Revelation Chapter 8
The Third Vision - The Seven Trumpets - Revelation 8:1 - 11:19

The Opening of the Seventh Seal and the Golden Censer
Revelation 8:1-5

The act of the Lamb in opening the seventh seal serves both to conclude the preceding vision and introduce that which follows. The significance of the transition is indicated by the "great hush and breathless silence" (Mounce, p. 178) which falls over heaven. The reverberation of the vast multitudes' song of praise is replaced by a tense and expectant quiet. This dramatic pause has the effect of building suspense and focusing the attention of all on the next scene. In the Old Testament, reverent silence was the appropriate response of the creature in the presence of the holy God. "But the Lord is in His holy temple; let all the earth be silent before Him." (Habakkuk 2:20) "Be still before the Lord, all mankind, because He has roused Himself from His holy dwelling." (Zechariah 2:20) "Be silent before the Sovereign Lord, for the day of the Lord is near." (Zephaniah 1:7) "Be still and know that I am God." (Psalm 46:10) Dr. Brighton summarizes:

The silence persists "for about a half an hour." This approximate time measure does not indicate precise temporal duration but simply a relatively brief span of time. The Old Testament Book of Daniel uses similar language to describe the prophet's reaction to impending doom of Nebuchadnezzar. Daniel stands in troubled silence "amazed for about one hour" (Daniel 4:19). This brief period of silence underscores the gravity of the impending crisis.

The identity of these seven angels has elicited considerable discussion. The use of the definite article, "the seven angels," implies that they are well-known or familiar figures. This would suggest a connection to the prominent Hebrew tradition of seven archangels who stood before the throne of God in heaven. The apocryphal book of I Enoch speaks of these seven mighty angels and defines each of their roles:

This view occurs in a variety of forms in other apocryphal books of the period. In the Book of Tobit, for example, the angel Raphael identifies himself as one of seven holy angels who enter into the presence of God and offer up the prayers of God's people (Tobit 12:12-15). Only two of the seven - Michael (Daniel 10:13,21; 12:1; Jude 9; Revelation 12:7) and Gabriel (Daniel 8:6; 9:21; Luke 1:19,26) are mentioned in the Bible. Neither the Old Testament nor the Apocrypha use the term "archangel." Nor does the term occur in Jewish apocalyptic writing until nearly the end of the first century. It does occur twice in the New Testament: in 1 Thessalonians 4;6 - "the voice of the archangel;" and Jude 9 - "the archangel Michael." Thus, the explicit witness of Scripture identifies only one archangel - Michael. Contrary to popular opinion, the Bible does not use the term archangel in reference to Gabriel whom Scripture identifies - in language very similar to that of this verse - as ""the one who stands before God." (Luke 1:19) John does not indulge in the speculation or elaboration characteristic of rabbinic tradition. He simply refers to "the seven angels who stand before God." These magnificent creatures are now called upon to play a role in the unfolding drama of redemption and judgment - "to them were given seven trumpets."

Trumpets were used in the Old Testament to summon the people for worship and for war. They signaled both triumph and catastrophe, warning and celebration. In a positive context, the call of the trumpet gathered the people at the tabernacle and later the temple(Numbers 10:3,10) and heralded the coronation of a king( 1 Kings 1:34,39; 2 Kings 9:13). But most prominently the blast of the trumpet sounded the alarm in time of war and warned of impending danger. Hence the prophet Amos declares: "When a trumpet sounds in a city, do not the people tremble?" (Amos 3:6) The clear clarion call of the trumpet signaled the movement of troops upon the field of battle (1 Corinthians 14:8). Trumpets brought down the walls of Jericho (Joshua 6:1-20). Trumpets came to be associated with the impending judgment of God and the destruction of His enemies (Judges 7:16-22; Jeremiah 4:5-21; 42:14; 51:27; Ezekiel 7:14; Hosea 8:1; Joel 2:1; Zephaniah 1:16). Ultimately, the sound of the trumpet will signal the coming of the final judgment (1 Thessalonians 4:16). Accordingly, the seven trumpets given to the angels before the throne reinforce the impression of impending judgement and heighten the silent tension of the moment.

The appearance of "another angel," in addition to the seven before the throne, precedes the sounding of the judgment trumpets. This interlude serves to provide an introduction to and set the tone for the trumpet vision which follows. The angel is carrying "a golden censer." The Greek term "libanoton" literally means frankincense. In this instance the adjective "golden" tells us that the term refers to the implement which held the incense, not the incense itself. In the furnishings of the tabernacle and the temple firepans, and vessels of brass, silver and gold were used in the offering of sacrifices upon the altar of incense (Exodus 27:3; 1 Kings 7:50; 2 Chronicles 4:22; 2 Kings 25:15). On the day of Atonement, the High Priest would enter the Holy of Holies with a censer full of burning coals from the altar upon which the incense would be burned before the Mercy Seat of the Ark of the Covenant (Leviticus 16:11-14). Incense played a significant role in the worship of Israel. In the imagery of the Old Testament, the sweet smell of the burning incense ascending toward heaven represented divine acceptance of the prayers and offerings of the people (Genesis 8:21; Leviticus 2:1,2; Philippians 4:18). Thus the plea of the psalmist which has been incorporated into the evening liturgy of Vespers: "Let my prayers rise before Thee as incense; and the lifting up of my hands as the evening sacrifice." (Psalm 141:2) John utilized this ancient image in his description of the twenty-four elders surrounding the throne of God: "They were holding golden bowls full of incense, which are the prayers of the saints." (Revelation 5:8)The angel with the golden censer takes his place before the altar. In tabernacle and temple there were two altars, the altar of sacrifice and the incense altar. In the imagery of Revelation only one altar, the incense altar is mentioned. Dr Brighton offers this compelling explanation for the absence of the altar of sacrifice:

The angel does not act of his own volition or power. The abundant incense which he offers upon the altar "was given" to him. Although in this instance the giver is unidentified, we may assume that God is the source of the incense. This term occurs frequently in Revelation and whenever it is used elsewhere in Revelation, God is the source of the gift. The adjective "much" emphasizes that the gift provides all that is needed and more to accomplish its task. There is no shortage here! The angel is given "much incense" so that it may be added to the prayers of the saints empowering those prayers and rendering them effectual before God and acceptable to Him. That point is clearly shown in the sentence which follows: "The smoke of the incense, together with the prayers of the saints, went up before God from the angel's hands." The fact that the sweet smelling smoke of the incense "went up before God" indicates His acceptance of those prayers which are combined with the incense. That which renders the prayers of God's people effectual and acceptable is the atoning merit of Jesus Christ.

(John 16:23) (Becker, pp.135-136)

The incense interlude offers encouragement to the people of God in the face of impending judgment. Don't be afraid. Do not despair. God will hear and answer your prayers in the Name of Jesus. No matter how difficult your tribulation becomes God is with you and will enable you to persevere and overcome.

The message of reassurance abruptly gives way to that of judgement.

Earlier, the martyrs beneath the altar had prayed for the vindication of the holiness and righteousness of God in the judgement of the wicked - "How long, Sovereign Lord, holy and true, until You judge the inhabitants of the earth and avenge our blood?" (Revelation 6: 10). The dreadful imagery which follows is God's answer to their prayer. The golden censer is refilled with fire from the altar and that fire is cast down upon the earth. While saints may take comfort from the knowledge that God hears their prayers, the unbelieving world remains subject to the terror of His wrath. The fire on the altar is now the consuming flame of God's judgement (cf. Ezekiel 10:2). The verb "hurled" (Greek - "ebalen") indicates the violent intensity and the sudden swiftness of this judgement. This judgement fire does not gently waft it way to earth - it is flung down upon unsuspecting and impenitent mankind with lightning speed. Ominous silence is replaced with the cacophony of cosmic chaos - "and there came peals of thunder, rumblings, flashes of lightning, and an earthquake." These are the signs which accompanied the coming of God upon Sinai (Exodus 19:16-19). Throughout Revelation they signal the awe and majesty of God and warn of the arrival of His judgement (cf. Revelation 4:5; 11:19; 16:18).

The Sounding of the First Four Trumpets
Revelation 8: 6-12

With the conclusion of the golden censer interlude, the text returns to the angels with the seven trumpets. The stage has been carefully set - now the trumpets will finally sound.

The commentators note the similarity between the first five trumpet judgements and the plagues which God sent upon the land of Egypt:

the first trumpet (8:7) - Exodus 9:22-25
the second and third trumpets - Exodus 7:20-25
the fourth trumpet - Exodus 10:21-23
the fifth trumpet - Exodus 10:12-15

As the plagues of Egypt were not designed to destroy the land, but to lead pharaoh to repentance and change of heart so also the trumpet judgements of this vision are "warning judgements" designed to lead sinful mankind to repentance. The plagues of Egypt did not harm the Israelites and resulted in their deliverance. So also the trumpet judgements will not harm the people of God but are a sign the imminence of their salvation. These judgements, so painful and devastating for the sinful world should serve to constantly remind Christians that Jesus is coming again soon and spur us on to constant readiness..

The first four trumpets, like the first four seals in the previous vision, are linked together thematically and structurally. They focus on the judgements of God as they are manifested by the upheavals and disasters in the world of nature. Man's fall into sin cursed the entire universe. The physical world had been designed by a loving Creator as the perfect environment for man, the crown of His creation. The disruption of mankind's relationship with the Creator had dire consequences for the natural world. In Romans chapter 8, St. Paul declares:

(Romans 8:20-22)

The physical world is unraveling under the impact of sin. That disintegration continues to complicate man's struggle to survive, just as God had warned father Adam that it would in the immediate aftermath of the fall (cf. Genesis 3:17-19). Fallen man's selfishness and sin only serves to hasten the destruction of the natural world. Jesus also urged his disciples to discern the hand of God's judgement in the in the devastation and death of natural disasters. He warned them to pay careful attention to the "signs of the times" so that they might be ever prepared for the day when He would come again. Natural disasters are prominent among the signs promised by our Lord. The chaos and upheaval of the world of nature throughout the New Testament era should serve as a constant reminder that this world is passing away and that Jesus is coming again.

(Luke 21:11,25-28)

The judgements sounded by the first four trumpets each impact different components of the created order - the land and its vegetation; the sea and its creatures; the rivers and springs of waters; and the light of the heavenly bodies. The result is a pattern that one commentator calls "de-creation," (Beale, p. 486) - the deliberate undoing of that which God did in the beginning.

