vi. the seven trumpets 8:6-11:19 - clover...

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Ted Kirnbauer (11/23/14)

VI. THE SEVEN TRUMPETS 8:6-11:19

THE FIRST TRUMPET

8:6 And the seven angels who had the seven trumpets prepared themselves to sound them. 8:7 The first sounded, and there came hail and fire, mixed with blood, and they were thrown to the earth; and a third of the earth was burned up, and a third of the trees were burned up, and all the green grass was burned up.

The judgments that follow are very similar to the judgments in Egypt found in Exodus.

There, the judgment was on the nation which persecuted God’s people. “ … The people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God” (Exodus 2:23). In Revelation 8 the judgment is in response to the prayers of God’s murdered people. Note the similarity and the downward motion:

Then the LORD said to Moses, "Stretch out your hand toward heaven, so that there may be hail in all the land of Egypt, on man and beast and every plant of the field, in the land of Egypt." Then Moses stretched out his staff toward heaven, and the LORD sent thunder and hail, and fire ran down to the earth. And the LORD rained hail upon the land of Egypt. There was hail and fire flashing continually in the midst of the hail, very heavy hail, such as had never been in all the land of Egypt since it became a nation. The hail struck down everything that was in the field in all the land of Egypt, both man and beast. And the hail struck down every plant of the field and broke every tree of the field. Only in the land of Goshen, where the people of Israel were, was there no hail. (Exodus 9:22-26)

When this prophetic letter was read in the churches of Asia, many would catch the likeness to God’s dealings with Egypt, and they knew that those plagues were the prelude to the wonderful deliverance that followed. The likeness of these trumpets to the time of the Exodus would produce a note of encouragement in the context of God’s repeated poundings on the world of man. “Then I will lay my hand on Egypt and bring my hosts, my people the children of Israel, out of the land of Egypt by great acts of judgment” (Exodus 7:4) (Linden)

The first judgment is described as a violent storm of hail and fire (probably lightning) mixed with blood (Ex. 9:13-35). The blood in the storm need not be taken as literal human or animal blood, but is vivid terminology used to describe the rain's color. In the same way, the moon in Joel 2:31 is said to turn into blood, but few think that an actual chemical change is being spoken of, rather it's a change in appearance (2 Ki. 3:22). The damage caused by the storm is so great that a third of all the grass and trees are destroyed.

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THE SECOND TRUMPET 8:8 The second angel sounded, and something like a great mountain burning with fire was thrown into the sea; and a third of the sea became blood, 8:9 and a third of the creatures which were in the sea and had life, died; and a third of the ships were destroyed.

The blast of the second trumpet brings about another judgment upon the earth. Here John sees a huge blazing mass of matter - so immense that he describes it as a mountain - falling from heaven into the sea. The contamination from it spreads so far that a third of the creatures in the sea are killed and a third of the ships in the sea are destroyed (Ex. 7:20, 21).

THE THIRD TRUMPET

8:10 The third angel sounded, and a great star fell from heaven, burning like a torch, and it fell on a third of the rivers and on the springs of waters. 8:11 The name of the star is called Wormwood; and a third of the waters became wormwood, and many men died from the waters, because they were made bitter.

The third trumpet judgment is like the second, only it affects a third of the fresh water rather than the sea. The contamination of the drinking water recalls the first plague in Egypt (Ex. 7:20-25; Jer. 9:15). The star (or meteor) is called Wormwood, the name of a bitter herb used in making an alcoholic beverage. Although wormwood itself is not poisonous, when the waters are affected, it leads to the death of many and probably the suffering of many more (see Ex. 15:23 ff. where bitter waters are made sweet).

THE FOURTH TRUMPET

8:12 The fourth angel sounded, and a third of the sun and a third of the moon and a third of the stars were struck, so that a third of them would be darkened and the day would not shine for a third of it, and the night in the same way. 8:13 Then I looked, and I heard an eagle flying in midheaven, saying with a loud voice, "Woe, woe, woe to those who dwell on the earth, because of the remaining blasts of the trumpet of the three angels who are about to sound!"

