Lesson 13
Revelation 9:3-12 Continued...
The crowns on the locusts in verse 7 are from the same
Greek word (stephanos) that was used to describe the crown
of victory worn by the rider on the white horse in Chapter
6. As before, this victory crown denotes the defeat of Rome
by a conquering invader.
The hair like a woman’s in verse 8 is an intriguing
addition to the picture that has led to much speculation in
the commentaries. Some say having both male and female
features means that the judgments would affect both
genders. Others say that the long hair indicates that they
are in subjection to their master, Satan. (See 1
Corinthians 11:14-15.)
John reminds us often in these descriptions that what we
are reading is symbolic and figurative. They have tails
like unto scorpions. He uses “as” six times — as it were
crowns of gold, as men’s faces, as the hair of women, as
the teeth of lions, as it were breastplates of iron, and as
the sound of chariots.
The king of the locusts is called in Hebrew Abaddon and
in Greek Apollyon. Abaddon is the Hebrew word for
destruction, and Apollyon in Greek means “the destroyer.”
This is the only place in the New Testament where either
name is found. Some commentators have noted the similarity
between the Greek name Apollyon and the name of the Greek
god Apollo. Domitian claimed that he was divine by virtue
of being an incarnation of Apollo.
13 Then the sixth angel blew his trumpet, and I heard a
voice from the four horns of the golden altar before God,
14 saying to the sixth angel who had the trumpet, “Release
the four angels who are bound at the great river
Euphrates.” 15 So the four angels were released, who had
been held ready for the hour, the day, the month, and the
year, to kill a third of mankind. 16 The number of the
troops of cavalry was twice ten thousand times ten
thousand; I heard their number. 17 And this was how I saw
the horses in my vision: the riders wore breastplates the
color of fire and of sapphire and of sulphur, and the heads
of the horses were like lions’ heads, and fire and smoke
and sulphur issued from their mouths. 18 By these three
plagues a third of mankind was killed, by the fire and
smoke and sulphur issuing from their mouths. 19 For the
power of the horses is in their mouths and in their tails;
their tails are like serpents, with heads, and by means of
them they wound.
The sixth trumpet depicts warfare as an instrument of
God’s judgment. Barclay: “This is a passage whose imagery
is mysterious and whose details no one has ever been able
fully to explain.”
The four angels appear to represent the armies that God
would use against Rome. That the angels are released by a
voice from the altar tells us that they are under God’s
control and direction. It has been said that war made Rome.
God is saying here that war will also unmake Rome. Gibbon
reminds us that two of the primary reasons for the fall of
Rome were external invasion and inner strife, which
included civil war.
Why four angels? As we know, four is the number of
creation, but I think something more particular is in mind
here. One reason that four is the number of creation is
that there are four primary compass directions. The use of
four angels here likely is intended to show that God will
come at Rome from every direction. They feared an invasion
from the east; they should fear invasions from every
direction!
Why are they pictured as being allowed to cross the
Euphrates river? The Euphrates was the ideal boundary for
the territory of Israel. (Genesis 15:18) Crossing the
Euphrates was a vivid picture from the Old Testament that
depicted the threat of military power. The Assyrians and
Babylonians crossed the Euphrates river to attack the Jews.
In Isaiah 7:20 and Isaiah 8:7–8, the river is used to
depict military might. As for Rome, the warriors they most
dreaded at this time were the Parthian cavalry that came
from beyond the Euphrates.
The threat is also enforced by the huge number of
invading horsemen that are seen. “Twice ten thousand times
ten thousand” is 200 million. This vast number increases
the atmosphere of terror and emphasizes the great power
that God has at his disposal. Similar imagery is used in
Ezekiel 38 and 39 with regard to Gog and Magog. (We will
discuss those chapters later in our study.)
As before, only a third is killed; that is, this
judgment at first is only partial and allows for
repentance. We will be told in verse 21 whether anyone
heeds the warning and repents.
Why are the horses described in this vivid and
frightening way? It increases the level of terror. The
intent is to frighten. Joel 2:4-11 uses similar language in
depicting the Babylonians invading Judah. Also, Habakkuk
1:8 uses similar language with regard to Chaldean horsemen
(fiercer than evening wolves). In the Old Testament such
pictures were intended to frighten and did not literally
occur. We have the same situation here.
