ACC ~ Revelation 12 v3

RED FROM MURDER AND OPPRESSION. VICTORINUS OF PETOVIUM: It says that [the dragon] was the color of red, that is, of scarlet, for the fruit of his work has given him such a color. For he was a murderer from the beginning, and everywhere he has oppressed the whole race of people, not so much by the debt of death as through all kinds of miseries. The “seven heads” are the seven Roman kings from whom the antichrist comes; … the “ten horns” are the ten kings at the end of time. COMMENTARY ON THE APOCALYPSE 12.3.

THE DEVIL INFLAMED HEROD WITH ENVY. TYCONIUS: [The red dragon] is the devil. He says that there was “another portent” to indicate the hostile opposition of the devil. It was he who inflamed Herod with the fire of envy so that he would feign to adore the Christ even while seeking with all his power to kill Christ whom he knew was to be born king of the Jews. … The “seven heads” are kings, and the horns are kingdoms. … For in the seven heads and seven diadems he signifies the rule of all kings, while in the ten horns we have the number of the ten persecutors who will fan the fires of persecution against the whole church in the last times. COMMENTARY ON THE APOCALYPSE 12.3.

SATAN CAST FROM HEAVEN. OECUMENIUS: The vision now intends to depict more fully the events around the coming of the antichrist, starting with an event even prior to those mentioned earlier (I refer to the birth of the Lord). It speaks now of the casting of Satan down of heaven. … “And another sign appeared in heaven.” As though rebuking Satan, that author of evil, who although a heavenly being became base because of his pride, the passage shows him first in heaven, so that the apostate might know from what heights to what depths he has fallen. “Behold, a great red dragon,” it says. He calls Satan a “dragon” because of his deceitful ways. Isaiah also speaks of him in this way, saying, “against the dragon, that twisting serpent.” He is said to be red because of his thirst for blood and his angry nature. He had “seven heads and ten horns and seven diadems upon his heads.” The prophet also knew that he had many heads, and therefore he says to God, “You have crushed the heads of the dragon; you did give him as food to the people of Ethiopia.” It refers to him as having many heads, since, as we have often noted, seven signifies many, for he exercises many dominions and performs many crafty plots against people by which he enslaves them. The diadem too is a symbol of tyranny, and the ten horns signify his very great power, for the number ten is perfect and the horn is a symbol of power. For it is said, “My horn will be exalted like that of a wild ox.” And one may learn that he is powerful by reading the book of Job. COMMENTARY ON THE APOCALYPSE 12.3-6.

OPPOSED TO THE SPIRIT AND THE LAW. ANDREW OF CAESAREA: Here we think that “heaven” signifies the air, and that the “red dragon” is that creature that was deceived and mocked by the angels of God, as it is written in Job. He is “red” either because of his murderous and bloodthirsty character or because of the fiery nature of his angelic essence, since he did fall from the angels. The seven heads that he has are seven powers more wicked than himself and that are opposed to the [seven] powers of the Spirit. Or perhaps they correspond to the seven spirits of whom Christ spoke in the Gospels and that established themselves in the man who had a heart swept clean and emptied of good thoughts and deeds. Or perhaps they are the seven evils that Solomon says are in the heart of the evil one, who with a great voice deceitfully seeks followers for himself. The horns signify either those sins that are in opposition to the Ten Commandments of the law, or they signify the divisions of the kingdom that bring credit to him who rejoices in seditions. And there are “seven diadems upon his heads,” since those who conquer the demonical powers receive again the crowns of victory, since they have gained victory with toils and sweat. COMMENTARY ON THE APOCALYPSE 12.3.

Rev