- Without further delay, the sound of the trumpets begin. Unlike the preceding vision, where each seal was opened upon command, the trumpets do not await further instruction. The call of the first trumpet summons a devastating deluge of "hail and fire mixed with blood." The clear allusion is to the seventh plague of Egypt, that of fiery hail, with the blood as an added horror (Exodus 9:23-27). The addition of the blood heightens the impression of destructiveness and death. It also serves as a link to the final judgement and the destruction of the present universe. The prophet Joel had warned: "I will show wonders in the heavens and on the earth, blood and fire and billows of smoke. The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord." (Joel 2:30-31; cf. Acts 2:17-21). The same image of a fiery rain of blood as the herald of the last days occurs in the Sibylline Oracles, a series of apocalyptic works which originated during the intertestamental period and were prominent in both Hebrew and Christian circles: "For fire will rain on men from the floors of heaven, fire and blood, water, lightning bolt, darkness, heavenly night, and destruction in war." (5:375) The violent destructiveness of this outpouring of judgement is emphasized by the verb "it was hurled down" (Greek - "eblethe"). The fiery hail of this storm does not merely fall. It is cast down, as it were, by the hand of the Almighty, to crush and destroy all in its path. This is not a natural phenomenon, to be categorized and explained through the ordinary patterns of nature. One need not look for historical instances of literal "hail and fire mixed with blood" as the fulfillment of these grim words. This terrifying image encompasses all of God's acts of judgement throughout history - wherever, whenever, and by whatever means the Lord has brought about the destruction of the earth and that which grows upon it.

The object of the rain of destruction is the land and its vegetation. Its result is that "a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up." The devastation is not complete but preliminary and partial. Even so, it is massive in its scope. The construct of one third destruction is drawn from Ezekiel 5:1-4, 12, where God's judgement upon His apostate people is illustrated and apportioned in the same way. The significance of the destruction of "all the green grass" in contrast to the third of the earth and the trees is unclear and may simply reflect the relative fragility of this particular object of destruction.

The sounding of the second judgement trumpet follows in rapid succession. In the first plague of Egypt, the Nile and all the waters of the land were turned to blood. (Exodus 7: 14-25). Now in the second trumpet a similar fate befalls the world's oceans and seas. The awesome sight which John beholds is so far beyond his experience and comprehension that he is unable to offer a precise description. He resorts to simile and tells us of "a huge mountain, all ablaze." Some understand this to be a reference to volcanic eruption like that of Mount Vesuvius which destroyed Pompeii in 79 A.D. However, John's language seems more comprehensive. R.C.H. Lenski notes: "This is not a volcano hurling lava into the sea but a mountain that is all ablaze with fire, that is hurled into the ocean by an invisible hand, a mountain that is so great as to cause the effect described." (Lenski, p. 279) The image of a massive meteor, hurtling down from the heavens, blazing with fire is perhaps a more adequate. But again, in any case, this is no ordinary phenomenon, whose cause or counter-part can be found in the world of nature. This awful image depicts the righteous judgement of an angry God exercising His wrath upon the earth's oceans and seas. Once more, the language of one third destruction indicates that the scope of this devastation is preliminary and partial - "a third of the sea turned to blood, a third of the living creatures in the sea died, and a third of the ships were destroyed." This vision of maritime destruction impacts not only the sea itself, but the marine creatures that dwell within it and the ships that travel upon it.

The scene produced by the third trumpet is very similar to its predecessor. In this instance, instead of a fiery mountain it is "a great star, blazing like a torch" which is cast down from the heavens. The difference between them may simply be one of size, the falling mountain, aimed at the great mass of the world's oceans and seas, appearing larger than the blazing star whose target is the rivers and springs of water. Again, the image of a fiery meteor or comet blazing through the earth's atmosphere comes to mind. The target now is the earth's fresh water, "the rivers and the springs of water." Under the onslaught of this divine judgement one third of the planet's drinking water turns bitter and deadly. The blazing star is given a name descriptive of its effect - "the name of the star is Wormwood." (Greek - "Apsinthos"). Wormwood is an herb renown for its bitterness. David Aune provides the botanical background:

(Aune, p. 522)

John's use of the term here seems to be drawn from the prophecy of Jeremiah where Wormwood is specifically linked to the poisoning of drinking water. "Therefore this is what the Lord Almighty, the God of Israel says: "Behold, I will feed this people with wormwood and give them poisonous water to drink." (Jeremiah 9:15; 23:15; cf. Proverbs 5:3-4; Lamentations 3:19). The blazing, bitter star causes the contamination of "a third of the waters" and "many people died from drinking the waters that had become bitter."

"The fourth angel sounded his trumpet and a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them turned dark. A third of the day was without light and also a third of the night." - The ninth plague of Egypt was the coming of thick darkness upon the land for three days (Exodus 10:21-23). As God struck down His enemies in the days of Moses, so He will act again and again to inflict His judgement upon those who dare to stand against Him. Now the sun, moon, and stars are under attack. The fractional one third again indicates that this judgement is not final or complete. The interruption of the normal reliable course of the heavenly bodies and the light which they provide is often presented in Scripture as a precursor of divine judgement. "On that day, says the Lord God, I will make the sun go down at noon, and darken the earth at broad daylight." (Amos 8:9) The imagery of the fourth trumpet is reminiscent of the darkness that fell upon the land for three hours during Christ's final agony and death. Dr. Brighton provides this helpful summary of the meaning of the fourth trumpet:

to this inability of the heavenly bodies to produce their full light for the benefit of life on earth. Could it be that, throughout the time period that Revelation covers, clouds and smog and pollution will so cover the earth that it will be increasingly difficult for the light of the heavenly bodies to penetrate?...Whatever this plague of the heavenly bodies implies and entails, it is a part of the total picture which the first four trumpet angels introduce. All through the time period covered by the message of Revelation, nature and its components are being physically struck, and as a result, humanity is being made to suffer." (Brighton, p. 228)

The Sounding of the Fifth Trumpet
Revelation 8:13-9:12

This brief interlude signals a shift in the significance of the trumpet and a severe intensification of the judgements which they summon. The first four dealt with natural disasters, and horrendous though they may have been, they are not nearly as terrifying as the demonic judgements which are now revealed in the sounding of the final three trumpets.A bird of prey (Greek - "aetos") appears directly overhead, in the middle of the heavens. The Greek noun can refer either to an eagle or a vulture depending on the context. In any case, the appearance of this carrion eater is an ominous indicator of things to come (cf. Matthew 24:28 - "Wherever there is a carcass, there the vultures will gather."). This is the only instance in Revelation where an animal is used as God's messenger (cf. Numbers 22:28). The image appears to have been chosen because of the bird's association with warfare, death, and judgement (i.e. "Put the trumpet to your lips! An eagle is over the house of the Lord because the people have broken my covenant and rebelled against my Law." Hosea 8:1; cf. also Deuteronomy 28:49; Jeremiah 4:13; 48:40; 49:22; Lamentations 4:19; Ezekiel 17:3; Habbakuk 1:8). The message of doom which the raptor proclaims immediately confirms our sense of impending disaster. "Woe! Woe! Woe to the inhabitants of the earth, because of the trumpet blasts about to be sounded by the other three angels!" The core of the message is the triple repetition of "Woe!" (Greek - "ouai"). The may be used as an interjection meaning "How horrible, how terrible!" As a noun, "ouai"describes "disaster," "catastrophe," or "horror."

(Brighton, p. 224)

It is used in double repetition in the Old Testament to warn of the most dire judgements of God (cf. Ezekiel 16:15-22; Zechariah 2:10). Its triple repetition here forms a kind of superlative denoting the most grievous doom imaginable and corresponds to the three remaining trumpets ("because of the trumpet blasts about to be sounded by the other three angels."). The same usage of triple repetition to express the superlative can be seen in the trishagion of Isaiah 6:1-5.

The sounding of the fifth trumpet immediately follows the warning cry. The first four trumpet judgments were briefly described in just a few phrases. The relative significance and seriousness of the last three trumpet judgements is indicated by their extended descriptions. The imagery becomes more elaborate and other-worldly and is presented in much greater detail.

The Revelator beholds "a star that had fallen from the sky to the earth." The use of the perfect tense ("had fallen") indicates that John did not actually witness the fall of this star. That fall had already occurred when the scene is revealed to him. Unlike "Wormwood," the bitter, blazing star of the preceding trumpet (8:10-11), the text indicates that this star represents a mighty fallen angel who "holds the key to the shaft of the abyss." Further identification is provided in Verse 11: "They had as a king over them the angel of the Abyss, whose name in Hebrew is Abaddon and in Greek Apollyon." The symbolic identification of the angels with the stars is common in Hebrew thought. In Job 38:7 the Creator asks the presumptuous patriarch: "Where were you when I laid the earth's foundation...while the morning stars sang together and all the angels shouted for joy?" The image of stars fallen from the heaven's to represent those angels who followed Satan in his revolt and were cast out of heaven appears in Daniel 8:10; "It grew until it reached the host of the heavens, and it threw some of the starry host down to the earth and trampled on them." John uses the same imagery later in Revelation as he tells of the Satanic red dragon whose massive tail "swept a third of the stars out of the sky and flung them to the earth." (Revelation 12:4). Jude describes the fallen angels as "wandering stars for whom blackest darkness has been reserved forever." (Jude 13). The prophet Isaiah derisively hails the Prince of Darkness: "How have you fallen from heaven, O morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations! You said in your heart, "I will ascend to heaven, I will raise my throne above the stars of God..." (Isaiah 14:12-13) Jesus celebrated the first preaching of the Gospel by the seventy-two disciples using similar language: "I saw Satan fall like lightning from heaven." (Luke 10:18). The imagery of fallen angels as fallen stars is also prevalent in 1 Enoch, a popular Jewish apocalyptic work from this period. 1 Enoch 21 tells of "seven stars of heaven bound together...like great mountains and burning with fire," "stars of heaven which have transgressed the commands of the Lord and are bound in this place...the prison house of the angels."(1 Enoch 21:3,6,10) Later one of those fallen angel/stars is bound hand and foot and thrown into the " deep, empty, dark abyss." (1 Enoch 88:1) Thus the fallen angel, fallen star, abyss imagery which John uses here would have been very familiar to his original audience.

This mighty fallen angel is "given the key to the shaft of the abyss." Note that the key is "given," implicitly by God, thereby indicating once again the absolute divine control which remains a predominant theme throughout the Book of Revelation. Everything that takes place is a part of God's plan and under his sovereign control. The devil and his minions are not free agents. They too serve the Lord and accomplish His will. The possession of the key represents command and rule. It is bestowed by God through Christ who "holds the keys of death and Hades." (Revelation 1:18). "Neither Satan nor his evil servants can any longer unleash the forces of hell on earth unless they are given power to do so by the resurrected Christ." (Beale, p. 493)

The angel is identified as the "king" of the monstrous horde of demonic locusts and "the angel of the Abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon." Both the Hebrew and Greek titles are based upon the verb "to destroy." The name thus becomes the personification of the action. Abaddon/Apollyon is "the Destroyer - He Who Brings About Ruin and Death." With this grimly accurate designation our ancient enemy, the devil, makes his first appearance in the dramatic visions of Revelation. The dual mention of both Hebrew and Greek names may reflect the mixed Jewish - Gentile composition of the congregations in Asia Minor to which the letter was originally addressed. The Greek title may also have been used as an allusion to the popular Greco-Roman god Apollo, so named because his origin as the god of pestilence and destruction. It is surely no mere co-incidence that demon horde is here depicted as a swarm of locusts for the locust was one of the symbols of this prominent pagan deity. Domitian, the emperor of Rome at this moment in history, fancied himself the incarnation of Apollo. By designating the ruler of the Abyss as Apollyon, John subtly indicates that the emperor who styles himself a god is no more than a servant of hell.

