And there was war in heaven - There was a state of things existing in regard to the woman and the child - the church in the condition in which it would then be - which would be well represented by a war in heaven; that is, by a conflict between the powers of good and evil, of light and darkness. Of course it is not necessary to understand this literally, anymore than the other symbolical representations in the book. All that is meant is, that a vision passed before the mind of John as if there was a conflict, in regard to the church, between the angels in heaven and Satan. There is a vision of the persecuted church - of the woman fleeing into the desert - and the course of the narrative is here interrupted by going back Revelation 12:7-13 to describe the conflict which led to this result, and the fact that Satan, as it were cast out of heaven, and unable to achieve a victory there, was suffered to vent his malice against the church on earth. The seat of this warfare is said to be heaven. This language sometimes refers to heaven as it appears to us - the sky - the upper regions of the atmosphere, and some have supposed that that was the place of the contest. But the language in Revelation 11:19; Revelation 12:1 (see the notes on those places), would rather lead us to refer it to heaven considered as lying beyond the sky. This accords, too, with other representations in the Bible, where Satan is described as appearing before God, and among the sons of God. See the notes on Job 1:6. Of course this is not to be understood as a real transaction, but as a symbolical representation of the contest between good and evil - as if there was a war waged in heaven between Satan and the leader of the heavenly hosts.
Michael - There have been very various opinions as to who Michael is. Many Protestant interpreters have supposed that Christ is meant. The reasons usually alleged for this opinion, many of which are very fanciful, may be seen in Hengstenberg (Die Offenbarung des heiliges Johannes), 1:611-622. The reference to Michael here is probably derived from Daniel 10:13; Daniel 12:1. In those places he is represented as the guardian angel of the people of God; and it is in this sense, I apprehend, that the passage is to be understood here. There is no evidence in the name itself, or in the circumstances referred to, that Christ is intended; and if he had been, it is inconceivable why he was not referred to by his own name, or by some of the usual appellations which John gives him. Michael, the archangel, is here represented as the guardian of the church, and as contending against Satan for its protection. Compare the notes on Daniel 10:13. This representation accords with the usual statements in the Bible respecting the interposition of the angels in behalf of the church (see the notes on Hebrews 1:14), and is one which cannot be proved to be unfounded. All the analogies which throw any light on the subject, as well as the uniform statements of the Bible, lead us to suppose that good beings of other worlds feel an interest in the welfare of the redeemed church below.
And his angels - The angels under him. Michael is represented as the archangel, and all the statements in the Bible suppose that the heavenly hosts are distributed into different ranks and orders. See the Jde 1:9 note; Ephesians 1:21 note. If Satan is permitted to make war against the church, there is no improbability in supposing that, in those higher regions where the war is carried on, and in those aspects of it which lie beyond the power and the knowledge of man, good angels should be employed to defeat his plans.
Fought - See the notes on Jde 1:9.
Against the dragon - Against Satan. See the notes at Revelation 12:3.
And the dragon fought and his angels - That is, the master-spirit - Satan, and those under him. See the notes on Matthew 4:1. Of the nature of this warfare nothing is definitely stated. Its whole sphere lies beyond mortal vision, and is carried on in a manner of which we can have little conception. What weapons Satan may use to destroy the church, and in what way his efforts may be counteracted by holy angels, are points on which we can have little knowledge. It is sufficient to know that the fact of such a struggle is not improbable, and that Satan is successfully resisted by the leader of the heavenly host.

Revelation 12:7 per Adam Clarke
There was war in heaven - In the same treatise, fol. 87, 2, on Exodus 14:7, Pharaoh took six hundred chariots, we have these words: "There was war among those above and among those below, והמלחמה היתה חזקה בשמים vehammilchamaĥ hayethah chazakah bashshamayim, and there was great war in heaven." Of Michael the rabbins are full. See much in Schoettgen, and see the note on Jde 1:9.
The dragon - and his angels - The same as Rab. Sam. ben David, in Chasad Shimuel, calls סמאל וחיילותיו Samael vechayilothaiv, "Samael and his troops;" fol. 28, 2.
Revelation 12:7 per John Edward Clarke
And there was war in heaven - As heaven means here the throne of the Roman empire, the war in heaven consequently alludes to the breaking out of civil commotions among the governors of this empire.
Michael and his angels fought against the dragon - Michael was the man child which the woman brought forth, as is evident from the context, and therefore signifies, as has been shown already, the dynasty of Christian Roman emperors. This dynasty is represented by Michael, because he is "the great prince which standeth for the children of God's people." Daniel 12:1.
And the dragon fought and his angels - Or ministers.

