Revelation Chapter 4-7

CHAPTER FOUR COME, LET US ADORE HIM! True spiritual worship is perhaps one of the greatest needs in our individual lives and in our churches. There is a constant emphasis today on witnessing for Christ and working for Christ, but not enough is said about worshiping Him. To worship means “to ascribe worth” (see ; ). It means to use all that we are and have to praise God for all that He is and does. Heaven is a place of worship, and God’s people shall worship Him throughout all eternity. Perhaps it would be good for us to get in practice now! A study of will certainly help us better understand how to worship God and give Him the glory that He deserves. If is God’s inspired outline of this book, then ushers us into the third division: “the things which shall be hereafter.” In fact, that is exactly what God said to John when He summoned him to heaven! It would appear that, in this experience, John illustrates what will happen to God’s people when the Church Age has run its course: heaven will open; there will be a voice and the sound of a trumpet; and the saints will be caught up to heaven (; ). Then, God’s judgment of the earth can begin. But before God pours out His wrath, He gives us a glimpse into glory and permits us to hear the worshiping creatures in heaven as they praise God. Two aspects of their worship are presented for our instruction and imitation. They Worship the Creator () The key word in this chapter is throne; it is used fourteen times. In fact, this is a key word in the entire book, appearing forty-six times. No matter what may happen on earth, God is on His throne and is in complete control. Various teachers interpret Revelation in different ways, but all agree that John is emphasizing the glory and sovereignty of God. What an encouragement that would be to the suffering saints of John’s day and of every age in history. Using the throne as the focal point, we can easily understand the arrangement of this exciting chapter. On the throne—Almighty God (vv. 2–3a). This is God the Father, since the Son approaches the throne in , and the Spirit is pictured before the throne in . There is no possible way for human words to describe what God is like in His essence. John can only use comparisons. Jasper is a clear gem (see ) and the sardine is red. The Lord is robed in light, according to and . Both the jasper and the sardius (sardine) were found in the breastplate of the high priest (). Around the throne—a rainbow (v. 3b). This rainbow was a complete circle, not merely an arc, for in heaven all things are completed. The rainbow reminds us of God’s covenant with Noah (), symbolic of His promise that He would never again destroy the earth with a flood. God’s covenant, as we shall see, was not only with Noah, but with all of His creation. Judgment is about to fall, but the rainbow reminds us that God is merciful, even when He judges (). Usually, a rainbow appears after the storm; but here, we see it before the storm. Around the throne—elders and living creatures (vv. 3–4, 6–7). The rainbow was around the throne vertically, while these heavenly beings were around the throne horizontally. They are, as it were, the king’s court. Who are these twenty-four elders seated on thrones? It is unlikely that they are angels, because angels are not numbered (), crowned, or enthroned. Besides, in , the elders are distinguished from the angels (see also ). The crowns they wear are the “victor’s crowns” (the Greek word stephanos; see ); and we have no evidence that angels receive rewards. These elders probably symbolize the people of God in heaven, enthroned and rewarded. There were twenty-four courses of priests in the Old Testament temple (, ; see also ). God’s people are “kings and priests” (), reigning and serving with Christ. Note especially their praise (). When Daniel () saw the thrones set up (not “cast down” as in the King James Version), they were empty; but when John saw them, they had been filled. Since there were twelve tribes of Israel and twelve Apostles, perhaps the number twenty-four symbolizes the completion of God’s people. The white robes and palm branches speak of victory (see ). These are the “overcomers” who have conquered because of their faith in Christ (). Also around the throne, John saw four “living creatures” (“beasts” in the King James Version) who were nearer to God than the angels and the elders. They resemble the cherubim that the Prophet Ezekiel saw (; ), but their praise () reminds us of the seraphim of believe that these special creatures symbolize God’s creation and are related to God’s covenant with Noah (). The faces of the living creatures parallel God’s statement in —His covenant is with Noah (the face of the man), the fowl (the face of the eagle), the cattle (the face of the calf), and the beasts of the earth (the face of the lion). These creatures signify the wisdom of God (“full of eyes”) and proclaim the holiness of God. They are heavenly reminders that God has a covenant with His creation and that He rules His creation from His throne. The presence of the emerald rainbow further enhances this image, since the rainbow was given as the sign of the creation covenant. No matter what terrible judgments may fall on God’s earth, He will be faithful to keep His Word. Men may curse Him during the judgments (, , ), but nature will praise Him and magnify His holiness. The cherubim described in seem to have a part in the providential workings of God in the world, pictured by the “wheels within the wheels.” God uses the forces of nature to accomplish His will (), and all nature praises and thanks Him. Some students see in the four faces described () an illustration of the fourfold picture of Christ given in the Gospel accounts. Matthew is the royal Gospel of the King, illustrated by the lion. Mark emphasizes the servant aspect of the Lord’s ministry (the calf). Luke presents Christ as the compassionate Son of man. John magnifies the deity of Christ, the Son of God (the eagle). Finally, the name used by these creatures, “Lord God Almighty,” emphasizes the power of God. As mentioned in chapter 1, the name Almighty is used nine times in Revelation. The only other such usage in the New Testament is , but it is found at least thirty-one times in Job, a book that magnifies the power of God in nature. Out of the throne—storm signals (v. 5a). “And from the throne proceed flashes of lightning and sounds and peals of thunder” (NASB). These are indications of a coming storm and reminders of God’s awesome power (see , ; ). These “storm signals” will be repeated during the time of judgment, always proceeding from the throne and temple of God (; ; ). God has indeed prepared His throne for judgment (; note also 77:18). Our world does not like to think of God as a God of judgment. They prefer to look at the rainbow around the throne and ignore the lightning and thunder out of the throne. He certainly is a God of grace, but His grace reigns through righteousness (). This was made clear at the cross where God manifested both His love for sinners and His wrath against sin. Before the throne—lamps and a sea (vv. 5b–6a). The seven lamps connote completeness and symbolize the Holy Spirit of God (; note also ). John also seems to suggest in Revelation that the “heavenly sanctuary” follows the pattern of the earthly tabernacle and temple (see ). The parallels are as follows: Earthly temple Heavenly sanctuary Holy of holies The throne of God Seven-branched candlestick Seven lamps of fire before the throne Bronze laver Sea of glass Cherubin over the mercy seat Four living creatures around the throne Priests Elders (kings and priests) Brazen altar Altar () Incense altar Incense Altar () Ark of the covenant Ark of the covenant () There is no temple in heaven in a material sense. All of heaven is God’s sanctuary for those who serve before His holy throne (). However, John indicates in that there is a special “sanctuary” of God (note also ). In the eternal state, there will be no temple (). A pure crystal sea symbolizes God’s holiness, and the mingled fire speaks of His holy judgment. The crystal “firmament” in Ezekiel’s vision also comes to mind (); it was the foundation for God’s throne. We shall meet this “sea of glass” again in where it is connected with Israel’s victory over Egypt. Praise to the throne (vv. 9–11). Whenever the living creatures glorified God, the elders would fall before the throne and praise Him. The Book of Revelation is filled with hymns of praise (, ; ; ; ; ; ; ; ; ). The emphasis on praise is significant when you remember that John wrote this book to encourage people who were going through suffering and persecution! The theme of this hymn is God the Creator, while in the elders praise God the Redeemer. The praise in is given to the Father on the throne, while in it is directed to the Son (the Lamb) before the throne. The closing hymn () is expressed to both, another proof of the deity of Jesus Christ. If the twenty-four elders typify the people of God in heaven, then we must ask, “Why should God’s people praise God the Creator?” If the heavens are declaring the glory of God, why shouldn’t God’s heavenly people join the chorus? Creation bears constant witness to the power, wisdom, and glory of God (). Acknowledging the Creator is the first step toward trusting the Redeemer (see ; ). “All things were created by Him [Christ] and for Him … and by Him all things consist [hold together]” (). But sinful man worships and serves the creature rather than the Creator, and this is idolatry (). Furthermore, sinful man has polluted and destroyed God’s wonderful creation; and he is going to pay for it (see ). Creation is for God’s praise and pleasure, and man has no right to usurp that which rightfully belongs to God. Man plunged creation into sin, so that God’s good creation () is today a groaning creation (); but because of Christ’s work on the cross, it will one day be delivered and become a glorious creation (). It is unfortunate that the church today often neglects to worship the God of creation. The real answer to the ecological problem is not financial or legal, but spiritual. It is only when man acknowledges the Creator and begins to use creation to God’s glory that the problems will be solved. They Worship the Redeemer () The focus of attention now shifts to a seven-sealed scroll in the hand of God. The scroll could not be read because it was rolled up and sealed (like a Roman will) with seven seals. John could see writing on both sides of the scroll, which meant that nothing more could be added. What was written was completed and final. The scroll represents Christ’s “title deed” to all that the Father promised Him because of His sacrifice on the cross. “Ask of Me, and I shall give Thee the heathen [nations] for Thine inheritance, and the uttermost parts of the earth for Thy possession” (). Jesus Christ is the “Heir of all things” (). He is our beloved “Kinsman-Redeemer” who was willing to give His life to set us free from bondage and to restore our lost inheritance (see ; the Book of Ruth; ). As Christ removed