is not for those who
fight merely, but for those who overcome. "Ido fight againstmy sin," says
one. Brother, do you overcome it? Attack, resistance, andvictory must be
yours.

4. So, then, in heaventhey all rejoice becausethey have overcome, for the next
verse to our text puts it, "Therefore rejoice, ye heavens, and ye that dwell in
them." It is a theme for gladness in heaventhat they did fight and resistand
overcome. There is joy among the angels, for they had their conflictwhen they
stoodfirm againsttemptation; but ours will be a victory peculiarly sweet, a
song especiallymelodious, because ourbattle has been peculiarly severe.
II. THE VICTORS ALL FOUGHT WITH THE SAME WEAPONS.
1. First, the blood of the Lamb: it was theirs. The blood of the Lamb will not
help us until it becomes our own. It is the blood of the covenant, and it secures
all the covenantgifts of God to us. It is the life of our life. So, then, they had
the blood of the Lamb, and they possessedthe privilege which the blood
brings with it.
2. They overcame him by the blood of the Lamb and by the word of their
testimony. Now, what is the testimony of the saints? It is a testimony
concerning the blood of the Lamb. If ever we are to conquer Satanin the
world, we must preachthe atoning blood.
III. While they all fought with the same weapons THEY ALL FOUGHT
WITH THE SAME SPIRIT;for the text says, "they loved not their lives unto
the death."
1. The expressionindicates dauntless courage. Theywere never afraid of the
doctrine of a bleeding Saviour. Let us never be ashamedof our hope.

2. These men, in addition to dauntless courage, hadunanswering fidelity.
They "loved not their lives unto the death." They thought it better to die than
deny the faith.
3. More than that, they were perfect in their consecration. "Theyloved not
their lives unto the death." They gave themselves up, body soul, and spirit, to
the cause ofwhich the precious blood is the symbol, and that consecrationled
them to perfect self-sacrifice.No Christian of the true type counts anything to
be his own.
(C. H. Spurgeon.)
The blood of the Lamb, the conquering weapon
C. H. Spurgeon.
I. WHAT IS THIS CONQUERING WEAPON?
1. The blood of the Lamb signifies, first, the death of the Son of God. The
sufferings of Jesus Christmight be set forth by some other figure, but His
death on the Cross requires the mention of blood. The death of Christ is the
death of sin and the defeat of Satan, and hence it is the life of our hope, and
the assuranceofHis victory. Because He poured out His soul unto the death,
He divided the spoil with the strong.
2. Next, by "the blood of the Lamb" we understand our Lord's death as a
substitutionary sacrifice. It is not said that they overcame the arch-enemy by
the blood of Jesus, orthe blood of Christ, but by the blood of the Lamb; and
the words are expresslychosenbecause,under the figure of a lamb, we have
setbefore us a sacrifice. Sin must be punished; it is punished in Christ's death.
Here is the hope of men.

3. Furthermore, I understand by the expression, "The blood of the Lamb,"
that our Lord's death was effective for the taking awayof sin. When John the
Baptist first pointed to Jesus, he said, "Behold the Lamb of God, which taketh
awaythe sin of the world." Our Lord Jesus has actually taken awaysin by His
death.
II. I have shownyou the sword;now I come to speak to the question, HOW
DO YOU USE IT? "Theyovercame him by the blood of the Lamb." When a
man gets a sword, you cannotbe quite certainhow he' will use it. A gentleman
has purchaseda very expensive swordwith a golden hilt and an elaborate
scabbard; he hangs it up in his hall, and exhibits it to his friends. Occasionally
he draws it out from the sheath, and he says, "Feelhow keenis the edge!" The
precious blood of Jesus is not meant for us merely to admire and exhibit. We
must not be content to talk about it, and extol it, and do nothing with it; but
we are to use it in the greatcrusade againstunholiness and unrighteousness,
till it is said of us, "Theyovercame him by the blood of the Lamb." Let me
show you your battle-field. Our first place of conflict is in the heavenlies, and
the secondis down below on earth.
1. First, then, you who believe in the blood of Jesus, have to do battle with
Satanin the heavenlies;and there you must overcome him "by the blood of
the Lamb." "How?" sayyou. First, you are to regard Satanthis day as being
already literally and truly overcome through the death of the Lord Jesus.
Satanis already a vanquished enemy. By faith graspyour Lord's victory as
your own, since He triumphed in your nature and on your behalf. I would
have you overcome Satanin the heavenlies in another sense:you must
overcome him as the accuser. At times you hear in your heart a voice arousing
memory and startling conscience;a voice which seems in heaven to be a
remembrance of your guilt. All comfort drawn from inward feelings or
outward works will fall short; but the bleeding wounds of Jesus will plead
with overwhelming argument, and answerall. Still further, the believer will

have need to overcome the enemy in the heavenly places in reference to access
to God. The sacredname of Jesus is one before which he flees. This will drive
awayhis blasphemous suggestionsand foul insinuations better than anything
that you caninvent. We next must overcome the enemy in prayer.
2. It is time that I now showedyou how this same fight is carried on on earth.
Amongst men in these lowerplaces ofconflict saints overcome through the
blood of the Lamb by their testimony to that blood. Every believer is to bear
witness to the atoning sacrifice and its powerto save. He is to tell out the
doctrine; he is to emphasise it by earnestfaith in it; and he is to support it and
prove it by his experience of the effectof it. You can bearwitness to the power
of the blood of Jesus in your own soul. If you do this, you will overcome men
in many ways. First, you will arouse them out of apathy. This age is more
indifferent to true religion than almostany other. The sight of the bleeding
Saviour overcomes obduracyand carelessness. The doctrine of the blood of
the Lamb prevents or scatters error. I do not think that by reasonwe often
confute error to any practicalpurpose. We may confute it rhetorically and
doctrinally, but men still stick to it. But the doctrine of the precious blood,
when it once gets into the heart, drives error out of it, and sets up the throne
of truth. We also overcome men in this way, by softening rebellious hearts.
Men stand out againstthe law of God, and defy the vengeance ofGod; but the
love of God in Christ Jesus disarms them. The Holy Spirit causes mento yield
through the softening influence of the Cross. How wonderfully this same
blood of the Lamb overcomesdespair. Glory be to God, the blood is a
universal solvent, and it has dissolved the iron bars of despair, until the poor
captive conscience has beenable to escape. There is nothing, indeed, which the
blood of the Lamb will not overcome;for see how it overcomes vice, and every
form of sin. The world is foul with evil. What can cleanse it? What but this
matchless stream? Satanmakes sin seempleasure, but the Cross reveals its
bitterness. This blood overcomes the natural lethargy of men towards
obedience;it stimulates them to holiness. If anything canmake a man holy it
is a firm faith in the atoning sacrifice. Whena man knows that Jesus died for
him, he feels that he is not his own, but bought with a price, and therefore he
must live unto Him that died for him and rose again.

(C. H. Spurgeon.)
The Church's victory
John Aldis.
I. THE CHURCH'S VICTORY. The Church is here set before us in a state of
triumph, having conquered all its enemies and receivedits reward.
II. THE MEDIUM THROUGH WHICH THIS VICTORY IS OBTAINED,
"They overcame him by the blood of the Lamb."
III. THE CONNECTION THAT SUBSISTS BETWEEN THE MEANS AND
THE END OF THE CONFLICT.
1. The blood of the Lamb is the source ofthe disposition which regenerated
men feel when entering upon this spiritual warfare.
2. It is the blood of the sacrifice thatperpetuates the conflict, by carrying on
the sanctificationofthe soul.
3. The blood of the Lamb alone can inspire fortitude and courage forthis
conflict.
4. The blood of the Lamb is the only source ofspiritual life, and therefore they
conquer by it. It was not spilt as waterupon the ground, it was the opening of
the fountain of immortality for the soul of man.

5. By the blood of the Lamb they learned the example of conflicting to the
death, and gatheredthe assuranceofa glorious triumph beyond it. Two things
will tend to make a man a goodsoldier — a readiness to leave his body a
corpse on the battlefield, and a thorough conviction that ultimately his cause
must succeed. Bothare requisite in the spiritual strife.
(John Aldis.)
The encouragementto increasedmissionaryeffort to be derived from the
assurance offinal victory
Bp. Daniel Wilson.
I. We shall never be arousedto magnanimous efforts till we have a clear
apprehension of THE INVISIBLE ENEMYWHO FOMENTSALL THE
OPPOSITIONAGAINST CHRIST AND HIS GOSPEL.
1. In the generaldescription, mark, first, his deadly hatred to God and
goodness,implied in the names Satan, the Enemy, the Adversary, the Wicked
One. Next, his rage and fury, as the greatRed Dragon, the Apollyon or
Destroyer. Further, his craft and subtilty, as the Old Serpent, in allusion to
the form under which he seducedour first parents. Next, the extent of his
dominion, the whole world lying in wickedness, or, in the wickedone.
2. And what is the generalmethod of Satan's opposition to Christ, and the
salvationof men? His grand vantage-groundis the tendency in human
corruption to listen to all his suggestions.He thus works his way unperceived
into our hearts.

