Revelation of John 8
8:1 a The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4 b; 1 Kgs 19:11-12 c). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3 d; see also Heb 4:1-11 e).• half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.
Summary for Rev 8:6-9:21: 8:2–11:19 f The second cycle of judgments is structured around seven trumpets. Like the first cycle (6:1–8:1 g), this one contains an interlude (10:1–11:14 h; cp. 7:1-17 i) and ends with a glimpse of God’s eternal Kingdom (11:15-19 j; see 7:9–8:1 k).
• The trumpet judgments are reminiscent of the ten plagues of Egypt (Exod 7:14–11:10 l) and have the same purpose—to show the powerlessness of earthly gods (or satanic powers) and to demonstrate beyond doubt the power and sovereignty of God.
Summary for Rev 8:2-6: 8:2-6 m This scene of preparation in heaven introduces the seven trumpets of judgment and continues the theme of God’s receiving and answering prayer (5:8 n; 6:9-11 o). 8:2 p The dramatic sounding of trumpets by angels heralds an approaching end (see Isa 27:13 q; Zech 9:14 r; Matt 24:31 s; 1 Cor 15:52 t; 1 Thes 4:16 u).
Summary for Rev 8:3-4: 8:3-4 v The prayers of God’s people ask for God’s ultimate justice and judgment (6:10-11 w; see also 5:8 x; Ezra 9:5-6 y; Ps 141:2 z; Dan 9:21 aa). The mixture of incense and prayers that reaches God’s presence shows that God hears their prayers (see Rev 6:9-11 ab) and is prepared to act.
8:5 ac The action of the angel, as he throws fire ... down upon the earth, signals the dramatic beginning of God’s judgment (see Gen 19:24 ad; Exod 9:23 ae; Lev 10:2 af; Deut 9:3 ag; 2 Kgs 1:10 ah).
• thunder ... lightning ... earthquake: These earthly portents remind us of God’s power, presence, and judgment (also Rev 11:19 ai; 16:18 aj; see Exod 19:18-19 ak; 1 Kgs 19:11-12 al; Isa 29:6 am).
Summary for Rev 8:7-12: 8:7-12 an Each of the first four trumpets affects one-third of its target (see Ezek 5:1-4 ao, 12 ap; Zech 13:8 aq). The point is not to convey an exact measurement; instead, it indicates that God’s judgment on the earth is beginning but has not reached its zenith. Together, the first four trumpets form a unified message of judgment on the whole physical world (as with Rev 6:1-8 ar). 8:7 as Hail and fire mixed with blood signal the destruction of plant life, as did the seventh plague on Egypt (see Exod 9:13-35 at; Joel 2:31 au; Acts 2:19 av).
• all the green grass was burned: Nothing escapes God’s judgment.
• This vision need not be harmonized with Rev 9:4 aw because each scene is self-contained and communicates its own message.
Summary for Rev 8:8-9: 8:8-9 ax water ... became blood: This judgment is similar to the first plague on Egypt (see Exod 7:14-25 ay; Ps 78:44 az).
• The mountain of fire suggests something similar to the eruption of Mount Vesuvius in AD 79 that brought bloody destruction to ships and sea life (see Pliny the Younger, Letters 6.16.1-22).
Summary for Rev 8:10-11: 8:10-11 ba The star named Bitterness (literally wormwood, a shrubby plant yielding a bitter extract) is symbolic rather than physical. Bitter water is connected with judgment from early in Israel’s national experience (Exod 15:22-26 bb; Num 5:18 bc; Jer 9:13-16 bd; 23:15 be). The message is that wide-scale judgment has begun.
8:12 bf the fourth angel: On the fourth day of creation, God made the sun ... the moon, and ... the stars (Gen 1:14-19 bg).
• the day was dark: This judgment replicates the ninth plague in Egypt (Exod 10:21-23 bh).
8:13 bi The ancients regarded the eagle as a symbolic messenger of God (see 4 Ezra 11:7-8; 2 Baruch 77:19-26).