With the sounding of the fourth trumpet, a darkening of the heavenly luminaries occurs (Ex. 10:21-23; Joel 2:30, 31; 3:15). Darkness upon the earth was a common sign of judgment (Ex. 10:21; Amos 5:18; Isa. 13:10) and here it serves as a warning of the judgment yet to come. Whether this judgment comes directly from the hand of God or is caused by an eclipse, the duration of light is decreased by one third. The effects of the first four trumpet judgments are devastating, though limited in their extent (i.e. they affect only 1/3 of the earth). The objects of these judgments are things which are normally taken for granted. “The beauty and benefit of trees and the luxury of green grass rarely cause men to give thanks to their Creator. In the same way, most men ignore the loveliness of the sea with its abundant resources as well as the majesty of a mightily flowing river, or the pure fountains and springs that abound in the natural world. The sun which brings light and heat to

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the earth, the stars and the moon which decorate the sky, and reflect the glory of God (Ps. 19:1-6), rarely prompt men to praise Him (Ro. 1:20)” (Walvoord, The Revelation of Jesus Christ, 157). These gifts, so graciously given to an undeserving world, will fall under judgment that is so dramatic that men will no longer be able to ignore the fact that they are from the very hand of God. However, great as these judgments are, they cannot compare to the severity of what is to come. Verse 13 serves as a transition between the first four trumpets and the last three. The first four were directed at nature, the last three will affect man directly. An eagle appears in John's sight announcing the coming of three woes. The eagle, a powerful bird that swiftly moves toward its prey, appropriately represents the coming judgments of God (Deut. 28:49; Hos. 8:1; Hab. 1:8; Job 39:26). It is in mid-heaven where it can be seen by all, and its great voice cannot go unnoticed. The three woes that it announces are obviously references to the remaining three trumpets. The earth dwellers, those to whom the prayers in 6:10 are directed, are about to face the wrath of God directly (Rev. 9:4, 20; 3:20). The first two of the remaining trumpets are found in chapter nine, followed by two major visions (the little book; 10:1-11 and the two witnesses; 11:13). After those visions, the last trumpet will sound (11:14, 15).

THE FIFTH TRUMPET (The First Woe - 9:1-12)

9:1 Then the fifth angel sounded, and I saw a star from heaven which had fallen to the earth; and the key of the bottomless pit was given to him. 9:2 He opened the bottomless pit, and smoke went up out of the pit, like the smoke of a great furnace; and the sun and the air were darkened by the smoke of the pit.

At the beginning of the first woe, John sees a star which has fallen from heaven. This star most likely refers to an angel* due to the personal attributes used in describing it (angels are also referred to as stars in Job 38:7; Isa. 14:12 [Satan; cf. Lk. 10:18]). The angel possesses the key to the abyss (20:1). The word "abyss" literally means "the bottomless place." The abyss is a prison house for demonic beings, that is, angels who have rebelled against God (11:7; 17:8; 20:1, 3; Jude 6). It is pictured as being located in the center of the earth with an entrance like a great shaft or a well with a lid covering it. When the angel unlocks and opens the door, smoke pours out in such volume that the sun is darkened even further (see 8:12,13) - suggesting judgment, doom, and torment (9:2, 17, 18; 18:9, 18; 19:3). *NOTE: The angel could very well be an evil angel if peptwko,ta carries the idea of judgment. When used with a

star, however, that conclusion becomes less apparent. If this was a reference to Satan, it seems that it would be more than a passing detail in the unfolding of one of the trumpet judgments. However, it’s interesting to note that pi,ptw

is the passive idea conveyed in ba,llw (A&G, 659) which is applied to Satan in 12:9 - e.blh,qh ei.j th.n gh/n kai. oi a'ggeloi au.tou/ met au.tou/ e.blh,qhsan. Also see Luke 10:18 where pi,ptw is used of Satan - ei=pen de. auvtoi/j( VEqew,roun to.n Satana/n w`j avstraph.n evk tou/ ouvranou/ peso,nta)

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9:3 Then out of the smoke came locusts upon the earth, and power was given them, as the scorpions of the earth have power. 9:4 They were told not to hurt the grass of the earth, nor any green thing, nor any tree, but only the men who do not have the seal of God on their foreheads. 9:5 And they were not permitted to kill anyone, but to torment for five months; and their torment was like the torment of a scorpion when it stings a man. 9:6 And in those days men will seek death and will not find it; they will long to die, and death flees from them. 9:7 The appearance of the locusts was like horses prepared for battle; and on their heads appeared to be crowns like gold, and their faces were like the faces of men. 9:8 They had hair like the hair of women, and their teeth were like the teeth of lions. 9:9 They had breastplates like breastplates of iron; and the sound of their wings was like the sound of chariots, of many horses rushing to battle. 9:10 They have tails like scorpions, and stings; and in their tails is their power to hurt men for five months.