the seals, various dramatic events took place. The seventh seal introduced the seven trumpet judgments (). Then, when the seventh trumpet had blown, the great day of God’s wrath was announced, ushering in the “vial [bowl] judgments” that brought to a climax the wrath of God (; ). It is possible that the trumpet judgments were written on one side of the scroll and the bowl judgments on the other. A title deed or will can be opened only by the appointed heir, and this is Jesus Christ. No one in all the universe could be found worthy enough to break the seals. No wonder John wept, for he realized that God’s glorious redemption plan for mankind could never be completed until the scroll was opened. The redeemer had to be near of kin, willing to redeem, and able to redeem. Jesus Christ meets all of the qualifications. He became flesh, so He is our Kinsman. He loves us and is willing to redeem; and He paid the price, so He is able to redeem. Now we are able to enter into the worship experience described in the remainder of . And we’ll discover four compelling reasons why we worship Jesus Christ. Because of who He is (vv. 5–7). Three unique titles are given to our Lord to describe who He is. First, He is the Lion of the tribe of Judah. The reference here is to , where Jacob prophetically gave the scepter to Judah and made it the tribe of the kings. (God never meant for Saul to establish a dynasty, because he came from the tribe of Benjamin. God used him to discipline Israel because the people asked for a king; then He gave them David from the tribe of Judah.) The image of “the lion” speaks of dignity, sovereignty, courage, and victory. Jesus Christ is the only living Jew who can prove His kingship from the genealogical records. “Son of David” was a title often used when He was ministering on earth (see ). But He is also the Root of David, which means He brought David (and David’s line) into existence. As far as His humanity is concerned, Jesus had His roots in David (, ); but as far as His deity is concerned, Jesus is the Root of David. This speaks, of course, of our Lord’s eternality; He is indeed the “Ancient of Days.” How the Messiah could both be David’s Lord and David’s son was a problem Jesus presented to the Pharisees, and they could not (or would not) answer Him (). When John turned to see, he saw not a lion but a lamb! Jesus Christ is called “the Lamb” at least twenty-eight times in the Book of Revelation (the Greek word used means “a little pet lamb”) and the emphasis is not hard to miss. God’s wrath is “the wrath of the Lamb” (). Cleansing is by “the blood of the Lamb” (). The church is “the bride of the Lamb” (; ). The theme of “the Lamb” is an important one throughout Scripture, for it presents the person and work of Jesus Christ, the Redeemer. The Old Testament question, “Where is the lamb?” () was answered by John the Baptist who cried, “Behold the Lamb of God, which taketh away the sin of the world” (). The choirs of heaven sing, “Worthy is the Lamb!” () The description of the Lamb (), if produced literally by an artist, would provide a grotesque picture; but when understood symbolically, conveys spiritual truth. Since seven is the number of perfection, we have here perfect power (seven horns), perfect wisdom (seven eyes), and perfect presence (seven Spirits in all the earth). The theologians would call these qualities omnipotence, omniscience, and omnipresence; and all three are attributes of God. The Lamb is God the Son, Christ Jesus! We worship Jesus Christ because of who He is. But there is a second reason why we worship Him. Because of where He is (v. 6). To begin with, Jesus is in heaven. He is not in the manger, in Jerusalem, on the cross, or in the tomb. He is ascended and exalted in heaven. What an encouragement this is to suffering Christians, to know that their Saviour has defeated every enemy and is now controlling events from glory! He too suffered, but God turned His suffering into glory. But where is Christ in heaven? He is in the midst. The Lamb is the center of all that transpires in heaven. All creation centers in Him (the four living creatures), as do all of God’s people (the elders). The angels around the throne encircle the Saviour and praise Him. He is also at the throne. Some sentimental Christian poetry and hymnody dethrones our Saviour and emphasizes only His earthly life. These poems and songs glamorize “the gentle Carpenter” or “the humble Teacher,” but they fail to exalt the risen Lord! We do not worship a Babe in a manger or a corpse on a cross. We worship the living, reigning Lamb of God who is in the midst of all in heaven. Because of what He does (vv. 8–10). When the Lamb came and took the scroll (see ), the weeping ended and the praising began. God’s people and the representatives of God’s creation joined their voices in a new song of praise. Note that praise and prayer were united, for incense is a picture of prayer rising to the throne of God (; ). We shall meet the “incense prayers” of the saints again (; ). What kind of song did they sing? To begin with, it was a worship hymn, for they said, “Thou art worthy!” To worship means “to ascribe worth,” and Jesus alone is worthy. When I was in the pastorate, I tried to open each morning worship service with a hymn that lifted the congregation’s minds and hearts upward to the Lord Jesus Christ. Too many contemporary songs are “I” centered rather than “Christ” centered. They so emphasize the believer’s experience that they almost ignore the Lord’s glory. Certainly there is a place for that kind of song, but nothing can compare with adoring Christ in spiritual worship. But this song was also a Gospel song! “Thou wast slain, and hast redeemed us [some texts read them] by Thy blood.” The word translated slain means “violently slain” (). Heaven sings about the Cross and the blood! I read about a denomination that revised its official hymnal and removed all songs about the blood of Christ. That hymnal could never be used in heaven, because there they glorify the Lamb slain for the sins of the world. In , a ram was substituted for Isaac, a picture of Christ giving His life for the individual (see ). At Passover, the lamb was slain for each family (). Isaiah states that Jesus died for the nation of Israel (; see also ). John affirms that the Lamb died for the whole world! () The more you meditate on the power and scope of Christ’s work on the cross, the more humbled and worshipful you become. This song was also a missionary song. Sinners were redeemed “out of every kindred, and tongue, and people, and nation” (). Kindred refers to a common ancestor and tongue to a common language. People means a common race, and nation a common rule or government. God loves a whole world () and His desire is that the message of redemption be taken to a whole world (). Perhaps you heard about the Christian who was against foreign missions but somehow happened to attend a missionary rally. When they passed the offering plate, he told the usher, “I don’t believe in missions!” “Then take something out,” said the usher. “It’s for the heathen.” This heavenly hymn was also a devotional hymn, for it announced our unique position in Christ as “a kingdom of priests.” Like Melchizedek of old, believers are kings and priests (; ; ). The veil of the temple was torn when Jesus died, and the way is opened to God (). We “reign in life” as we yield to Christ and allow His Spirit to work in us (). Finally, this song was a prophetic hymn: “We shall reign on the earth” (). When Jesus Christ returns to earth, He will establish His righteous kingdom for 1,000 years; and we shall reign with Him (). The prayers of the saints, “Thy kingdom come!” will then be fulfilled. Creation shall then be set free from bondage to sin (; ), and Christ shall reign in justice and power. What a marvelous hymn! How rich would be our worship if only we would blend all these truths in honoring Him! Because of what He has (vv. 11–14). In this closing burst of praise, all the angels and every creature in the universe joined together to worship the Redeemer. What a cascade of harmony John heard! In this hymn, they stated those things that Jesus Christ deserved to receive because of His sacrificial death on the cross. When He was on earth, people did not ascribe these things to Him; for many of these things He deliberately laid aside in His humiliation. He was born in weakness and He died in weakness; but He is the recipient of all power. He became the poorest of the poor (), and yet He owns all the riches of heaven and earth. Men laughed at Him and called Him a fool; yet He is the very wisdom of God (; ). He shared in the sinless weaknesses of humanity as He hungered, thirsted, and became weary. Today in glory, He possesses all strength. On earth, He experienced humiliation and shame as sinners ridiculed and reviled Him. They laughed at His kingship and attired Him in a mock robe, crown, and scepter. But all of that is changed now! He has received all honor and glory! And blessing! He became a curse for us on the cross (), so that we can never be under the curse of the broken Law. (Some translations read “praise” instead of “blessing,” but the Greek word carries both meanings.) He is worthy of all praise! The worship service climaxed with all of the universe praising the Lamb of God and the Father seated on the throne! And there was even a loud “Amen!” from the four living creatures! In heaven, we are permitted to say “Amen!” Keep in mind that all of this praise centered on the Lord Jesus Christ, the Redeemer. It is not Christ the Teacher, but Christ the Saviour, who is the theme of their worship. While an unconverted person could praise the Creator, he certainly could not sincerely praise the Redeemer. All of heaven’s praise came because the Lamb took the scroll from the Father’s hand. God’s great eternal plan would now be fulfilled and creation would be set free from the bondage of sin and death. One day the Lamb will break the seals and put in motion events that will eventually lead to His coming to earth and the establishment of His kingdom. As you share in these heavenly worship services, do you find your own heart saying “Amen!” to what they have sung? You may believe in Christ as the Creator, but have you trusted Him as your Redeemer? If not, will you do so right now? “Behold, I stand at the door and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me” (). CHAPTER FIVE THE SEALS AND THE SEALED The worship described in is preparation for the wrath described in . It seems strange to us that worship and judgment should go together, but this is because we do not fully understand either the holiness of God or the sinfulness of man. Nor do we grasp the total picture of what God wants to accomplish and how the forces of evil have opposed Him. God is long-suffering, but eventually He must judge sin and vindicate His servants. According to , seven years are assigned to Israel in God’s prophetic calendar, beginning with the signing of an agreement with the world dictator (the Antichrist), and ending with Christ’s return to earth to judge