The realm of Abaddon is the "Abyss." The Greek word literally refers to a bottomless pit ("a" - "no" "byssus" - "bottom"). In Revelation this term refers to Hell, the prison house of the demons and the damned. The word only occurs twice in the New Testament outside of Revelation: in Luke 8:31in connection with the legion of demons cast out by Christ; and in Romans 10:7 where Paul quotes Deuteronomy 30:13 in reference to the resurrection of Christ from the dead. John uses the word seven times in Revelation, always in reference to the place of the devil, demons, and the damned (Revelation 9:1,2,11; 11:7; 17:8; 20:1,3). 1 Enoch offers this grim description of the Abyss:

(1 Enoch 18:11-16)

The "key to the shaft of the Abyss" is used by "the One Who Brings Destruction" to throw open the gates of hell and from its depths a massive cloud of smoke and fire pours forth. The magnitude and density of this billowing smoke is "like smoke from a gigantic furnace." This is the same phrase that is used in the book of Genesis to describe the smoke that rose from the destruction of Sodom and Gomorrah beneath the fire of God's judgement (cf. Genesis 19:27-28). The magnitude of this massive cloud of smoke is such that "the sun and the sky were darkened by the smoke from the Abyss." This unnatural darkness warns of impending judgement - "Let all who live in the land tremble, for the day of the Lord is coming. It is close at hand - a day of darkness and gloom, a day of clouds and blackness." (Joel 2:1,2). Lutheran commentators tend to view this reference to worldwide darkness caused by the dense smoke of the Abyss as a image of the spiritual darkness that has descended upon mankind as a result and consequence of sin. The Bible consistently uses light/darkness imagery in this context. Isaiah depicted the coming of the Messiah as the appearance of a great light in a world shrouded in darkness: "The people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned." (Isaiah 8:14) Christ declares Himself to be "the Light of the World" (John 8:12) and declares that those who follow Him are also to be "the light of the world." (Matthew 5:14) In the prologue of his Gospel, John this same imagery to describe Christ's coming into the world: "In Him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it." (John 1:4-5) The truth of God's Word is like "a light shining in a dark place" (2 Peter 1:19) that repudiates the darkness of unbelief and error for "What fellowship can light have with darkness? What harmony is there between Christ and Belial?" (2 Corinthians 6:14). That darkness is, of course, endlessly perpetuated by the devil and the demons which serve him through the instigation of wickedness and corruption and the promulgation of false doctrine, error, and unbelief. In this way, the darkening of the sun and the sky at the opening of the vision establishes the context and sets the tone for that which follows. But the ominous darkness is only the beginning - the horrific imagery continues to unfold and develop.

A plague of demonic locusts from hell emerges from the clouds of smoke. Locusts were the eighth plague upon the land of Egypt (Exodus 10:1-20). God's prophet Joel used the devastation of the land of Israel by locusts as a warning sign of the coming day of the Lord's judgement (Joel 1-2) to call the people to repentance. Throughout the Old Testament the locust is a symbol of devastation and destruction (Deuteronomy 28:42; 1 Kings 8:37; Psalm 78:46). Vast swarms of millions of these voracious insects could strip the land bare of all vegetation leaving starvation and death in their wake. But this is not a vision of natural disaster. These are not ordinary locusts and vegetation is not their target - "They were told not to harm the grass of the earth or any plant or tree." They have been sent to wreck their havoc upon unbelieving mankind, "those people who did not have the seal of God upon their foreheads." The reference is to the sealing of the 144,000 in Revelation 7:1-8.

The torment inflicted by these denizens of hell is graphically illustrated by scorpion-like powers which they are given: "They were given power like that of scorpions of the earth." The sting of the scorpion brings agonizing pain but it is normally not fatal. So also the affliction represented here brings torment and suffering but not death - "They were not given the power to kill them, but only to torture them for five months. And the agony they suffered was like that of the sting of the scorpion when it strikes a man." The verb used in this phrase - "torture" - Greek - "basanismos" - clearly signals the intent of the image. The term does not refer primarily to physical pain but to spiritual, psychological, and emotional torment and distress. That is its consistent application elsewhere in Revelation.

The torment inflicted is of limited duration - "for five months." In this context, the image of a five month period may have been chosen simply because it corresponds to the typical life span of the locust. In any case the number five (one half of the ordinal number ten) in Biblical numerology often represents that which is brief or limited. This torment is not continuous. It is periodic. Brighton expresses the sense of the time concept effectively:

(Brighton, pp. 239-240)

The intensity of the torment inflicted by the locust/scorpions is such will long for death to bring an end to their suffering. "During those days, men will seek death, but will not find it; they will long to die, but death will elude them." Job describes the intolerable anguish of such a man, for whom life has become an unbearable burden and death is seen as the only deliverance: "Why is light given to those in misery and life to the bitter of soul, to those who long for death that does not come, who search for it more than for hidden treasure, who are filled with gladness and rejoice when they reach the grave?" (Job 3:20-22) For the tormented unbelievers of this vision, the prolonging of life provides the opportunity for the repentance which their suffering was designed by God to produce.

The text provides a graphic and grotesque description of the locust/scorpion horde. Each of the details given serves to emphasize the overall impression of unnatural and awesome cruelty and destructive power. This is a host designed to destroy, as one might expect from the legions of Abaddon. The Revelator repeatedly finds himself unable to offer a precise description of these bizarre creatures. He is compelled to resort to simile, comparing their features to other things that we have seen and can comprehend. The locust swarm "looked like horses prepared for battle." The prophets of the Old Testament frequently used the image of locust swarms to describe the size and destructive power of human armies. The Book of Judges uses the image of a swarm of locusts to emphasize the vast numbers of the Midianites and the devastation they caused in the days of Gideon:

(Judges 6:4-5)

The prophet Jeremiah warns that the cavalry of the Medes and the Persians will sweep over the city of Babylon "like a swarm of locusts." (Jeremiah 51:27) Nahum foretells the day when mighty Nineveh will be cut down by the sword "consumed as by grasshoppers." (Nahum 3:15-17) John reverses this popular Old Testament image that the locust swarm from the Abyss resembled a horde of cavalry arrayed and ready for battle. The language is very similar to that of Joel - "They have the appearance of horses, they gallop along like cavalry..." (Joel 2:4) The image is one of menace and fearful power. Imagine the thunder of tens of thousands of horses crashing across a battlefield, bringing a wave of death and destruction that causes the very earth to tremble, smashing all that stand before it.

The power of this vast horde appears to be invincible and irresistible. They wear upon their heads "something like crowns of gold." The Greek term is "stephanos" which refers not to the royal crown of a king (Greek - "diadema"), but to the golden wreath of the victor. This crown is the unmistakable emblem of victory. This army intends to win and gives every appearance of the inevitability of its victory. The human faces of these dreadful creatures signify their craft and cunning. These are not dumb beasts. They are animated by demonic cleverness and devilish design. Their actions are carefully calculated, each part of a plan devised in malicious hatred from the beginning. Their goal is nothing less than the damnation and destruction of the human race.

The teeth of the lion are clearly a symbol of destructive power and might. "Like the teeth of a lion is a proverbial expression for something irresistibly and fatally destructive." (Aune, p. 532) Joel uses a similar phrase in Joel 1:6 - "A nation has invaded my land, powerful and without number; it has the teeth of a lion, the fangs of a lioness." The reference to long hair like that of a woman in this context may simply allude to the long hair of a lion's mane. In this way, the two details serve to reinforce and strengthen one another. The comparison of the long hair of a woman with the lion's mane in this phrase as an image of fearful destructiveness is reminiscent of a description of Satan included in a 1^st Century Jewish work entitled "The Apocalypse of Zephaniah."

"That same instant I stood up and I saw a great angel before me. His hair was spread out like that of a lion. His teeth were outside of his mouth like a bear. His hair was spread out like that of a woman. His body was like the serpent's...Then I asked, Who is the great angel who stands thus, whom I saw? He said, this is the one who accuses men in the presence of the Lord."

(Apocalypse of Zephaniah, 6:8,16)

John's language in this phrase appears to have been influenced by a description of the war horse as one of the marvels of God's creation from Job 39:

(Job 39:19-24)

The iron breastplates of these demonic locust/scorpions render them indestructible and irresistible. The whirr of their millions of wings is like the sound of a mighty host of horsemen and chariots hurtling across the field of battle. The heavy cavalry of ancient times, in which both horse and rider were protected by metal armor, were virtually unstoppable. The speed and momentum of their onslaught struck terror into their opponents. That is precisely the image John intends to convey in these phrases.

The picture of locusts with the poisonous stingers of scorpions from vss. 3-5 is re-introduced and expanded. The five month limitation is also re-affirmed, indicating the temporary and periodic nature of this demonic oppression. The torment inflicted by this demonic horde is designed to drive sinful men to repentance.

The imagery of the fifth trumpet - the demonic locust/scorpion horde of Abaddon - sets before us the activity of the devil and his demons throughout the New Testament era in harassing and oppressing unbelieving mankind. Howard Hendrikson is correct when he categorizes the subject of this vision as "the operation of the powers of darkness upon the souls of the wicked throughout this present age." (Hendrikson, p. 147) There is more at work in the events of human history than that which can be sensed and seen. The ancient conflict between good and evil rages not only in the physical, but also in the spiritual world. "For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world, and against the spiritual forces of evil in the heavenly realms." (Ephesians 6:12)

The horror and terror have only begun. The first woe has come and gone. The other two still remain to be seen. Let the reader beware!

The Sounding of the Sixth Trumpet
Revelation 9:13-21

The sixth trumpet sounds and in response a commanding voice is heard. The speaker is unidentified. John tells us where the voice originates - "from the horns of the golden altar that is before God" - and what the voice says - "Release the four angels that are bound at the great river Euphrates." - but he does not identify the speaker. Since the voice originates at the center of the golden altar of incense, it seems probable that the speaker is the angel with the golden censer from the opening scene of this segment (Revelation 8:3-5). The strong identification of that angel with the altar of incense and with the prayers of the saints who are calling for the vindication of God in the judgement of the wicked reinforces this view. In any case, the voice speaks on behalf of God and with His authority. The phrase "the horns of the golden altar" reflects the Old Testament practice of symbolizing the power of the God to be worshiped by constructing horns, which represent power and strength, at each of the altar's four corners (cf. Exodus 30:1-10 for a description of the Incense Altar and its horns). On occasion in ancient Israel, the horns of the altar became a literal place of refuge for those who sought the protection of God (cf. 1 Kings 1:50-51; 2:28-34).