Though this woe is similar to the eighth plague of Egypt (Ex. 10:5, 12, 15), the principle OT passage to which this judgment refers is Joel 1-2. In Joel, a locust invasion serves as a harbinger of the Day of the Lord (Joel 2:11). There, locusts are portrayed as mighty men of war, tireless in their running (Joel 2:5). They are adept at scaling walls and do not break their ranks (Joel 2:7, 8). All is in confusion at their onslaught and their destruction is complete (Joel 2:3). While the locusts spoken of in Joel were insects common to the land of Israel, the description, origin, and power of these creatures is sufficient to demonstrate that insects are not in view. John is no doubt describing demonic beings sent to inflict pain upon the unbelieving. They look like war-horses, strong and irrepressible in their assault (Joel 2:4). The fact that they wear crowns demonstrates that they will have an overwhelming victory in their conquest. Possessing the faces of men suggests intelligence and cunning. They have hair like a woman and teeth with which they voraciously attack their prey (Joel 1:6). They cannot be killed or hindered as they have breastplates of iron. Locusts would be expected to have wings, so these have them, but they are of such number and power that they sound like chariots jostling in their running (Joel 2:4,5). The sting in their tails indicates they have the ability to inflict great pain. Even though they will torment men, the only power they have is derived from God (9:4-6) and they cannot kill anyone. Israel was familiar with locust plagues, but the grotesque description, the power, and number of these creatures found in John's vision can only bring a sense of utter helplessness and terror to those who do not have the seal of God.

9:11 They have as king over them, the angel of the abyss; his name in Hebrew is Abaddon, and in the Greek he has the name Apollyon.

The angel that presides over the abyss will lead this demonic army in its attack. The angel's name is literally, "the Destroyer" which John has given in both Hebrew and Greek to accommodate those who do not understand Hebrew.

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The actual identity of this angel is in question. Satan is called the “Destroyer" once in the OT and the NT refers to him as the "prince of the power of the air" (Eph. 2:2), the "prince of this world” (Jn. 14:30), and the "prince of demons" (Matt. 9:34; 12:24). However, it is also clear that there is a hierarchy among both demons and angels (Eph. 6:12). Although it’s possible that this is Satan, because his sphere of activity is related to the abyss, it seems better to view this angel as directed by Satan, though not Satan himself.

9:12 The first woe is past; behold, two woes are still coming after these things. The anguish caused by the first woe is incomprehensible. However, the suffering men will face is not yet over, for there are still two woes to come.

THE SIXTH TRUMPET (The Second Woe - 9:13-21)

9:13 Then the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God,

The sixth trumpet (the second woe) is introduced by a voice coming from the horns of the golden altar (on each of the corners of the altar was a horn, intended mainly for decoration). The fact that the altar is again mentioned reminds the reader of the prayers of vengeance which came from it before (6:9; 8:3). The sixth trumpet judgment is a further answer to those prayers (8:1-5).

9:14 one saying to the sixth angel who had the trumpet, "Release the four angels who are bound at the great river Euphrates." 9:15 And the four angels, who had been prepared for the hour and day and month and year, were released, so that they would kill a third of mankind. 9:16 The number of the armies of the horsemen was two hundred million; I heard the number of them.

Four angels which are bound to the river Euphrates are commanded to be released. These angels are most likely evil since they are bound, they lead a demonic cavalry (9:17-19), and are connected with the Euphrates River which is often associated with evil in the Bible (i.e. it is the place where human sin began, where the first murder occurred, where the first war confederacy was made, and where a vast system of Babylonian idolatry originated. It was considered as the boundary between Israel and her chief enemies. It will also have a prominent place in the last days [Zech. 5; Rev. 16:12]). Though these angels are evil, God has been preparing them for this specific time. Apparently, they will lead a demonic army so vast that it will spread out as far as the eye can see. Their mission is to kill one third of all men who have not received the seal of God (Rev. 7:3, 4). None can escape their wrath. Thus, the torment of the first woe gives way to the widespread massacre of the second. Under the fourth seal a fourth of mankind died (6:8). Now a third more face the same doom. These two judgments alone account for the death of over half of the world's population.