evil and establish His kingdom. It is this period that is described in . By referring to John’s outline (), you will see that his description is in three parts: the first three and a half years (), the events at the middle of the period (), and the last three and a half years (). What is so significant about the middle of the Tribulation? That is when the Antichrist breaks his covenant with Israel and becomes their persecutor instead of their protector (). As you study these fourteen action-filled chapters, keep in mind that John wrote to encourage God’s people in every age of history. He was not only writing prophecy that would be fulfilled in the end times; but he was also writing great theology and dramatically revealing the character of God and the principles of His kingdom. These chapters describe the cosmic conflict between God and Satan, the New Jerusalem and Babylon; and no matter what “key” a student may use to unlock Revelation, he cannot help but see the exalted King of kings as He vindicates His people and gives victory to His overcomers. Since the church never knows when Christ will return, each generation must live in expectancy of His coming. Therefore the Book of Revelation must be able to communicate truth to each generation, not just to the people who will be alive when these events occur. Verses like ; ; and 22:7, 18–20 all indicate the timelessness of John’s message. This also explains why the apostle used so much symbolism, for symbols never lose their meaning. In every era of its history, the church has had to contend with Babylon (compare with ) and Antichrist (see ). is merely the climax of this conflict. In , John characterized the opening days of the Tribulation as a time of retribution, response, and redemption. Retribution () In this section, John recorded the opening of the first four seals; and as each seal was opened, one of the four living creatures summoned a rider on a horse. (“Come and see” should read, “Come!”) In other words, events take place on earth because of the sovereign direction of God in heaven. The horse imagery is probably related to the vision described in . Horses represent God’s activity on earth, the forces He uses to accomplish His divine purposes. The center of His program is Israel, particularly the city of Jerusalem. (Jerusalem is mentioned thirty-nine times in Zech.) God has a covenant purpose for Israel, and that purpose will be fulfilled just as He promised. Now, let’s try to identify these horses and their riders. Antichrist (vv. 1–2). Daniel states that there is a “prince that shall come,” who will make a covenant with Israel to protect her from her enemies (). In other words, the future world dictator begins his career as a peacemaker! He will go from victory to victory and finally control the whole world. Some have suggested that the rider on the white horse is actually a symbol of the “conquering Christ” who today is defeating the forces of evil in the world. They point to as proof, but the only similarity is the presence of a white horse. If this rider is indeed Jesus Christ, it seems strange that He should be named at the end of the book and not at the beginning! We would expect the Antichrist to resemble the Christ, because Antichrist is Satan’s great imitation! Even the Jews (who ought to know the Scriptures) will be deceived by him (; ). This great deceiver will come as a peaceful leader, holding a bow but no arrows! (Our Lord’s weapon is a sword; .) Antichrist will solve the world’s problems and be received as the Great Liberator. The word for crown in is stephanos, which means “the victor’s crown.” The crown that Jesus Christ wears is diadema, “the kingly crown” (). Antichrist could never wear the diadem, because it belongs only to the Son of God. Certainly, there is a sense in which Jesus Christ is conquering today, as He releases people from the bondage of sin and Satan (; ). But this conquest began with His victory on the cross and certainly did not have to wait for the opening of a seal! We shall note later that the sequence of events in closely parallels the sequence given by our Lord in His Olivet discourse; and the first item mentioned is the appearance of false Christs (). War (vv. 3–4). Antichrist’s conquest begins in peace, but soon he exchanges the empty bow for a sword. The color red is often associated with terror and death: the red dragon (), the red beast (). It is a picture of wanton bloodshed. War has been a part of man’s experience since Cain killed Abel, so this image would speak to believers in every age, reminding them that God is ultimately in control, even though He is not responsible for the lawless deeds of men and nations. Famine (vv. 5–6). The color black is often connected with famine (; ). Famine and war go together. A shortage of food will always drive up prices and force the government to ration what is available. “To eat bread by weight” is a Jewish phrase indicating that food is scarce (). A penny (denarius) a day was a standard wage for laborers () but, of course, it had much greater buying power than the common penny does today. A “measure” of wheat was about two pints, sufficient for the daily needs of one person. Ordinarily, a person could buy eight to twelve measures for a penny, and much more of barley, which was the cheaper grain. However, during the Tribulation, a man will have to work all day just to secure food for himself! There will be nothing for his family! At the same time, the rich will be enjoying plenty of oil and wine. No wonder Antichrist will eventually be able to control the economy () as he promises to feed the hungry masses. Death (vv. 7–8). John saw two personages: Death riding a pale horse and hades (the realm of the dead) following him. Christ has the keys of death and hades (), and both will one day be cast into hell (). Death claims the body while hades claims the soul of the dead (). John saw these enemies going forth to claim their prey, armed with weapons of the sword, hunger, pestilence (death), and wild beasts. In ancient times, hunger, pestilence, and the ravages of beasts would be expected to accompany war (note also ; ; ). Conquering tyrants who bring the world war, famine, and pestilence are certainly nothing new. Suffering people from the days of the Roman Empire to the most recent war can easily recognize anticipations of these four dreaded horsemen. This is why the Book of Revelation has been a source of encouragement to suffering believers throughout history. As they see the Lamb opening the seals, they realize that God is in control and that His purposes will be accomplished. Response () John recorded two responses to the opening of the seals, one in heaven and the other on earth. The martyrs (vv. 9–11). When the Old Testament priest presented an animal sacrifice, the victim’s blood was poured out at the base of the brazen altar (, , , ). In Old Testament imagery, blood represents life (). So, here in Revelation, the souls of the martyrs “under the altar” indicates that their lives were given sacrificially to the glory of God. The Apostle Paul had the same idea in mind when he wrote and . The Greek word martus, which gives us our English word martyr, simply means “a witness” (see ; ). These saints were slain by the enemy because of their witness to the truth of God and the message of Jesus Christ. The forces of Antichrist do not accept the truth, because Satan wants them to be deceived and accept his lies (see ; ; also ). Since their murderers are still alive on earth, these martyrs are apparently from the early part of the Tribulation. But they represent all who have laid down their lives for Jesus Christ and the cause of God’s truth, and they are an encouragement to all today who may be called to follow them. They assure us that the souls of the martyrs are in heaven, awaiting the resurrection (), and that they are at rest, robed in heavenly glory. But is it “Christian” for these martyred saints to pray for vengeance on their murderers? After all, both Jesus and Stephen prayed that God would forgive those who killed them. I have no doubt that, when they were slain on earth, these martyrs also prayed for their slayers; and this is the right thing to do (, ). The great question, however, was not whether their enemies would be judged, but when. “How long, O Lord?” has been the cry of God’s suffering people throughout the ages (see ; ; ; also ). The saints in heaven know that God will eventually judge sin and establish righteousness in the earth, but they do not know God’s exact schedule. It is not personal revenge that they seek, but vindication of God’s holiness and the establishment of God’s justice. Every believer today who sincerely prays, “Thy kingdom come!” is echoing their petition. God made clear to these martyrs that their sacrifice was an appointment, not an accident; and that others would join them. Even in the death of His people, God is in control (); so there is nothing to fear. Many others would be slain for their faith before the Lord would return and establish His kingdom (see ; ; ; and 20:4–5). Then as today, it appears that the enemy is winning; but God will have the last word. Even in our “enlightened” twentieth century, multiplied thousands of true believers have laid down their lives for Christ; certainly they will receive the crown of life (). The earth-dwellers (vv. 12–17). The martyrs cried, “Avenge us!” but the unbelievers on earth will cry, “Hide us!” The opening of the sixth seal will produce worldwide convulsions and catastrophes, including the first of three great earthquakes (; ; ). All of nature will be affected: the sun, moon, and stars, as well as the heavens, the mountains, and the islands. Compare this scene with and 3:15 as well as with and 34:2–4. Even though John wrote using symbolic language, these verses describe a scene that would frighten even the most courageous person. People will try to hide from the face of God and from the face of the Lamb! Imagine wanting to hide from a lamb! I once heard Dr. Vance Havner say that the day would come when the most expensive piece of real estate would be a hole in the ground, and he was right. We will see more of “the wrath of God” as we progress through Revelation (; ; ; ). We will also encounter the wrath of Satan () and the wrath of the nations as they oppose God (). If men and women will not yield to the love of God, and be changed by the grace of God, then there is no way for them to escape the wrath of God. Rank and wealth will not deliver anyone in that terrible day. John’s list included kings, captains, and slaves, the rich and the poor. “Who shall be able to stand?” The phrase “wrath of the Lamb” seems a paradox. “Wrath of the lion” would be more consistent. We are so accustomed to emphasizing the meekness and gentleness of Christ () that we forget His holiness and justice. The same Christ who welcomed the children also drove the merchants from the temple. God’s wrath is not like a child’s temper tantrum or punishment meted out by an impatient parent. God’s wrath is the evidence of His holy love for all that is right and His holy hatred for all that is evil. Only a soft and sentimental person would want to worship a God who did not deal justly with evil in the world. Furthermore, the people mentioned here are impenitent. They refuse to submit to God’s will. They would rather hide from God in fear (remember Adam and Eve?) than run to Him in faith. They are proof that judgment by itself does not change the human heart. Not only will men seek to hide from God, but they will blaspheme Him as well! (, , ) But is there any hope for believers during this terrible time of judgment? And what about God’s special people, the Jews, who made a covenant with the Antichrist? Certainly people will trust the Lord even after the church is taken to heaven, but how will they manage? We turn to for some of the answers. But before considering John’s third theme in this section—redemption—we must note the parallels that exist between Christ’s prophetic words recorded in and what John wrote in . The following summary outline makes this clear. False Christs (vv. 4–5) White horse rider (vv. 1–2) Wars (v. 6) Red horse—war (vv. 3–4) Famines (v. 7a) Black horse—famine (vv. 5–6) Death (vv. 7b–8) Pale horse—death (vv. 7–8) Martyrs (v. 9) Martyrs under the altar (vv. 9–11) Worldwide chaos (vv. 10–13) Worldwide chaos (vv. 12–17) introduces the preaching of the Gospel of the kingdom throughout the whole world, and this may well be where fits in. God may use the sealed 144,000 Jews to share His Word with the world, resulting in the salvation of multitudes. Redemption () It is important that we contrast the two groups of people described in this chapter. 