The command from the altar orders the release of 'the four angels bound at the great river Euphrates." Four, in the numerology of Revelation is the earth number, derived from the four points of the compass, and the proverbial four corners of the earth. The fact that there are four angels here indicates that the woe about to be unleashed will be of world-wide proportion. The language recalls the four angels whom we observed in Revelation 7:1, who were called upon to restrain the four winds of divine judgement until the protective sealing of God's people on earth had been completed. In both instances, the four angels are depicted as holding back the impending judgement of God upon the earth. However, unlike the four angels in chapter 7, these angels are not merely restraining the judgement, they are themselves the judgement and are under restraint. These four mighty angels are "bound" (Greek - "dedemenous") that is, held in confinement, chained or tied down. This is a term that is used in Scripture only in reference to evil angels (cf. Jude 6; Revelation 20:2).

The four angels are held in confinement "at the great river Euphrates." The Euphrates is the longest river in Western Asia, 1,700 miles in length. It flows down from the highlands of Armenia in Asia Minor and ends in the Persian Gulf. It is characteristically referred to in Scripture simply as "the great river" (Genesis 15:18; Deuteronomy 1:7; Joshua 1:4; 1 Chronicles 5:7-9). The Euphrates constituted the northern boundary of the original land promised to Abraham (Genesis 15:18; Deuteronomy 11::22-25; Joshua 1:1-5; 1 Chronicles 5:7-9). Along with its smaller counterpart, the Tigris River, the Euphrates defined ancient Mesopotamia (Latin - "the Land Between the Rivers"). From this region rose the great enemies of Israel, Assyria, Babylon, and Persia. The two rivers formed the northern and western boundaries of the Fertile Crescent which was the cradle of civilization in the ancient Near East. Beyond them lay fierce barbarian tribes, invincible horsemen like the Scythians and the Parthians, who periodically swept down to devastate the civilized and settled lands whose people lived in dread of their coming. In the prophecies of the Old Testament, the lands beyond the rivers in the far north came to signify the abode of evil, a threatening and ominous place from which the enemies of God's people would arise (Isaiah 8:7-8; Jeremiah 47:2). In his grim prophecies of Gog and Magog, Ezekiel warned of hordes that would come from the far north to spread across the land like a dark cloud (Ezekiel 38). Thus the Great River Euphrates and the northern boundary which it constituted came to be a powerful symbol of impending judgement. By unleashing these four angels of judgement "at the great river Euphrates" John makes effective use of that symbol and signals the severity of the judgement that is to come.

The precision with which the moment of the angels' release is defined emphasizes the absolute of control of God over these incredible events. "All the forces of history are under the sovereign control of God. He is the Almighty One (1:8; 4:8;11:17;19:15; etc.) (Mounce, p. 201) The sixth century Latin commentator Primasius suggests that this sequence represents the passage of time throughout the New Testament era as each of these happenings occur at precisely the time and in exactly the way that God has predetermined. "Step by step days are filled with hours, and months with days, and year certainly with months." (Brighton, p. 245) There will be no surprises or coincidences here. God's timetable will unfold without the slightest variation. The intensification of the judgement, in comparison to that of the fifth trumpet, is indicated by the death of "a third of mankind." Where previously the purpose of the plagues was to torment but not to kill, now death races forward to seize its hapless prey. The "one third fraction" used in the earlier trumpets to signify partial destruction (Revelation 8:7-12) is called upon once again to tell us that we have not yet come the extinction of mankind. The death caused by this trumpet judgement will be massive but partial.

The legions of godless spiritual forces deployed by the four judgement angels is depicted as a massive horde of grotesque cavalry (Greek - "tou hippikou"). No earthly origin is specified. These are not the armed forces of an earthly king or nation. This is the demon army of hell! It marshals not for mere physical war on a literal battlefield, but to wage spiritual warfare for the souls of men. The massacres and mayhem of all men's wars serve their demonic purpose but do not exhaust it. These demons wage their warfare through falsehood and error, corruption and sin, as well as through physical violence. The end result for all those who are not signed with the seal of Christ is always the same in any case, death in time and in eternity. The unimaginable magnitude of this host is "two hundred million" (Greek - "dismyriadon myriadon" literally "twice ten thousand times ten thousand." The number represents incalculable immensity. The image recalls the demon's defiant response to Christ: "My name is legion, for we are many!" (Mark 5:9). The number is also reminiscent of the angel throngs that surrounded the Lord upon Sinai (Psalm 68:17; Deuteronomy 33:2; Daniel 3:10). However, lest the reader imagine that John is guilty of exaggeration, he carefully affirms that he received this number by revelation - "I heard their number."

A detailed description of the hellish cavalry in a manner similar to that of the locust/scorpions in the preceding vision, now ensues. "Here again, the piling up of monstrous metaphors emphasizes that the demons are ferocious and dreadful beings that afflict people in a fierce, appalling, and devastating manner." (Beale, p. 510) John specifically emphasizes that these are scenes in a vision - "I saw in my vision" - so that their symbolic nature can not be misconstrued. The armor of this demonic cavalry -"fiery red, dark blue, and yellow as sulfur" - corresponds to the "fire, smoke, and sulfur" which billows out of the horses' mouths. "Fiery red" (Greek - "purinous") is the bright red of burning flames. "Dark blue" (Greek - "hyakinthinos") is the deep blue color of sulfurous smoke. "Yellow as sulfur" (Greek - "theiodeis" - traditionally - "brimstone") is the pale yellow color of sulfur. The association of these three colors with the undying fires of hell is of longstanding in Scripture (cf. Genesis 19:24-28 - the destruction of Sodom and Gomorrah). They are be consistently associated in Revelation with final and decisive judgment upon the devil and all those who follow him (cf. Revelation 14:10; 21:8; 19:20; 20:10). If the infernal place of damnation were ever to comission a flag, these would be its colors.

This image conveys a sense of fearsome destructiveness - the speed and mobility of the horse combined with the rage and killing power of the lion. Long ago Habakkuk the prophet had warned of the deadly onslaught of Babylonian cavalry: "Their horses are swifter than leopards, fiercer than wolves at dusk. Their cavalry gallops headlong; their horsemen come from afar. They fly like a vulture swooping to devour; they come all bent on violence." (Habakkuk 1:8) But these grotesque horsemen from hell far surpass the terror of any human assault. "A third of mankind was killed by the three plagues of fire, smoke and sulfur that came out of their mouths." The imagery of judgement fire from the mouth of God is familiar in the Old Testament (i.e. Psalm 18:8). John's use of the term "plagues" to describe the "fire, smoke, and sulfur" which devastates humanity reinforces the link between the trumpet visions and the plagues of Egypt. The destructive power of these fearsome beasts is further represented by their tails which are like venomous serpents: "The power of the horses was in their mouths and in their tails; for their tails were like snakes, having heads with which they inflict injury." The language is similar to the description of the scorpion stingers in the previous vision (Revelation 9:10). The mention of poisonous snakes also serves to link these demons to their Satanic master, "the ancient serpent" who brought death to the whole world. Many commentators see the reference to the deadly tails of these creatures as an allusion to a tactic developed by the horsemen of central Asia, the Scythians and the Parthians who proven to be Rome's most fearsome enemies in the East. These skilled bowmen would attack their foes in a terrifying charge that would literally darken the sky with clouds of arrows. Then, before a counter-attack could come, they would turn and wheel away on their speeding horses; as they did, each horseman would reverse himself on the back of his mount and continue firing while the host retreated. The tactic struck terror into the hearts of their enemies. The Parthians, it is said, even braided the tails of their horses to make them look like writhing serpents. The Huns and the Mongols would later use this same tactic with devastating effectiveness.

The fire-breathing monsters of John's vision are reminiscent of the fearsome "Leviathan" of the Book of Job - "Firebrands stream from his mouth; sparks of fire shoot out. Smoke pours from his nostrils...His breath sets coals ablaze and flames dart from his mouth." (Job 41:19-20) or the dreaded Chimera of Greek mythology who breathed fire with the head of a lion, the body of a ram and the tail of a dragon.

The devastation wrought upon humanity is massive in scope.

(Beale, p. 512)

Despite the fearful devastation and death brought about by the onslaught of the demonic horde, the surviving portion of unbelieving mankind remains steadfast in its impenitence. "The work of their hands" is an expression typically used in Scripture to denote idolatry, dismissing the idol as a false god which man has concocted for himself. The Psalmist derides such idiocy: "Our God is in heaven, He does whatever pleases Him. But their gods are silver and gold, made by the hands of men. They have mouths, but cannot speak, eyes but they cannot see; they have ears but they cannot hear, noses but they cannot smell, they have hands but cannot feel, feet, but they cannot walk; nor can they utter a sound with their throats. Those who make them will be like them, and so will all who trust in them." (Psalm 115:3-8; cf. also Deuteronomy 4:28; 27:15; 31:29; 2 Kings 19:18; 22:17; 2 Chronicles 32:19; 34:25; Psalm 135:15; Isaiah 2:8; 17:8; 37:19; Jeremiah 1:16; 10:3;,9; 25:6,7,14; 32:30; 44:8; Hosea 14:3; Micah 5:13; Haggai 2:14; Acts 7:41). In this context the phrase "did not repent of the work of their hands" indicates a refusal to turn away from the worship of idols. "Repent" (Greek - "metanoeo ek") refers to a change of mind or of heart that results in the rejection of someone or something - in this instance, the worship of idols. Mankind's defiant idolatry continues as in place of the one true God they choose to worship "demons, and idols of gold, silver, bronze, stone, and wood - idols that cannot see or hear or walk." While Scripture derides and ridicules the worship of idols as foolishness, the Bible also clearly recognizes the role of the demonic (Greek - "ta daimonia") in idol worship. Whatever real spiritual power these man-made gods may have is simply that of the demon, masquerading behind the face of the idol (cf. Deuteronomy 32:15-18; Psalm 106:37; John 8:39-44; 1 Corinthians 10-:21; 1 John 3:7-10; Revelation 13:3-4, 11-15).

Idolatrous rejection of the true God inevitably results in immorality - "Nor did they repent of their murders, their magic arts, their sexual immorality, or their thefts." John specifies violations of the fifth ("murder"- Greek - "ton phonon"), sixth ("sexual immorality" Greek - "tes porneias"), and seventh commandments ("thefts" - Greek - "ton klemmaton"). Also included in the vice list is "their magic arts" - Greek - "ton pharmakon"). This term is sometimes used positively in reference to medicine but in this negative context it applies to any form of sorcery, witchcraft, or spiritism, including the use of poisons, drugs, amulets, necromancy and incantation. These particular sins may have been listed because of their direct connection to various forms of idol worship.

