"Thou hast created all things ... for thy pleasure." The focus and worship here center on the fact of God's claims as Creator. There is another basis upon which God can rest His judgments of man and creation; it is His right as Redeemer, a truth shown clearly in chapter 5.

The Redeemer on the Throne. 5:1-14
Chapters 4-5 are introductory to, and explanatory of, the remainder of the Apocalypse. This chapter carries on the scene from the previous chapter.

vrs 1 Anyone studying this chapter in the modern age must first erase from his mind the meaning of the word "book", because it has no relation to what is meant here. A book "written within and on the backside" was in fact a scroll which was so full of information that it took both sides, front and back to contain it all. Moreover, it was firmly sealed with seven seals, so that the contents could not be known until God's appointed time. R. H. Charles (The Revelation of St. John, I, pp. 137-138) states: "A will ... in Roman law bore the seven seals of the seven witnesses on the threads that secured the tablets or parchment.... Such a Testament could not be carried into execution till all the seven seals were loosed." The scroll was not a book of prophecy, or even the Book of Revelation, because they would not require worthiness to open it. It is the title deed to the earth, to which Christ has the right of ownership, both by way of creation and, even more, by way of redemption at Calvary. The events that follow are the culmination of the "battle" between good and evil that will culminate in Christ's absolute ownership and Lordship over the earth being finally and totally fulfilled. When these events are finished, Satan will no longer be considered the "Prince of this world" (see John 14:30, 16:11, 2nd Corinthians 4:4, and Ephesians 6:12).

vrs 2-5 The strong angel is not further identified, but his question points up the dilemma connected with the book. No one of the angelic host or the human race or the demonic host could open the seals or look into the book. No man was found worthy. The failure was not merely lack of power, but of worthiness. The book must involve a matter of importance for the apostle to have wept much. "Weep not." Weeping is turned to joy when one of the elders points out the One able to open the book and the seals. The designation of Lion of the tribe of Judah and the Root of David directly relate Him to Israel (Revelation 22:16; Matthew 22:42-46).

vrs 6 Notice that the Lion is the Lamb (John 1:29, 36). He will always bear the marks of His suffering and death in His glorified, resurrected body. He overcame as a Lamb (Isaiah 53:7), and all can overcome through His blood (Revelation 12:11). He now sits at the right hand of the Father (Hebrews 1:3), but in that day He will stand (Isaiah 3:13). "A Lamb as it had been slain." He was slain but is alive now forever. The seven horns point to His fullness of power (Psalm 89:17, 24); the seven eyes speak of complete wisdom (Zecheriah 4:10), a characteristic of the fullness of the Spirit, which was uniquely His. Thus, the Lamb's three qualifications to be counted as "worthy" to open the Scroll are:

1) He was sacrificed for man's sins
2) He has all power to overcome every foe
3) He enjoys all wisdom and intelligence to foresee and oversee all things.

vrs 7 He came and took the book. The act described here represents and includes all that the Revelation will show following this. It is this for which creation (ALL of creation) and the church especially have been waiting through all the centuries.

vrs 8 Now will be answered the prayers of saints of all ages, symbolized by the golden vials full of odors (incense). It is the saints sending up their prayers to Christ, for one another and all the redeemed.

vrs 9 They sung a "new song", but it is the old, old story. The worthiness of the Lamb is clearly stated as a result of His work on Calvary (thou wast slain), which redeemed to God every trusting heart. Notice the three circles of praise (vrs. 9-13). The redeemed in heaven are the closest to the throne, and from them praise goes out in ever-widening circles.

vrs 10 Many claim that the reign of the saints on the earth is just "wishful thinking". It is claimed by some to be carnal (because a truly "spiritually minded" person wouldn't want to reign as a king). The saints in heaven, who are made kings and priests (1:6), do not regard it as being bad or unspiritual. That reign is not first spoken of in 20:4, because it has been stated in 3:21 in a promise and here in praise (Matthew 25:31).

vrs 11 "Many angels." Both in verse 9 and here, a vast multitude of redeemed are seen in heaven. It must be noticed that the angels do not indicate they have been redeemed. They have been preserved, not saved (see Hebrews 1:4-14). The angels who did not follow Satan at his rebellion have been kept pure, but there is no possibility of a fallen angel (demon) being SAVED, and changing his position back to righteousness.

vrs 12 Power, and riches, and wisdom, and strength, and honor, and glory, and blessing. Sevenfold blessedness belongs to the Lamb because of Calvary and the unimaginable agony endured there.

vrs 13 Every area of creation-heaven, earth, subterranean, and sea-is included (Philippians 2:10-11). Both the Father and the Son are recipients of the acclaim.

vrs 14 Every creature. Now the four living creatures and the elders respond, Amen, in unanimity. The psalmist was right: "Praise is becoming to the upright" (Ps 33:1).