3. The place where Satancarries on this opposition is setforth in this
symbolical passageas his heaven, from the popular notion of heaven as a
place of eminence, of ease,safety, and enjoyment. It imports, here, the visible
kingdom of Satan in its full pride and power; from which, when he is
dispossessed, he is said to be castdown unto the earth.
II. THE MEANS OF RESISTINGTHIS GREAT ADVERSARY.
1. The faithful overcame by the blood of the Lamb; and in. what manner did
they do this?(1) By trusting to it for their own salvation;(2) By proclaiming it
to others, as men touchedwith the love of Him who shed it;(3) By seeing all
the purposes of Almighty God centre in it.
III. THE ISSUE OF THE CONFLICT. "Theyovercame him by the blood of
the Lamb."
(Bp. Daniel Wilson.)
Missionaryconflict and victory
R. H. Roberts, B. A.
I. LET US CONSIDER MISSIONS UNDER THE ASPECT OF A VICTORY
GAINED.
1. Of course the word implies conflict. The Revelation, resonantwith sounds
of battle, exhibits the King of Heaven upon earth as engagedin a, struggle.
This mode of representationonly displays in pictures ideas common to the
whole of the New Testament. The Church under the present dispensationis
church militant. Let us not despise or underestimate our foe. To follow Christ

and to take up His cause anywhere is to challenge the world, the flesh, and the
devil.
2. But the point now is that a victory has been won, and this victory is
distinguished by two features, celebratedin the song heard by John, which
render it extremely interesting and important for those on the threshold of
life, whose privilege it is to look forward to service.(1)The accuserhas been
castdown, and in his casting down certain practicalproblems have been
solvedand doubts sweptout of the way. No greatand goodmovement has
ever been inaugurated that did not stir up an accuser.He was maliciously
busy at the outsetof the missionary enterprise, and tried to raise obstacles to
harass the timid.(2) Then, too, in the gospelvictories is to be included a
beautiful, delightful socialrevolution, for "now is come the kingdom of our
God and the authority of His Christ."
II. THE PRINCIPLES AND INSTRUMENTALITIES WHEREBYTHIS
VICTORY WAS GAINED.
1. We would not lose sight of the fact that "there was war in heaven." We
have always had the supernatural support of a leaderof invisible legions,
whose name, "Michael," suggeststhe question, "Who is like unto God? " and
whose guarantee, conveyedalong with the marching orders, is, "Lo! I am with
you alwayunto the consummation of the age."
2. Looking at these words as a whole, we say they intimate conquests gained
through dependence on spiritual forces. It was so, we may remind ourselves,
in the conflict with the paganism of the ancient Roman world. It would be a
mistake to suppose that the triumph of Christianity followedthe so-called
conversionof Constantine. On the contrary, he gave in his adhesionbecause
Christianity was already on the march, firm and triumphant. The victory had

been won, and it was won with the weapons offaith, hope, love, patience,
forgiveness, andprayer. So also has it been in the conflict with the paganism
of the modern world. God in nature, God in history, and God in grace is one
God, and we may expectHim to be making eachdepartment of His rule
dovetail in some way into the other, in order to the accomplishmentof His
purposes.
3. Three things are, we take it, speciallynecessaryto meet the fundamental
spiritual requirements of the human heart — viz., redemption; revelation;
and these mediated and ministered by messengersofintense self-sacrificing
sympathies. These are the very elements which are here displayed aa grounds
of success.(1)"Theyovercame because ofthe blood of the Lamb." Readers
must note that in this book, in which the generaloutlines of Church history
are exhibited in symbolic pictures, the blood of the Lamb holds a most
prominent place. It preciselyforecastswhathas happened in the actual event.
By the atoning sacrifice ofCalvary were the missionaries'hearts first set on
fire. The provision made in the death of God's dear Son for meeting their
condition as sinners was what deeply agitated, and, like the touch of the "live
coalfrom off the altar," flamed through them into the offer and entreaty,
"Here are we, send us." By the same sacrifice they were sustainedin their
surrender. The Saviour's blood was their life. His dying wounds were not only
fountains of expiation and cleansing, but also springs out of which pulsated
the streams of life through the lips of faith into their thrilled hearts.
Advancing with this experience, it turned out that the "storyof redemption
through His blood" was just the goodnews the heathen needed, and leaped
excitedly to welcome.(2)To meetthe cry for light, the ministers of grace
delivered "the word of their testimony." Observe, "testimony." Not an
argument, but a testimony; not a denunciation, but a testimony; not a
destructive attack, but a testimony; not a "peradventure," but a testimony.
This testimony, originally receivedby apostles from Christ and His Spirit, was
by them embodied in "a word." This "word," againtastedand testedthrough
the Spirit of Christ by believers, became in their lips and lives a "testimony."
They marched to the field with this testimony, a Pentecostalglorymitring
their brows and firing their tongues, and breaking out in "psalms and hymns

and spiritual songs." Theyknew whom they believed, and, Philip-like, joining
themselves unto the chariot of heathendom, they just preachedand explained
Him of whom every voice of truth in the Vedas also spoke to those in the
darkness feeling after "an unknown God" to be their Shepherd and King.(3)
The third reasondoes not occupy preciselythe same level as the other two. It
is not joined to them with "because."The proposalto surrender life, standing
by itself, would be impotent and fruitless. It is when united with "the blood of
the Lamb and the word of testimony" that it is energisedinto an important
factorin the product. The mode of expressionseems basedupon a common
course in human affairs. A man takes a stand from which it is sought to divert
him by threats of poverty, want, and hardship. There are some in whom the
love of life is so near the surface, and so sensitive and ready to take alarm,
that the above threat would be enough to make it leap to its feetinstantly and
shriek out, "You shall not." Others, however, are not conscious ofthis love at
that point, and the threat does not move them. Then it is representedthey will
lose caste, be boycottedin society, be shut out of the road which leads to
applause and power, and condemned to calumny, reprobation, scorn — or,
what is worse, neglect. Some who resistedin the first stage would be sifted out
here, whilst a remnant would continue yet untouched and resolute. But now I
imagine the ghastlyking of terrors drawing nigh to these and compelling them
at close quarters to look into his cavernous, cruelface. Proud is this grisly
monarch, and omnipotent in his own conceit. But many think that Death's
bark is worse than his bite. I know the prospectis under some conditions
appalling, and yet I can fancy those who had stoodthe first two tests
contemplating this almostwith contempt. There is, however, another deeper,
darker possibility suggested. It is not merely hardship; it is not merely shame;
it is not merely physical extinction; it is the sacrifice ofthe opportunity of self-
cultivation for what seems a grander destiny in this world, and even a better,
higher standing in the world to come. Many missionaries, like, e.g., Careyand
Livingstone, possessedsurpassing powers. Theywould succeedsplendidly
anywhere. Had they stayedin this country no one can predict the distinction
to which they might have risen. To go away, say into the wilds of Africa, as
evangelists is to renounce magnificent chances.Naymore. They who feelthe
loss most will leave the stimulus of Christian society;the bracing impulse of
Christian atmosphere; the sweethelp of the first day of the week, withits

sacredhush and uplifting worship; the very continuance of the life of piety
will be imperilled. That education and development of the faculties and
qualities of mind and spirit which in itself is so delightful must be
relinquished, and, so far as this world is concerned, relinquished for ever.
They must cease to love their own soul, and that unto death. I believe that
scores ofwitnessesin all ages,and, thank God, in ours also, have risen to this
height; and it is in this wayand by this means they have gainedthe victory. If
you want to capture others, you must abandon self.
(R. H. Roberts, B. A.)
Victory over the foe
DeanVaughan.
I hope it is possible for a few minutes to interestyou in the fortunes of a battle.
"The fight is fought, and the victory is won. Your troops have engagedand
conquered the foe." And we are told they overcame him by three modes and
weapons ofwarfare — the blood of the Lamb, the word of their testimony,
and the not loving their life even unto death. The severalparticulars are
striking; their combination is wonderful. "Theyovercame him because ofthe
blood of the Lamb." Strange!But is it not true — true to a history none the
less realbecause it is, in part at least, the history of souls? Is it not true that
that Cross ofpain and shame has in it the virtue of a thousand times ten
thousand victories, compared with which Marathon and Salamis, Trafalgar
and Waterloo, were events of temporary and fleeting significance?Is it not
true that lives have been remade in their most secret, and yet in their most
practical, being — remade for strength, remade for happiness, remade for
usefulness, influence, and blessing to other lives, entirely by that sacrifice of
the Sonof Godfor sin which is here briefly characterisedas "the blood of the
Lamb"? The man who has conquered a besetting sin by reasonof the blood of
the Lamb is a greaterhero, greaterin kind as well as in degree, than the man
who can count his slain enemies in some death-grapple on the Nile by tens and

by twenties. But it is conceivable that there might be in some heart a strong
sense ofgratitude for the death of the Son of God, which as yet has nothing to
say for itself as to a definite work to be done for Him. Therefore the voice
from heaven speaks in the secondplace of the word of their testimony. The
Christian owes his victory, secondly, to a word — that is, a messageor
revelation from God, to the truth of which he himself is witness. We have
three thoughts here. First, God has spoken. A word is more than a sound. A
word has meaning in it. It is the communication of mind to mind. Word is
speech, and speechis, by definition, reasoncommunicating itself. This is why
Christ Himself is calledby St. John "the Word." In Christ Godhas spoken,
not in precept and prohibition only, rather in revelationof will and mind,
setting before us the Divine characterin human action, and saying, "This am
I; this be thou. Made, and now remade in My image, bear, act, be this to thy
brethren." Thus the word becomes next a testimony. The business of the
Christian is witnessing, having, as St. John says, "the witness in himself"; able
from experience, able from consciousnessofthe powerand beauty of the
gospel, "to setto it his seal" that it is true. He goes abouthis business, speaks
his daily speech, does his everyday work, as one who believes, strives not to
contradict, not to belie his conviction, lives as its witness, dies as its martyr.
And thus, thirdly, he overcomes becauseofit. The blood of the Lamb is his
motive, but the Word of His testimony is his direction. Without this he might
be well-intentioned, but he would neither know his enemy nor know how to
cope with him. They overcame him, therefore, because ofthe Word of which
they were witnesses.Yet another principal cause remains. "Theyloved not
their life even unto death." Contempt for death is a great secretofvictory.
Even in the perpetration of deeds of darkness, the chance of successis
infinitely enhanced by the willingness of the doer to die for it. The assassin
who will give life for life is half assuredof victory. The text speaks ofa nobler
strife, that of the Christian victor, and it says of him that side by side with two
other things, faith in Christ's sacrifice, andfaith in Christ's word, there stands
this reasonalso for his victory, that he loved not his life. The earthly
conqueror must have no friendship for his life in comparisonwith two other
things — duty and honour. The earthly conquerormust have no charity for
his life when it tries to stand betweenhim and courage, orbetweenhim and
the love of his country. 'Tis the peculiarity of the Christian victor, not always