The sounding of the sixth trumpet intensifies and expands the vision of God's judgement upon sinful mankind. In the face of continued obstinate impenitence that judgement moves forward toward its inevitable conclusion. The vast horde of demonic cavalry is let loose to wreck devastation and death upon impenitent mankind. The grotesque detail in which this host is described serves to emphasize the incredible destructiveness of which these servants of hell are capable. Martin Franzmann observes: "The very exuberance of these wild prophecies of torturing locusts and resistlessly destructive calvary is a salutary warning against all attempts to trace out "fulfillments of them in the transparent facts of history. These prophecies show us the futility of such attempts. God in His judgemental wooing of man-gone-wrong can work in heights and depths and with means which the transparent facts of history conceal rather than reveal." (Franzmann, p. 74)

Revelation 10:1-21
The Angel and the Little Scroll

There was an interlude between the sixth and seventh seals, a pause which assured the church of its preservation and victory (Revelation 7). In the same way, there is now an interlude of assurance for both the prophet and the church between the sounding of the sixth and the seventh trumpets. First, St. John is reassured of his commission and call from God. He is reassured that the word which he reveals is the Word of the Lord which will most surely come to pass A "mighty angel"descends from heaven. This is the second of three such angels which appear in the Book of Revelation (Cf. Revelation 5:2; 18:21). The text stresses the fact that this is "another mighty angel," not the same creature that appeared in Revelation 5:2. In fact it is immediately evident that this messenger "coming down from heaven" is no ordinary angel. He is, instead, the Lord Jesus Himself. The adjective"mighty" (Greek - "ischyron") signifies strength that belongs to God alone. In the Septuagint, the Greek translation of the Old Testament, the use of this word in the heavenly sphere was reserved only for God Himself. The Gospel writers use the same term to describe Jesus as the One who is "mightier" than John the Baptist (cf. Matthew 3:11; Mark 1:7; Luke 3:16). The divine aura of this being is further indicated by his apparel. The "mighty angel" is "robed in a cloud,""clad in the cloud panoply of heaven." (Franzmann, p. 75) Throughout the Old Testament only the coming of God is surrounded by the clouds of heaven. The Psalmist declares: "He makes the clouds His chariots and rides on the wings of the wind." (Psalm 104:3). In the pillar of cloud and fire, the Lord led Israel through the wilderness (Exodus 13:21; 14:19-20; Numbers 9:17-21) and the "Shekinah," the glory cloud of the divine presence rested over the ark of the covenant in tabernacle and temple (Exodus 40:34-35; Leviticus 16:2; 1 Kings 8:10; 2 Chronicles 5:13). The "Angel of the Lord," that is, the pre-incarnate Christ, is also associated with the cloud of God's glory (Exodus 14:19-20). In Daniel 7:13, the Son of Man approaches the Ancient of Days surrounded by the clouds. God speaks to Jesus from the cloud at the Transfiguration (Matthew 17:5; Mark 9:7; Luke 9:35). When Jesus returns to judge the earth He will come "on the clouds of heaven." (Matthew 24:30). Thus, without exception, throughout Scripture, only God is ever spoken of as having been "robed in a cloud." (Cf. Lamentations 3:42-44; Ezekiel 1:4,28).

The second divine identifying mark of this angel is the rainbow above his head. In Revelation 4:3 a rainbow encircled the heavenly throne of God. In Ezekiel 1:28 the prophet tells us "Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around Him." The rainbow had originally been given as a gracious reminder of God's covenant promise not to destroy the world again by a flood (Genesis 8:22; 9:13-17). Malachi had foretold the coming of "the messenger ("angel") of the covenant whom you desire." (Malachi 3:1). Now this angel comes, crowned by the rainbow, as the covenant messenger of God.

The Christological character of this angel is further corroborated by his facial appearance - "His face was like the sun." This again is language that Scripture reserves for God alone. The sun is a common image for the glory of God in the Old Testament (cf. Isaiah 60:1-3,20; Psalm 84:11). Malachi designates the coming Messiah as "the Sun of Righteousness." (Malachi 4:2). On the Mount of Transfiguration Jesus' face "shone like the sun."(Matthew 17:2). When the exalted Christ appears to John in Revelation 1, "His face was like the sun shining in all of its brilliance.

One final detail completes the awesome image of the christophany - "and His legs were like fiery pillars." Once again, the language recalls the description of the glorified Christ in the Prologue - "His feet were like bronze glowing in a furnace." (Revelation 1:15). The Son of Man in Daniel's vision had "legs like the gleam of burnished bronze." (Daniel 10:6) The slight shift in language here serves to evoke even more strongly the image of the fiery pillar with which the Lord led the Children of Israel on their way to the land of promise. In this way, the image of fiery pillars serves to express the strength and power of Christ as He serves to guard and guide His people.

A "little book" (Greek - "biblarpidion") lays open in the Angel of the Lord's hand. It is carefully introduced at this point to highlight its role as a central component in the scene. This is, in all probability, the seven sealed scroll, with its prophetic message of the unfolding plan of salvation and judgement throughout the New Testament era which had been opened by Christ in the preceding vision. Thus the verb "which lay open" is a perfect passive participle, literally, "which has been opened," action completed in the past the effect of which continues into the present. The contents of the scroll are known to John. They open before him.

The Angel of the Lord stands astride both land and sea. He is a giant colossus. His stature and His stance denote Christ's absolute sovereignty over all who dwell upon the earth and the profound significance of the mission of salvation and judgement entrusted to Him. As this gigantic figure dominates the vision with one foot on the sea and the other on the land so the Lord rules over the totality of the earth. In the visions to come, we will see dragons and beasts arising from both land and sea. The mighty Angel of the Lord remains in control nonetheless.

The magnitude of the Angel's cry - "like the roar of a lion" - indicates that He speaks with the full power and authority of God. It is no mere co-incidence that when the Lamb of God takes possession of the seven sealed scroll in chapter 5, He is further identified as "the Lion of the Tribe of Judah." (Revelation 5:5) The lion metaphor as an expression of that power is drawn from the Old Testament. Job complains to God: "If I hold my head high, you stalk me like a lion and again display your awesome power against me." (Job 10:16) Amos declares that he must prophesy because the Word of the Lord has been entrusted to him: "The lion has roared, who will not fear? The Sovereign Lord has spoken - who can but prophesy?" (Amos 3:8) When the Lord promises that He will speak to His people with saving power, it is through the imagery of the lion's roar: "They will follow the Lord, He will roar like a lion. When He roars, His children will come trembling from the West. They will come trembling like birds from Egypt, like doves from Assyria. I will settle them in their homes, declares the Lord." (Hosea 11:10) The inevitability of God's judgement upon His rebellious people is compared to the fearless presence of the lion over his prey: "As the lion growls, a great lion over his prey - and though a whole band of shepherds is called together against him, he is not frightened by their shouts, or disturbed by their clamor - so the Lord Almighty will come down to do battle on Mt. Zion and on its heights." (Isaiah 31:4) In the Fourth Book of Ezra, a Jewish apocalyptic book written about 100A.D., it is the Messiah who speaks with the roar of the lion: "And as for the lion that you saw rousing up out of the forest and roaring and speaking to the eagle and reproving him for his unrighteousness, and for his words that you have heard, this is the Messiah." (4 Ezra 12:31) The point of the image here in Revelation is clear - that which the Angel of the Lord speaks is the Word and command of God. It is proclaimed with convincing power from on high. That image of power and authority is further enhanced by the "voices of the seven thunders" which reverberate to the sound of the Angel's voice. There is no specific reference elsewhere in Scripture to "the seven thunders" although John's use of the definite article - "the seven thunders" seems to indicate that he was referring to a phenomenon with which his readers would be familiar. Perhaps the allusion is the rumbling thunder of Mt. Sinai (Exodus 19:16-19). Rabbinic tradition referred to God's voice of thunder at Sinai which divided itself into seven voices, representing the holiness and completeness of the Law. Reflecting this tradition, Psalm 29 presents a sevenfold song of praise to the thunder of God's voice -

(Psalm 29: 3-9)

The context of John's vision strongly suggests that "the voices of the seven thunders" are indeed the voice of God. They "act as God's imprimatur on the angel's voice and mission." (Brighton, p. 269) When John heard the message the thunders proclaimed, he prepared to record their words - "And when the seven thunders spoke, I was about to write..." The Revelator is prevented from doing so by a command from heaven - "But I heard a voice from heaven say, "Seal up what the seven thunders have said and do not write it down." Everything that John wrote was revealed to him by God but evidently not everything that was revealed was to be written. The Bible is complete but it is not exhaustive (cf. John 21:25). "Even the inspired prophet proclaims not everything which he, or God's people, wish to know, but all that they need to know." (Franzmann, p. 76) Perhaps that which was revealed by the seven thunders was necessary for the prophet himself, in preparing him for that which he still must write or do, but it was not intended for the prophet's audience. It is God alone Who controls and determines the content and the extent of His Revelation.

The focus of the scene now returns to the mighty angel Himself.

A similar scene occurs in Daniel 12:7 where we read: "The man clothed in linen who was above the waters of the river, lifted his right hand and his left hand toward heaven, and I heard him swear by Him who lives forever." In both instances, the substance of the God's promise is that His judgement will not fail to overtake those who have defied and denied Him. The oath of the Angel of the Lord in Revelation 10 is similar in its context and content. It is not uncommon for God to use the solemn formality of an oath as a means of comforting His people and strengthening their faith (cf. Genesis 22:16; Exodus 32:13; Isaiah 45:43; Jeremiah 49:13; Ezekiel 20:5; Amos 6:8; Hebrews 6:13). As Thomas Kingo's classic hymn affirms: "He by His oath hath sworn, I on that oath depend." (ELH # vs.4)

The majestic language of the oath identifies the eternal and omnipotent Creator as the guarantor of the promise. Only the God who is transcendent, absolutely beyond time and space - the God who is the source of everything that exists throughout the entire universe - has the power and authority to make such a promise and to keep it. The triple specification of heaven, earth, and sea, stresses the universal scope of that divine power. The fact that the oath is made by Christ, the Angel of the Lord, serves to emphasize His absolute rule over the universe in the last days and His crucial role in the establishment of the new creation. That which was symbolized by the great Angel's stance astride the land and the sea, is given explicit expression in the language of the oath.

The substance of the oath follows the pattern of its Old Testament precedents. The commitment is given that the promises of God will most surely be kept. His plan and purpose for the salvation of His people and the judgement of the wicked will be completely fulfilled. The opening phrase of the oath literally says "there will be no interval of time!" - that is to say, nothing shall interrupt or prevent the accomplishment of God's purpose. The imminent sounding of the seventh trumpet will carry us forward to the end of time when "the mystery of God will be accomplished." The word "mystery" (Greek - "mysterion") refers to that which cannot be known by natural means, apart from divine revelation. St. Paul uses the term, most prominently in his letter to the Ephesians, to include the entire plan of salvation by grace through the life, death, and resurrection of Jesus Christ. John's use of the word here in Revelation 10 is similarly broad. It includes the plan of salvation as it was outlined throughout the Old Testament by the prophets and now comes to its culmination and completion in the prophecies of Revelation itself. It is significant to note that the verb "announced" in conjunction with God's message to the prophets is the Greek word "euengelisen" which literally means "to preach or proclaim the gospel." This is the only use of the term in the book of Revelation. The Old Testament is, as Luther remarks, the cradle which holds the Christ child. It is a proclamation of the Gospel from the first promise of Genesis 3:15 to the closing verses of Malachi. The martyrs beneath the altar and the saints before the throne had cried for the vindication of God and the coming of His kingdom. The assurance of the angel's oath is that all the promises made through God's prophet's will be kept without fail.