• Terror, terror, terror: A threefold announcement would be recognized as a message from God (see Acts 10:16 bj).
• The terror (Greek ouai) that sounded like an eagle’s screech was directed against humans of this world who were not among God’s faithful people (Rev 6:10 bk; 9:4 bl, 20 bm).
Revelation of John 9
Summary for Rev 9:1-21: 9:1-21 bn The fifth and sixth trumpets demonstrate how God’s judgment affects the people of the world and detail how futile it is to resist God. While these judgments should lead to repentance, they do not. Sin has such control over people that they choose to worship the evil forces that torture and murder them rather than repent and turn to God.Summary for Rev 9:1-12: 9:1-12 bo The fifth ... trumpet, the first of the three terrors (8:13 bp), brings the judgment of locusts from the bottomless pit, a place of horror. Ancient cultures viewed the oceanic depths, or the “abyss,” as a dwelling place of demonic forces (see study note on Gen 1:2).
9:2 bq The smoke from the pit turned the sky dark, as in the plague on Egypt (Exod 10:21-29 br; see Matt 27:45 bs).
Summary for Rev 9:3-4: 9:3-4 bt The locusts ... from the smoke with their power to sting like scorpions are fiercer than those of the Egyptian plague (see Exod 10:14-15 bu). Rather than eating plants, these locusts are like stinging scorpions that viciously attack people. Only people without the seal of God (see Rev 7:1-8 bv) receive this painful judgment. While the stings cause painful torture, they are not life-threatening (9:5-6 bw).
9:5 bx torture them for five months: This time period is a symbolically complete number based on the fingers on a hand. It is also the normal life span of locusts, suggesting that their entire purpose was to torture people.
Summary for Rev 9:7-10: 9:7-10 by While some see these locusts as symbolic of attack helicopters, missiles, or other modern armaments, they come from the “bottomless pit” rather than from human engineering. The description of these creatures, derived from the physical appearance of locusts, is intended to cause revulsion and terror.
• Their gold crowns indicate that their torment dominates much of the earth.
9:11 bz The king of the locusts is identified in three ways: (1) as the angel from the bottomless pit (probably different from the fallen star, 9:1 ca, who unlocked the abyss rather than coming from it); (2) as Abaddon (“destruction”), often paired with death (see Job 28:22 cb; Ps 88:11 cc); and (3) as Apollyon—the Destroyer (see 1 Cor 10:10 cd).
• Although John makes no direct connection between the devil and this king of the locusts, the prince of demons is linked with Satan in the Gospels (Mark 3:22-26 ce; see Matt 12:24-27 cf; Luke 11:15-18 cg). The New Testament also identifies the devil as the prince of this world (John 12:31 ch; 14:30 ci; 16:11 cj) and as the prince of the power of the air (Eph 2:2 ck), so he probably represents Satan. There is also a connection with the Roman emperor Domitian, whose patron god Apollo was symbolized by the locust.
Summary for Rev 9:13-14: 9:13-14 cl The four horns of the gold altar (see 8:3 cm) are introduced with the sixth trumpet blast. Many excavations have uncovered altars with pointed horns at their four corners (see study note on Exod 27:2).
• The voice carries the authority of God in the command to release the four angels.
• These angels have been bound, suggesting their evil nature (cp. Rev 20:2 cn; 1 Enoch 10; contrast Rev 7:1 co). Their location at the great Euphrates River probably refers to Assyria and Babylon, empires that had devastated the kingdoms of Israel and Judah and thus were symbols of destruction (see 2 Kgs 17:22-24 cp; 25:1-11 cq).
9:15 cr hour and day and month and year: The fourfold time designation for releasing the four angels confirms that even evil forces must observe God’s timing.
9:16 cs The relationship of the four angels to their army is not clear.
• 200 million: This figure represents an innumerable multitude. Even at its greatest strength, the ancient Roman army with twenty-one legions numbered only about 126,000 soldiers. It is unproductive to use this number in attempting to identify any specific country with such an overwhelming destructive force.