7:1–8 7:9–17 Jews Gentiles from all nations Numbered—144,000 Not numbered, nor could be Sealed on earth Standing in heaven before God While we are not told explicitly in Scripture that the 144,000 Jews are God’s special witnesses, and that the Gentile host is saved through their ministry, this appears to be a logical deduction; otherwise, why are they associated in this chapter? The parallel with also indicates that the 144,000 will witness for the Lord during the Tribulation. The sealed Jews (vv. 1–8). Angels are associated with the forces of nature: the wind (), fire (), and water (). Stopping the winds implies a “lull before the storm.” God controls all of nature. During the day of His wrath, He will use the forces of nature to judge mankind. The phrase “four corners of the earth” is no more “unscientific” here than it is in or the daily newspaper. In Scripture, a seal indicates ownership and protection. Today, God’s people are sealed by the Holy Spirit (). This is God’s guarantee that we are saved and safe, and that He will one day take us to heaven. The 144,000 Jews will receive the Father’s name as their seal (), in contrast to the “mark of the beast” that Antichrist will give those who follow him (; ; ; ). This seal will protect these chosen Jews from the judgments that will “hurt the earth and the sea” (), and occur when the first four angels blow their trumpets (). The judgments are intensified when the horrible locusts are released from the pit (). Protected from these awesome judgments, the 144,000 will be able to do their work and glorify the Lord. In every age, God has had His faithful remnant. Elijah thought he was alone, but God had 7,000 who were yet faithful to Him (). The sealing described in certainly has its background in , where the faithful were sealed before God’s judgment fell. So, while these 144,000 Jews are an elect people in the last days with a special task from God, they also symbolize God’s faithful elect in every age of history. The number 144,000 is significant because it signifies perfection and completeness (144=×). Some see here the completeness of all God’s people: the twelve tribes of Israel (Old Testament saints) and the twelve Apostles (New Testament saints). This may be a good application of this passage, but it is not the basic interpretation; for we are told that these 144,000 are all Jews, and even their tribes are named. A man once told me he was one of the 144,000; so I asked him, “To which tribe do you belong, and can you prove it?” Of course, he could not prove it, no more than a Jew today can prove the tribe from which he or she descended. The genealogical records have all been destroyed. Even the fact that ten of the tribes were taken by the Assyrians and “lost” is no problem to God. He knows His people and their whereabouts (see ; ; ). This is not to say that our literal interpretation of this passage is not without problems. Why is Levi included when it had no inheritance with the other tribes? (; ) Why is Joseph named but not his son Ephraim, who is usually connected with his brother Manasseh? Finally, why is the tribe of Dan omitted here and yet included in Ezekiel’s list for the apportionment of the land? () Many suggestions have been made, but we do not know the answers. Even if we interpreted this passage in a spiritual sense (i.e., Israel is the church), we would be no more certain. We must permit God to know “the secret things,” and not allow our ignorance of them to hinder us from obeying what we do know ().

The saved Gentiles (vv. 9–17). You cannot read the Book of Revelation without developing a global outlook, for the emphasis is on what God does for people in the whole world. The Lamb died to redeem people “out of every kindred, and tongue, and people, and nation” (Rev. 5:9). The great multitudes pictured here came from “all nations, and kindreds, and people, and tongues” (Rev. 7:9). “Go ye into all the world, and preach the Gospel to every creature” was our Lord’s mandate (Mark 16:15). There is no doubt as to who this multitude is, because one of the elders explained it to John (Rev. 7:14): they are Gentiles who have been saved through faith in Christ during the Tribulation. (We will meet this same group again in Rev. 14.) While today, in most parts of the world, it is relatively easy to confess Christ, this will not be the case during the Tribulation, at least during the last half of it. Then, unless persons wear the “mark of the beast,” they will not be able to buy or sell; and this would leave them without even life’s bare necessities. Revelation 7:16 indicates that they suffered hunger (see Rev. 13:17), thirst (see Rev. 16:4), and lack of shelter. (On the heat of the sun, see Rev. 16:8–9.) The fact that they are standing before the throne and not seated around it indicates that these people are not identified with the twenty-four elders. In fact, John himself did not know who they were! If they had been Old Testament believers, or the church, John would have recognized them. That the elder had to tell John who they were suggests that they are a special people, which, indeed, they are. Of course, in the heavenly city (Rev. 21–22), all distinctions will cease and we shall all simply be the people of God in glory. But while God is working out His program in human history, distinctions still exist between the Jews, the Gentiles, the church, and the Tribulation saints. John gave a beautiful description of these people. First, they were accepted, for they stood before God’s throne and the Lamb. No doubt they had been rejected on earth for they stood for truth at a time when lies were popular and Satan was in charge. Their white robes and palms symbolize victory: they were true overcomers! The Jews used palm branches at their Feast of Tabernacles (Lev. 23:40–43), which was a special time of national rejoicing. Then, they were joyful. They sang praises to the Father and to the Lamb; and their worship was joined by all those who surrounded the throne. Third, they were rewarded. They had the privilege of being before God’s throne and of serving Him. When God’s people get to heaven, there will be work to do! We shall be able to serve Him perfectly! The Lamb will shepherd us and satisfy us with every good thing (see Isa. 49:10; Rev. 21:4). The opening of the seventh seal will introduce the seven “trumpet judgments” (Rev. 8–11) and the wrath of God will increase both in intensity and scope. But before that occurs, we are assured that in His wrath, God will remember mercy (Hab. 3:2). Despite the wrath of God and the terror inspired by Satan and his helpers, multitudes will be saved through the blood of Jesus Christ. No matter what the age or dispensation, God’s way of salvation has always been the same: faith in Jesus Christ, the Lamb of God. Sad to say, however, multitudes during that time will also reject the Saviour and trust “the beast.” But are there not people today who prefer Satan to Christ and this world to the world to come? They are just as condemned as the Tribulation sinners who receive the “mark of the beast.” If you have never trusted the Saviour, do so now. If you have trusted Him, then share the Good News of salvation with others that they might be delivered from the wrath to come. CHAPTER SIX BLOW THE TRUMPETS! Revelation 8–9 The seal judgments now over, the trumpet judgments are about to begin. These will be followed by the bowl (vial) judgments, culminating in the destruction of Babylon and Christ’s return to earth. Note that from the seals to the trumpets to the bowls, the judgments increase in their intensity. Note also that the trumpet and the bowl judgments touch on the same areas, as the following summary illustrates: The Trumpets The Judgment The Bowls 1. 8:1–7 The earth 16:1–2 2. 8:8–9 The sea 16:3 3. 8:10–11 The rivers 16:4–7 4. 8:12–13 The heavens 16:8–9 5. 9:1–2 Mankind—torment 16:10–11 6. 9:13–21 An army 16:12–16 7. 