Like Lightning from Heaven (Luke 10:18): Jesus’ Apocalyptic Vision of the Fall of Satan

Revised: 16-November-2017

I saw Satan falling like lightning from heaven.

(Luke 10:18)

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Luke 10:18 is unique in that it records the only apocalyptic^[25] vision attributed to Jesus in the Synoptic Gospels.^[26] According to Luke, Jesus described his vision of Satan’s expulsion from heaven in response to the apostles’ report of the successful exorcisms they performed in the course of their missionary endeavor.

• ^[1] Pace Fitzmyer, who denies that Luke 10:18 describes an actual vision. See Joseph A. Fitzmyer, The Gospel According to Luke (AB 28A and 28B; Garden City, N.Y.: Doubleday, 1981, 1985), 860. ↩
• ^[2] It is not necessary to suppose that John of Patmos did not see a vision of the expulsion of Satan from heaven. Rather, I am suggesting that when the revelator sat down to put his vision into writing he used pre-existing sources to help him craft the literary presentation of his vision. ↩
• ^[3] See J. Massyngberde Ford, Revelation (AB 38; Garden City, N.Y.: Doubleday, 1975), 193. Further support for this view is found in the attempts among some Christian theologians, including Martin Luther, to identify Michael in Rev. 12 as the Son of God. See Charles A. Gieschen, “The Identity of Michael in Revelation 12: Created Angel or the Son of God?” Concordia Theological Quarterly 74 (2010): 139-143. ↩
• ^[4] Note that in Luke 10:18 Jesus is only a witness to the expulsion of Satan from heaven, he is not a participant in the event. Does this imply that Jesus’ vision, too, is pre-Christian? ↩
• ^[5] See R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John (2 vols.; Edinburgh: T&T Clark, 1920), 1:321-329. ↩
• ^[6] The expulsion of Satan from heaven by Michael is certainly attested in later Jewish tradition. See Pirke de-Rabbi Eliezer chpt. 27 (on Abraham’s sixth trial). In this source the name given to Satan is Samael. ↩
• ^[7] As already noted in a footnote above, according to Luke 10:18 Jesus is merely a spectator of the events in heaven. Jesus plays no active role in the expulsion of Satan, and it would not be inconsistent with the report of Jesus’ vision to suppose that Michael was the main actor in Jesus’ vision. The reference to the apostles’ names being written in heaven (Luke 10:20), which Jesus mentions shortly after reporting his vision, may hint that this was indeed the case. The inscribing of the apostles’ names in heaven probably alludes to the following verse in Daniel:

  And in that time Michael, the great prince who stands over the sons of your people, will arise, but it will be a time of distress such as has not been since there was a nation until that time, and in that time your people will escape, all those found written in the book. (Dan. 12:1)

  As in the vision of Michael and the dragon in Rev. 12:7-12, which predicts a violent reaction from Satan in response to his expulsion from heaven, Jesus indicates that the apostles will require protection from the power of the enemy (Luke 10:19). The important role Michael plays in Dan. 12:1 and Rev. 12:7-12 bolsters the suggestion that Michael also played a role in Jesus’ vision.
  On the backlash from Satan implied by Luke 10:19, see Simon Gathercole, “Jesus’ Eschatological Vision of the Fall of Satan: Luke 10,18 Reconsidered,” Zeitschrift für die Neutestamentliche Wissenschaft 94 (2003): 143-163. ↩