realised, perhaps, to the full, even in him, that, taking all things into account,
he has a positive desire — positive desire — to "depart and be with Christ." It
is not only that there are so many dark features of the world he lives in, it is
rather that he knows Someone onthe other side of death, whom he longs to be
with. He endures as seeing the Invisible, but all the time he is seeking a better
country, that is, a heavenly.
(DeanVaughan.)
They loved not their lives unto the death
The evidence of Christianity from the persecutionof Christians
J. Priestley, LL. D.
The progress ofChristianity is a most interesting object of speculation, and
must appear truly wonderful when it is consideredthat it prevailed by means
the very reverse of what might have been expected, and which have been used
to establishother systems of religion or philosophy, and the corruptions of
Christianity itself. Other religions had either the aid of power, or at leastof
the learning of the age and countries in which they were established. The
founders of them were either conquerors, legislators, ormen who were
distinguished in life; so that independently of the doctrines they promulgated,
they appearedin a respectable lightto the world. On the contrary, the
Founder of Christianity was an obscure person, a common mechanic, in a
country the inhabitants of which were despisedby the rest of the world;
without the advantage of any learned education, where the greatestaccount
was made of that advantage, and where persons destitute of it were held in
contempt. The first followers ofChrist were, in general, ofthe same low rank
of life with Himself, wholly destitute in power, or of policy. They were all their
lives persecuted, as He had been, and many of them died violent deaths. What
then were the means by which Christianity, thus extraordinarily
circumstanced, did make its way in the world, till, in the natural course of
things, the very powers which opposedit came to be on its side? They were, as
we are informed in my text, the death of the Founder of Christianity, and the

testimony of His followers to His doctrine, miracles, and resurrection, sealed
with their blood. If we considerthe nature of Christianity, and the object of it,
we shall see that it could not be establishedby any other means than these,
how ill adapted soeverthey may, on a superficial view of things, appearto
answerthe end. What is Christianity but that firm belief in a future life which
produces the proper regulationof man's conduct in this? Any attempt to gain
belief to this, or any doctrine, by power, would have been unavailing and
absurd. It is evident that nothing could make mankind believe that Christ
wrought miracles, that He died, and rose from the dead, and therefore that
there is a future life, to which themselves will be raised, but the proper
evidence of the truth of those facts. And in distant ages, in which persons can
have no opportunity of inquiring into the truth of the facts for themselves, the
only evidence to them is the full convictionthat they who had that opportunity
did believe them. Now we cannot imagine in what manner any person can
express his firm persuasionof the truth, or the value, of any set of principles,
more strongly than by his suffering and dying for them. Still, however, there
would have been room to doubt, if they had not persisted in their testimony,
and if they had not also had both sufficient opportunity, and sufficient motives
to considerlind reconsiderthe thing. Now the witnesseswere numerous, and,
living together, they must have had frequent opportunities of conversing with
one another on the subject, and of comparing their observations. And surely
no motive could be wanting, when all the happiness of their lives, and even life
itself, was depending. How satisfactory, then, is the evidence of the truth of
Christianity from the testimony of almostall its proper witnesses, as sealed
with their blood, and therefore not given without the most deliberate
consideration, and in opposition to the strongestinducements to declare the
reverse of what they did. How much more convincing is this kind of evidence
than that of men who draw their swords in defence of any cause? The man
who fights hopes to getthe victory, and most probably expects to secure to
himself some temporal advantage. It cannotby any means, therefore, be
inferred that a man may not fight for a falsehood, provided it promises to be a
gainful one. We see, then, the infinite superiority of the pretensions of Christ
to those of Mahomet, or of any who have endeavouredto establish a religion
by violence. Our Lord, confiding in the powerof truth, disclaimed all other
aid, and therefore ordered His disciples not to fight, but to die. I would farther

observe, that violence in support of truth is utterly contrary to the nature and
genius of the Christian religion; and it supposes a temper of mind inconsistent
with it, viz., hatred and revenge. And not only should we avoid all actual
violence, but everything that approaches to it, as angerand abuse. If calm
reasoning fail, these are not likely to succeed. As we must not make use of
violence or abuse ourselves, so we should take it patiently when it is offeredby
others. It is generally a proof that our adversaries have nothing better to offer,
and therefore is a presumption that we have truth on our side; and surely the
sense ofthis may well enable us to bear up under any insult to which we may
be exposed. A state of persecutionhas been the lot of truly goodmen, and
especiallyof all greatand distinguished characters whoseaimhas been to
reform abuses, and introduce new light into the minds of men, in all ages.
(J. Priestley, LL. D.)
Love triumphant
Geleazius, a gentleman of greatwealth, who suffered martyrdom at St.
Angelo, in Italy, being much entreatedby his friends to recant, and thus save
his life, replied, "Deathis much sweeterto me with the testimony of truth,
than life with its leastdenial:"
COMMENTARIES
Ellicott's Commentary for English Readers
(10) And I heard a loud voice . . .—Better, And I heard a great voice in the
heavens saying, Now is come the salvation, and the might, and the kingdom of
our God, and the powerof his Christ. The definite article is placed before the
words “salvation” and “might.” The words of this doxologyare like an echo of
the close ofthe Lord’s Prayer. The prayer “Thy kingdom come” seems

answered. Now is come the kingdom. But it is not the full establishmentof the
kingdom which is here described;it is rather the manifestationof it. Since our
Masterpassedinto the heavens—andHis victory is achieved, we know Him to
be King, and even while we pray “Thy kingdom come” we yet confess “Thine
is the kingdom”—the salvationso anxiously lookedfor (1Peter1:10); the
powerso much needed by weak and sinful men (1Peter1:5 and 1Corinthians
1:24); and the kingdom which cannot be shaken(Hebrews 12:28). The accuser
of the brethren is castdown. This is another reasonfor joy and another
feature of the salvation. The habit of the accuseris expressedby the use of the
present tense. We should read not “who accused,”but “who accuseth.” Night
and day he accused. (Comp. Zechariah3:1, and Job 1:9; Job 2:5.) In Jewish
writings, Michaelis called“the advocate” (sunegor), andstands in opposition
to the accuser(kategor);but now the accuseris castdown; for who shall lay
anything to the charge of God’s elect, when it is God that justifieth, when it is
Christ that died? (Romans 8:33-34.)
Matthew Henry's Concise Commentary
12:7-11 The attempts of the dragonproved unsuccessfulagainstthe church,
and fatal to his own interests. The seatof this warwas in heaven; in the
church of Christ, the kingdom of heaven on earth. The parties were Christ,
the greatAngel of the covenant, and his faithful followers;and Satanand his
instruments. The strength of the church is in having the Lord Jesus for the
Captain of their salvation. Paganidolatry, which was the worship of devils,
was castout of the empire by the spreading of Christianity. The salvationand
strength of the church, are only to be ascribedto the King and Head of the
church. The conquered enemy hates the presence of God, yet he is willing to
appear there, to accuse the people of God. Let us take heed that we give him
no cause to accuse us;and that, when we have sinned, we go before the Lord,
condemn ourselves, and commit our cause to Christ as our Advocate. The
servants of God overcame Satanby the blood of the Lamb, as the cause. By
the word of their testimony: the powerful preaching of the gospelis mighty,
through God, to pull down strong holds. By their courage and patience in
sufferings: they loved not their lives so well but they could lay them down in

Christ's cause. These were the warriors and the weapons by which
Christianity overthrew the power of paganidolatry; and if Christians had
continued to fight with these weapons, andsuch as these, their victories would
have been more numerous and glorious, and the effects more lasting. The
redeemedovercame by a simple reliance on the blood of Christ, as the only
ground of their hopes. In this we must be like them. We must not blend any
thing else with this.
Barnes'Notes on the Bible
And I heard a loud voice saying in heaven - The great enemy was expelled; the
cause ofGod and truth was triumphant; and the conquering hosts united in
celebrating the victory. This representationof a song, consequenton victory,
is in accordance withthe usual representations in the Bible. See the song of
Moses atthe Red Sea, Exodus 15; the song of Deborah, Judges 5;the song of
David when the Lord had delivered him out of the hand of all his enemies, 2
Samuel 22;and Isaiah 12:25. On no occasioncouldsuch a song be more
appropriate than on the complete routing and discomfiture of Satan and his
rebellious hosts. Viewed in reference to the time here symbolized, this would
relate to the certain triumph of the church and of truth on the earth; in
reference to the language, there is an allusion to the joy and triumph of the
heavenly hosts when Satanand his apostate legions were expelled.
Now is come salvation - That is, complete deliverance from the power of
Satan.
And strength - That is, now is the mighty powerof God manifestedin casting
down and subduing the greatenemy of the church.
And the kingdom of our God - The reign of our God. See the notes on
Matthew 3:2. That is now establishedamong people, and God will
henceforwardrule. This refers to the certain ultimate triumph of his cause in
the world.