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9:17 And this is how I saw in the vision the horses and those who sat on them: the riders had breastplates the color of fire and of hyacinth and of brimstone; and the heads of the horses are like the heads of lions; and out of their mouths proceed fire and smoke and brimstone. 9:18 A third of mankind was killed by these three plagues, by the fire and the smoke and the brimstone which proceeded out of their mouths. 9:19 For the power of the horses is in their mouths and in their tails; for their tails are like serpents and have heads, and with them they do harm.

Though this group is said to be an army, the emphasis in the following description falls on the horses rather than the riders. Both riders and horses have breastplates that looked like fire, hyacinth (a term used for any dark color, though usually dark blue - perhaps the appearance of dusky blue smoke) and brimstone (an element made of sulfur which was light yellow in color). These elements are associated with hell (Rev. 14:10; 19:20; 21:8) and are referred to as three plagues in Rev. 9:18. The horses, not the riders, are the instruments of death. Breathing fire, brimstone, and smoke, they have heads like lions designed for cruelty, destruction and death, and tails like serpents capable of inflicting great pain. Though John is describing what he actually saw, the imagery is more than likely intended to convey the nature of these beings (like the locusts in 9:1-12) and the dread they bring rather than describing an actual creature with these features. The imagery coveys the idea that these creatures are horrible beyond imagination, full of hatred and wrath.

9:20 The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, so as not to worship demons, and the idols of gold and of silver and of brass and of stone and of wood, which can neither see nor hear nor walk; 9:21 and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts.

The two thirds that survive the slaughter provide a graphic picture of man's rebellion against God. Though they have been tormented and killed by demons, they refuse to turn from idolatry, which is in reality a type of demon worship (Deut. 32:17; Ps. 106:37; I Cor. 10:19, 20). In addition, they continue in gross sin such as murder, magic (the belief in magic charms, spells, and the use of drugs), immorality, and theft (either direct acts of stealing or indirectly by means of deceit).

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PARENTHESIS (10:1-11:13)

10:1-11:13 serves as a transition from the second (9:13-21) to the third (11:14) woe. Just as the seventh seal was preceded by two visions, so is the seventh trumpet (the third woe). The events that are spoken of here occur during the last half of the tribulation period but are not included in the contents of the second or third woe.

THE LITTLE BOOK (10:1-11)

10:1 And I saw another strong angel coming down out of heaven, clothed with a cloud;

and the rainbow was upon his head, and his face was like the sun, and his feet like

pillars of fire;

The angel that appears is remarkable in strength like the one in 5:2. The clouds in which he descends (clouds are often a vehicle on which heavenly beings ascend and descend - Dan. 7:13; Acts 1:9; I Thess. 4:17) and the attributes given to him, namely, the light that issues from him (appearing as a rainbow or halo around is head when refracted in the cloud) and his face shining like the sun (as did Christ's - Rev. 1:16), reveal the glory given to him by God. His legs, like pillars of fire, indicate judgment. In his hand is a little book. Though the contents remain undivulged, it probably contained the commission given to John in 10:11 (as in Ezek. 3:2, 11). It may be that there was again a need to remind him of his prophetic ministry since he was probably filled with awe and dread of all the things he had seen, and needed strength to continue.

10:2 and he had in his hand a little book which was open. And he placed his right foot

on the sea and his left on the land;

The angel's action of planting his feet on the sea and on the land indicates that he is either taking possession of the entire world, or is making a formal proclamation that he will do so soon (cf. Deut. 11:24). The completeness of this judgment contrasts the judgments that came before which were only partial in nature.

10:3 and he cried out with a loud voice, as when a lion roars; and when he had cried

out, the seven peals of thunder uttered their voices.

The roar of the voice of the angel depicts the majesty and power of God whom he represents. The angel’s cry is accompanied by a voice like the sound of seven thunders (Jn. 12:28 -29) - probably God's voice as He sits in judgment (I Sam. 7:10; Job 26:14; Ps. 18:13).