THE SEAL JUDGMENTS
Chapters 4-5 were occupied with heaven; in chapter 6 events of the earth, with which most of the Apocalypse deals, come before the reader. The method by which the truth of chapter 5 is carried out is presented here: Christ's entering in upon the purchased possession. The fulfillment of Man's rebellion against God and His people, and God's pouring out of His judgement (in the vial or bowl judgments) is seen starting here.

The First Seal: The White Horse. 6:1-2
vrs 1 The Lamb opened one of the seals. At this point it is important to make an important distinction. The period COMMONLY referred to as "the Tribulation" is all the Seven Years of Daniel 9:27. However, reference to Matthew 24 (the words of Christ) plainly shows that He referred to Tribulation ONLY AFTER THE REVELATION OF THE ANTI-CHRIST AT THE MID-POINT OF THE SEVEN YEARS. Thus we need to be perfectly clear, and keep in their proper order, the distinction between the "Seventieth Week Of Daniel" (which is the full seven years), and the "Tribulation" (which begins at the mid-point of the Seventieth Week). The opening of the seals occurs during the first part of the Seventieth Week, at an unknown interval (since we don't know how close together they come). The first four seals are broken in connection with the four living creatures, but it is the Lamb who has the power and authority to break the seals. As He does so, more of the contents of the scroll are brought into view.

vrs 2 The rider on the white horse has been identified with many individuals throughout history, as people attempted to identify the Anti-Christ. At this point in history, it is not possible to directly identify who this conqueror is, but several items are worth noting:

A) The symbolism here seems to indicate a political/military conqueror, as opposed to Christ, who entered Jerusalem on a donkey's colt (Matthew 21:1-5).
B) The number and appearance of the 4 horsemen is reminiscent of the 4 horsemen of judgment against Israel in Jeremiah 15:3, Ezekiel 14:12-20, and Zecheriah 6:2-3.
C) Many have interpreted this horseman to mean the development of a "world government"; and it is interesting to note that the symbol chosen for European Union (a prototype "revived Roman empire") is a man with a bow on a white horse. Also, the United Nations, at its' "Millennium Summit" in 2000 passed a number of "world control" aspects of their larger agenda, bringing them closer to being an all-encompassing world government.
D) There are several political figures in the world today who seem to have the proper "qualifications" (including bloodline, political influence, religious stand, and so on) to be the Anti- Christ. Which one (if any of these) will eventually come forward and take his place is yet to be seen. Some of them (such as King Juan Carlos of Spain) are very public, and are considered by many to "in the running". However, there are others (such as Prince Charles of England) whose qualifications" are actually better, but who are not considered because they are not as "public".

The Second Seal: The Red Horse. 6:3-4
vrs 3-4 The second beast or living creature is connected with the breaking of the second seal. Unquestionably, this seal speaks of war and bloodshed. There went out another horse that was red (literally, "fiery colored"). Man's attempts at world peace have failed miserably and carnage is the result . The great sword indicates that war's ravages will be let loose on a universal scale throughout the earth, as well as a universal "spirit of violence" that will result in widespread individual violence and bloodshed.

The Third Seal: The Black Horse. 6:5-6
vrs 5-6 A pair of balances in his hand. The rider of the black horse is holding a symbol of commerce. Too, when there is abundance, there is no minute weighing of common articles of food (Leviticus 26:26, Ezekiel 4:10, 16). Worldwide war is followed by worldwide famine. The scarcity of the time is underscored by the inflated price of necessities. One man's measure of wheat will take a day's wage; in today's measurements (based on a minimum wage of $5.50) a loaf of bread only large enough to feed ONE person for ONE day would cost approximately $44.00! Three measures of barley (the food for cattle and horses) can be bought for a day's wage. These are starvation conditions. Wheat and barley are necessities of life, but why the mention of oil and the wine? They are luxuries (Psalm 104:15; Proverbs 21:17) for the rich. The wealthy will apparently not be touched at the first, but ultimately they will undergo suffering as well. If you think that this is impossible, you need to remember that there have been several instances of "hyper-inflation" in various countries within the last 100 years; including Germany in W.W.I and W.W.II, where at one point it took a WHEELBARROW full of bills to buy a loaf of bread; several South American countries in the 50's and 60's; and some parts of Korea even today.