And the power of his Christ - His anointed; that is, the kingdom of Christ as
the Messiah, oras anointed and setapart to rule overthe world. See the notes
on Matthew 1:1.
For the accuserofour brethren is castdown - The phrase "our brethren"
shows by whom this song is celebrated. It is sung in heaven; but it is by those
who belongedto the redeemedchurch, and whose brethren were still suffering
persecutionand trial on the earth. It shows the tenderness of the tie which
unites all the redeemed as brethren, whether on earth or in heaven; and it
shows the interest which they "who have passedthe flood" have in the trials,
the sorrows, andthe triumphs of those who are still upon the earth. We have
here another appellation given to the greatenemy - "accuserofthe brethren."
The word used here - κατήγορος katēgoros,in later editions of the New
Testamentκατήγωρ katēgōr- means properly "an accuser,"one who blames
another, or charges anotherwith crime. The word occurs in John 8:10; Acts
23:30, Acts 23:35;Acts 24:8; Acts 25:16, Acts 25:18; Revelation12:10, in all
which places it is rendered "accuser"or"accusers,"thoughonly in the latter
place applied to Satan. The verb frequently occurs, Matthew 12:10;Matthew
27:12;Mark 3:2; Mark 15:3, et al.
The description of Satanas an accuseraccords with the opinion of the ancient
Hebrews in regard to his character. Thus he is represented in Job 1:9-11;Job
2:4-5; Zechariah 3:1-2; 1 Chronicles 21:1. The phrase "of the brethren"
refers to Christians, or to the people of God; and the meaning here is, that one
of the characteristicsofSatan - a characteristic so wellknownas to make it
proper to designate him by it - is that he is an accuserofthe righteous;that he
is employed in bringing againstthem charges affecting their characterand
destroying their influence. The propriety of this appellation cannotbe
doubted. It is, as it has always been, one of the characteristics ofSatan - one of
the means by which he keeps up his influence in the world - to bring
accusationsagainstthe people of God. Thus, under his suggestions,and by his

agents, they are chargedwith hypocrisy; with insincerity; with being
influenced by bad motives; with pursuing sinister designs under the cloak of
religion; with secretvices and crimes. Thus it was that the martyrs were
accused;thus it is that unfounded accusationsare often brought against
ministers of the gospel, palsying their power and diminishing their influence,
or that when a professedChristian falls the church is made to suffer by an
effort to castsuspicion on all who bear the Christian name. Perhaps the most
skillful thing that Satandoes, and the thing by which he most contributes to
diminish the influence of the church, is in thus causing "accusations"to be
brought againstthe people of God.
Is castdown - The period here referred to was, doubtless, the time when the
church was about to be establishedand to flourish in the world, and when
accusationswouldbe brought againstChristians by various classesof
calumniators and informers. It is well knownthat in the early ages of
Christianity crimes of the most horrid nature were chargedon Christians,
and that it was by these slanders that the effort was made to prevent the
extensionof the Christian church.
Which accusedthem before our God - See the notes on Job 1:9-10. The
meaning is, that he accusedthem, as it were, in the very presence ofGod.
Day and night - He never ceasedbringing these accusations,and soughtby the
perseverance andconstancywith which they were urged to convince the world
that there was no sincerity in the church and no reality in religion.
Jamieson-Fausset-BrownBible Commentary
10. Now—Nowthat Satanhas been castout of heaven. Primarily fulfilled in
part at Jesus'resurrectionand ascension, whenHe said (Mt 28:18), "All
power[Greek, 'exousia,''authority,' as here; see below] is given unto Me in

heaven and in earth";connectedwith Re 12:5, "Her child was caught up unto
God and to His throne." In the ulterior sense, it refers to the eve of Christ's
secondcoming, when Israel is about to be restoredas mother-church of
Christendom, Satan, who had resistedher restorationon the ground of her
unworthiness, having been castout by the instrumentality of Michael, Israel's
angelic prince (see on [2717]Re 12:7). Thus this is parallel, and the necessary
preliminary to the glorious event similarly expressed, Re 11:15, "The
kingdom of this world is become (the very word here, Greek, 'egeneto,''is
come,''hath come to pass')our Lord's and His Christ's," the result of Israel's
resuming her place.
salvation, &c.—Greek, "the salvation(namely, fully, finally, and victoriously
accomplished, Heb 9:28; compare Lu 3:6, yet future; hence, not till now do
the blessedraise the fullest hallelujah for salvation to the Lamb, Re 7:10;
19:1) the power(Greek, 'dunamis'), and the authority (Greek, 'exousia';
'legitimate power'; see above)of His Christ."
accusedthem before our God day and night—Hence the need that the
oppressedChurch, God's ownelect(like the widow, continually coming, so as
even to weary the unjust judge), should cry day and night unto Him.
Matthew Poole's Commentary
And I heard a loud voice saying in heaven: John undoubtedly heard this voice
as in the third heaven, whither he was caught;but it is not only expressive of
the joy and satisfactionwhichthe glorious angels and glorified saints had,
upon their knowledge ofwhat was done upon the earth, but prophetical of the
greatjoy which should be over all the church, upon Constantine’s stopping
the persecution. and restoring peace to the church, by casting out all pagan
idolatries and superstitions.
Now is come salvation; temporal salvation, and deliverance from persecutors.

And strength; now God hath showedhimself a strong and mighty God.
And the kingdom of our God; and the King of kings, who reigneth over all the
earth.
And the power of his Christ; now Christ hath shownhis power.
For the accuserofour brethren is cast down, who accusedthem before our
God day and night; for the devil, who incessantlyaccuseththe saints, is
overcome. Two things are here observable:
1. That the holy angels callthe saints brethren.
2. That the accusers ofChristians, for their piety towards God, are of their
father the devil, for his works they do.
Informers show who is their father, by accusing others, by murdering the
servants of God; they differ no more than as elder and younger brethren, both
are children of the same father.
Gill's Exposition of the Entire Bible
And I heard a loud voice saying in heaven,.... Which was a song of praise on
accountof the victory obtained by Michaeland his angels over the dragon and
his, or for the overthrow and downfall of Paganismin the Romanempire; for
by "heaven" is meant the empire, now become Christian, or the Christian

church state in it; and the "loud voice" heard in it by John shows that there
was a greatnumber in it, who rejoicedon this occasion, andthat they were
full of affectionand fervency, and therefore expressedthemselves in such
manner, and in form following:
now is come salvationand strength, and the kingdom of our God, and the
powerof his Christ; "salvation" was come when Christ obtained it by his
sufferings and death, and comes to particular persons in the effectualcalling,
and it will only be fully come when it is perfectly enjoyedin heaven: but here
it designs a deliverance from Satan, as the godof this world, who was now
dethroned, and castdown from his power, authority, and influence in the
empire; and from Paganidolatry and superstition, and from the ten days of
tribulation, the cruel and bloody persecutions under the Heathen emperors;
and denotes that safety and security, comfort, peace, andhappiness, the
churches enjoyed under the government of a Christian emperor: and now was
come "strength";not the strength of Christ personal, displayed in the
redemption of his people; but rather of Christ mystical, of his church and
interest, which had been very weak and low, and under oppressionand
persecution, but was now exalted, and in a flourishing condition, and was
become strong and mighty; or it may design the strength and power of Christ,
shown in destroying his enemies, in casting the dragon out of heavendown to
the earth, and in bringing to confusionand destruction the Heathen emperors,
princes, and others, who fled to the rocks and mountains for fear of him, and
because ofhis greatwrath: also now came "the kingdom of our God", the
Gospelof the kingdom was preachedeverywhere and Gospelchurches were
setup in all parts of the empire, both which are sometimes signified by the
kingdom of God; here was now an illustrious appearance ofthe kingdom of
God in the world, such as had never been before; and which was a pledge and
presage ofthe greatnessofthe kingdom, or of that everlasting kingdom which
will be set up hereafter, when all other kingdoms will be at an end: to which is
added "the power of his Christ"; or his authority as Lord and Christ, which
took place at his resurrection, ascension, and sessionatthe right hand of God,
and which will more fully appear at the lastday, when he shall come in glory,
and exercise his authority in judging the quick and dead, of which there was
some resemblance at this time, in dethroning Satan, destroying Paganism, and

putting an end to the powerof the Heathen emperors and empire; and which
is expressedin such language as the day of judgment is, Revelation6:12; for to
the opening of the sixth sealdoes this passagebelong:a further accountis
given of the matter of this song, and the reasonofit:
for the accuserofour brethren is castdown; hence it appears that this is not a
song of the angels in heaven, since the saints are never calledtheir brethren,
nor the angels theirs, but their fellow servants;rather it may be thought to be
the song of the saints in heaven, acknowledging those onearth to be their
brethren, as they are, for there is but one family in heaven and in earth, and
the saints on earth are calledthe of the souls under the altar, Revelation6:9;
but as this refers to the state of the church in Constantine's time, it must be
the song of the saints in that state, who call the martyrs, that had been slain
under the former persecutions, their brethren; for that they are the persons
meant is clearfrom the following verse, whom Satanis an accuserof, for he is
designedhere; the word rendered "devil" signifies an accuser, and a false one,
and is so translated Titus 2:3; this is a name frequently given to Satanby the
Jews, andhave adopted into their language the very Greek word (q) that is
here used; and often say of him that he accusesIsrael, andparticularly that he
accusesIsraelabove, that is, in heaven; and that he stands and (r),
"continually accusesthem", the very phrase used in the next clause:when
Israelcame out of Egypt, they say (s) the angelSamael(the devil) stoodand
accusedthem; the first day of the month Tisri, according to them (t), is
appointed a day for blowing of trumpets, to confound Satan, who comes to
accuse atthat time; so they say (u) that Satanstoodand accusedAbraham,
and others;and indeed he was an accuserfrom the beginning, both of God to
men, and of men to God; we have instances in Job and Joshua the high priest,
Job 1:8 Zechariah 3:1; but here it refers to the accusations broughtagainst
the Christians in the primitive times, during the ten persecutions, whichwere
very horrid ones indeed; as that they had their private suppers, at which they
ate their owninfants, and their nightly meetings, for the gratifying of their
lusts, in which they committed adultery, incest, and all manner of
uncleanness;if ever a fire happened in a city, they were chargedwith it; and
wheneverthere were any famine, or pestilence, orwars, or any public