Is this language to be taken literally? No, even though
many argue otherwise and have developed elaborate theories
to explain it. But such theories are always inconsistent,
taking some things literally and others things
figuratively. One writer estimates that in regular
formation 200 million soldiers would make a column one mile
wide and 85 miles long! Those who pride themselves on
taking each number in Revelation literally have a lot of
trouble doing so with this number! Even so, Hal Lindsey,
says this army depicts a literal army of 200,000,000
Chinese invaders, yet he says that the horses represent
mobilized ballistic missile launchers. No one, not even
him, takes everything in this book literally!
20 The rest of mankind, who were not killed by these
plagues, did not repent of the works of their hands nor
give up worshiping demons and idols of gold and silver and
bronze and stone and wood, which cannot either see or hear
or walk; 21 nor did they repent of their murders or their
sorceries or their immorality or their thefts.
These early judgments have been partial and have allowed
for repentance. Those remaining alive, however, do not
repent but instead continue with their idolatry and murder.
Like the Sodomites they continued, even after being blinded
by God, to look for a door to commit iniquity. The trumpets
had not been able to convince them to repent. Later
judgments will not give them any opportunity to repent.
As these judgments become increasingly severe, it would
be natural to think that at some point the remainder of
mankind would wake up and heed the warning, but that did
not happen then, and it does not happen now. Without
expressing an opinion as to whether the events of 9-11 were
a divine trumpet call for us, I am sure you recall how the
media in the aftermath of those events announced that we
had been changed forever and would never again by as
superficial and shallow as we were before those events.
That great change was not very long lasting! Never
underestimate the depth of our shallowness!
Rome did not repent, but rather continued to worship
demons and idols, and it continued to commit murder,
sorcery, immorality, and theft. As for murder, we know from
Numbers 35:33 that “blood it defileth the land: and the
land cannot be cleansed of the blood that is shed therein,
but by the blood of him that shed it.” When I read that I
wonder about our own country and its abortion industry,
with the current administration (while simultaneously
trumpeting our “values” at every opportunity!) even leaving
the door open to someday create disposable embryos for
medical spare parts! I am also reminded of Isaiah 59:7 ―
“Their feet run to evil, and they make haste to shed
innocent blood: their thoughts are thoughts of iniquity;
wasting and destruction are in their paths.”
The word translated “sorceries” occurs only here and in
Galatians 5:20, where it is translated “witchcraft” in the
KJV. It indicates the use of drugs and incantations during
an appeal to occult powers.
The question at this point is how will this unrelenting,
powerful enemy ever be stopped? These judgments had an
effect on Rome that was similar to the effect the plagues
had on Pharaoh — he hardened his heart and increased his
persecutions of God’s people.
God’s people need assurance and comfort, and the
interlude that follows will provide just that.
Chapter Ten
Between the opening of the sixth and seventh seals, John
was shown two visions intended to give comfort and
assurance to the saints: the sealing of the saints prior to
the judgment, and the rejoicing of the victorious saints
following the judgment.
Now at the conclusion of the second woe and between the
sounding of the sixth and seventh trumpets, there is again
an interlude intended to provide comfort and assurance to
the saints. This interlude continues from 10:1 through
11:14. The seventh trumpet will sound in 11:15.
1 Then I saw another mighty angel coming down from
heaven, wrapped in a cloud, with a rainbow over his head,
and his face was like the sun, and his legs like pillars of
fire. 2 He had a little scroll open in his hand. And he set
his right foot on the sea, and his left foot on the land, 3
and called out with a loud voice, like a lion roaring; when
he called out, the seven thunders sounded.
This angel is a very high ranking representative of God.