Summary for Rev 9:17-19: 9:17-19 ct The riders had armor in colors that matched the plagues of their horses, with red for fire, blue for smoke, and yellow for sulfur—all of which are signs of judgment in Scripture (see 14:10-11 cu; 19:20 cv; Gen 19:24-28 cw; Ps 11:6 cx; Ezek 38:22 cy; Luke 17:29 cz).
• The horses are reminiscent of the terrifying monsters of Greek tales pictured on ancient buildings and celebrated in ancient dramas.
• One-third: See study note on Rev 8:7-12.
Summary for Rev 9:20-21: 9:20-21 da Even when humans are faced with plagues and death, repentance is not automatic. People tend to continue in their evil deeds and to worship demons and idols—things that belong to the created order—rather than worshiping the Creator (see 13:4 db; 14:9-10 dc; Rom 1:25 dd; 1 Cor 8:4 de; 10:19-22 df).
• murders ... witchcraft ... immorality ... thefts: What people worship parallels the ways in which they live (see Rev 21:8 dg; 22:15 dh; Rom 1:23 di, 29-32 dj).
• Revelation portrays the extent to which depravity controls unbelievers. It is not logical for people to worship powers and beings that torture and kill them; the powers of sin and rebellion against God are deceptively captivating.
Revelation of John 10
Summary for Rev 10:1-11:14: 10:1–11:14 dk This interlude between the sixth and seventh trumpets is divided into two parts: (1) the seven thunders and the small scroll (10:1-11 dl), and (2) the two witnesses (11:1-13 dm). The interlude ends with the announcement that the second terror is finished (11:14 dn). 10:1 do another mighty angel (see 5:2 dp; 7:2 dq; cp. 1:12-16 dr): This angel appears similar to the huge bronze Colossus that stood as a symbol of human power in the harbor of Rhodes for several decades before it was toppled by an earthquake in the late 200s BC. The statue still lay broken at the time that John wrote Revelation. It was about 100 feet tall and represented the sun god, Helios. The angel was surrounded by a cloud, suggesting that he dwarfed the Rhodes statue and, by implication, all idols. The rainbow over his head is a reminder that the enthroned God is encircled by a rainbow (4:3 ds), a biblical symbol of God’s covenant with humanity (Gen 9:8-17 dt).Summary for Rev 10:2-3: 10:2-3 du Although the scroll is small, it is not unimportant. It reveals a small yet critical part of God’s purposes in events still to come before eternity begins.
• he gave a great shout: Cp. Job 37:2-5 dv; Ps 18:13 dw; 29:3-4 dx.
10:4 dy Revelation reveals God’s intentions in the world without eliminating the mystery of God’s ways. The martyrs did not receive an immediate answer to their cries (6:10 dz), the meaning of the seventh seal is cloaked in silence (8:1 ea), and here the seven thunders are kept secret (cp. Dan 12:9 eb).
Summary for Rev 10:5-6: 10:5-6 ec While raising one’s right hand is common in taking an oath today, it is rare in biblical literature (cp. Gen 14:22 ed; 24:9 ee; Dan 12:7 ef).
• When making an oath, Jews were very careful not to swear lightly by God’s name (see Exod 20:7 eg). Jesus also rebuked insincere oath-taking (see Matt 5:33-37 eh; 23:16-22 ei). When God swore an oath, he did so in his own name as the highest possible point of reference (see Gen 22:16 ej; Ps 89:35-36 ek; Jer 22:5 el; Heb 6:13-18 em).
10:7 en angel blows his trumpet: See 1 Cor 15:51-54 eo; 1 Thes 4:16 ep.
• God’s mysterious plan for the world is no surprise; the prophets who served God in the past warned that the day of the Lord would come (see Joel 2:1-3 eq, 10-11 er; Amos 5:18-20 es; Zeph 1:14-18 et).
Summary for Rev 10:8-10: 10:8-10 eu As in Ezekiel’s experience, the scroll tasted sweet in the mouth (Ezek 3:1-3 ev; see Jer 15:16 ew; see also Pss 19:10 ex; 119:103 ey). The experiences yet to come for God’s people would be sweet, including the victory of God’s plan and the vindication of his people. John’s sour ... stomach resembles the effects of Ezekiel’s hard message for Israel (Ezek 3:8-9 ez). The process of bringing God’s plan to fruition involves hardship.