calamity, they were accusedas the cause and occasionofit; as appears from
the apologiesforthem written by Justin, Tertullian, Cyprian, Minutius Felix,
&c. so that Satan at this time was remarkablythe accuserofthe brethren; but
now this father of lies was castdown, he was castout of heaven, and deprived
of that power and authority he had in the empire, and losthis influence over
men, and could not spread his lies, and get his false charges and accusations
credited and receivedas before; he was not indeed wholly destroyed, nor even
shut up in the bottomless pit, but he was castdown to the earth; he was in a
low condition, his power was greatlydiminished, and he was conqueredby
Christ, and castdown and bruised under the feetof the saints,
which accusedthem before our God day and night; so the evil spirit in Ahab's
time, and Satan in Job's time, are said to stand before the Lord: and this
shows the malice, and also the insolence of the devil, that he should stand and
accuse the saints before God, who he knew was their God, and was on their
side, and therefore his accusationscouldbe of no avail; and though Christ
appears in the presence ofGod for them, and is their advocate with the
Father, yet he is constantand indefatigable in going about, and picking up
charges againstthem, and carrying them to God.
(q) Pirke Abot, c. 4. sect. 11. Maimon. & Bartenora in ib. (r) Shaare Ora, fol.
21. 4. & 24. 2.((s) ShemotRabba, sect. 21. fol. 106. 4. (t) Targum Jon. in
Numbers 29.1.((u)Zohar in Numb. fol. 107. 2.
Geneva Study Bible
And I heard a loud voice saying in heaven, {16} Now is come salvation, and
strength, and the kingdom of our God, and the power of his Christ: for the
accuserofour brethren is castdown, which accusedthem before our God day
and night.

(16) The song of victory or triumph containing first, a proposition of the glory
of God and of Christ shownin that victory: secondly, it contains a reasonfor
the same proposition, taken from the effects, as the enemy is overcome in
battle, in this verse, and the godly are made conquerors (and more than
conquerors)Ro 8:37. Thirdly a conclusion, in which is an exhortation to the
angels, and to the saints:and to the word, a prophecy of greatmisery, and of
destruction obtained by the devil againstmankind, since he himself will soon
be miserable Re 12:12.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Revelation12:10-12. A loud voice in heaven[3113]celebratesthe victory which
has just occurred before the eye of the seer, overthe adversary of Christ and
his kingdom (Revelation12:10-12 a), as one in which believers also are to
participate, Revelation12:10; but this voice proclaims, also, woe to the whole
earth, because the dragon castout upon it will make use of the short time
given him for his wrath (Revelation12:12 b).
ἄρτι, “now,” since the victory over the dragon, Revelation12:8 sq., as also the
conclusionfrom Revelation12:10, ὅτι ἐβλ., κ.τ.λ., once againexpressly
emphasizes.
ἘΓΈΝΕΤΟ ἩΣΩΤΗΡΊΑ, Κ.Τ.Λ. Incorrectly, Hofm.: “Godand his Anointed
have establishedtheir salvationand their power.” Also De Wette, who
properly refers to Revelation11:15, is incorrect in his remark: There is with
respectto the ΣΩΤΗΡΊΑ a sort of zeugma or mingling of thoughts; the
sentence, “Salvationis God,” Revelation7:10, Revelation19:1, becomes in this
connection:“Now it is shownthat the salvation is God’s.” De Wette, as also
those who have wished to change the meaning of Ἡ ΣΩΤΗΡΊΑ, has correctly
felt that it is just the idea of the ΣΩΤΗΡΊΑwhereby the mode of statement in

this passageappears more difficult than in the entirely similar passage,
Revelation11:15. But precisely as the ΔὙΝΑΜΙς and the ΒΑΣΙΛΕΊΑ, so also
the ΣΩΤΗΡΊΑ, i.e., salvationin the specific Christian sense,—not
“victory,”[3114]whichΣΩΤΗΡΊΑ does not mean,—is beheld with complete
objectivity. The salvation, like the kingdom, the strength, and the power, has
now become our God’s, since the dragon in heaven has been overcome;now
his salvation, his power, his kingdom, are no longerattackedand injured by
the violence of the dragon up to this time unbroken, and his powernot yet
overcome. This is the precise mode of the presentation, along with which the
other view also co-exists, that it is essentiallyand alone God’s salvation,
power, and kingdom which Godseizes,[3115]or which becomes God’s. The
individual ideas are very significant; ἡ σωτηρία is the salvation, not only
inasmuch as saints are thereby delivered,[3116]—this reference is necessary,
nevertheless is too narrow,—but[3117]the sum total of all righteousness,
blessedness, andholiness, as they have been prepared for the creature by God
through his Christ, the ΣΩΤΉΟ, but have been prevented from reaching the
same by the dragon, the antichrist. The ΔΎΝΑΜΙς, the power of God, has
been manifested in his victory over the dragon;[3118]the ΒΑΣΙΛΕΊΑ, “where
God’s majesty shows itself,”[3119]is the royal glory of God,[3120]which is
peculiar to him as the possessorofunconditioned power, and which he
displays especiallyin creationand the imparting of salvation.[3121]The
ἘΞΟΥΣΊΑ is ascribedto God’s Christ, because it is the definite, supreme
power[3122]peculiarto God’s Christ as such.[3123]The reasonfor the
ascription of praise, ἌΡΤΙ ἘΓΈΝΕΤΟ, Κ.Τ.Λ., lies in what is reported in
Revelation12:8-9;for the entire undertaking of the dragon[3124]was nothing
else than the truly antichristian attempt to frustrate the ΣΩΤΗΡΊΑ, to bid
defiance to the ΔΎΝΑΜΙς of God, to oppose his ΒΑΣΙΛΕΊΑ, and to bring to
naught the ἘΞΟΥΣΊΑ of Christ, ay, Christ himself. From a new side, not at
all touched in Revelation12:3 sqq., and also very remote from that
presentation, is the overcome adversarydesignatedby the appellation Ὁ
ΚΑΤΉΓΩΡ Τ. ἈΔΕΛΦ. ἩΜ., Κ.Τ.Λ. The form of the word is Hebraistic:
eht sa leahciM fo noitangised lacinibbar ehtsisuogolana ylesicerP .‫קטיגור‬
nI[5213].yldog ehtfo ,etacovda ,ςΟΡΟΓΉΝΥΣ,.e.i,ΡΩΓΉΝΥΣ eht,‫סביגוד‬
the later Greek there is also the analogous formΔΙΆΚΩΝ for
ΔΙΆΚΟΝΟς.[3126]

ΤῶΝ ἈΔΕΛΦῶΝ ἩΜῶΝ. The brethren of those by whom, in a loud voice, the
song of praise is raised, are undoubtedly believers in the earthly life, for only
they could be exposedto the accusationonthe part of Satan; but an inference
as to the designationof the heavenly persons who speak ofbelieving men as
their brethren is not to be made: it can in no way be decidedas to whether the
adoring voice proceeds from the angels,[3127]orfrom the twenty-four
elders,[3128]orperhaps from the already perfectedsaints,[3129]—who,
however, would not be regardedas saints only of the O. T.[3130]The idea of a
perpetual[3131]accusationofthe godly on the part of Satan,[3132]which
occurs neither in the N. nor the O. T. as an express doctrinal article, is derived
and formulated by Jewishtheologyfrom Zechariah3 and Job 1, 2.[3133]The
N. T. contains an allusion to that conceptiononly so far as the names
ordinarily used in the N. T., ὁ διάβολος and ό σατανᾶς, also ὁ ἀντικείμενος,
according to their original significance, point back to the same. In the latter
circumstance, sufficientscriptural ground for receiving the accusing activity
of Satan in dogmaticalseriousnesscanbe acknowledgedonly if the Scriptures
were elsewhere to show expresslythat they advocate suchdefinite sense for
that name already firmly fixed. But this occurs neither in Job 1, 2, nor in
Zechariah 3; for the former mythically fashioned passagedoes nottreat at all
of a peculiar accusation, while, according to the nature of the subject,
objective reality does not pertain to the vision of the prophet. Scripture,
therefore, does not give us a doctrinal article, which would be just as
incomprehensible to Christian thought, as the idea of an actual abode of the
devil and his angels in heaven.[3134]But as there, so also here, every
allegorizing interpretation of the text is to be rejected,[3135]and it is to be
decided, according to the analogyof Scripture, that the idea of a perpetual
accusationofbelievers by Satan, derived in its concrete formation from
Jewishtheology, makes no claim of objective truth, but is to be regardedas a
point of the prophetic conceptionfounded in the individuality of John.
[3113]Cf. Revelation11:15;Revelation11:12.