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10:4 And when the seven peals of thunder had spoken, I was about to write; and I

heard a voice from heaven saying, "Seal up the things which the seven peals of

thunder have spoken, and do not write them."

Though John intended to write what he heard in obedience to his original commission (Rev. 1:19), he was forbidden from doing so.

10:5 And the angel whom I saw standing on the sea and on the land lifted up his right

hand to heaven,

10:6 and swore by Him who lives forever and ever, who created heaven and the things

in it, and the earth and the things in it, and the sea and the things in it, that there shall

be delay no longer,

10:7 but in the days of the voice of the seventh angel, when he is about to sound, then

the mystery of God is finished, as He preached to His servants the prophets.

The angel raising his hand toward heaven (a customary posture in taking an oath) swore by the Eternal One who created all that exists (Gen. 1; Ex. 20:11; Isa. 37:16; 42:5; Ps. 33:6) that there is no longer any time (in answer to the question in Rev. 6:10). The final trumpet is about to blast, fulfilling the predictions in the OT (Jer. 25:29-31; Hos. 11:10; Joel 3:16; Amos 1:2; 3:8). The end of the seventh trumpet is climaxed by the coming of the Messianic Kingdom, here called a mystery, for it will remain hidden from the world until it is revealed in its glory in that day.

10:8 And the voice which I heard from heaven, I heard again speaking with me, and

saying, "Go, take the book which is open in the hand of the angel who stands on the

sea and on the land."

10:9 And I went to the angel, telling him to give me the little book. And he said to me,

"Take it, and eat it; and it will make your stomach bitter, but in your mouth it will be

sweet as honey."

10:10 And I took the little book out of the angel's hand and ate it, and it was in my

mouth sweet as honey; and when I had eaten it, my stomach was made bitter.

10:11 And they said to me, "You must prophesy again concerning many peoples and

nations and tongues and kings."

Like Ezekiel (Ezek. 3:3), John took the little book and ate it. The book was initially sweet, for John was informed of the holy will of God (Ps. 119:103). However, when the book was digested, it became bitter in his stomach for its contents, which are soon to be revealed, are persecutions, grief, apostasy, and judgment.

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THE TWO WITNESSES (11:1-13)

The parenthesis begun in 10:1 continues in chapter 11. The narrative does not advance, but gives further details about the events that must take place during the last half of the tribulation period (see notes under 10:1).

11:1 And there was given me a measuring rod like a staff; and someone said, "Rise

and measure the temple of God, and the altar, and those who worship in it.

11:2 "And leave out the court which is outside the temple, and do not measure it, for it

has been given to the nations; and they will tread under foot the holy city for forty-

two months.

John is instructed to take a bamboo-like reed and measure the temple with it. Here the act of measuring, though symbolic in nature, draws attention to the fact that God is evaluating His property or is at least marking it off as His own (Ezek. 40-42; Zech. 2:1-5; Rev. 21:15 ff.). Only the temple and the worshipers around the brazen altar are measured. Those things outside the temple are of no concern for they are excluded from the favor of God. They are the profane, the enemies of God’s people, the ones who will bring destruction to Jerusalem (Dan. 8:9-14).

11:3 "And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth." 11:4 These are the two olive trees and the two lampstands that stand before the Lord

of the earth.

11:5 And if anyone desires to harm them, fire proceeds out of their mouth and devours

their enemies; and if anyone would desire to harm them, in this manner he must be

killed.

11:6 These have the power to shut up the sky, in order that rain may not fall during

the days of their prophesying; and they have power over the waters to turn them into

blood, and to smite the earth with every plague, as often as they desire.

In spite of the hatred of God, and opposition toward His people, God will proceed with His witness to the world through two men. [OT law required that two witnesses be present for a complete legal testimony in order to secure a conviction (Deut. 17:6; 19:15; Num. 35:30; Heb. 10:28).] Although one cannot be dogmatic as to the witnesses’ identity, Moses and Elijah seem to be the most probable individuals due to the description of the judgments that follow. Like Moses and Elijah, these witnesses are able to send fire from heaven (II Kin. 1:10), shut off the rain from the sky (I Kin. 17:1 - the use of solar months and the duration of the lack of rain is identical both here and in the case of Elijah; Lk. 4:25; Ja. 5:17), turn water into blood, and smite the earth with other plagues (Ex. 7:14 - 11:10; especially 7:14-18). The fact that these prophets possess such powers explains how they withstand their enemies for so long.