Some commentators think that this angel may even depict
Christ, and they point for support to the similar
description of Christ in 1:12-16. Of course, we know that
Christ is not an angel since angels are created beings and
Christ is not a created being, but rather is the one who
created all things. (Colossians 1:16)
But could Christ ever properly be called an angel? There
is some evidence that “the Angel of the Lord” frequently
mentioned in the Old Testament was really Jesus
preincarnate ― what is often called a “Christophany” or
preincarnate appearance of Christ. For example, the Angel
of the Lord told Hagar in Genesis 16:10, “I will so greatly
multiply your descendents that they cannot be numbered for
multitude.” Later in verse 13, Hagar remarked, “Have I
really seen God and remained alive after seeing him?” Who
appeared to Moses in the burning bush? The Angel of the
Lord (Exodus 3:2) and God (Exodus 3:4). See also Judges
6:11-14 and Judges 13:21-22.
The ministry of this Angel in the Old Testament is
similar to that of Christ’s: The Angel of the Lord reveals
God's word in Exodus 3. He calls leaders in Judges 13. He
is a deliverer in Exodus 14 and Judges 6. He is a protector
in Psalm 34. He is an intercessor in Zechariah 1. He is an
advocate in Zechariah 3. He confirms God's covenant in
Genesis 22. He is a comforter in Genesis 16. (Compare
Matthew 11:28.)
Thus, although Jesus is not an angel, the term “angel”
(which simply means messenger) may be used here to describe
Jesus. However, the angel here is said to be “another”
angel, which would seem to identify it with the other
angels we have seen in this book. I also think it unlikely
that this book, which is so opposed to the idolatrous
worship of created beings would use the word “angel” to
describe Christ. See, also, Revelation 19:10 ― “And I fell
at his feet to worship him. And he said unto me, See thou
do it not: I am thy fellowservant, and of thy brethren that
have the testimony of Jesus: worship God: for the testimony
of Jesus is the spirit of prophecy.” In my opinion, this
angel is not Christ; this angel is an angel.
That this angel stands on both sea and land indicates
that he has or that he represents one who has total
authority and great power. The entire description indicates
he has a very special mission of unusual importance. For
example, verse 1 tells us he is wrapped in a cloud. Of the
25 times the word “cloud” occurs in the New Testament, in
all but three it is used in relation to deity or a divine
appearance, often in judgment. This angel is clothed with a
divine mission.
Only here and in 4:3 does the word “rainbow” (Greek
iris) occur in the Bible. The word “bow” occurs in the Old
Testament in Genesis 9 with the establishment of the
covenant following the flood, and in Ezekiel 1:28 when the
prophet saw the throne of God. Again, we see that this
angel is on a divine mission of special importance.
What is the little scroll or little book? In Greek, the
phrase “little book” is just one word (biblaridion) and
could be translated “booklet.” Verse 2 tells us two
important things about this book — it is small, and it is
open. That it is small most likely indicates that it
contains only one aspect of God’s plan, and that it is open
means that John can read it and understand it and that what
it contains has already been put into action. The booklet
has not been sealed.
This little scroll is the commission to John. It
represents both the message John is to relate and his
responsibility to relate that message. By eating the book
later in verse 9, John accepts that responsibility. Ezekiel
is also pictured as eating a book in Ezekiel 2:8 and
Ezekiel 3:3.
The angel calls out with a loud voice, like a lion
roaring. When God warned the wicked in Jeremiah 25:30, he
did so with a great roar. When God called his children in
Hosea 11:10, he did so with the roar of a lion. In Joel
3:16, God roared so that the heavens and the earth shook.
This angel wants everyone’s attention! He has a message
from God! That message must be heard and heeded by all.
What are the seven thunders? Recall that thunder and
earthquakes often accompany God’s judgments. Thunder was
heard during the plague of hail in Egypt (Exodus 9:23), and
it accompanied the appearance of the Lord at Sinai (Exodus
19:16, 20:18). God used thunder as a weapon against the
Philistines in 1 Samuel 7:10 ―
And as Samuel was offering up the burnt offering, the
Philistines drew near to battle against Israel: but the
Lord thundered with a great thunder on that day upon the
Philistines, and discomfited them; and they were smitten
before Israel.
And Job perhaps put it best in 26:14 ― “But the thunder
of his power who can understand?”
Why are there seven thunders? Some surmise it may be an
allusion back to Psalm 29, in which David describes seven
voices of God, and about one of which he writes, “The voice
of the LORD is upon the waters: the God of glory
thundereth: the LORD is upon many waters.” Others surmise
that the seven thunders are the seven bowls that we will
see poured out after the seventh trumpet sounds. We will
see another idea in just a moment when we study verses 4-7.