[3114]Eichh., Ew. ii.
[3115]Cf. (Revelation11:17)the τ. δύν. σου in connectionwith the εἴληφας.
[3116]Beng. Cf. Hengstenb., Ebrard.
[3117]Cf. the similar passagesRevelation7:10, Revelation19:1.
[3118]Cf. Beng.
[3119]Beng.
[3120]Revelation11:15;Revelation11:17.
[3121]Cf. Revelation1:6, Revelation5:10.
[3122]Cf. Revelation13:2, where ἐξ. stands for the definite supreme power
existent in a commission, office, etc.
[3123]Cf. Revelation13:2, where ἐξ. is with δύναμις;Revelation6:8,
Revelation9:3, Revelation11:6, Revelation14:18, Revelation17:18,
Revelation20:6, where ἐξ. is used with respectto definite supreme authority
lying in a commission, office, etc.

[3124]Revelation12:3 sqq.
[3125]Cf. Schöttg.
[3126]Cf. Wetst.
[3127]Beda, etc.
[3128]Ew. i., etc.
[3129]Ew. ii., according to Revelation6:4 sqq., Revelation7:9 sqq
[3130]Beng.
[3131]ἡμέρας καὶ νυκτός. Cf. Revelation4:8.
[3132]SoharLevit., p. 43: “He always stands as accuserbefore the king of
Israel” (in Schöttg.).
[3133]Cf. examples in Schöttg.
[3134]Cf. Revelation12:7 sqq.

Expositor's Greek Testament
Revelation12:10. κατήγωρ(‫ר‬ ‫)קטיגוט‬is the counterpart to the rabbinic (Lueken
22) title of συνήγορος given to Michaelas a sort of Greatheartor advocate and
protectorof men (En. lx. 9). The Aramaic derivation of the word (Win. § 8.
13) is not absolutely necessary, as the papyri show that it might have sprung
up on Greek soil(cf. Thumb, 126;Rademacher, Rhein. Mus. lvii. 148). On the
accuser’s rôle cf. SoharLevit. fol. 43 (ille semper stat tanquam delator coram
rege Israelis)and the prayer of Jub. Revelation1:20 : “let not the spirit of
Beliarrule over them to accusethem before thee and to turn them deceitfully
from all the paths of righteousness” (where both traits are combined, cf.
above on 9).
Cambridge Bible for Schools andColleges
10. a loud voice]See on Revelation6:6 : and cf. Revelation11:12 : the word
“loud” here is literally “great” as there. Here, “our brethren” seems to imply,
that it is a number of angels that speak.
salvation, and strength] Rather, the salvationand the might and the kingdom
of.…”
power] Differs from the preceding word “strength” or “might” as implying
that it is derivative—cf. 1 Corinthians 15:27-28.
the accuser]In Jewishtradition, Satan is spokenof under this title, the Greek
word here used being Hebraical, and here, though of course written in Greek
letters, it has the Hebraical, not the classicalform. St Michaelwas calledby
the correlative term, “the Advocate.”

which accused]More literally accuseth, but the contextshews that the
meaning of the tense is to mark the act as habitual rather than as present. The
“Prologue in Heaven” of the Book ofJob, and Zechariah 3:1, of course
illustrate the sense.
Bengel's Gnomen
Revelation12:10. Ἀρτι, now) This particle teaches mostevidently, that this
twelfth chapter, from its very beginning, refers to the trumpet of the seventh
angel;for the voice which was heard immediately under the sound of that
trumpet, ch. Revelation11:15, respecting the kingdom, is here repeated with a
remarkable increase ofmeaning by the figure, Epitasis [see Append.]; nor can
it by any means be placed before this trumpet in particular. The accuser
attackedthe citizens, and not the king. Moreover, the latter part of the twelfth
chapter, has a most close coherencewith this very passage.In ch. Revelation
2:15-18, these things are setforth, which this most important trumpet
comprises;in Revelation2:19, and ch. 12–22 is an Exergasia [see Append.
“Epexegesis.”], and copious description of its accomplishment.—ὁ
κατήγωρ[127])A name naturalized and adopted even in the East, and so used
by the Syriac translator in this passage. Thereforein this very place it is not
used as a Greek word (as Camero remarks), but as a Hebrew word, the purely
Greek synonym, Ὁ ΚΑΤΗΓΟΡῶΝ, following. The two languages are joined
together, as in Revelation12:9, and repeatedly in this book, which has
reference to both Israelites and Gentiles. See Schoettgen, Hor. Hebr. p. 1120,
and those winch follow; where also the office of Michaël, and the appellation,
old serpent, are illustrated from the writings of the Hebrews.
[127]Κατήγωρ, A. Κατήγορος, BC and Rec. Text.—E.
Pulpit Commentary

Verse 10. - And I heard a loud voice saying in heaven. The "greatvoice" is
characteristic ofall the heavenly utterances (cf. Revelation5:2; Revelation
6:1, 10; Revelation16:17, etc.). The personality of the speakeris not indicated.
From the following chorus the voice would seemto proceedfrom many
inhabitants of heaven. Now is come salvation, and strength, and the kingdom
of our God, and the powerof his Christ; the salvation and the power, and the
kingdom of our God, and the authority of his Christ (RevisedVersion). The
RevisedVersion marginal reading may also be noticed, Now is the salvation...
become our God's, and the authority [is become]his Christ's. The heavenly
inhabitants celebrate the triumphant confirmation of God's supremacy, which
has been vindicated by the defeat and expulsion of the rebellious hosts. "The
salvationof God" (σωτηρία)is that which proceeds from him; "that salvation
which belongs to God as its Author" (Alford); cf. Revelation7:10; Revelation
19:1. "The authority of his Christ" is first manifested in heaven; Satanis cast
down to the earth, and here againat a subsequent epochthe authority of
Christ is displayed, and anothervictory won over the devil. This seems to be
the conclusionof the heavenly song. As before stated(see on ver. 7), the three
and a half verses now concludedseem to relate to a period previous to the
creationof the world. It seems equally probable that the following two and a
half verses referto those earthly martyrs and suffering Christians for whom
this book is speciallywritten. These two views can be reconciledby supposing
the song of the heavenly voice to ceaseatthe word "Christ" (ver. 10); and
then the writer adds words of his own, as if he would say, "The cause of the
victorious song which I have just recitedwas the factthat the devil was cast
down, the same who is constantlyaccusing (ὁ κατηγορῶν)our brethren. But
they (our brethren) overcame him, and valued not their lives, etc. Well may ye
heavens rejoice overyour happy lot, though it means woe to the earth for a
short time." For the accuserofour brethren is castdown, which accusedthem
before our God day and night. The one accusing them (ὁ κατηρορῶν);not the
past tense. Satandoes not ceaseto accuse,though he may not do so with effect,
since he may be overcome by the "blood of the Lamb." The heavenly beings
are henceforthbeyond his reach. He can yet accuse men - our brethren - says
St. John; but even here his power is limited by the victory of the death and
resurrectionof Christ referred to in ver. 5. "Accuser" (κατήγορος)is found in
eht rehtar si ,A ni dnuof,ρωγήτακ mrof ehT .sahterA,saerdnA ,P ,C ,B ,‫א‬

Targumic and rabbinic corruption of the word ‫,רוגיטק‬ than the Greek word
itself. "Ofour brethren," the saints and martyrs (see above); "is castdown"
(or, "was castdown")from heaven. Revelation12:10
Vincent's Word Studies
Saying in heaven (λέγουσανἐν τῷ οὐρανῷ)
The correctreading joins in heavenwith greatvoice. So Rev. I heard a great
voice in heaven.
Now (ἄρτι)
See on John 13:33.
Is come (ἐγένετο)
Lit., came to pass. Alford says: "It is impossible in English to join to a particle
of present time, such as ἄρτι now, a verb in aoristic time. We are driven to the
perfect in such cases."
Salvation, power, the kingdom
All have the article: the salvation, etc. So Rev. The phrase, now is come the
salvation, etc., means that these are realized and established. Some, less
correctly, render, now is the salvation, etc., become our God's. Compare Luke
3:6.

