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Rev_12:11. Καὶ αὐτοὶ ἐνίκησαν αὐτὸν . That the αὐτοι refers to τ . ἀδελφῶν ἡμ ., and, therefore, those accused by the dragon ( ὁ κατηγ . αὐτούς , Rev_12:10), but not the angel Michael (Rev_12:7), are here represented as those who have conquered[3136] the dragon, results not only from the words in themselves, which do not allow an immediate reference of the αὐτοὶ to a subject in Rev_12:7, but also from the manner of the conflict and the victory indicated, which does not at all agree with what is described in Rev_12:7.[3137] From the identity of those accused in Rev_12:10, and contending in Rev_12:11, it does not follow, however, that the idea of ἐνίκησαν αὐτον is: “They have won the case against him,” as Beng.[3138] wishes; but the idea of the νικᾶν here is the same as everywhere in the Apoc., which regards every kind of temptation which Satan has prepared for believers as a mighty conflict,[3139] and therefore every confirmation of faith as a victory over the arch-enemy.[3140] On the fundamental conception, 1Jn_2:13-14, is to be compared, although, as the form, so also the reference there is different. The perf. ΝΕΝΙΚΉΚΑΤΕ ΤῸΝ ΠΟΝΗΡΌΝ describes the life of faith then existing in Christian young men, as having for its foundation the victory obtained over the wicked one by faith itself; the aor. ἘΝΊΚΗΣΑΝ ΑὐΤῸΝ , however, by placing the victory over Satan as a definite fact entirely in the past, is said by a prolepsis similar to that whereby, in Rev_7:9 sqq., believers are beheld in a proleptical vision after the victory has been won.[3141] In fact, the ἐνίκησαν is applicable not until the conflict lasting unto death, requiring the surrender of life in fidelity to the cause,[3142] is actually fought through, and the garment washed in the blood of the Lamb[3143] has been kept pure in spite of all the temptations and persecutions on the part of Satan. But although the worshippers know that the conflict against the dragon still in reality impends over their brethren on earth,[3144] yet they can celebrate the victory of believers as one already gained, because the victory won over Satan in heaven[3145] has rendered him an overcome enemy also to believers on earth. Since thus the victory still in fact to be won by believers—to which properly all the consolatory language of the Apoc. refers—is celebrated by these heavenly voices as already obtained, the strongest encouragement is given believers. Hence Rev_12:11 appears not as a “digression,”[3146] but is in every respect appropriate.
ΔΙᾺ ΤῸ ΑΊΜΑ ΤΟῦ ἈΡΝΊΟΥ , Κ . Τ . Λ . On account of the ΔΙΆ with the accus., the blood of the Lamb and the word of testimony of believers appears not as the means ( ΔΙΆ with gen.), but as the reason or cause on account of which the victory is won. This form of the presentation is no less suitable than the former;[3147] but in the first member ΔΙᾺ ΤῸ ΑἸΜΑ Τ . ἈΡΝ ., the latter corresponds much more accurately with the inner connection, sustained by Rev_12:11, to what precedes. Entirely analogous is the relation in Rev_3:21 between the Ὁ ΝΙΚῶΝ , Κ . Τ . Λ ., and the Ὡς ΚἈΓῺ ἘΝΊΚΗΣΑ , Κ . Τ . Λ . The victory of believers on earth is based upon the victory won over Satan in heaven; the peculiar truth, however, in what is reported from Rev_12:7 on, and in the closest connection with Rev_12:5,—that, viz., which, beneath the shell of the occurrences beheld, must be properly understood as the actual cause of the victory for believers on earth,—is Christ’s victory over Satan. This victory the Lamb has won over the dragon by shedding his blood. The blood of the Lamb is therefore the cause of the victory of believers.[3148] In the same way the statement is added: καὶ δαὶ τὸν λόγον τῆς μαρτυρίας αὐτων . Here we would expect the gen., because the testimony given by believers presents itself most simply as the means whereby they conquer. De Wette is inclined to assume this mode of representation by “a sort of zeugma,” which he tries to maintain in the διά . But the διά with the accus. has its complete justification, because the word of the testimony of believers, like the blood of the Lamb, can appear as the objective ground of their victory, since it is the word of the testimony given by believers with all fidelity even unto death,[3149] yet, also, at the same time, the word of such testimony as believers have previously received, which they now have as the condition of their victory beyond and above themselves.[3150] Thus the word of testimony has also an objective side, according to which it appears, like the blood of the Lamb, as the ground, not as the means, of their victory; while, on the other hand, the blood of the Lamb can be considered the actual ground of the victory only when the subjective side, viz., the believing participation in this blood, or the being washed thereby,[3151] is kept in mind.
καὶ οὐκ ἠγάπησεν , κ . τ . λ . The not loving their souls, i.e., readiness to surrender life replacing ἄχρι θανάτου .[3152] As faithful witnesses, therefore, they suffered death, and just by this, like the Lord himself, won the victory.[3153]
[3136] Beng., Ew., De Wette, Hengstenb., Ebrard.
[3137] Cf. the closing words of Rev_12:11.
[3138] Cf. Rom_3:4.
[3139] Cf. Rev_12:17.
[3140] Rev_15:2. Cf., in general, the νικᾶν in the epistle, chs. 2, 3.
[3141] When Klief. here opposes a prolepsis, this must be taken together with the fact, that, understanding the woman (Rev_12:1) as Christianity of the last times, i.e., of believers mentioned in Rev_12:11, purified by suffering, he finds in the entire vision a representation of actual circumstances and events of the end. In this sense, he considers, e.g., the victory of Michael (Rev_12:7) as the execution of the moral victory previously gained by believers (Rev_12:11).
[3142] Cf. close of Rev_12:11.
[3143] Cf. Rev_7:4.
[3144] Cf. Rev_12:12, and, besides, Rev_12:17.
[3145] Rev_12:7 sqq.
[3146] De Wette.
[3147] Against De Wette.
[3148] Utterly preposterously Ew. rationalizes by remarking on the ἐνίκησαν αὐτ . διὰ τ . αἷμα τ . ἁρν .: “By Christianity established by Christ’s death, which was also an example to them.”
[3149] This is the meaning of the αὐτῶν with τ . λ . τ . μαρτ .
[3150] Cf. Rev_12:17.
[3151] Cf. Rev_7:14, Rev_1:5; Var. Lect.
[3152] Cf. Rev_2:10; Php_2:8.
[3153] Cf. Rev_3:21, Rev_1:18, Rev_5:5, Rev_6:9.