And there was war in heaven: (14) Michael and his angels fought against the dragon; and the dragon fought and his angels,
(14) Christ is the Prince of angels and head of the Church, who bears that iron rod (Revelation 12:5). Also See Daniel 12:1. In this verse a description of the battle and of the victory in the two verses following (Revelation 12:8-9). The psalmist noted this battle as did Paul; (Psalm 68:9; Ephesians 4:8; Colossians 2:15).

And there was war in heaven,.... Not in the third heaven, the habitation of God, the seat of the angels and glorified saints, there is no discord, jars, and contentions there, nothing but peace, love, and joy; but in the church below, which is militant, and has in it as it were a company of two armies; or rather in the Roman empire, which was the heaven of Satan, the god of this world, and of his angels; and this war refers not to the dispute between Michael the archangel and the devil about the body of Moses, Jde 1:9; nor to the of the angels when they rebelled against God, left their first estate, and were cast down to hell, Jde 1:6; nor to that ancient and stated enmity between the seed of the serpent and the seed of the woman, Genesis 3:15, which has appeared in all ages of time, more or less, since the fall of Adam; nor to the combats which Christ personally had with Satan and his powers when here on earth, as in the wilderness, immediately after his baptism, and in the garden, a little before his death, and on the cross, when he spoiled principalities and powers, and destroyed him that had the power of death, the devil; but rather to the conflict which Christ and his people had with the rulers of the darkness of this world, with the Roman powers, and with false teachers during the three first centuries; though it seems best to understand it of the war commenced by Constantine against Paganism, and which was finished by Theodosius, by whom Heathenism received its death wound, and was never restored since the phrase of war in heaven is not unknown to the Jews; they say (i) when Pharaoh pursued after Israel, there was war above and below, and there was a very fierce war "in heaven":
Michael and his angels fought against the dragon: by whom is meant not a created angel, with whom his name does not agree, it signifying "who is as God"; nor does it appear that there is anyone created angel that presides over the rest, and has them at his command; though the Jews seem to imagine as if the angels were ranged under several heads and governors, of whom they make Michael to be one; for they say (k),
"when the holy blessed God descended on Mount Sinai, several companies of angels descended with him, , "Michael and his company", and Gabriel and his company:''
"so kings armies", in Psalm 68:12; are by them interpreted of "kings of angels"; and it is asked who are these? and the answer is, Michael and Gabriel (l). Lord Napier thinks that the Holy Ghost is designed, who is equally truly God as the Father and the Son, and who in the hearts of the saints opposes Satan and his temptations; but it seems best to interpret it of Jesus Christ, who is equal with God, is his fellow, is one with the Father, and in whom the fulness of the Godhead dwells bodily: he is the Archangel, the first of the chief princes, the head of all principality and power, who is on the side of the Lord's people, pleads their cause, defends their persons, and saves them; see Jde 1:9; and by "his angels" may be meant either the good angels, literally understood, who are his creatures, his ministers, and whom he employs under him, in protecting his people, and in destroying his enemies; or else the ministers of the Gospel, who are called angels in this book, and who, under Christ, fight the good fight of faith, contend earnestly for it, being valiant for the truth upon earth; or rather the Christian emperors, particularly Constantine and Theodosius, and the Christians with them, who opposed Paganism in the empire, and at last subdued, and cast it out:
and the dragon fought, and his angels; there is such an order among the evil angels, as to have one of their own at the head of them, they having cast off their allegiance to God and Christ, who is styled the prince of devils, and his name is Beelzebub: hence we read of the devil and his angels; see Matthew 12:24; and these may be intended here, unless false teachers, who transform themselves into angels of light, as their leader sometimes does, should be thought to be meant, who resist the truth and oppose themselves to the ministers of it; though rather, Satan as presiding over, and influencing the Roman Pagan empire, and the Roman emperors, who acted under him, are here designed; with whom Constantine and Theodosius, under Christ, combated, such as Maximinus, Maxentius, Licinius, Arbogastes, and Eugenius, and those that were with them. The Arabic version renders it, "the serpent with his soldiers".
(i) Shaare Ora, fol. 26. 4. (k) Debarim, Rabba, fol. 237. 4. (l) Shirhashirim Rabba, fol. 14. 3. & 26. 3.