Power(ἐξουσία)
See on Mark 2:10. Rev., authority.
The accuserofour brethren (ὁ κατήγορος τῶνἀδελφῶν ἡμῶν)
The correctform of the Greek for accuseris a transcript of the Rabbinical
Hebrew, κατήγωρ. The Rabbins had a corresponding term συνήγωρ for
Michael, as the advocate of God's people. The phrase is applied to Satan
nowhere else in the New Testament.
Is castdown (κατεβλήθη)
The aoristtense. Once and for all. Compare John 12:31;John 16:8, John
16:11.
STUDYLIGHTRESOURCES
Adam Clarke Commentary
Revelation12:10;per Adam Clarke

The accuserofour brethren - There is scarcelyany thing more common in the
rabbinical writings than Satanas the accuserofthe Israelites. And the very
same word κατηγορος,accuser, or, as it is in the CodexAlexandrinus,
κατηγωρ, is used by them in Hebrew letters, ‫רוגיטק‬ katigor; e. gr., Pirkey
Eliezer, c. 46, speaking ofthe day of expiation; "And the holy blessedGod
hears their testimony from their accuser, ‫רוגיטקה‬ ‫ןמ‬ min hakkatigor; and
expiates the altar, the priests, and the whole multitude, from the greatestto
the least."
In Shemoth Rabba, sec. 31, fol. 129, 2, are these words; "If a man observes the
precepts, and is a sonof the law, and lives a holy life, then Satan stands and
accuseshim."
"Every day, except the day of expiation Satan is the accuserof men." -
Vayikra Rabba, sec. 21, fol. 164.
"The holy blessedGod said to the seventy princes of the world, Have ye seen
him who always accusesmy children?" - Yalcut Chadash, fol. 101, 3.
"The devil stands always as an accuserbefore the King of Israel." - Sohar
Levit., fol. 43, col. 171. See much more in Schoettgen.
Revelation12:10;per John Edward Clarke
And I heard a loud voice, saying, - Now is come salvation, etc. - This is a song
of triumph of the Christian Church over the heathen idolatry, and is very
expressive of the great joy of the Christians upon this most stupendous event.
The loud voice of triumph is said to be heard in heaven, to show that the

Christian religion was now exalted to the heaven or throne of the Roman.
empire. "It is very remarkable," as BishopNewtonobserves, "that
Constantine himself, and the Christians of his time, describe his conquests
under the image of a dragon, as if they had understood that this prophecy had
receivedits accomplishment in him. Constantine himself, in his epistle to
Eusebius and other bishops concerning the re-edifying and repairing of the
churches, saith that 'liberty being now restored, and that the dragonbeing
removed from the administration of public affairs, by the providence of the
greatGod and by my ministry, I esteemthe greatpowerof God to have been
made manifest to all.' Moreover, a picture of Constantine was setup over the
palace gate, with the cross overhis head, and under his feetthe greatenemy of
mankind, who persecutedthe Church by means of impious tyrants, in the
form of a dragon, transfixed with a dart through the midst of his body, and
falling headlong into the depth of the sea." See Eusebius de Vita Constantini,
lib. ii. c. 46; and lib. iii. c. 3, and Socratis Hist. Eccles., lib. i. c. 9. Constantine
added to the other Roman ensigns the labarum, or standard of the cross, and
constituted it the principal standard of the Christian Roman empire. To this
labarum Prudentius refers, when speaking of the Christian soldiers, in his
first hymn περι στεφανων,
Caesarisvexilla linquunt, eligunt Signum Crucis,
Proque ventosis Draconum, quae gerebant, palliis,
Proferunt Insigne Lignum, quod Draconemsubdidit.
"They leave the ensigns of Caesar;they choose the standard of the cross;and
instead of the dragonflags which they carried, moved about with the wind,
they bring forward the illustrious wood that subdued the dragon."

When the apostle saw the woman in heaven, well might he call it, in the spirit
of prophecy, a greatwonder.
Copyright Statement
These files are public domain.
BibliographicalInformation
Clarke, Adam. "Commentary on Revelation12:10". "The Adam Clarke
Commentary". https://www.studylight.org/commentaries/acc/revelation-
12.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
And I heard a loud voice saying in heaven - The great enemy was expelled; the
cause ofGod and truth was triumphant; and the conquering hosts united in
celebrating the victory. This representationof a song, consequenton victory,
is in accordance withthe usual representations in the Bible. See the song of
Moses atthe Red Sea, Isaiah12:25. On no occasioncouldsuch a song be more
appropriate than on the complete routing and discomfiture of Satan and his
rebellious hosts. Viewed in reference to the time here symbolized, this would
relate to the certain triumph of the church and of truth on the earth; in
reference to the language, there is an allusion to the joy and triumph of the
heavenly hosts when Satanand his apostate legions were expelled.
Now is come salvation - That is, complete deliverance from the power of
Satan.
And strength - That is, now is the mighty powerof God manifestedin casting
down and subduing the greatenemy of the church.

And the kingdom of our God - The reign of our God. See the notes on
Matthew 3:2. That is now establishedamong people, and God will
henceforwardrule. This refers to the certain ultimate triumph of his cause in
the world.
And the power of his Christ - His anointed; that is, the kingdom of Christ as
the Messiah, oras anointed and setapart to rule overthe world. See the notes
on Matthew 1:1.
For the accuserofour brethren is castdown - The phrase “our brethren”
shows by whom this song is celebrated. It is sung in heaven; but it is by those
who belongedto the redeemedchurch, and whose brethren were still suffering
persecutionand trial on the earth. It shows the tenderness of the tie which
unites all the redeemed as brethren, whether on earth or in heaven; and it
shows the interest which they “who have passedthe flood” have in the trials,
the sorrows, andthe triumphs of those who are still upon the earth. We have
here another appellation given to the greatenemy - “accuserofthe brethren.”
The word used here - κατήγορος katēgorosinlatereditions of the New
Testamentκατήγωρ katēgōr-means properly “anaccuser,”one who blames
another, or charges anotherwith crime. The word occurs in John 8:10; Acts
23:30, Acts 23:35;Acts 24:8; Acts 25:16, Acts 25:18; Revelation12:10, in all
which places it is rendered “accuser”or“accusers,”thoughonly in the latter
place applied to Satan. The verb frequently occurs, Matthew 12:10;Matthew
27:12;Mark 3:2; Mark 15:3, et al.
The description of Satanas an accuseraccords with the opinion of the ancient
Hebrews in regard to his character. Thus he is represented in Job 1:9-11;Job
2:4-5; Zechariah 3:1-2; 1 Chronicles 21:1. The phrase “of the brethren” refers
to Christians, or to the people of God; and the meaning here is, that one of the
characteristicsofSatan - a characteristic so wellknown as to make it proper
to designate him by it - is that he is an accuserof the righteous; that he is

employed in bringing against them charges affecting their characterand
destroying their influence. The propriety of this appellation cannotbe
doubted. It is, as it has always been, one of the characteristics ofSatan - one of
the means by which he keeps up his influence in the world - to bring
accusationsagainstthe people of God. Thus, under his suggestions,and by his
agents, they are chargedwith hypocrisy; with insincerity; with being
influenced by bad motives; with pursuing sinister designs under the cloak of
religion; with secretvices and crimes. Thus it was that the martyrs were
accused;thus it is that unfounded accusationsare often brought against
ministers of the gospel, palsying their power and diminishing their influence,
or that when a professedChristian falls the church is made to suffer by an
effort to castsuspicion on all who bear the Christian name. Perhaps the most
skillful thing that Satandoes, and the thing by which he most contributes to
diminish the influence of the church, is in thus causing “accusations”to be
brought againstthe people of God.
Is castdown - The period here referred to was, doubtless, the time when the
church was about to be establishedand to flourish in the world, and when
accusationswouldbe brought againstChristians by various classesof
calumniators and informers. It is well knownthat in the early ages of
Christianity crimes of the most horrid nature were chargedon Christians,
and that it was by these slanders that the effort was made to prevent the
extensionof the Christian church.
Which accusedthem before our God - See the notes on Job 1:9-10. The
meaning is, that he accusedthem, as it were, in the very presence ofGod.
Day and night - He never ceasedbringing these accusations,and soughtby the
perseverance andconstancywith which they were urged to convince the world
that there was no sincerity in the church and no reality in religion.

Copyright Statement
Barnes, Albert. "Commentaryon Revelation12:10". "Barnes' Notes onthe
Whole Bible". https://www.studylight.org/commentaries/bnb/revelation-
12.html. 1870.
Coffman Commentaries on the Bible
And I heard a greatvoice in heavensaying, Now is come the salvation, and the
power, and the kingdom, of our God, and the authority of his Christ: for the
accuserofour brethren is castdown, who accuseththem before our God day
and night.
I heard a voice in heaven... We do not need to identify the voice as being
either that of the martyrs or other deceasedChristians.
The singers are heavenly beings, but are not designatedmore precisely. They
are not saints, for these are not representedby the book as being in heaven
before the end.[61]
This doxology, beginning with this verse, should be separatedin a new
paragraph to setit off from the "war," as in Wilcock's translationmentioned
above. Many scholars suppose that this doxologywas "sung" despite there
being no mention of singing. See under Revelation5:9.
Now is come the salvation, and the power, and the kingdom of our God, and
the authority of his Christ ... There can hardly be any doubt that Beckwith's
comment here is correct:

The expulsion of Satan from the seatof his dominion in the heavens assures
his complete overthrow in the end, and calls forth one of those outbursts of
praise common in the book, celebrating the future triumph as if present. The
hymn is anticipatory. The kingdom of God and the Messiahis not yet
established.[62]
Since the kingdom of God and the Messiahand the establishment of the
"authority" of Christ mentioned here took place at the very beginning of the
Christian dispensation (Matthew 28:18-20), this doxologyhas the quality of
being proleptic at the time it was spokenin heaven by the angels, and from the
standpoint of the apocalyptistthe quality of being retrospective!Thus, this
indicates that the victory celebratedtook place long before Christianity began.
For the accuserofour brethren is castdown ... Some have thought that the
use of "our brethren" here meant that "the voice" was that of deceased
Christians; but that is not correct. Angels might very properly refer to God's
people on earth as their "brethren," for an angelso referred to John himself
in Revelation19:10. This brotherhood betweenearthly beings and heavenly
beings fits beautifully into the purpose here of providing encouragementto
suffering and persecutedsaints. The factof the doxology being spokenin
heaven "is unsuited to the martyrs beneath the altar,"[63]orany other
earthly followers ofthe Lord. They are not yet in heaven. Ladd also agreed
that, "This verse is proleptic and looks forwardto the consummation which
has not yet occurred."[64]However, the rejoicing angels properly understood
that the "casting down" of Satan meant that the ultimate establishmentof
Christ's kingdom (the church) was a certainty, for the "casting down" was a
prophetic token of what would follow. This simply cannot mean that after the
atonement, death, burial, and resurrectionof Christ, then Satanwould have
to be thrown down to earth before the kingdom and authority of Christ could
be established. No indeed! Satan had already been operating upon the earth
ever since the gardenof Eden. Thus this passageregarding the heavenly
"war" refers to an episode as old as the race of man upon the earth. Barclay