In any event, we know now what the seven thunders depict in
a general sense because we understand what the symbols mean
— God’s perfect (seven) judgment (thunder)!
4 And when the seven thunders had sounded, I was about
to write, but I heard a voice from heaven saying, “Seal up
what the seven thunders have said, and do not write it
down.” 5 And the angel whom I saw standing on sea and land
lifted up his right hand to heaven 6 and swore by him who
lives for ever and ever, who created heaven and what is in
it, the earth and what is in it, and the sea and what is in
it, that there should be no more delay, 7 but that in the
days of the trumpet call to be sounded by the seventh
angel, the mystery of God, as he announced to his servants
the prophets, should be fulfilled.
The pronouncement of judgment by the seven thunders was
not to be revealed at this time. John is told not to write
down what they said. For some reason, God chose not to
reveal everything about the coming judgment against Rome at
this time. The details concealed here may have been
revealed later in the book but we cannot know for sure, and
as you can imagine there has been much speculation.
If in fact the judgment of the seven thunders was never
revealed to us, then the situation reminds us of 2
Corinthians 12:4 where Paul said that during his trip to
heaven he had heard things that it was not lawful for a man
to utter. Despite what the humanists may tell us,
somethings are unknown and unknowable to mankind.
Perhaps the purpose of the seven thunders is to assure
Christians that God has unrevealed weapons in his arsenal
that will be used when and if needed to take care of future
enemies of his people, but that are not needed to take care
of Rome. God can, so to speak, take care of mighty Rome
with one hand tied behind his back! This view would also
explain why John was told to seal up this part of what he
saw and heard. That is, it was to be sealed up for the same
reason that Daniel was given in Daniel 8:26 ― “seal up the
vision, for it pertains to many days hence.” It is also
possible that the seven thunders depict the final judgment
of the world that is still yet to come, which again would
explain why it was sealed up at this time. With each of
these possibilities, we are reminded of the timeframe for
this book — it concerns things that were shortly to come to
pass (1:1, 1:3, 22:6, 22:10).
What does the angel do next? First, the angel lifts his
right hand. This then, as now, was done when taking an
oath. The raised hand signifies that what is being done or
said is taking place in full view of Heaven and emphasizes
the solemn and momentous nature of what is being said.
Hailey: “A more solemn oath could not be imagined as the
angel swears by the eternity and omnipotence of God.”
And what does the angel swear? The angels swears that
there would be no more chronos — which either means no more
time or no more delay. Those who say this book points to
the end of the world understandably prefer that chronos
mean time, but the Greek scholars (Vine, Arndt, Gingrich,
Vincent) tell us it means delay. This interpretation also
fits perfectly with the context and the timeframe given
elsewhere in the book. It also fits perfectly (as we will
soon see) with what the angels actually says, and it fits
perfectly with the description of the seventh trumpet in
11:14 ― “behold, the third woe cometh quickly.”
Thus, this mighty angel stands on earth and sea, raises
his right hand, and swears before God that there will be no
more delay. In the seventh trumpet and the seven bowls that
follow, the complete judgment of God against Rome will be
fulfilled. What right does anyone have to insert a delay of
2000 years and counting? And what would such a delay say
about this solemn oath appealing to the eternity and power
of God and proclaiming no more delay?
What else does the angel say? Look at verse 7 — “but
that in the days of the trumpet call to be sounded by the
seventh angel, the mystery of God, as he announced to his
servants the prophets, should be fulfilled.” What is this
mystery of God that was announced to the prophets?
As we discussed earlier, a mystery in the Bible is
usually something that was formerly not understood but that
has now been revealed. Which mystery is in view here?
One possibility is that this mystery concerns the
conflict of the church with Rome, the terrors ahead for the
church, and the church’s ultimate victory over Rome. A
mystery is something unexpected and unknown to men unless
it is revealed by God — and the triumph of the church over
the mighty Roman empire certainly fits that description!
But was that mystery ever told to the prophets? Yes. Daniel
wrote all about it 600 years earlier.