The heavenly voice which had spoken previously to forbid the message of the seven thunders (10:4) now commands John to approach the Angel of the Lord and take up the scroll that lies open in His hand. The scroll represents the message that it contains. The command to take the scroll represent a reaffirmation of John's call and commission as a prophet of God.

When asked for the scroll, the angel provides it with the instruction that John is to take the scroll and eat it - "Take it and eat it. It will turn your stomach sour, but in your mouth it will be as sweet as honey." The incident is based upon the call of the prophet Ezekiel. "Then I looked, and I saw a hand stretched out to me. In it was a scroll, which he unrolled before me. On both sides of it were written words of lament and warning and woe. And He said to me, "Son of man, eat what is before you, eat this scroll; then go and speak to the House of Israel. So I opened my mouth and He gave me the scroll to eat. Then He said to me, "Son of man, eat this scroll I am giving you and fill your stomach with it." So I ate it, and it tasted as sweet as honey in my mouth." (Ezekiel 2:9-3:3)

The Greek verb "kataphage"

("Eat!) is most emphatic. It should be translated "Devour!" Jeremiah once used the same image to express his acceptance of his prophetic responsibility to faithfully proclaim the Word of God: "When your words came, I ate them, they were my joy and my heart's delight, for I bear Your Name, O Lord God Almighty." (Jeremiah 15:16) The symbolic action of eating the scroll indicates not only the acceptance of the prophetic role, but also the necessity that the prophet himself "inwardly digest" the Word that he has been called to proclaim. In fact, this Greek verb is often used in precisely that sense "to receive and contemplate knowledge," or "to digest information."The prophet is never personally detached from the message that is preached. That Word impacts and affects him as much as it does his audience. That is the point of the bitter/sweet imagery in the text. The sweet (Greek - "glykys") message of the Gospel offers the same comfort, hope, and joy to both speaker and hearer. In the same way the sharp bitterness (Greek - "pikros") of the Law pierces the hearts and consciences of all. Bitterness may also be the result of the rejection of that message by the audience to whom it is addressed which all too often resulted in the rejection and persecution of the faithful messenger (cf. Jeremiah 12:1-13; 20:7-18: Ezekiel 3:4-9). "I took the little scroll from the angel's hand and ate it. It tasted as sweet as honey in my mouth, but when I had eaten it, my stomach turned sour. Then I was told, "You must prophesy again about many peoples, nations, languages, and kings." - John complies with the angel's instruction, and it is just as it was foretold - the scroll is sweet and then bitter. Franzmann notes: "He finds the high privilege sweet to the taste, but he knows that his office means that he will be "a torment to those who dwell on the earth" (11:10) and will leave him with a bitter bellyful. John is assured not that his office will make him happy, but that it will prove valid and effective." (Franzmann, p. 78) The prophet's obligation to faithfully convey the Word of God that has been entrusted to him is absolute - "you must prophesy again..." This is a message of vital importance for all of humanity - "many peoples, nations, languages, and kings." This fourfold classification, representing the entire human race, is characteristic of the Book of Revelation (cf. Revelation 5:9; 7:9; 13:7; 14:6; 17:15).

The symbolism of the Mighty Angel interlude, the oath and the eating of the little scroll, serves to validate the overall ministry of the prophets and to reaffirm the specific responsibility of John as a prophet of God in terms of this particular book of prophecy.

The Measurement of the Temple and the Two Witnesses
Revelation 11:1-14

The focus now shifts to the status of the church during the unfolding judgements of the seven trumpets. What is the fate of the people of God while these horrors and woes are being poured out upon the unbelieving mass of mankind? The ongoing, irrepressible witness of the church is clearly affirmed in the interlude of the measuring of the temple and the two witnesses. The role of the Revelator continues to be more active than that of a mere observer. John has become an actual participant in the visions which unfold before him. The symbolic action of measuring the temple is drawn from the prophecy of Ezekiel (Ezekiel 40-48) and Zechariah (Zechariah 2:1-5). The prophetic measuring of the Temple and the city of Jerusalem in the Old Testament was a promise of divine protection and restoration. That remains its significance here in Revelation. Amid all the judgement plagues that are coming upon the earth the church of Christ shall stand safe and secure. The imagery is clearly symbolic. The great temple of Herod in Jerusalem had been smashed to ruins along with the rest of the city decades earlier by the legions of Titus. Those who fantasize today about literal reconstructions of physical temples have completely missed the point of the symbolism. All the people of God in Christ are the temple in the New Testament era. This crucial theological insight is nullified or ignored by those who suggest the need for a reconstructed temple in Jerusalem. The temple, unlike the churches of our day, was designed as the sacred dwelling place of God. It was not intended to accommodate a congregation for worship. It was instead a dark and remote place cut off from the people by the massive curtain that veiled the Holy of Holies. When Jesus died on the cross that massive curtain was ripped apart, signaling the removal of the barrier of sin. Now God dwells among us in the person of His Son. "For we are the temple of the living God. As God has said, "I will live with them and walk among them, and I will be their God and they will be My people." (2 Corinthians 6:16) Writing to the congregation in Ephesus, St. Paul declares:

(Ephesians2:19-22; cf. also 2 Thessalonians 2:4)

In the same way, the writer to the Hebrews affirms that have come to "Mount Zion," "the heavenly Jerusalem," "the city of the living God" which is "the church of the first-born whose names are written in heaven." (Hebrews 12:22)

John is given "a reed like measuring rod." The lightweight stalk of this marsh plant, which sometimes grew to the height of 15 to 20 feet, was often used as a measuring tool. The measuring reed used by Ezekiel was about nine feet long. John is directed to measure "the temple of God and the altar." The temple in Jerusalem was a series of ornate colonnades and porches surrounding the Sanctuary itself which housed the Holy Place and the Holy of Holies. In this context, as verse 2 will specify, the reference is to the Sanctuary itself and not to the entire complex. The "altar" in question is the golden altar of incense (Greek - "thysiasterion") which was located inside of the Holy Place of the Sanctuary. The incense rising from the altar signified the prayers of God's people (Revelation 5:8; 8:4) The specific inclusion of the incense altar in the measurement may have been designed to emphasize the ongoing worship of the church which will continue without interruption throughout the New Testament era. In addition to these measurements, John is also instructed to "count the worshipers there." As the 144,000 were sealed before the throne (Revelation 7:1-8) so now those who worship in the temple of God are carefully counted and enumerated. Our God knows each and every one of those who are His own. Not one will be overlooked or forgotten. The temple and the altar are meticulously measured - the worshiping congregation is precisely counted - the symbolism repeats and reinforces itself. God will guard and protect His people even as the trumpets of judgement continue to sound throughout the world.

John is emphatically instructed not to measure the outer courtyard of the temple. The ground plan of each reconstruction of the temple since its original design by Solomon included an increasingly exclusive series of courtyards, gates, and buildings with the Holy of Holies at its heart. In the temple of Herod, the huge outer courtyard which occupied most of the temple mount and surrounded the inner courts and the sanctuary, was designated as the "Court of the Gentiles." John makes effective use of that structure to symbolically point out that while God will protect and preserve His Church, He will not render her immune from persecution. We have God's promise that He will surely carry us through all of the tribulations and trials of the last days, but those tribulations will have to be endured nonetheless. The outer court of the temple is not to be measured because "it has been given to the Gentiles."

In this context, "Gentiles" should be understood in a spiritual sense as "pagans" or "unbelievers" rather than in an ethnic sense as "non-Jews." The worshipers before the altar who were measured and counted included believers of all races and ethnic backgrounds, Jews and Gentiles alike. Accordingly, the "Gentiles" to whom the outer court has been given and who will "trample on the holy city for forty-two months" are the unbelieving mass of mankind from all races and ethnic backgrounds. In the imagery of John's vision, the sanctuary, the altar, and the worshiping congregation are measured and counted - "the gates of hell shall not prevail against the church." But the outer court and the city are given over to be trampled upon by the enemies of God. The faithful people of God will be called upon, again and again, to offer the good confession in the face of bitter opposition; to endure bloody persecution as the devil and those who are his struggle with increasing desperation to stifle the message of the Gospel. In reality, the testing of that persecution will only serve to strengthen and renew the faith of God's people. Tertullian, the great historian of the early church said it well" "The more you mow us down, the more we grow - for the blood of the martyrs is the seed of the church." The devil's assault will never penetrate beyond the outer court. He can persecute and oppress the church - but he cannot destroy it. He can torture and torment God's people. He can kill their bodies. But he cannot destroy their souls (Matthew 10:28). The sanctuary remains inviolate. The language of the text - "They (the Gentiles) will trample on the holy city for 42 months" - is strongly reminiscent of the words of Jesus: "Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled." (Luke 21:24) Jerusalem, "the holy city" is often identified with the people of God in Scripture. It is a prevalent Biblical symbol for the church. In the closing chapters of Revelation "the new Jerusalem" becomes the eternal dwelling place of God's people in the new heaven and the new earth. In this scene, the trampling of the holy city, extends and reinforces the symbolic presentation of the church's persecution at the hands of the unbelieving world.

The duration of the persecution is specified as "42 months." The prophecy of the two witnesses will last for the same period - "1,260 days." The same time frame occurs three more times in Revelation (12:6; 12:14; 13:5). Whether measured in days (1,260), months (42), or years (3 1/2) - the time period is the same. The numerology is derived from the prophecy of Daniel (Daniel 7:25; 12:6,7,11). Three and a half is half of the perfect seven, the number which symbolized absolute perfection and completion. It therefore came to represent a limited time period, only a portion of the greater whole. Among the Jews the number three and a half was directly associated with a limited period of persecution or suffering because of the three and a half years of drought and famine during the ministry of Elijah (1 Kings 17:1;18:1,42-45; Luke 4:25; James 5:17) and the three and a half year reign of terror during which the sacrifices in the temple were suspended by Antiochus Epiphanes in the days of the Maccabees. The use of this symbolic number in any of its variations is consistent throughout the Book of Revelation. Three and a half represents a time of suffering and persecution which is limited by the sovereign power of God. It will not continue forever. God has established its termination. In the context of this vision, the 42 months, the 1,260 days, represent the entire New Testament era, the period between the first and second comings of Christ, during which the church will be called upon to patiently endure persecution and opposition. When that limited period is over, "Then the end will come." (Matthew 24:14)

The symbolic representation of the church which has characterized this vision continues with the appearance of the "two witnesses." These are not particular individuals or specific prophets from the Old Testament. "The two witnesses are not individual prophets...Rather they represent the whole community of faith, whose primary function is to be a prophetic witness." (Beale, pp. 572-573) However, their description is certainly patterned after the ministries of Moses and Elijah, the two pre-eminent prophets of the Old Testament, who stood by the side of our glorified Lord on the Mount of Transfiguration (Matthew 17:3). Dr. Brighton correctly contends:

(Brighton, p. 294)

The two witnesses who step forward are given power by God to speak on His behalf - "they will prophesy." They are dressed in "sackcloth," the traditional vesture of repentance and sorrow for sin (cf. Genesis 37:34; 2 Samuel 3:31; Lamentations 2:10; 1 Chronicles 21:16; Psalm 30:11; Jonah 3:5-8; Matthew 11:21) as a reminder that the confession of the church must always remain a humble call to repentance and forgiveness. Sackcloth, a coarse dark colored fabric made of goat or camel hair which was originally used for making grain sacks, was also the historic garb of a prophet (cf. Isaiah 20:2; Zechariah 13:4; Mark 1:6). The witnesses are two in number not to designate two particular individuals but in order to provide competent legal testimony which must be established with the corroboration of at least two witnesses. (Numbers 35:30; Deuteronomy 17:6,15,19). The activity of the two witnesses is to continue throughout the New Testament era - "they will prophesy for 1,260 days."