misunderstood this passageto refer to "the song of the glorified martyrs when
Satanwas castout of heaven."[65]This would require the view that Satanwas
operating in heavenwhen the martyrs died for their faith in Christ and would
also make the achievementof Michaeland his angels to be some kind of great
victory beyond and in addition to what Christ had already achievedupon the
cross;and, to us, such views are absolutelyuntenable. Such interpretations
derive from mythology, not from the word of God.
[61] Isbon T. Beckwith, op. cit., p. 626.
[62] Ibid., p. 625.
[63] Ibid.
[64] George EldonLadd, op. cit., p. 172.
[65] William Barclay, op. cit., p. 83.
Copyright Statement
Coffman Commentaries reproduced by permission of Abilene Christian
University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Revelation12:10". "Coffman
Commentaries on the Bible".
https://www.studylight.org/commentaries/bcc/revelation-12.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible
And I heard a loud voice saying in heaven,.... Which was a song of praise on
accountof the victory obtained by Michaeland his angels over the dragon and
his, or for the overthrow and downfall of Paganismin the Romanempire; for
by "heaven" is meant the empire, now become Christian, or the Christian
church state in it; and the "loud voice" heard in it by John shows that there
was a greatnumber in it, who rejoicedon this occasion, andthat they were
full of affectionand fervency, and therefore expressedthemselves in such
manner, and in form following:
now is come salvationand strength, and the kingdom of our God, and the
powerof his Christ; "salvation" was come whenChrist obtained it by his
sufferings and death, and comes to particular persons in the effectualcalling,
and it will only be fully come when it is perfectly enjoyedin heaven: but here
it designs a deliverance from Satan, as the godof this world, who was now
dethroned, and castdown from his power, authority, and influence in the
empire; and from Paganidolatry and superstition, and from the ten days of
tribulation, the cruel and bloody persecutions under the Heathen emperors;
and denotes that safety and security, comfort, peace, andhappiness, the
churches enjoyed under the government of a Christian emperor: and now was
come "strength";not the strength of Christ personal, displayed in the
redemption of his people; but rather of Christ mystical, of his church and
interest, which had been very weak and low, and under oppressionand
persecution, but was now exalted, and in a flourishing condition, and was
become strong and mighty; or it may design the strength and power of Christ,
shown in destroying his enemies, in casting the dragon out of heavendown to
the earth, and in bringing to confusionand destruction the Heathen emperors,
princes, and others, who fled to the rocks and mountains for fear of him, and
because ofhis greatwrath: also now came "the kingdom of our God", the
Gospelof the kingdom was preachedeverywhere and Gospelchurches were
setup in all parts of the empire, both which are sometimes signified by the

kingdom of God; here was now an illustrious appearance ofthe kingdom of
God in the world, such as had never been before; and which was a pledge and
presage ofthe greatnessofthe kingdom, or of that everlasting kingdom which
will be set up hereafter, when all other kingdoms will be at an end: to which is
added "the power of his Christ"; or his authority as Lord and Christ, which
took place at his resurrection, ascension, and sessionatthe right hand of God,
and which will more fully appear at the lastday, when he shall come in glory,
and exercise his authority in judging the quick and dead, of which there was
some resemblance at this time, in dethroning Satan, destroying Paganism, and
putting an end to the powerof the Heathen emperors and empire; and which
is expressedin such language as the day of judgment is, Revelation6:12; for to
the opening of the sixth sealdoes this passagebelong:a further accountis
given of the matter of this song, and the reasonofit:
for the accuserofour brethren is castdown; hence it appears that this is not a
song of the angels in heaven, since the saints are never calledtheir brethren,
nor the angels theirs, but their fellow servants;rather it may be thought to be
the song of the saints in heaven, acknowledging those onearth to be their
brethren, as they are, for there is but one family in heaven and in earth, and
the saints on earth are calledthe of the souls under the altar, Revelation6:9;
but as this refers to the state of the church in Constantine's time, it must be
the song of the saints in that state, who call the martyrs, that had been slain
under the former persecutions, their brethren; for that they are the persons
meant is clearfrom the following verse, whom Satanis an accuserof, for he is
designedhere; the word rendered "devil" signifies an accuser, and a false one,
and is so translated Titus 2:3; this is a name frequently given to Satanby the
Jews, andhave adopted into their language the very Greek wordF17 that is
here used; and often say of him that he accusesIsrael, andparticularly that he
accusesIsraelabove, that is, in heaven; and that he stands and ‫גרטקמ‬ ‫דימת‬ F18,
"continually accusesthem", the very phrase used in the next clause:when
Israelcame out of Egypt, they sayF19 the angelSamael(the devil) stoodand
accusedthem; the first day of the month Tisri, according to themF20, is
appointed a day for blowing of trumpets, to confound Satan, who comes to
accuse atthat time; so they sayF21 thatSatan stoodand accusedAbraham,

and others;and indeed he was an accuserfrom the beginning, both of God to
men, and of men to God; we have instances in Job and Joshua the high priest,
Job 1:8 Zechariah 3:1; but here it refers to the accusations broughtagainst
the Christians in the primitive times, during the ten persecutions, whichwere
very horrid ones indeed; as that they had their private suppers, at which they
ate their owninfants, and their nightly meetings, for the gratifying of their
lusts, in which they committed adultery, incest, and all manner of
uncleanness;if ever a fire happened in a city, they were chargedwith it; and
wheneverthere were any famine, or pestilence, orwars, or any public
calamity, they were accusedas the cause and occasionofit; as appears from
the apologiesforthem written by Justin, Tertullian, Cyprian, Minutius Felix,
&c. so that Satan at this time was remarkablythe accuserofthe brethren; but
now this father of lies was castdown, he was castout of heaven, and deprived
of that power and authority he had in the empire, and losthis influence over
men, and could not spread his lies, and get his false charges and accusations
credited and receivedas before; he was not indeed wholly destroyed, nor even
shut up in the bottomless pit, but he was castdown to the earth; he was in a
low condition, his power was greatlydiminished, and he was conqueredby
Christ, and castdown and bruised under the feetof the saints,
which accusedthem before our God day and night; so the evil spirit in Ahab's
time, and Satan in Job's time, are said to stand before the Lord: and this
shows the malice, and also the insolence of the devil, that he should stand and
accuse the saints before God, who he knew was their God, and was on their
side, and therefore his accusationscouldbe of no avail; and though Christ
appears in the presence ofGod for them, and is their advocate with the
Father, yet he is constantand indefatigable in going about, and picking up
charges againstthem, and carrying them to God.
Copyright Statement

The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry
Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Revelation12:10". "The New John Gill
Exposition of the Entire Bible".
https://www.studylight.org/commentaries/geb/revelation-12.html. 1999.
Geneva Study Bible
And I heard a loud voice saying in heaven, 16 Now is come salvation, and
strength, and the kingdom of our God, and the power of his Christ: for the
accuserofour brethren is castdown, which accusedthem before our God day
and night.
(16) The song of victory or triumph containing first, a proposition of the glory
of God and of Christ shownin that victory: secondly, it contains a reasonfor
the same proposition, taken from the effects, as the enemy is overcome in
battle, in this verse, and the godly are made conquerors (and more than
conquerors)(Romans 8:37). Thirdly a conclusion, in which is an exhortation
to the angels, and to the saints:and to the word, a prophecy of greatmisery,
and of destruction obtained by the devil againstmankind, since he himself will
soonbe miserable (Revelation12:12).
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.

Beza, Theodore. "Commentaryon Revelation12:10". "The 1599 Geneva
Study Bible". https://www.studylight.org/commentaries/gsb/revelation-
12.html. 1599-1645.
Commentary Critical and Explanatory on the Whole Bible
Now — Now that Satanhas been castout of heaven. Primarily fulfilled in part
at Jesus‘resurrectionand ascension, whenHe said (Matthew 28:18), “All
power[Greek, ‹{(exousia},‘ ‹authority,‘ as here; see below]is given unto Me in
heaven and in earth”;connectedwith Revelation12:5, “Her child was caught
up unto God and to His throne.” In the ulterior sense, it refers to the eve of
Christ‘s secondcoming, when Israel is about to be restoredas mother-church
of Christendom, Satan, who had resistedher restorationon the ground of her
unworthiness, having been castout by the instrumentality of Michael, Israel‘s
angelic prince (see on Revelation12:7). Thus this is parallel, and the necessary
preliminary to the glorious event similarly expressed, Revelation11:15, “The
kingdom of this world is become (the very word here, Greek, ‹{(egeneto},‘‹is
come,‘‹hath come to pass‘)our Lord‘s and His Christ‘s,” the result of Israel‘s
resuming her place.
salvation, etc. — Greek, “the salvation (namely, fully, finally, and victoriously
accomplished, Hebrews 9:28; compare Luke 3:6, yet future; hence, not till
now do the blessedraise the fullest hallelujah for salvationto the Lamb,
Revelation7:10; Revelation19:1) the power (Greek, ‹{dunamis}‘), and the
authority (Greek, ‹{exousia}‘; ‹legitimate power‘; see above)of His Christ.”
accusedthem before our God day and night) — Hence the need that the
oppressedChurch, God‘s ownelect(like the widow, continually coming, so as
even to weary the unjust judge), should cry day and night unto Him.
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