• ^[8] See John J. Collins, “The Symbolism of Transcendence in Jewish Apocalyptic,” Biblical Research 19 (1974): 5-22, esp. 14. The Roman emperors were well aware of the politically subversive nature of apocalyptic writings. Caesar Augustus, for instance, ordered the burning of books composed in Greek and Latin that contained prophecies of the downfall of the Roman Empire (Suetonius, Lives of the Caesars 2:31). Likewise, Justin Martyr mentions that a sentence of death had been decreed against persons who read certain oracular books (1 Apol. 44:12). See David Flusser, “Hystaspes and John of Patmos,” in his Judaism and the Origins of Christianity (Jerusalem: Magnes, 1988), esp. 390-453, 393; idem, “The Roman Empire in Hasmonean and Essene Eyes,” in his Judaism of the Second Temple Period, Volume 1—Qumran and Apocalypticism (Grand Rapids and Jerusalem: Eerdmans, Jerusalem Perspective, and Magnes Press, 2007), 175-206, esp. 199. ↩
• ^[9] On the concept of angelic princes in ancient Jewish sources, see Ephraim E. Urbach, The Sages: Their Concepts and Beliefs (trans. Israel Abrahams; 2 vols.; Jerusalem: Magnes, 1975), 1:137-138; Darrell D. Hannah, "Guardian Angels and Angelic National Patrons in Second Temple Judaism and Early Christianity," Deuterocanonical and Cognate Literature Yearbook (2007): 413-435. The concept of angelic princes appointed over the nations is found inter alia in Deut. 32:8 (LXX); Dan. 10:13, 20; Sir. 17:17; Jub. 15:31-32. On the possibility that the MT version of Deut. 32:8 was censored in order to suppress the idea of guardian angels who ruled over the nations, see Menahem Kister, “Ancient Material in Pirqe de-Rabbi Eli‘ezer: Basilides, Qumran, the Book of Jubilees,” in ‘Go Out and Study the Land’ (Judges 18:2): Archaeological, Historical and Textual Studies in Honor of Hanan Eshel (ed. Aren M. Maeir, Jodi Magness, and Lawrence H. Schiffman; Leiden: Brill, 2012), 69-93, esp. 73. ↩
• ^[10] That Isa. 14:12 refers to Babylon is clear from Isa. 14:4. Ancient Jewish exegetes assumed that Isa. 14:12-14 could not pertain to a mere mortal, and therefore interpreted these verses as describing the demise of Babylon’s angelic prince. Ancient Christian exegetes read Isa. 14:12 as a description of the downfall of Satan for the same reason (cf., e.g., Origen, De Principiis 1:5 §5). See Gathercole, “Jesus’ Eschatological Vision,” 145-146. Some scholars continue to detect an allusion to Isa. 14:12-14 in Jesus’ apocalyptic vision recorded in Luke 10:18, while others disagree. See I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text (NIGTC; Grand Rapids: Eerdmans, 1978), 428-429; John Nolland, Luke (WBC 35A-35C; Dallas: Word Books, 1989-1993), 2:563. ↩
• ^[11] On Edom as a symbol of Rome in ancient Jewish literature, see Louis Ginzberg, Legends of the Jews (2 vols.; 2d ed.; trans. Henrietta Szold and Paul Radin; Philadelphia: Jewish Publication Society, 2003), 1:254 n. 19; Louis H. Feldman, Josephus’s Interpretation of the Bible (Berkeley: University of California Press, 1998), 322-324. Flusser detected an allusion to Esau (= Edom) as a symbol of Rome in a saying of Jesus. See David Flusser, Jesus (3d ed.; Jerusalem: Magnes, 2001), 76-77. ↩
• ^[12] For a discussion of this rabbinic treatment of Jacob’s dream, see James Kugel, “The Ladder of Jacob,” Harvard Theological Review 88.2 (1995): 209-27; Chaim Milikowsky, “Notions of Exile, Subjugation and Return in Rabbinic Literature,” in Exile: Old Testament, Jewish, and Christian Conceptions (ed. James M. Scott; Leiden: Brill, 1997), 265-296, esp. 275-278. ↩
• ^[13] On the ancient concept of four world empires, see David Flusser, “The Four Empires in the Fourth Sibyl and in the Book of Daniel,” in his Judaism and the Origins of Christianity, 317-344. ↩
• ^[14] See Flusser, “Four Empires,” 327-328; Louis H. Feldman, “The Concept of Exile in Josephus,” in Exile: Old Testament, Jewish, and Christian Conceptions, 145-172, esp. 167-171. ↩
• ^[15] The four empires motif, with Rome as the fourth and final empire, is also attested in 4 Ezra 12:11; 2 Bar. 39:5; Mechilta de-Rabbi Ishmael, BaḤodesh chpt. 9 (ed. Lauterbach, 2:339). Mechilta de-Rabbi Ishmael, BeShallaḥ chpt. 2 (ed. Lauterbach, 1:132) mentions Assyria, Babylon, Media and Greece and then, peculiarly, mentions a fourth [sic] unnamed empire, which presumably refers to Rome. An aggadic interpretation of Gen. 32:12 in which Jacob prays for deliverance from Esau likewise identifies the fourth empire as the "wicked kingdom" (i.e., Rome), but the first three empires are not identified (Gen. Rab. 76:6 [ed. Theodor-Albeck, 2:903-904]). ↩
• ^[16] The notion that the Roman Empire ruled the entire world is reflected in Luke 2:1. On the Roman propaganda of worldwide domination, see P. A. Brunt, “Roman Imperial Illusions,” in his Roman Imperial Themes (Oxford: Clarendon, 1990), 433-480. ↩
• ^[17] See David Flusser, “The Dead Sea Sect and Pre-Pauline Christianity,” in his Judaism and the Origins of Christianity, 23-74, esp. 26. ↩
• ^[18] Satan is referred to by many different names in ancient Jewish sources: Mastema, Belial and Samael, to name a few. The reason for the multiplicity of names may be due to the fact that שָׂטָן (sāṭān) in Hebrew is a title rather than a personal name. In Hebrew sources שָׂטָן is usually prefixed with the definite article when referring to the angelic archenemy of Israel. Eventually, Satan came to be treated as though it were a personal name. ↩
• ^[19] Michael is the opponent of the devil (i.e., Satan) in Jude 9; Rev. 12:7-9; Pirke de-Rabbi Eliezer chpt. 27 (on Abraham’s sixth trial). It is possible that the Prince of Lights in the DSS is identical with Michael. This is suggested by a passage in the War Scroll that states:

  Today is his appointed time to subdue and debase the prince of the wicked kingdom. And he will send his eternal help to the lot of his redemption in the power of the majestic angel for the dominion of Michael in eternal light to enlighten with joy the covenant of Israel, peace and blessing for the lot of God, to raise the dominion of Michael above the gods and the kingdom of Israel over all flesh. (1QM XVII, 5-8)

  Note the emphasis on light in this description of Michael, and that the fortunes of Israel are paralleled to those of Michael, suggesting that the Prince of Lights, the angelic prince of the righteous, is none other than Michael. On the possible identity of Michael as the Prince of Lights, see Erik W. Larson, "Michael," in Encyclopedia of the Dead Sea Scrolls (2 vols.; ed. Lawrence H. Schiffman and James C. VanderKam; Oxford: Oxford University Press, 2000), 1:546-548. ↩

• ^[20] On the beast from the sea as a symbol of the Roman Empire, see Charles, Revelation, 1:333; Robert H. Mounce, The Book of Revelation—New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1977), 251; M. Eugene Boring, Revelation—Interpretation: A Bible Commentary for Teaching and Preaching (Louisville: John Knox Press, 1989), 155. ↩
• ^[21] See Midrash Tanhuma, VaYishlaḥ §8; Yalkut Shimoni I, 110; Rashi on b. Sot. 10b. See also Ludwig Blau, “Samael,” Jewish Encyclopedia (12 vols.; ed. Isidore Singer; New York: Funk and Wagnalls, 1901-1906), 10:665-666; Hugo Odeberg, 3 Enoch or The Hebrew Book of Enoch (New York: Ktav, 1973), part 2, 93. ↩
• ^[22] See Blau, “Samael,” 10:665; idem, “Satan,” Jewish Encyclopedia, 11:68-71, esp. 69. ↩
• ^[23] Such a perspective on the Roman Empire would make sense in regions not under Roman rule, such as among the Jews in Babylonia. Note that scholars have concluded that 3 Enoch probably originated among Babylonian Jews. See P. Alexander, “3 (Hebrew Apocalypse of) Enoch,” in The Old Testament Pseudepigrapha (2 vols.; ed. James H. Charlesworth; New York: Doubleday, 1983-1985), 1:229. ↩
• ^[24] If this interpretation of Jesus’ apocalyptic vision is correct, then Ford’s statement that “Jesus indicated no hostility toward the state” (Revelation, 210) requires reevaluation. On political aspects of Jesus’ message concerning the Kingdom of Heaven, see David N. Bivin and Joshua N. Tilton, “LOY Excursus: The Kingdom of Heaven in the Life of Yeshua,” under the subheading “The Kingdom of Heaven in the Teachings of Jesus: Political Aspect.” ↩
• ^[25] The English noun “apocalypse” and the English adjective “apocalyptic” derive from the Greek word ἀποκάλυψις (apokalūpsis, “uncovering,” “revelation”). In popular usage “apocalypse” is a synonym for end-time catastrophe (e.g., the “Zombie Apocalypse”), but in biblical studies “apocalypse” refers to a literary genre concerned with the uncovering of mysteries. These mysteries are not exclusively or even primarily concerned with eschatology (i.e., end times). Apocalypses can explore the hidden workings of the universe, uncover secret truths of the story of creation or of current events, as well as reveal God’s hidden plan for the future. Jesus’ vision of Satan’s fall is apocalyptic in the sense that Jesus was afforded a glimpse of the happenings in the spiritual realms that are not ordinarily accessible to the physical senses. See Michael E. Stone, “Apocalyptic Literature,” in Jewish Writings of the Second Temple Period (CRINT II.2; ed. Michael E. Stone; Philadelphia: Fortress, 1984), 383-441; David Flusser, “Apocalypse,” in Encyclopaedia Judaica (2d ed.; 22 vols.; ed. Michael Berenbaum and Fred Skolnik; Detroit: Macmillan, 2007), 2:256-258. ↩
• ^[26] See Rudolf Bultmann, The History of the Synoptic Tradition (trans. John Marsh; New York: Harper & Row, 1963), 108; François Bovon, Luke: Hermeneia—A Critical and Historical Commentary on the Bible (3 vols.; trans. Donald S. Deer; Minneapolis: Fortress, 2002-2013), 2:25. Partly for this reason, some scholars have suggested that it was not Jesus who witnessed the fall of Satan, but the demons whom the apostles had exorcised. In addition, there is a built-in ambiguity in the text since the Greek verb ἐθεώρουν could either be a first person singular (“I was seeing”) or a third person plural (“they were seeing”). See Julian V. Hills, “Luke 10.18—Who Saw Satan Fall?” Journal for the Study of the New Testament 46 (1992): 25-40. ↩