10:11 fa Unlike Ezekiel, who prophesied for Israel alone, John must prophesy ... about (or against) all the people of the world. There is debate whether “about” or “against” is the best translation; “about” allows for both promise and judgment (see both in 21:24-27 fb).
Revelation of John 11
Summary for Rev 11:1-13: 11:1-13 fc This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs.• Many attempts have been made to identify the two witnesses of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3 fd; Mark 9:4 fe; Luke 9:30 ff), are likely candidates (see Rev 11:6 fg); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see Gen 5:21-24 fh; 2 Kgs 2:11-12 fi). Other possibilities include Peter and Paul, or James and John. More important than their identities is their role of confirming God’s message by the testimony of “two or three witnesses” (see Deut 17:6 fj). God provides a twofold witness to the world about the impending judgment, making it clear that his word is certain to be fulfilled (Deut 19:15 fk; Matt 18:15-16 fl). 11:1 fm The instructions to measure the Temple are reminiscent of Ezekiel’s visions (see Ezek 40–42 fn; 43:13-17 fo). The Jerusalem Temple was destroyed by the Romans in AD 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4 fp; Zech 2:1-5 fq).
Summary for Rev 11:2-3: 11:2-3 fr The outer courtyard in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile nations. John makes a clear distinction between the people God recognizes and those he does not.
• The 42 months and 1,260 days refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God’s people will be secure in him (see study note on Rev 11:1) even though God allows evil forces to persecute them (see 13:7 fs; Mark 10:30 ft).
11:3 fu During the period of persecution, God will not abandon the world but will send his two witnesses to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2 fv; 4:11 fw).
• Clothing made of burlap was symbolic of mourning or repentance (see Gen 37:34 fx; 2 Sam 3:31 fy; Neh 9:1 fz; Esth 4:1 ga; Jon 3:6 gb).
11:4 gc two olive trees and ... two lampstands: See study note on 1:12; see also Exod 25:31-40 gd; Zech 4:2-6 ge.
11:5 gf In one of the psalms, God is portrayed with fire coming from his mouth, a picture of judgment on his enemies (Ps 18:8 gg; see also 2 Sam 22:9 gh). Cp. Elijah, 2 Kgs 1:1-15 gi.
11:6 gj These two witnesses were given power to stop the rain and bring down plagues, as were Elijah (see 1 Kgs 17:1 gk; 18:41-46 gl) and Moses (see Exod 7:14-24 gm; 8:1–11:10 gn).
Summary for Rev 11:7-8: 11:7-8 go When the witnesses finish their testimony, the scene changes dramatically. The beast (cp. 13:1 gp) is introduced for the first time; it is associated with the bottomless pit. Like all enemies of God, the beast engages in war against God’s witnesses, and he kills them.
11:8 gq their bodies will lie in the main street: Evil is so vindictive that it even desecrates the dead.
• Jerusalem (literally the great city): The designation “the great city” would have immediately suggested Rome to early readers (16:19 gr; 17:18 gs; 18:10 gt, 16 gu, 18-19 gv, 21 gw). But John also describes it as the city where their Lord was crucified as well as Sodom and Egypt—all places that were hostile to God and his people (see also 17:5 gx, 9 gy).
• where their Lord was crucified: There is a direct connection between how the Lord was treated by evil forces and the experience of persecuted Christians (see Acts 9:5 gz).
11:9 ha Leaving people’s bodies out for public display was a way to dishonor them after their death (see 1 Sam 31:10 hb; the usual Roman custom was to leave bodies hanging after crucifixion).
• peoples, tribes, languages, and nations: All the peoples of the world are represented in this exhibition.
11:10 hc All the people ... will gloat and celebrate: God’s enemies despise and reject his messengers.