"These are the two olive trees and two lampstands that stand before the Lord of the earth." - The imagery of "olive trees" and "lampstands" is freely adapted from Zechariah 4:2-14 where the prophet is shown a golden lampstand with seven lamps that has an olive tree growing on either side of it. The golden lampstand represents Israel, the people of God. The seven lamps upon the lampstand represent the omniscient "eyes of the Lord which range throughout the earth." (Zechariah 4:10). The two olive trees represent the high priest and the king as the two leaders who the Lord has anointed to guard and protect His people and accomplish the reconstruction of the temple (Zechariah 4:14). The point of Zechariah's vision was the assurance that despite powerful opposition the temple would be rebuilt - "Not by might, not by power, but by My Spirit, says the Lord Almighty." (Zechariah 4:6) John employs the same basic imagery but with significant alteration. Now the two prophet/witnesses which represent the people of God are signified by two lampstands along with the two olive trees adapted from Zechariah's vision. The image of the church as the bearer of light in the world's darkness has already appeared in Revelation (Revelation 1:20) and is a most appropriate image of her prophetic responsibility. John repeats the divine title used in Zechariah 4:14 - "the Lord of the earth" - to acknowledge his dependance upon the ancient prophet. In the original scene, the two olive trees provided the oil for the lampstand signifying God's providential care of His people. John makes a similar point with the juxtaposition of the lampstands and the olive trees - the church is anointed and equipped by God to serve as His prophetic witness. Apart from that divine empowerment, the church's witness will falter and fail

"If anyone tries to harm them, fire comes from their mouths and devours their enemies. This is how anyone who wants to harm them must die." - Those who set themselves against the witnesses of God do so at great peril. The Lord labels them as "My witnesses." They stand under the protection of God and the word that they speak on His behalf contains the power of His judgement. Those who seek to harm them will be consumed by the "fire that comes from their mouths." The phrase refers not to physical flame but to the consuming fire of the Word of God which judges and condemns those who defy the Lord and consigns them to the undying fires of hell. God assured His prophet Jeremiah: "Because these people have spoken these words, I will make My words in your mouth a fire and these people the wood it consumes." (Jeremiah 5:14). A similar image of judgement fire proceeding from the mouth of the Divine Judge is found in 4 Ezra, a Jewish apocalyptic work written about the same time as Revelation. The author saw the Son of the Most High rising up from the heart of the sea with wind and fire and a storm coming out of His mouth. The symbolism is explained in this way:

(4 Ezra 13:37-38)

The awesome powers which God bestows upon His prophets are illustrated from the great events of the Old Testament like the prophet Elijah who brought drought upon the land of Israel as God's judgement upon Ahab (1 Kings 17:1) or Moses whom God empowered to send 10 plagues upon the land of Egypt (Exodus 7-11). The judgement plagues of God are never capricious or vindictive. It is always His design to lead stubborn sinners to repentance.

(Amos 4:10-11)

The church of the faithful witnesses will always experience the persecution and opposition of the world. There can be no peaceful co-existence between the true church and the world. The devil cannot tolerate the proclamation of the truth. The full weight of his fury will fall upon those who refuse to compromise and conform to the way and wisdom of this world. The murder of the two witnesses depicts the persecution of the faithful church throughout the New Testament era and affirms that despite the devil's rage, this witness will never be silenced. It is the Lord who determines the duration of the witnesses' testimony - "when they have finished their testimony." The Greek verb in this phrase is "telesosin," the same word with which Christ announces the completion of His work of redemption from the cross - "It is finished!" (John 19:30).

God in His providential power sees to it that the testimony of the Gospel goes on. When the faithful testimony of one witness is complete and that confessor is silenced or cut down, God will raise up another to take his place. Throughout the history of the church, that testimony has continued - the light has never gone out, although oftentimes it has seemed that the darkness threatened to overwhelm it. As Christ has promised, the gates of hell shall not prevail against His Church.

The deadly enemy of the Gospel is "the beast that comes up from the Abyss." The language of the text describes a ferocious wild animal of immense destructive power. In this instance, no further description is provided. This is in contrast to other beasts that appear later in Revelation which are described in graphic detail. All that we are told of this monster is that he rises up from the bottomless pit of Hell. This is the "Angel of the Abyss," (Revelation 9:11), "Abaddon" and "Apollyon," the Destroyer. His lust for destruction and his ability to destroy is captured in the image of "the beast the comes up from the Abyss." His warfare against the Gospel and its witnesses is brutal and relentless. He will never give up or grow weary in this age-old fight. All those who would stand for the truth of God must be prepared to face his rage. Again and again he will "overpower and kill" God's witnesses. The majority will always be with him. The forces of falsehood and evil will maintain the appearance of overwhelming and irresistible power. They seem to move from victory to victory - "truth forever on the scaffold - wrong forever on the throne."

The defenders of truth and righteousness will be treated with cruel contempt - "Their bodies will lie in the street of the great city which is figuratively called Sodom and Egypt where also their Lord was crucified." The denial of burial was an expression of singular contempt, indignity, and humiliation (1 Samuel 17:44,46; 2 Kings 9:10; Psalm 79:1-5; Isaiah 14:19-20; Jeremiah 8:1-2; 9:22; 16:4-6; 22:19). A modern example of this concept at work can be seen in the public display of the battered bodies of the Italian dictator Benito Mussolini and his mistress after their execution in 1945 amid the jubilation of the liberated populace. The macabre display takes place "in the street of the great city with is figuratively called Sodom and Egypt where also their Lord was crucified." The "great city" is not one particular metropolis but serves as the epitome of the ungodly and anti-christian world and its power. It is every city where Satan prevails and sinful mankind rebelliously relishes his defiant disobedience of God. It is every city where corruption and falsehood rule and the truth is ridiculed and repressed. The allusion to the crucifixion points to Jerusalem and yet every other use of the title "the great city" in Revelation refers to Rome in the guise of "Babylon the Great" as the personification of the ungodly and anti-Christian world (cf. Revelation 14:8; 16:19;17:18; 18:10, 16, 18-21). This city is "figuratively (Greek - "pneumatikos" -"spiritually") called Sodom and Egypt." Apostate Jerusalem, now ground to dust beneath the conqueror's heel, had become no different to the spiritually discerning than ancient seats of evil that had become synonymous with wickedness and sin. The sinful cities of Sodom and Gomorrah were prime examples of places of immorality and corruption destroyed by God's judgement (cf. Deuteronomy 29:22-26; 32:28-33; Isaiah 9:1-15; Jeremiah 23:14-15). Egypt had come to be equated with oppression and injustice because of the four centuries of Israelite bondage in that land (Deuteronomy 5:6; Joshua 24:17; Isaiah 19:1; Ezekiel 20:7; Joel 3:19).

Sinful humanity will celebrate the downfall and death of the faithful witnesses with unrestrained jubilation. The phrase "the inhabitants of the earth" is used consistently in Revelation to describe the mass of unbelieving mankind. The worldwide application of these events is emphasized by the fourfold repetition - "men from every people, tribe, language, and nation." The devil's triumph is apparent - not real. It will only last for a brief time. The broken seven - three and a half - is here condensed to a mere three and a half days to symbolize the brevity of evil's victory. The great Reformation chorale, "O Little Flock Fear Not the Foe" says it well:

In this context, the three and a half days, can also be seen as an allusion to the three day period of Christ's death and burial. The burial of Christ, it should be noted, took place over the bitter objections of His enemies. It was Pilate's way of expressing his anger over the manipulations and machinations of the High Priest (cf. John 19:38-42) The manner in which the world treats Christian's is no different than the manner in which it treated Christ. The text strongly emphasizes mankind's sadistic delight in the downfall of the witnesses - "they will gloat over them." It is almost as though a world-wide holiday - an "Antichrist-mas" (Franzmann, p.81) has been declared with merry making and the exchange of gifts. One commentator describes their celebration as "at once fiendish and childish." (Swete, p. 138) The gift exchange may, in fact, be a reference to the Hebrew Feast of Purim - "a day for gladness and feasting..a day on which they send choice portions to one another and gifts to the poor." (Esther 9:19,22). The festival commemorated the deliverance of the Jews from destruction in the days of Esther and Mordecai. With the death of the witnesses sinful mankind feels as though it has been delivered - delivered from troubled consciences, the torment of guilt, and the accusations of the law. By speaking the truth, and holding up before mankind the ugly reality of its sin - "these two prophets had tormented those who live on the earth."

"But after three and a half days a breath of life from God entered them, and they stood on their feet, and terror struck those who saw them." - The world's merriment is found to be premature and comes to an abrupt end. At the end of the three and a half days, the time of the devil's triumph, the breath of God which moved through the valley of the dry bones in the vision of Ezekiel (Ezekiel 37), "entered them" (cf. Ezekiel 37:10) and the murdered witnesses live again. The language here closely reflects that of Ezekiel's magnificent vision. Joyful celebration is suddenly replaced by desperate fear (Greek - "phobos") - "and terror struck those who saw them." The wording clearly indicates the final judgement context of these events. 4 Ezra uses virtually identical language to describe the fear of the last day:

(4 Ezra 6:23-27)

The resurrected witnesses are summoned into the presence of God by "a loud voice from heaven." The triumph of the witnesses is no secret rapture. The voice of God thunders from the heavens and the victorious ascent of the saints takes place deliberately and emphatically before the startled eyes of mankind - "while their enemies looked on." The text echoes the grim prediction of Revelation 1: "Look He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the peoples of the earth will mourn because of Him. So shall it be. Amen!" (Revelation 1:7) The ascension of the witnesses resembles that of Christ who rose up into the clouds before the eyes of His startled disciples (cf. Acts 1:9).