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In addition to the similarity of judgments, Malachi predicted that Elijah would come before the day of the Lord (Mal. 4:5) [which was only partially fulfilled in John the Baptist (Lk. 1:17)]. Likewise, the prediction that a prophet like Moses would arise gave a similar expectation of Moses’ return (Deut. 18:18; Jn. 6:14; 7:40). Both Moses and Elijah were present at the transfiguration as well, which was a foretaste of Christ’s coming in glory (Lk. 9:28-36). The witnesses’ dress suited their message. Sackcloth, a garment made from hair, was often worn when expressing sorrow or penitence (Matt. 11:21), but was also a token of the need of repentance due to impending judgment (Isa. 22:12; Jer. 4:8; 6:26; Jon. 3:5, 6, 8). Their description as olive trees and lampstands comes from Zechariah (Zech. 4:2, 3, 11-14), but John uses it with considerable freedom. In Zechariah the olive trees symbolized the Holy Spirit (Zech. 4: 4-6) who supplies the lampstand with a never-ending flow of oil to keep the lamp burning. The lamp and the light coming from it were symbolic of the testimony of Israel bearing light and truth before the pagan nations (also Isa. 60:1-3; Ezek. 5:5-6). The imagery in Revelation is similar. These witnesses, empowered by the Holy Spirit, supply the nations around them with a light in this bleak period of the human history. Revelation 11:1-2 states that the gentiles will tread the holy city underfoot for forty-two months and that God will give power to His two witnesses, and they will prophesy one thousand two hundred and sixty days. Since the entire tribulation period is seven years (eighty-four months), these events must take place in the middle of it.

11:7 And when they have finished their testimony, the beast that comes up out of the

abyss will make war with them, and overcome them and kill them.

11:8 And their dead bodies will lie in the street of the great city which mystically is

called Sodom and Egypt, where also their Lord was crucified.

11:9 And those from the peoples and tribes and tongues and nations will look at their

dead bodies for three and a half days, and will not permit their dead bodies to be laid

in a tomb.

11:10 And those who dwell on the earth will rejoice over them and make merry; and

they will send gifts to one another, because these two prophets tormented those who

dwell on the earth.

Though God continues to give grace to a world who hates Him, it is of little avail. Jerusalem has become so morally degraded that it is mystically called Sodom (Isa. 1:9-17; Ezekiel 16:44-49, 55-58; Matt. 10:15; 11:23), and it is so opposed to the true God that it is likened to Egypt (cf. Ezek. 23:3, 8, 19). The prophets are martyred as their Master was before them. Their bodies are left lying in the streets, an act of great indignity and shame (cf. Ps. 79:3; I Kin. 13:22). The Beast (i.e. Antichrist - 17:8-14; Dan. 7:3, 7 ff.), gains the victory. With the prophets’ death the last words of God to the world are finished. No more opportunity will be given to man, yet jubilation fills the streets. People raise their voices in merriment and pass gifts to one another in ecstatic celebration. This is the only time in the Book of Revelation

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the world is said to rejoice. For three and half years they have suffered physical affliction, mental torment and conviction at the hands of God’s witnesses. Now they are dead, gone forever.

11:11 And after the three and a half days the breath of life from God came into them,

and they stood on their feet; and great fear fell upon those who were beholding them.

11:12 And they heard a loud voice from heaven saying to them, "Come up here." And

they went up into heaven in the cloud, and their enemies beheld them.

11:13 And in that hour there was a great earthquake, and a tenth of the city fell; and

seven thousand people were killed in the earthquake, and the rest were terrified and

gave glory to the God of heaven.

In three and a half days, however, the exultation of the world is cut short for God sends the breath of life back into His witnesses and they stand to their feet (Ezek. 37:5, 10). Merriment turns to panic and festivity to dread, for murder, the ultimate weapon of mankind has failed. As the witnesses ascend into heaven at the beckon of a heavenly voice, a great earthquake (Ezek. 38:19-20) hits, destroying a tenth of the city and killing 7,000 in it. Seeing this frightening power, those remaining in the city repent and give glory to God.