11:15–19 Angry nations 16:17–21 The trumpet judgments are released during the first half of the Tribulation, and the bowl judgments during the last half, which is also called “the wrath of God” (Rev. 14:10; 15:7). The trumpet judgments parallel the plagues that God sent on the land of Egypt. And why not? After all, the whole world will be saying, as did Pharaoh, “Who is the Lord that we should serve Him?” The opening of the seventh seal, and the blowing of the first six trumpets, brought about three dramatic results. Preparation (Rev. 8:1–6) This preparation involves two factors: silence (Rev. 8:1) and supplication (Rev. 8:2–6). The hosts in heaven had just worshiped the Father and the Lamb with a tremendous volume of praise (Rev. 7:10–12). But when the Lamb opened the seventh seal, heaven was silent for about thirty minutes. John does not tell us what caused the silence, but several possibilities exist. The scroll had now been opened completely, and perhaps even turned over; and all of heaven could see God’s glorious plan unfolding. Perhaps the heavenly hosts were simply awestruck at what they saw. Certainly, this silence was “the lull before the storm,” for God’s intensified judgments were about to be hurled to the earth. “Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand” (Zeph. 1:7; note also vv. 14–18, especially v. 16, “A day of the trumpet”). “Be silent, O all flesh, before the Lord: for He is raised up out of His holy habitation” (Zech. 2:13). “The Lord is in His holy temple: let all the earth keep silence before Him” (Hab. 2:20). During this silence, the seven angels were given trumpets, significant to John, because he was a Jew and understood the place of trumpets in Israel’s national life. According to Numbers 10, trumpets had three important uses: they called the people together (Num. 10:1–8); they announced war (Num. 10:9); and they announced special times (Num. 10:10). The trumpet sounded at Mount Sinai when the Law was given (Ex. 19:16–19), and trumpets were blown when the king was anointed and enthroned (1 Kings 1:34, 39). Of course, everyone familiar with the Old Testament would remember the trumpets at the conquest of Jericho (Josh. 6:13–16). The voice of the Lord Jesus Christ sounded to John like a trumpet (Rev. 1:10). The voice of a trumpet summoned John to heaven (Rev. 4:1), and some relate this to the promise of the Rapture of the church given in 1 Thessalonians 4:13–18. Sounding seven trumpets certainly would announce a declaration of war, as well as the fact that God’s anointed King was enthroned in glory and about to judge His enemies (Ps. 2:1–5). As trumpets declared defeat to Jericho, they will ultimately bring defeat to Babylon. The awesome silence was followed by the actions of a special angel at the golden altar in heaven (see Rev. 9:13; 14:18; 16:7). In the tabernacle and temple, the golden altar stood before the veil and was used for burning incense (Ex. 30:1–10). This was the ministry Zacharias was performing when the angel told him that he and Elizabeth would have a son (Luke 1:5ff). Burning incense on this altar was a picture of prayer ascending to God (Ps. 141:2). The “prayers of the saints” (Rev. 8:4) are not the prayers of a special group of people in heaven who have arrived at “sainthood.” To begin with, all God’s children are saints—set apart for God—through faith in Jesus Christ (2 Cor. 1:1; 9:1, 12; 13:13). And there is no definite teaching in the Scriptures that people in heaven pray for believers on earth, or that we can direct our prayers to God through them. We pray to the Father through the Son, for He alone is worthy (Rev. 5:3). For centuries, God’s people have been praying, “Thy kingdom come, Thy will be done!” and now those prayers are about to be answered. Likewise, the Tribulation martyrs prayed for God to vindicate them (Rev. 6:9–11), a common plea of David in the Psalms (see Pss. 7; 26; 35; 52; 55; and 58 for example). These “imprecatory psalms” are not expressions of selfish personal vengeance, but rather cries for God to uphold His holy Law and vindicate His people. On the great Day of Atonement, the high priest would put incense on the coals in the censer and, with the blood of the sacrifice, enter the holy of holies (Lev. 16:11–14). But in this scene, the angel put the incense on the altar (presented the prayers before God) and then cast the coals from the altar to the earth! The parallel in Ezekiel 10 indicates that this symbolized God’s judgment; and the effects described in Revelation 8:5 substantiate this view. A storm is about to begin! (see Rev. 4:5; 11:19; 16:18) Like it or not, the prayers of God’s people are involved in the judgments that He sends. The throne and the altar are related. The purpose of prayer, it has often been said, is not to get man’s will done in heaven, but to get God’s will done on earth—even if that will involves judgment. True prayer is serious business, so we had better not move the altar too far from the throne! Desolation (Rev. 8:7–13) The first four trumpet judgments are “natural” in that they affect the land, the saltwater, the fresh water, and the heavenly bodies. The fifth and sixth judgments involve the release of demonic forces that first torment, and then kill. The last of the trumpet judgments (Rev. 11:15–19) creates a crisis among all the nations of the world. Desolation on earth (v. 7). “Hail and fire mingled with blood” reminds us of the seventh plague that God sent against Egypt (Ex. 9:18–26). The Prophet Joel also promised “blood and fire” in the last days (Joel 2:30). Since this is a supernatural judgment, it is not necessary to try to explain how hail, fire, and blood become mingled. “Fire” could refer to the lightning of a severe electrical storm. The target for this judgment is green vegetation, the trees and the grass, one third of which is burned up. One can well imagine how this would affect not only the balance of nature, but also the food supply. The Greek word for trees usually means “fruit trees”; and the destruction of pasture lands would devastate the meat and milk industries. Desolation in the seas (vv. 8–9). Turning water into blood reminds us of the first Egyptian plague (Ex. 7:19–21). Note that John did not say that an actual burning mountain was cast out of heaven, but that the fiery object was like a great mountain. A triple judgment resulted: a third part of the saltwater turned to blood, a third part of the marine life died, and a third of the ships were destroyed. This will be an ecological and an economic disaster of unprecedented proportions. Considering that the oceans occupy about three fourths of the earth’s surface, you can imagine the extent of this judgment. The pollution of the water and the death of so many creatures would greatly affect the balance of life in the oceans, and this would undoubtedly lead to further insoluble problems. As of January 1, 1981 there were 24,867 ocean-going merchant ships registered. Imagine the shock waves that would hit the shipping industry if 8,289 valuable ships were suddenly destroyed! And what about their cargoes! Some interpreters take “the sea” to mean the Mediterranean Sea. However, this would make a relatively small impact on the world, since the Mediterranean covers only 969,100 square miles and averages just 5,000 feet deep. It is likely that all the major bodies of saltwater are included in this judgment. Desolation in the fresh water (vv. 10–11). God’s wrath next reaches inland and touches the rivers and fountains of water (wells and sources of the rivers), making the fresh water taste bitter like wormwood. The National Geographic Society lists about 100 principal rivers in the world, ranging in length from the Amazon (4,000 miles long) to the Rio de la Plata (150 miles long). The U.S. Geological Survey reports thirty large rivers in the United States, beginning with the mighty Mississippi (3,710 miles long). One third of these rivers, and their sources, will become so bitterly polluted that drinking their water could produce death. God has His stars numbered and named (Job 9:9–10). It is likely that this fallen star is molten and that, as it nears the earth, it begins to disintegrate and fall into the various bodies of water. If a star actually struck the earth, our globe would be destroyed; so this star must “come apart” as it enters the atmosphere. Of course, this event is a divinely controlled judgment; therefore, we must not try to limit it by the known laws of science. The word translated “wormwood” gives us our English word absinthe, which is a popular liqueur in some countries of the world. The word means “undrinkable,” and in the Old Testament was synonymous with sorrow and great calamity. Jeremiah, “the Weeping Prophet,” often used it (Jer. 9:15; 23:15; Lam. 3:15, 19), and so did Amos (Amos 5:7, “those who turn justice into wormwood,” NASB). Moses warned that idolatry would bring sorrow to Israel, like a root producing wormwood (Deut. 29:18). Solomon warned that immorality might seem pleasant, but in the end, it produces bitterness like wormwood (Prov. 5:4). If the people who drink from these waters are in danger of dying, what must happen to the fish and other creatures that live in these waters? And what would happen to the vegetation near these rivers? If the ecologists are worried about the deadly consequences of water pollution today, what will they think when the third trumpet blows? There is no direct parallel here to any of the plagues of Egypt. However, after the Exodus, Israel encountered bitter waters at Marah (which means “bitter”) and Moses had to purify the water supply (Ex. 15:23–27). But no supernatural purification will be available during the Tribulation. Desolation in the heavens (vv. 12–13). The judgments from the first three trumpets affected only a third part of the land and waters, but this fourth judgment affects the entire world. Why? Because it gets to the very source of the earth’s life and energy, the sun. With one third less sunlight on the earth, there will be one third less energy available to support the life systems of man and nature. This judgment parallels the ninth plague in Egypt (Ex. 10:21–23), which lasted three days. “The Day of the Lord is darkness, and not light” (Amos 5:18). Think of the vast changes in temperatures that will occur and how these will affect human health and food growth. It is possible that this particular judgment is temporary, for the fourth bowl judgment will reverse it, and the sun’s power will be intensified (Rev. 16:8–9). Then, at the close of the Tribulation, the sun and moon will be darkened again to announce the Saviour’s return (Matt. 24:29–30; see also Luke 21:25–28). “Blow ye the trumpet in Zion,” said the Prophet Joel, “for the Day of the Lord cometh … a day of darkness and of gloominess” (Joel 2:1–2). Darkness, indeed! Not only will nature suffer loss, but human nature will take advantage of the long darkness and no doubt indulge in crime and wickedness. “Everyone that doeth evil hateth the light” (John 3:20). At this point, a remarkable messenger will appear in the sky, proclaiming woe to the earth’s inhabitants. Most manuscripts have “eagle” here instead of “angel,” but either one would certainly get people’s attention! Could this be the eaglelike living creature that John saw worshiping before the throne? (Rev. 4:7–8) Will God send it on this special mission? We cannot say for sure, but it is a possibility. The three “woes” in Revelation 8:13 refer to the judgments yet to come when the remaining three angels blow their trumpets. It is as though the messenger cried, “If you think this has been terrible, just wait! The worst is yet to come!” The phrase “inhabiters of the earth” (or “them that dwell on the earth”) is found twelve times in Revelation (3:10; 6:10; 8:13; 11:10 [twice]; 12:12; 13:8, 12, 14; 14:6; 17:2, 8). It means much more than “people who live on the earth,” for that is where all living people reside. Instead, it refers to a kind of people: those who live for the earth and the things of the earth. These are just the opposite of people who have their citizenship in heaven (Phil. 3:18–21). John described this worldly sort well in his first epistle (1 John 2:15–17), and later in this prophecy he again makes it clear that “earth-dwellers” are not born again (Rev. 13:8). At the beginning of human history, heaven and earth were united because our first parents honored God and obeyed His will. Satan tempted them to focus on the earth; they disobeyed God; and ever since, a great gulf has been fixed between heaven and earth. This chasm was bridged when the Son of God came to earth and died for the sins of the world. Liberation (Rev. 9:1–21) The late Dr. Wilbur M. Smith, who made the Book of Revelation his special study, once wrote: “It is probable that, apart from the exact identification of Babylon in Revelation 17 and 18, the meaning of the two judgments in this chapter represents the most difficult major problem in the Revelation” (Wycliffe Bible Commentary, p. 1509). Revelation 9 describes two frightening armies that are liberated at just the right time and permitted to judge mankind. The army from the pit (vv. 1–12). The “bottomless pit” is literally “the pit of the abyss.” Luke makes it clear that this “pit” is the abode of the demons (Luke 8:31), and John states that Satan will be temporarily “jailed” there during our Lord’s reign on the earth (Rev. 20:1–3). The Antichrist (i.e., “the beast”) will ascend out of this pit (Rev. 11:7; 17:8). It is not the lake of fire, for that is the final “prison” for Satan and all who follow him (Rev. 20:10), but part of that hidden underworld under the Lord’s authority. Today, the fearsome army described here is already incarcerated, waiting for the hour of liberation. This fallen star is a person, the king over the beings in the pit (Rev. 9:11). He does not have complete authority, for the key to the pit had to be given to him before he could loose his army. This “star” is probably Satan and the army, his demons (Eph. 6:10ff). One of the names for Satan is Lucifer, which means “brightness”; he also is compared to the “morning star” (Isa. 14:12–14). Jesus said to His disciples, “I beheld Satan as lightning fall from heaven” (Luke 10:18). When the pit was opened, smoke emerged as though the door of a furnace had been loosened. Jesus compared hell to a furnace of fire (Matt. 13:42, 50), an image that ought to make people stop and think before they jest about it. The smoke polluted the air and darkened the sun, which had already been darkened when the fourth trumpet sounded. But it is what came out of the smoke that truly terrorized mankind: an army of demons, compared to locusts. The eighth plague in Egypt was a devastating swarm of locusts (Ex. 10:1–20). People who have never encountered these insects have little idea of the damage they can do. When God wanted to judge His people, He would sometimes send locusts to devour the harvests (Deut. 28:38, 42; Joel 2). These are not literal locusts, because locusts do not have scorpionlike stings in their tails. These creatures do not devour the green vegetation; in fact, they are prohibited from doing so. This demonic army is given the assignment of tormenting all who have not been protected by the seal of God. The 144,000 men from the tribes of Israel would therefore escape this painful judgment (Rev. 7:1–8). In fact, it is likely that all who have trusted the Lord will be sealed in some special way and protected from torment. The normal lifespan of the locust is about five months (May to September), and this is the length of time that the judgment will last. These demons will sting people and thus create such pain that their victims will actually want to die, but death will flee from them (Jer. 8:3). Reading the detailed description of these creatures, we realize that John is not writing about ordinary locusts. Yet, despite its obvious symbolism, it aptly portrays a powerful enemy armed for battle. With bodies like horses but faces like men, the demons’ heads are crowned and covered with long hair. They have teeth like those of lions, and their skin is like a coat of mail. When they fly, the noise is like an army of chariots rushing by. It is unnecessary to try to “spiritualize” these symbols, or to interpret them in light of modern means of warfare. John is heaping image upon image to force us to feel the horror of this judgment. Real locusts do not have a king (Prov. 30:27), but this army follows the rule of Satan, the angel of the bottomless pit. His name is “Destroyer.” “The thief [Satan] cometh not, but for to steal, and to kill, and to destroy” (John 10:10). Real locusts are pervasive destroyers, but this army only tortures those who do not belong to the Lord. As God’s people, we can be thankful that Jesus Christ holds the keys of hell and death (Rev. 1:18) and exercises divine authority even over Satan. God has His timetable for all these events, and nothing will happen too soon or too late (2 Thes. 2:6; note also Rev. 9:15). The army from the east (vv. 13–21). It was at the golden altar of incense that the angel offered the prayers of the saints (Rev. 8:3–5); now from this same altar a voice speaks, commanding that four angels be loosed. These angels are apparently wicked, because no holy angel would be bound. Each angel is in charge of part of the vast army that follows them at their liberation, an army of 200 million beings! The army is released at a precise time, for a special purpose: to kill (not just torment) a third of the world’s population. Since a fourth of mankind has already been killed (Rev. 6:8), this means that half of the world’s population will be dead by the time the sixth trumpet judgment is completed. Are we to identify this as a literal army of men, moving in conquest across the globe? Probably not. For one thing, the emphasis in this paragraph is not on the riders, but on the horses. The description cannot fit war-horses as we know them or, for that matter, modern warfare equipment, such as tanks. To assert that this is a literal army, and to point to some nation (such as China) that claims to have 200 million soldiers, is to miss the message John is seeking to convey. The deadly power of these horses is in their mouths and tails, not in their legs. Fire, smoke, and brimstone issue from their mouths, and their tails are like biting serpents. They can attack men from the front as well as from the rear. I take it that this is another demonic army, headed by four fallen angels; and that all of them are today bound by the Lord, unable to act until God gives them permission. Why they are bound at the Euphrates River is not explained, though that area is the cradle of civilization (Gen. 2:14), not to mention one of the boundaries for Israel (Gen. 15:18). One would think that the combination of five months of torment and then death (from fire, smoke, and brimstone) would bring men and women to their knees in repentance; but such is not the case. These judgments are not remedial but retributive: God is upholding His holy Law and vindicating His suffering people (see Rev. 6:9–11). Even a casual reading of Revelation 9:20–21 reveals the awful wickedness of mankind, even in the midst of God’s judgments. The most frightening thing about Revelation 9 is not the judgments that God sends but the sins that men persist in committing even while God is judging them. Consider the sins that men and women will be committing: Demon worship, which goes hand-in-hand with idolatry (see 1 Cor. 10:19–21), will be the leading sin. Satan will be at work (always under the permissive will of God), and Satan has always wanted to be worshiped (Isa. 14:12–15; Matt. 4:8–10). A great deal of “religion” will be practiced at this time, but it will be false religion. People will worship the works of their own hands, which could well include the buildings they construct, the machines they make, and the cities they build, as well as their idols. Here are dead sinners worshiping dead gods! (see Ps. 115) Their gods will not be able to protect or deliver them, yet these people will continue to reject the true God and worship Satan and idols! Murder and theft will also be rife in those days. So will various kinds of sexual immorality. The word translated “sorcery” is the Greek word pharmakia, which means “the use of drugs.” Drugs are often used in pagan religious rites and demon worship. As we see the expansion of today’s “drug culture,” we have no problem envisioning a whole society given over to these demonic practices. Mankind will be breaking the first two Mosaic commandments by making and worshiping idols. In their murders, they will violate the sixth commandment, and in their thefts, the eighth. By their fornication, they will break the seventh commandment. It will be an age of lawlessness with “every man doing that which is right in his own eyes” (see Jud. 21:25). But God is working out His plan; and neither the sins of mankind nor the schemes of Satan will hinder Him from accomplishing His will. We have come now to the midpoint of the Tribulation (Rev. 10–14), a time during which some important events must take place. Thus far, we have covered about three-and-a-half years of this seven-year period (Dan. 9:27). During this time, Antichrist began his career as a peacemaker and a special friend to Israel; but now, his true character will be revealed. He will become a peace-breaker and a persecutor of the people of God. Things will not look bright for God’s people during this middle stage of the prophetic journey, but they will still be overcomers through the power of the King of kings and Lord of lords! CHAPTER SEVEN A TIME FOR TESTIMONY Revelation 10–11 Revelation 10–14 describes the events that will occur at the middle of the seven-year Tribulation. This explains John’s repeated mention of the three-and-a-half-year time segment in one form or another (Rev. 11:2–3; 12:6, 14; 13:5). At the beginning of this period, the Antichrist began to make his conquest by promising to protect the Jews and assist in their rebuilding of the temple in Jerusalem. But after three-and-a-half-years, he will break his agreement, invade the temple, and begin to persecute the Jewish people. However depressing the events of this middle segment of the Tribulation may be, God is not without His witness to the world. In Revelation 10–11 are three important testimonies: from a mighty angel (Rev. 10:1–11), from the two special witnesses (Rev. 11:1–14), and from the elders in heaven (Rev. 11:15–19). The Testimony of the Mighty Angel (Rev. 10:1–11) More than sixty references to angels are made in Revelation. They are God’s army sent to accomplish His purposes on earth. Believers today seldom think about these servants (Heb. 1:14), but one day in heaven we shall learn about all they did for us here. The description of the angel (vv. 1–4). This angel amazes us, for he has some of the characteristics that belong especially to the Lord Jesus Christ. John had seen and heard a “strong angel” (Rev. 5:2), and the same Greek word is here translated “mighty.” All angels excel in strength (Ps. 103:20), but apparently some have greater power and authority than others. We first saw the rainbow around the throne of God (Rev. 4:3); now it sits like a crown on the head of this messenger. The rainbow was God’s sign to mankind that He would never again destroy the world with a flood. Even in wrath, God remembers His mercy (Hab. 3:2). Whoever this angel is, he has the authority of God’s throne given to him. God is often identified with clouds. God led Israel by a glorious cloud (Ex. 16:10), and dark clouds covered Sinai when the Law was given (Ex. 19:9). When God appeared to Moses, it was in a cloud of glory (Ex. 24:15ff; 34:5). “[He] maketh