The Lord had prophesied: "And this gospel of the kingdom will be preached in the whole world as a testimony to all the nations, and then the end will come." (Matthew 24:14) The resurrection and ascension of the witnessing church marks the end of time. Now must come the judgement. "At that very hour" emphasizes the immediacy of the divine retribution.

There is no further delay for by now every one of the elect has been gathered in (cf. Mark 13:20-27; 2 Peter 3:8-10). Now the foundations of the earth will be shaken and the old order will pass away. The end of the world is signaled by "a severe earthquake (Greek - "seismos megas"). The same words are used in Ezekiel 38:19 to describe the final judgement of unbelieving mankind, Gog and the host Magog. The translation "severe earthquake" understates the magnitude of this cataclysm.

The use of the ordinal number "10" in this context signifies the unraveling of the physical order of things. It is not that 10% of the city has been destroyed while the other 90% remains stable and secure. The collapse of the physical universe has commenced and in its opening seconds the city is decimated. Lenski aptly compares the tenth that is destroyed to the first complete stone, the keystone, that falls from the arch, with the inevitable result that all the rest must now collapse. In John's vision "Seven thousand people were killed in the earthquake." The symbolic number seven thousand may have been deliberately chosen to reflect the Elijah remnant of seven thousand who had not bowed the knee to Baal (1 Kings 19:18). The judgement is then a "lex talionis" - eye for an eye and tooth for a tooth - penalty (Exodus 21:24). The two witnesses who were killed represent the church. The number of unbelievers slain in the earthquake then matches the figurative number which represents the church. Just as the faithful remnant (7,000) were killed for their testimony so 7,000 unbelievers must die in retribution. Those who do not perish immediately will be overcome with dread and belatedly "gave glory to the God of heaven." But it will be too late. There will be no unbelievers left on that great day. All will be compelled to acknowledge the reality and the majesty of God, not in faith, but in desperate fear. These are the same words with which the Babylonian king Nebuchadnezzar begrudgingly acknowledged the reality of Daniel's God after the prophet's deliverance from the lions' den (Daniel 4:34). They did not indicate the presence of saving faith there and they do not here. As John reported at the end of the sixth trumpet vision - "The rest of mankind that were not killed by these plagues still did not repent." (Revelation 9:20). As in the days of Noah when the vast majority of mankind rejected the patriarch's warning of impending judgement until the door to ark was closed and the deluge had begun so it will be on the last day. On that day the moment of final recognition will come for every man on earth and all will know the fatal error of their ways. But by then it will be too late. When judgement comes the time of repentance is over. Hear the bitter lament of God over the damned:

(Proverbs 1:23-28)

- The announcement that the second woe has come and gone reverts to Revelation 9:21 and the completion of the sixth trumpet. The interlude of the mighty angel's oath and the two witnesses was interspersed between the end of the second woe and the beginning of the third. The announcement here that the third woe is imminent serves to pick up the narrative where it had been interrupted after 9:21.

The Sounding of the Seventh Trumpet
Revelation 11:15-19

The seventh trumpet sounds and the scene shifts from earth to heaven. The mighty acts of God's judgement have been completed, the people of God have been vindicated, and the reign of evil is ended. Now a triumphant song of heavenly praise welcomes the coming of the kingdom of God. The kingdom for which God's people have longed and prayed throughout history has finally arrived and the response is joyful celebration. The voices of the myriad hosts of angels and the resplendent host of glorified saints both of whom will accompany the Lord who comes in judgement now sound the triumph song. Throughout the long years of human history, from the fall of man until the second coming of Christ, the universe -"the kingdom of the world" (Greek - "he basileia tou kosmou") has suffered beneath the tyrannical domination of sin and Satan. Hence Scripture describes the devil as "the god of this age" (2 Corinthians 4:4) and "the ruler of the kingdom of the air" (Ephesians 2:2).

The sovereign control of God over all things has, of course, always been absolute; but it has not always been evident. Through Christ's redemption, the power and dominion of sin has been destroyed. When Christ returns in glory and power to judge the living and the dead "the kingdom of our Lord and of His Christ" will be publically and undeniably demonstrated before all. This is the cause of the heavenly celebration depicted in conjunction with the sounding of the seventh trumpet. The first six trumpets have carried us across the New Testament era to the end of time and now the final trumpet proclaims the consummation of human history and the culmination of God's age-old plan for the salvation of His people. The heavenly anthem joyfully acknowledges the end of time and the beginning of eternity - "and He will reign forever and ever."

"And the twenty-four elders who were seated on their thrones before God fell down on their faces and worshiped God saying..." - The victory anthem reverberates from the twenty-four elders around the throne of God who represent the people of God throughout the ages, the church of the Old and the New Testaments. The perspective of their praise is demonstrated by their posture as they "fell down on their faces" before God in adoration and awe. Their song is an acclamation of thanksgiving (Greek - "eucharistoumen" from which the English word "Eucharist" is derived) and praise that God has heard the prayers of His people and demonstrated the glory of His Name. God is addressed as "Lord God Almighty Who is and Who was." The classic Hebrew title "Lord God Almighty" ("Yahweh Sabaoth" - literally -"Lord of Armies" - Greek - "kyrie ho theos pantokrator") emphasizes the sovereign power of God. It is modified by "Who is and Who was." This is two thirds of the traditional Hebrew designation for God as the Lord "Who was, Who is, and Who is coming." (Cf. Revelation 1:4,8; 4:8) In this instance, the customary third component in that title has been omitted and replaced with the phrase - "because You have taken Your great power and have begun to reign." This alteration reflects the perspective of the scene in which the coming of the Lord is no longer a future event but has become present reality. The language reflects the view that the power and reign have been God's all along. At this point He has acted to reclaim ("You have taken") that which has always been rightfully His.

The establishment of the kingdom of God arouses the fury of the nations. The NIV's translation "the nations were angry" fails to express the intensity of the original. The Greek verb is "orgisthesan" which means "to be enraged." The response of the people and powers of this world to the return of Christ is impotent fury. His coming means that their day is over and the time of their judgement has come. Every weapon in the devil's arsenal has been used to frustrate this purpose and prevent this event, but all have failed. The wicked anger of sinful mankind is contrasted in the text to the righteous "wrath" (Greek - "orge") of God's judgement. A always, the punishment fits the crime. The "wrath" of God is the Lord's response to the rage of defiant humanity. The language of the phrase clearly recalls that of Psalm 2.

Some have been perplexed by the fact that the great majority of the third "Woe" is a heavenly song of celebration. But these verses remind us that that which causes celebration in heaven among the people of God causes consternation on earth for the people of this world. The day of His coming will mark a glorious victory for the saints but it will be a time of wrath and dire judgement for those consigned to damnation. Thus, it is properly designated as the third "Woe."

"The time has come for judging the dead, and for rewarding your servants, the prophets and Your saints and those who reverence Your name, both great and small." - There is an awesome finality in these words. The Greek word for time in this phrase is the powerful "kairos." This is a moment of divine destiny; in many ways the ultimate moment of divine destiny - the last day, the final judgment. On that great day of judgement, all the dead shall rise to stand before the judgement seat of God - every human being who has ever lived from the creation of Father Adam to the call of the last trumpet. For the faithful this will be a time for "rewarding" (Greek - "ton misthon"). The word generally refers to a reward or recompense that is based on what a person has earned or deserved. The word is often used in the context of the pronouncement of eternal destiny which will occur on the last day in the New Testament (i.e. Revelation 22:12). The purpose of that great and terrible day of the Lord is not to decide who is going to heaven or to hell, but to publically and irrefutably demonstrate the perfect justice of God before all of humanity. Thus the empirical evidence of works is presented as the basis for the judgement rendered (cf Matthew 25:31-46). In that specific context the term "reward" describes the salvific benefits which God bestows upon His people by grace (Romans 3:27 - 4:5). While all who enter heaven do so absolutely by God's undeserved love in Christ, degrees of glory in heaven will vary in proportion to the role which every individual was called upon to play in God's work on earth (cf. 1 Corinthians 3:8; Daniel 12:3).

The people of God are described in three all inclusive phrases each of which refer to all of God's people. This is characteristic of Revelation (cf. Revelation 16:6; 18:20,24). The inclusive intent of the text is emphasized by the addition of "both great and small."

"And for destroying those who destroy the earth." - In marked contrast to the reward prepared for witnesses and saints who revere the holy Name of God there is only destruction in store for the destroyers. Jeremiah had prophesied the doom of great Babylon in similarly balanced terms - "I am against you, O destroying mountain, you who destroy the whole earth, declares the Lord. I will stretch out My hand against you, roll you off the cliffs and make you a burned out mountain." (Jeremiah 51:25). Once again the punishment matches the crime ("lex talionis" - Exodus 21:24). Sinful humanity is guilty of destroying the earth not only literally, but primarily morally, in their opposition to the reign of God and their defiling themselves and the lands in which they live by their depravity and sin (Amos 4:7-9). God warns Israel not to participate in the wickedness and corruption of the Canaanites which were so disgusting that the land was going to vomit them out (cf. Leviticus 18:24-28).

The result and effect of God's judgement is symbolized by the opening of the temple and the disclosure of the ark within the Holy of Holies. Both tabernacle and temple had been divinely designed to architecturally convey the truth that sinful men cannot stand in the presence of the holy God. The further one proceeded into the temple courts and buildings the more restricted access became. Finally, at the heart of the sanctuary was the Holy of Holies which contained the sacred ark of the covenant. The sanctity of the Holy of Holies was protected by a massive temple curtain and elaborate precautions were taken to guarantee that profane eyes would never gaze upon the ark, or later, the place where it had been. After complex purification rituals and preparation, the high priest was allowed to enter the Holy of Holies once a year, on Yom Kippur," the great Day of Atonement. The ark of the covenant was a golden chest designed by God to serve as the physical symbol of His presence in the midst of His people (Exodus 25:10-11). The "shekinah," the glory cloud of the divine presence rested between the outstretched wings of the guardian cherubim over the ark (1 Kings 8:1-11; Psalm 80:1; 99:1; Isaiah 37:16). The apocryphal book of 2 Maccabees reports the tradition that God instructed Jeremiah and his disciples to remove the ark from the sanctuary before Jerusalem fell to the Babylonians and the temple was destroyed. The prophet was directed to conceal the ark in a cave on Mount Nebo where it will remain hidden - "until God gathers His people again and shows His glory." (2 Maccabees 2:4-8) The ark remained a potent symbol of God promise to deliver and restore His people. The opening of the temple, and the disclosure of the ark for all to see in John's vision indicates the fulfillment of that hope. God has acted to saved His people. The barrier of sin which divided the Creator from his creatures has been broken down in the blood of Christ (Luke 23:45). The Lord has kept His covenant. The promise of heavenly glory is that we shall see our God face to face. The characteristic storm theophany, the majestic physical manifestations of the presence of God - "And there came flashes of lightning, rumblings, peals of thunder, and earthquake and a great hailstorm." - accompany the opening of the temple and the unveiling of the ark.

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