11:14 The second woe is past; behold, the third woe is coming quickly.

Although the second woe (the sixth trumpet) ended in 9:20-21, its termination is formally announced here in conjunction with introducing the third and final woe (the seventh trumpet).

THE SEVENTH TRUMPET (The Third Woe; 11:15-18:24)

The seventh trumpet (the third woe) ushers in the final stage of the divine purpose. It does not introduce the end, but rather the period of the end (10:7) which includes the seven bowls. Between the sounding of the seventh trumpet and the result of its sounding (chapts. 15-18), three chapters are interposed (12-14) to tell how the beast is to be revealed and the causes and consequences of the revelation. Chapters 12-14 take the reader back in time, probably even prior to chapter four.

11:15 And the seventh angel sounded; and there arose loud voices in heaven, saying,

"The kingdom of the world has become the kingdom of our Lord, and of His Christ; and

He will reign forever and ever."

At the sounding of the trumpet comes the characteristic anticipatory outburst of praise by the hosts of heaven. From now on John will switch back and forth from heaven to earth to reveal that heavenly powers are the source of all that will transpire on earth. So certain are the events that are about to take place that they can be referred to as already happening - the kingdom of the world has become the kingdom of our God. This great eschatological event that establishes

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once and for all the universal sovereignty of God is a prevalent theme in the OT (Isa. 9:6,7; Dan. 2:31-45; 7:13 ff.; Zech 14:9) and in the book of Revelation (1:6, 9; 5:10; 11:17; 12:10; 19:16; 20:4; 22:5). It is now upon us and the period of man’s rebellion is at its close. The kingdom (singular) of the world reveals that behind the many diverse empires that appeared in human history, there is a single source of authority. This will be manifested in a concentrated form with antichrist as the ruler. At one time this kingdom was offered to Christ for a single act of worship (Matt. 4:6-9), which He rejected. Now this world empire will be forcefully taken from the enemy and given back into the hands of the rightful owner (also celebrated in 12:10; 19:6, 16). It will then become the millennial kingdom of the Lord on earth (Rev. 20:4-6) which eventually blends into the eternal kingdom (21:1-4; 22:3-5).

11:16 And the twenty-four elders, who sit on their thrones before God, fell on their

faces and worshiped God,

11:17 saying, "We give Thee thanks, O Lord God, the Almighty, who art and who wast,

because Thou hast taken Thy great power and hast begun to reign.

11:18 "And the nations were enraged, and Thy wrath came, and the time came for the

dead to be judged, and the time to give their reward to Thy bond-servants the

prophets and to the saints and to those who fear Thy name, the small and the great,

and to destroy those who destroy the earth."

11: 19 And the temple of God which is in heaven was opened; and the ark of His

covenant appeared in His temple, and there were flashes of lightning and sounds and

peals of thunder and an earthquake and a great hailstorm.

The twenty-four elders who have appeared many times in John’s visions now prostrate themselves before God in worship. They offer thanks to Him for His response to the prayers of the saints that resulted in the trumpet judgments. He is the Almighty whom none can resist. He is the Eternal One who is no longer seen as coming, but as the One who already has come. The answer to the prayers of the saints of all ages - “Thy kingdom come” (Matt. 6:10) - is about to be fulfilled and the defiant rage of Satan and his servants will now be met with the full force of divine punishment. The wrath of the nations is provoked by the institution of the hated kingdom of God (11:18). This is the last fierce assault of the Gentiles against God (cf. 16:13 ff.; 20:8, 9; Ps. 2:1, 5, 12). “The time for the dead to be judged” means that the time for judgment is ripe. This is not the Great White Throne judgment in Revelation 20:11-15, for that judgment is only for unbelievers. Here, both believers and unbelievers are mentioned. Reward for the believer is part of the judgment which is described in part in Revelation 21:9-22:5. The song that is sung, however, treats both as one event. The Ark of the Covenant has a rich biblical history. Its presence indicates the presence of God among His people and the place of atonement. The ark was lost but now appears in heaven and reminds the world of God’s covenant with His people Israel and points to their future restoration.

vi. the seven trumpets 8:6-11:19 - clover...

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