the clouds His chariot” (Ps. 104:3). A cloud received Jesus when He ascended to heaven (Acts 1:9); and, when He returns, it will be with clouds (Rev. 1:7). The fact that the angel’s face is “as the sun” corresponds to the description of Jesus Christ in Revelation 1:16; his feet correspond to the Lord’s description in Revelation 1:15. His voice like a lion suggests Revelation 5:5. This being could well be our Lord Jesus Christ, appearing to John as a kingly angel. Jesus often appeared in the Old Testament as “the Angel of the Lord” (Ex. 3:2; Jud. 2:4; 6:11–12, 21–22; 2 Sam. 24:16). This was a temporary manifestation for a special purpose, not a permanent incarnation. Two other characteristics would suggest identifying the angel as Jesus Christ: the book in his hand and the awesome posture that he assumed. The little book contains the rest of the prophetic message that John will deliver. Since our Lord was the only One worthy to take the scroll and break the seals (Rev. 5:5ff), it might well be concluded that He is the only One worthy to give His servant the rest of the message. The angel’s posture is that of a conqueror taking possession of his territory. He is claiming the whole world (see Josh. 1:1–3). Of course, only the victorious Saviour could make such a claim. The Antichrist will soon complete his conquest and force the whole world to submit to his control. But before that happens, the Saviour will claim the world for Himself, the inheritance that His Father promised Him (Ps. 2:6–9). Satan roars like a lion to frighten his prey (1 Peter 5:8), but the Lion of Judah roars to announce victory (see Ps. 95:3–5; Isa. 40:12–17). We are not told why John was forbidden to write what the seven thunders uttered, the only “sealed” thing in an otherwise “unsealed” book (see Dan. 12:9; Rev. 22:10). God’s voice is often compared to thunder (Ps. 29; Job 26:14; 37:5; John 12:28–29). It is useless for us to speculate when God chooses to veil His truth (Deut. 29:29). The declaration of the angel (vv. 5–11). This declaration fills us with awe, not only because of what the angel declares, but also because of the way he declares it. It is a solemn scene, with his hand lifted to heaven as though he were under oath. But if this angel is our Lord Jesus Christ, why would He take an oath? In order to affirm the solemnity and certainty of the words spoken. God put Himself “under oath” when He made His covenant with Abraham (Heb. 6:13–20) and when He declared His Son to be High Priest (Heb. 7:20–22). He also took an oath when He promised David that the Christ would come from his family (Acts 2:29–30). The emphasis in Revelation 10:6 is on God the Creator. Various judgments have already been felt by the heavens, the earth, and the sea; and more judgments are to come. The word that is translated “time” actually means “delay.” God has been delaying His judgments so that lost sinners will have time to repent (2 Peter 3:1–9); now, however, He will accelerate His judgments and accomplish His purposes. Recall that the martyred saints in heaven were concerned about God’s seeming delay in avenging their deaths (Rev. 6:10–11). “How long, O Lord, how long?” has been the cry of God’s suffering people from age to age. God’s seeming delay in fulfilling His promises has given the scoffers opportunity to deny God’s Word and question His sincerity (see 2 Peter 3). God’s Word is true and His timing, perfect. This means comfort to saints—but judgment to sinners. In the Bible, a mystery is a “sacred secret,” a truth hidden to those outside but revealed to God’s people by His Word (Matt. 13:10–12). The “mystery of God” has to do with the age-old problem of evil in the world. Why is there both moral and natural evil in the world? Why doesn’t God do something about it? Of course, the Christian knows that God did “do something about it” at Calvary when Jesus Christ was made sin and experienced divine wrath for a sinful world. We also know that God is permitting evil to increase until the world is ripe for judgment (2 Thes. 2:7ff; Rev. 14:14–20). Since God has already paid the price for sin, He is free to delay His judgment, and He cannot be accused of injustice or unconcern. The signal for this mystery’s completion is the sounding of the seventh trumpet (Rev. 11:14–19). The last half of the Tribulation begins when the angels start to pour out the bowls, in which “is filled up [completed] the wrath of God” (Rev. 15:1). The directions that the angel gave to John (Rev. 10:8–11) should remind us of our responsibility to assimilate the Word of God and make it a part of the inner man. It was not enough for John to see the book or even know its contents and purpose. He had to receive it into his inner being. God’s Word is compared to food: bread (Matt. 4:4), milk (1 Peter 2:2), meat (1 Cor. 3:1–2), and honey (Ps. 119:103). The Prophets Jeremiah (Jer. 15:16) and Ezekiel (Ezek. 2:9–3:4) knew what it was to “eat” the Word before they could share it with others. The Word must always “become flesh” (John 1:14) before it can be given to those who need it. Woe unto that preacher or teacher who merely echoes God’s Word and does not incarnate it, making it a living part of his very being. God will not thrust His Word into our mouths and force us to receive it. He hands it to us and we must take it. Nor can He change the effects the Word will have in our lives: there will be both sorrow and joy, bitterness and sweetness. God’s Word contains sweet promises and assurances, but it also contains bitter warnings and prophecies of judgment. The Christian bears witness of both life and death (2 Cor. 2:14–17). The faithful minister will declare all of God’s counsel (Acts 20:27). He will not dilute the message of God simply to please his listeners (2 Tim. 4:1–5). The angel commissioned John to prophesy again; his work was not yet completed. He must declare God’s prophetic truth concerning (not “before”) many peoples, and nations, and tongues, and kings (Rev. 5:9). The word nations usually refers to the Gentile nations. John will have much to say about the nations of the world as he presents the rest of this prophecy. The Testimony of the Two Witnesses (Rev. 11:1–14) The ministry of the witnesses (vv. 1–6). The place is Jerusalem and the time is the first half of the Tribulation. Israel is worshiping again at its restored temple, built under the protection of the Antichrist, whose true character has not yet been revealed. To spiritualize Revelation 11:1–2 and make the temple refer to the church creates a number of serious problems. For one thing, how could John measure an invisible body of people, even if the church were still on earth? If the temple is the church, then who are the worshipers and what is the altar? And since the church unites Jews and Gentiles in one body (Eph. 2:11ff), why are the Gentiles segregated in this temple? It seems wisest to interpret this temple as an actual building in the holy city of Jerusalem (Neh. 11:1, 18; Dan. 9:24). John’s measurement of the temple is a symbolic action. To measure something means to claim it for yourself. When we sold our house in Chicago, the new owners brought in an architect to measure various areas and recommend possible changes. Had the architect shown up previous to the buyers’ commitment, we would have thrown him out. The Lord was saying through John, “I own this city and this temple, and I claim both for Myself!” The Old Testament background is found in Ezekiel 40–41 and Zechariah 2:1–3. What John did was especially significant because the Gentiles had taken over Jerusalem. Antichrist had broken his agreement with Israel (Dan. 9:27) and now he was about to use the temple for his own diabolical purposes (2 Thes. 2:3–4). All of this will be elaborated in Revelation 13. “Jerusalem shall be trodden down of the Gentiles,” said Jesus, “until the times of the Gentiles be fulfilled” (Luke 21:24). The “times of the Gentiles” began in 606 B.C. when Babylon began to devastate Judah and Jerusalem, and it will continue until Jesus Christ returns to deliver the Holy City and redeem Israel (Zech. 14). Note that the two witnesses minister during the first half of the Tribulation (Rev. 11:3; 1,260 days). Jerusalem is then overrun by the Gentiles for forty-two months, the last half of the Tribulation. Their witness is related to Israel and the temple. How tragic that the power of God and the Word of God will be outside the temple and not within as in former ages. Like the temple that Jesus left, this new house will be desolate (see Matt. 23:38). These two men are specifically called prophets (Rev. 11:3, 6), and I take this to mean prophetic ministry in the Old Testament sense, calling the nations to repent and return to the true God of Israel. Not only do these witnesses declare God’s words, but they also do God’s works and perform miracles of judgment, reminding us of both Moses and Elijah (Ex. 7:14–18; 1 Kings 17:1ff; 2 Kings 1:1–12). Some students cite Malachi 4:5–6 as evidence that one of the witnesses may be Elijah, but Jesus applied that prophecy to John the Baptist (Matt. 17:10–13). John the Baptist, however, denied that he was Elijah returned to earth (John 1:21, 25; see also Luke 1:16–17). This confusion may be explained in part by realizing that throughout Israel’s history, God sent special messengers—“Elijahs”—to call His people to repentance; so in this sense, Malachi’s prophecy will be fulfilled by the witnesses. Instead of relating the ministry of the witnesses to Moses and Elijah, the angel who spoke to John connected their ministry with Zerubbabel and Joshua the high priest (Zech. 4). These two men helped to reestablish Israel in Palestine and to rebuild the temple. It was a discouraging task, and the Gentiles made it even more difficult; but God provided the special power they needed to get the work done. This truth is an encouragement to God’s servants in all ages, for the work of the Lord is never easy. The martyrdom of the witnesses (vv. 7–10). This comes only when they have finished their testimony. God’s obedient servants are immortal until their work is done. “The beast” (Antichrist) is now in power and wants to take over the temple; but he cannot succeed until the two witnesses are out of the way. God will permit him to slay them, for no one will be able to make war against “the beast” and win (Rev. 13:4). The witnesses will not even be permitted decent burial (see Ps. 79:1–3). But even this indecency will be used by God to bear witness to mankind. No doubt the TV cameras in Jerusalem will transmit the scene to people around the world, and the news analysts will discuss its significance. The earth-dwellers will rejoice at their enemies’ removal and will celebrate a “satanic Christmas” by sending gifts to one another. It thus would appear that the power of the two witnesses will not be limited to Jerusalem, but that they will be able to cause things to happen in other parts of the world. These two prophets will definitely have a relationship with Israel; and the world, for the most part, has not approved of the nation Israel. In the middle of the