Another possibility takes a broader view of the mystery,
a term that is used elsewhere in the Bible to speak of
God’s plan of redemption through Jesus Christ —
• Ephesians 1:9-12 Having made known unto us the mystery
of his will, according to his good pleasure which he hath
purposed in himself: That in the dispensation of the
fulness of times he might gather together in one all things
in Christ, both which are in heaven, and which are on
earth; even in him: In whom also we have obtained an
inheritance, being predestinated according to the purpose
of him who worketh all things after the counsel of his own
will: That we should be to the praise of his glory, who
first trusted in Christ.
• Ephesians 3:8-12 Unto me, who am less than the least
of all saints, is this grace given, that I should preach
among the Gentiles the unsearchable riches of Christ; And
to make all men see what is the fellowship of the mystery,
which from the beginning of the world hath been hid in God,
who created all things by Jesus Christ: To the intent that
now unto the principalities and powers in heavenly places
might be known by the church the manifold wisdom of God,
According to the eternal purpose which he purposed in
Christ Jesus our Lord: In whom we have boldness and access
with confidence by the faith of him.
• 1 Corinthians 2:7-8 But we speak the wisdom of God in
a mystery, even the hidden wisdom, which God ordained
before the world unto our glory: Which none of the princes
of this world knew: for had they known it, they would not
have crucified the Lord of glory.
• Colossians 1:25-27 Whereof I am made a minister,
according to the dispensation of God which is given to me
for you, to fulfil the word of God; Even the mystery which
hath been hid from ages and from generations, but now is
made manifest to his saints: To whom God would make known
what is the riches of the glory of this mystery among the
Gentiles; which is Christ in you, the hope of glory.
We often say that Jesus can return at any time, and that
is certainly true, but has that always been true? From the
moment he ascended into Heaven in Acts 1 has it been true
that he could return at any time? No. Jesus himself told
them things in Acts 1:8 that had not yet happened, and he
could not return until they did. Jesus had foretold the
destruction of Jerusalem in A.D. 70 in Matthew 24, and he
could not return until that event transpired. The Old
Testament contained prophecies of things that had not yet
come to pass in Acts 1, and Christ could not return until
they did. For example, the eternal kingdom that Daniel
wrote about was not established until later in Acts 2.
Jesus could not return to claim a kingdom that did not yet
exist.
How about after Acts 2? Could Jesus have returned to
claim his own on the day after Pentecost? No, not yet.
Daniel also wrote about certain Roman kings (as we will see
later in our studies of this book), and those kings had not
yet come to power. (Paul also wrote about one of them he
called the the son of perdition in 2 Thessalonians 2:3.) In
short, Jesus could not come again until all that was
written about in the prophets that was to occur on this
earth had been fulfilled — and that happened (in my
opinion) after Domitian was murdered near the end of the
first century. (See Daniel 7:26.) It was sometime after
that event (perhaps very shortly after depending on how we
interpret the judgments in this book) that the mystery of
God, as he announced to his servants the prophets, was
finally and totally fulfilled. From that point on, Jesus
could return at any time to claim his own.
Modern commentators like to say that the New Testament
writers all thought Jesus was about to come back
immediately, but they were obviously mistaken since he did
not. But that is not what they thought at all! In fact,
Paul said just the opposite in 2 Thessalonians 2:2-4 ―
That ye be not soon shaken in mind, or be troubled,
neither by spirit, nor by word, nor by letter as from us,
as that the day of Christ is at hand. Let no man deceive
you by any means: for that day shall not come, except there
come a falling away first, and that man of sin be revealed,
the son of perdition; Who opposeth and exalteth himself
above all that is called God, or that is worshipped; so
that he as God sitteth in the temple of God, shewing
himself that he is God.
Paul knew that Jesus could not return until all had been
fulfilled, and that is what he told those Thessalonians who
mistakenly thought Christ’s return was imminent.
Talk about a message of comfort! Talk about a message of
victory! This mighty angel is swearing that the mystery of
God to redeem the world through Jesus Christ, which was
“foreordained before the foundation of the world” (1 Peter
1:20), would be finally and completely fulfilled without
delay. From that point, no one could ever again say (as did
Paul) “that day shall not come except,” but rather could
say “that day can come at any time!”
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