11:11 hd The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection breathed life into the dead so that they stood up (see Ezek 37:3-5 he, 10 hf), leaving no doubt about God’s power.
• Terror struck: It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31 hg).
11:12 hh they rose to heaven in a cloud: The event is reminiscent of the ascent of Jesus (see Acts 1:9 hi) and others (see 2 Kgs 2:11-12 hj; 1 Thes 4:17 hk).
11:13 hl An earthquake often accompanies key moments in biblical history (see Exod 19:18 hm; 1 Kgs 19:11-12 hn; Matt 27:51 ho).
• Seven thousand: The number who died shows God’s involvement in judgment (contrast 1 Kgs 19:18 hp).
• everyone else ... gave glory to the God of heaven: Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11 hq).
Summary for Rev 11:15-19: 11:15-19 hr The seventh trumpet (“the third terror,” 11:14 hs; see also 9:12 ht) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17 hu, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God. 11:15 hv Loud voices in the court of heaven sing a victory hymn; the earth has been transformed into the realm of our Lord and his Christ, who is enthroned as king forever.
Summary for Rev 11:16-18: 11:16-18 hw The twenty-four elders, representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as the Almighty (see 4:10-11 hx; 5:8-10 hy).
11:17 hz The thanksgiving prayer describes God as the one who is and who always was; the description “is still to come” (see 1:4 ia, 8 ib) no longer applies, because in this scene eternity has come and God has begun to reign.
11:18 ic The nations were filled with wrath when they refused to do as God commanded (see Ps 2 id). But things will now be different because God’s wrath has come. God will reward his holy people (see Rev 22:12 ie) with new life as his children (see John 1:12 if; 20:31 ig).
• fear your name: God’s name implies his nature; fearing God’s name means accepting who he is (see thematic note for Fear of the Lord at end of chapter).
• The end of the age will be the time to destroy those who have not accepted God’s love (see John 3:16-20 ih). They will go into the lake of fire (Rev 20:15 ii). This doom of God’s enemies is the third and final terror (11:14 ij).
11:19 ik This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half.
• In this scene, the Temple and the Ark are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40 il; Heb 8:5 im).
Thematic note: Fear of the Lord
As Moses is giving final instructions to the people of Israel prior to his death, he exhorts the people several times to “fear the Lord” (see, e.g., Deut 6:1-13 in; 10:12-21 io; 31:9-13 ip). Joshua gives the same directive near the end of his life (Josh 24:14 iq). Fear implies respect, awe, and at times, knee-knocking terror. Fear of the Lord encompasses a continual attentiveness to his sovereignty and power. For the Israelites to fear the Lord, it would mean an acknowledgment that everything needed for success comes from total dependence on God.
The main theme of Proverbs can be summed up in the ten words that appear near the beginning of the book: “Fear of the Lord is the foundation of true knowledge” (Prov 1:7 ir). The fear of the Lord leads people toward humility and away from pride (3:7 is; 15:33 it). With such an attitude, people are more apt to listen to God than to their own independent judgment. Fear of the Lord recognizes God’s central place in the order of the world. God is the Creator and Master of all things. This is why Psalm 14:1 iu labels those who reject God as “fools”. Those who fear the Lord receive wisdom because they begin to understand that everything is under God’s rule and in his service. This is more than just an attitude; it is a way of living that takes into account God’s power and authority and our ultimate accountability to him.
Wisdom is closely connected to a proper relationship with God—both require choices in line with God’s character (see Job 28:28 iv; Prov 14:2 iw; Eccl 12:13 ix). Do you want wisdom? Then you must enter into a relationship with the one who has all wisdom (see 1 Cor 1:1–2:16 iy; Col 2:3 iz).
Passages for Further Study
Job 28:28 ja; Pss 14:1 jb; 111:10 jc; Prov 1:7 jd; 3:7 je; 8:13 jf; 9:10 jg; 10:27 jh; 14:2 ji, 26-27 jj; 15:16 jk, 33 jl; 19:23 jm; 22:4 jn; Eccl 12:13 jo; Isa 11:1-2 jp; 33:6 jq
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