The attempts of the dragon proved unsuccessful against the church, and fatal to his own interests. The seat of this war was in heaven; in the church of Christ, the kingdom of heaven on earth. The parties were Christ, the great Angel of the covenant, and his faithful followers; and Satan and his instruments. The strength of the church is in having the Lord Jesus for the Captain of their salvation. Pagan idolatry, which was the worship of devils, was cast out of the empire by the spreading of Christianity. The salvation and strength of the church, are only to be ascribed to 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 Satan by the blood of the Lamb, as the cause. By the word of their testimony: the powerful preaching of the gospel is 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 pagan idolatry; and if Christians had continued to fight with these weapons, and such as these, their victories would have been more numerous and glorious, and the effects more lasting. The redeemed overcame 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.

In Job 1:6-11; Job 2:1-6, Satan appears among the sons of God, presenting himself before God in heaven, as the accuser of the saints: again in Zac 3:1-2. But at Christ's coming as our Redeemer, he fell from heaven, especially when Christ suffered, rose again, and ascended to heaven. When Christ appeared before God as our Advocate, Satan, the accusing adversary, could no longer appear before God against us, but was cast out judicially (Romans 8:33-34). He and his angels henceforth range through the air and the earth, after a time (namely, the interval between the ascension and the second advent) about to be cast hence also, and bound in hell. That "heaven" here does not mean merely the air, but the abode of angels, appears from Revelation 12:9-10, Revelation 12:12; 1-Kings 22:19-22.
there was--Greek, "there came to pass," or "arose."
war in heaven--What a seeming contradiction in terms, yet true! Contrast the blessed result of Christ's triumph, Luke 19:38, "peace in heaven." Colossians 1:20, "made peace through the blood of His cross, by Him to reconcile all things unto Himself; whether . . . things in earth, or things in heaven."
Michael and his angels . . . the dragon . . . and his angels--It was fittingly ordered that, as the rebellion arose from unfaithful angels and their leader, so they should be encountered and overcome by faithful angels and their archangel, in heaven. On earth they are fittingly encountered, and shall be overcome, as represented by the beast and false prophet, by the Son of man and His armies of human saints (Revelation 19:14-21). The conflict on earth, as in Daniel 10:13, has its correspondent conflict of angels in heaven. Michael is peculiarly the prince, or presiding angel, of the Jewish nation. The conflict in heaven, though judicially decided already against Satan from the time of Christ's resurrection and ascension, receives its actual completion in the execution of judgment by the angels who cast out Satan from heaven. From Christ's ascension he has no standing-ground judicially against the believing elect. Luke 10:18, "I beheld (in the earnest of the future full fulfilment given in the subjection of the demons to the disciples) Satan as lightning fall from heaven." As Michael fought before with Satan about the body of the mediator of the old covenant (Jde 1:9), so now the mediator of the new covenant, by offering His sinless body in sacrifice, arms Michael with power to renew and finish the conflict by a complete victory. That Satan is not yet actually and finally cast out of heaven, though the judicial sentence to that effect received its ratification at Christ's ascension, appears from Ephesians 6:12, "spiritual wickedness in high (Greek, 'heavenly') places." This is the primary Church-historical sense here. But, through Israel's unbelief, Satan has had ground against that, the elect nation, appearing before God as its accuser. At the eve of its restoration, in the ulterior sense, his standing-ground in heaven against Israel, too, shall be taken from him, "the Lord that hath chosen Jerusalem" rebuking him, and casting him out from heaven actually and for ever by Michael, the prince, or presiding angel of the Jews. Thus Zac 3:1-9 is strictly parallel, Joshua, the high priest, being representative of his nation Israel, and Satan standing at God's fight hand as adversary to resist Israel's justification. Then, and not till then, fully (Revelation 12:10, "NOW," &c.) shall ALL things be reconciled unto Christ IN HEAVEN (Colossians 1:20), and there shall be peace in heaven (Luke 19:38).
against--A, B, and C read, "with."

And there was war in heaven - Here Satan makes his grand opposition to the kingdom of God; but an end is now put to his accusing the saints before God. The cause goes against him, Revelation 12:10-11, and Michael executes the sentence. That Michael is a created angel, appears from his not daring, in disputing with Satan, Jde 1:9, to bring a railing accusation; but only saying, "The Lord rebuke thee." And this modesty is implied in his very name; for Michael signifies, "Who is like God?" which implies also his deep reverence toward God, and distance from all self - exaltation. Satan would be like God: the very name of Michael asks, "Who is like God?" Not Satan; not the highest archangel. It is he likewise that is afterward employed to seize, bind, and imprison that proud spirit.