Tribulation, “the beast” will turn against Israel and begin to persecute the Jews. The two witnesses will not be around to protect the nation and a frightening anti-Semitic movement will ensue. Jerusalem is called a “great city” (Rev. 11:8); and from a human viewpoint, this is a true statement. But God looks at men and nations from a spiritual viewpoint. To Him, Jerusalem will be considered as polluted and worldly as Sodom and as rebellious and proud as Egypt. The resurrection of the witnesses (vv. 11–14). Miraculously, the two witnesses are not only raised from the dead, but caught up into heaven! God rescues them from their enemies and gives a solemn witness to the watching world. The world’s great joy suddenly becomes great fear. (Note the word great in Rev. 11, repeated eight times.) Are we to interpret the three-and-a-half days literally? Or does the phrase simply mean “after a short time”? It seems too specific to mean that. Does it symbolize a longer period, say three-and-a-half years? It is not likely that two dead bodies would be kept lying in a city street for more than three years. Perhaps this is a picture of a rapture of all the saints in the midst of the Tribulation, and the three-and-a-half years covers the first half of the period. If so, then what is symbolized by the death of the two witnesses? This interpretation solves one problem only to create another. These days appear to be literal days, just as the forty-two months in Revelation 11:2 are literal months. The Bible does not explain why this length of time was chosen and it is useless for us to speculate. Our Lord’s friends watched Him ascend to heaven (Acts 1:9–12), but the witnesses’ enemies will see them resurrected and will be shaken with fear. Their fear will increase when a great earthquake occurs, killing 7,000 men and destroying a tenth part of Jerusalem. A great earthquake occurred when the sixth seal was opened (Rev. 6:12), and there will be a greater one when the seventh vial is poured out (Rev. 16:18–20). The Testimony of the Elders (Rev. 11:15–19) We have been waiting since Revelation 8:13 for this third “woe” to arrive and now it is here. When the seventh angel blew the trumpet, three dramatic events occurred. An announcement of victory (v. 15). These “great voices” were probably the choirs of heaven. The great announcement is that the kingdom (John uses the singular because “the beast” now has the world under his control) of this world belongs to Jesus Christ. Of course, Christ does not claim His royal rights until He returns; but the victory has already been won. Satan offered Him the world’s kingdoms, but He refused the offer (Matt. 4:8–9). Instead, He died on the cross, arose, and returned victoriously to heaven; and there the Father gave Him His inheritance (Ps. 2:4–9). However, we must not incorrectly assume that our Lord is not reigning today, because He is. According to Hebrews 7:1–2, Jesus Christ is “King of righteousness” and “King of peace.” He is enthroned with the Father (Rev. 3:21), and He will reign until He defeats all His foes (1 Cor. 15:25). Today, He rules over a spiritual kingdom; but in that future day, He will reign over the nations of the world and rule with a rod of iron. No matter how difficult the circumstances might be, or how defeated God’s people may think they are, Jesus Christ is still King of kings and Lord of lords, and He is in control. One day, we shall triumph! An acclamation of praise (vv. 16–18). The elders left their own thrones and prostrated themselves in worship before God’s throne. They gave thanks for three special blessings: that Christ reigns supremely (Rev. 11:17), that He judges righteously (Rev. 11:18), and that He rewards graciously (Rev. 11:18). In Revelation 4:10–11, the elders praised the Creator; and in Revelation 5:9–14, they worshiped the Redeemer. Here the emphasis is on the Conqueror and the King. Keep in mind that in John’s day the church on earth looked as though it were defeated, for Rome was the conqueror and king. John was reminding the saints that they were “a kingdom of priests” reigning with the Saviour (Rev. 1:5–6). It may seem at times that the throne of heaven is empty, but it is not. Jesus Christ has both power and authority—in fact, all authority (Matt. 28:18, where the word power means “authority”). “Thou … hast begun to reign” is a good translation. Christ not only reigns supremely, but He judges righteously (Rev. 11:18). The Lamb is also the Lion! In Revelation 11:18, we have a “table of contents” for the remainder of the Book of Revelation. These events did not take place the instant the angel blew his trumpet; he simply signaled the beginning of the process, and now these events would take place as planned. “The nations were angry.” What do the nations have to be angry about? Certainly the Lord has been good and gracious to them. He has provided their needs (Acts 14:15–17; 17:24–31), assigned their territories, and graciously postponed His judgment to give men opportunity to be saved. Even more, He sent His Son to be the Saviour of the world. Today, God offers forgiveness to the nations! What more could He do for them? Then, why are the nations angry? Because they want to have their own way. “Why do the heathen [the nations] rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His anointed [Christ], saying, ‘Let us break Their bands asunder, and cast away Their cords from us’ ” (Ps. 2:1–3). They want to worship and serve the creature instead of the Creator (Rom. 1:25). Like adolescent children, the nations want to cast off all restraint; and God will permit them to do so. The result will be another “Babylon” (Rev. 17–18), man’s last attempt to build his Utopia, a “heaven on earth.” Note the change in attitude shown by the nations of the world. In Revelation 11:2, the nations ruthlessly take over Jerusalem. In Revelation 11:9, they rejoice at the death of the two witnesses. But now they are angry; their arrogance and joy did not last very long. This belligerent attitude finally will cause the nations to unite to fight God at the great battle of Armageddon. “And Thy wrath is come.” The word translated “angry” in Revelation 11:18 is the verb form of the word translated “wrath.” But man’s wrath can never equal the wrath of the Lamb (Rev. 6:16–17). Even Satan’s wrath, as cruel as it is, is no match for God’s wrath (Rev. 12:17). There was intense suffering in the first half of the Tribulation, but only the last half will reveal the wrath of God (Rev. 11:18; 14:10; 16:19; 19:15). There are two Greek words for anger: thumos, which means “rage, passionate anger,” and orge, used here, which means “indignation, a settled attitude of wrath.” God’s anger is not an outburst of temper; it is holy indignation against sin. Both of these Greek words are used in Revelation to describe God’s anger: orge is used only four times; thumos, seven (Rev. 14:10, 19; 15:1, 7; 16:1, 19; 19:15). God’s anger is not dispassionate, for He hates sin and loves righteousness and justice; but neither is it temperamental and unpredictable. “And the time of the dead, that they should be judged” takes us to the very end of God’s prophetic program. In one sense, every day is a “day of the Lord” because God is always judging righteously. God is long-suffering toward lost sinners and often postpones judgment, but there will be a final judgment of sinners and none will escape. This judgment is described in Revelation 20:11–15. There will also be a judgment of God’s children, known as “the Judgment Seat of Christ” (Rom. 14:10–13; 1 Cor. 3:9–15; 2 Cor. 5:9–11). God will reward His faithful servants (Matt. 25:21) and the sufferings they experienced on earth will be forgotten in the glory of His presence. Though God’s children will not be judged for their sins (that judgment took place on the cross), they will be judged for their works and rewarded generously by the Master. The Judgment Seat of Christ will take place in heaven after Christ has called His people home. When He returns to earth to establish His kingdom, the saints will be ready to reign with Him, with every blemish of the church removed (Eph. 5:25–27; Rev. 19:7–8). Today, we groan as we serve God, because we know only too well our handicaps and blemishes; but one day, we shall serve Him perfectly! “Them that destroy the earth” refers to the rebellious earth-dwellers who will not submit to God. How ironic that these people live for the earth and its pleasures, yet at the same time are destroying the very earth that they worship! When man forgets that God is the Creator and he is the creature, he begins to exploit his God-given resources, and this brings destruction. Man is a steward of creation, not the owner. As mentioned before, Revelation 11:18 is a summary statement of events yet to come. It is heaven’s song of praise for the Lord’s faithfulness to accomplish His purposes in the world. Again, it appears strange to us that heavenly beings can sing about judgment. Perhaps if we had more of the throne’s perspective, we would be able to join their praises. An assurance of God’s faithfulness (v. 19). This chapter opened with a temple on earth, but now we see the temple in heaven. The focus of attention is on the ark of God, the symbol of God’s presence with His people. In the Old Testament tabernacle and temple, the ark stood behind the veil, in the holy of holies. God’s glory rested on the ark, and God’s Law was within the ark, beautifully illustrating that the two must never be separated. He is the holy God and must deal righteously with sin. But He is also the faithful God who keeps His promises to His people. It was the ark of God that led Israel through the Jordan and into their inheritance (Josh. 3:11–17). This vision of the ark would greatly encourage God’s suffering people to whom John sent this book. “God will fulfill His promises!” John was saying to them. “He will reveal His glory! Trust Him!” Once again, John saw and heard the portents of a storm (see Rev. 4:5; 8:5). Greater judgment is about to fall on the rebellious people of earth! But God’s people need not fear the storms for He is in control. The ark reminds them of His presence and the faithfulness of His promises. And on that ark was the mercy seat on which the blood was sprinkled each Day of Atonement (Lev. 16:15–17). Even in wrath, God remembers His mercy (Hab. 3:2). The stage is now set for the dramatic appearance of “the beast,” Satan’s masterpiece, the false Christ who will control the world. Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, pp. 581–601). Wheaton, IL: Victor Books.

Heaven is a place of worship, and God’s people shall worship Him throughout all eternity. Perhaps it would be good for us to get in practice now! A study of will certainly help us better understand how to worship God and give Him the glory that He deserves.

If is God’s inspired outline of this book, then ushers us into the third division: “the things which shall be hereafter.” In fact, that is exactly what God said to John when He summoned him to heaven! It would appear that, in this experience, John illustrates what will