The Fourth Seal: The Ashen Horse. 6:7-8
vrs 7-8 The livid or pale horse clearly speaks of death, probably by pestilence and plague. Death is the place of the body of the departed and is synonymous with the grave; Hell is the abode of the departed spirit (Ezekiel 14:21; see Matthew 24 for the same order as in the horses). Notice that one-fourth of the earth is involved, which at current world population would be at least 1.25 BILLION people. This is a culmination of the first three horsemen; since political turmoil, war, and famine always leave death in their wake. There is also apparently some form of ecological turmoil as well, since the "beasts of the earth" (both domesticated and wild) have a part in the spread of the death. Possibly a combination of things such as food borne diseases ("mad cow" disease, E. coli, etc.), and actual violent attacks (rabies, competition for food supply, etc.) by animals are meant here.

The Fifth Seal: The Martyrs. 6:9-11
In verses 2-8 of this chapter the first four seals are grouped, and the remaining seals are conceived of as united. The occurrences of verses 2-8 have been seen in other ages also, but not with such severity as in the age of judgment under consideration.

vrs 9-11 The scene is now in the Temple in Heaven (which the Tabernacle and Temple in Jerusalem were patterned after). The altar was the appointed place of sacrifice, because these martyrs had been slain as burnt offerings for the Word of God and their testimony. John on Patmos could understand something of their experience. The word in the Greek text for "witness" is "marturia"; from which is derived the English word "martyr". Thus these souls are of people who have died for their faith. Their cry for vengeance is in keeping with an age of judgment. "How long" is the well-known prayer of Jewish saints, so often found in the imprecatory and other psalms, and indicates that they understand that it is NOT appropriate for humans to seek their own vengeance, but that the proper avenger is God (see Romans 12:19). These souls are not unredeemed, crying out for revenge on their persecutors. White robes were given to each. This indicates they are justified and accepted by God. Then they are told something of God's counsels. They are to rest a short while longer until their fellow servants also and their brethren of the last part of the Tribulation Period will have been slain. In grace God desires the witness of other martyrs to be added to theirs. This also indicates that there will be deaths of the righteous during this Seventieth Week.

The Sixth Seal: Upheaval in Nature. 6:12-17
Although many liberal interpreters state that the events of this seal are only symbolic, we need to remember that all of creation groans and labors under the impact of sin, and will be involved in its' judgment (see Romans 8:22). Also, God has used physical phenomena in judgment on a number of occasions recorded in the Old Testament (see Numbers 16:30-34 for example).

vrs 12-14 "Earthquake ... the sun became black ... the moon became as blood." Our Lord had predicted earthquakes (Matthew 24:7); Isaiah had foretold the darkening of the sun (Isaiah 50:3); and Joel had prophesied the change in the moon (Joel 2:30-31). "Stars of heaven fell unto the earth." The Olivet Discourse mentions the falling of the stars (Matthew 24:29 with Isaiah 34:4). "Every mountain and island were moved out of their places." All together, it looks as though this section is describing a world-wide earthquake, with associated volcanic activity (where the smoke darkens the sky) and a simultaneous meteor/comet/asteroid shower (with all of their associated damage) With such comprehensive upheavals in nature, no part of the physical universe could remain untouched.

vrs 15-17 How could society go on in an orderly manner? There will be unsettling religious and social forces erupting in fanaticism and violence. Human life will be in chaos and turmoil. Notice that the cause of the miseries is not lost on those undergoing them. Everyone understands that the trials of the this period are sent from God. Notice though, that they do NOT cry out in REPENTANCE; but instead only cry out for an end to their misery. The hardness of their hearts is greater than that of Pharaoh in Egypt, who would not relent in the face of the plagues sweeping his people and his own household.

PARENTHETICAL PASSAGE AND OTHER INFORMATION. 7:1-17
Chapter 7 introduces a new item that can be confusing if it is not understood and recognized. This component is called a "PARENTHETICAL PASSAGE" (as though the material were in parentheses), and it is a "break" in the normal flow and progress of the action. In the normal "flow" of things, the SIXTH SEAL would be followed immediately by the SEVENTH SEAL. However, we find that this "flow" is interrupted by the vision of the 144,000 sealed Jews, and the multitude of Gentiles. It may help you to think of these parenthetical passages as being like a commercial during a television program. This is NOT to say that their information is any less important, but that they "break" into the normal flow of events. As we progress through the rest of the Revelation, you will see other parenthetical passages.

The Sealed Remnant Of Israel. 7:1-8
All interpreters that I have read have seen two distinct groups in this chapter, one mentioned in verses 1-8 and another in verses 9-17. In fact, they are so distinct that some have even considered that they do not belong in the same chapter. But to believe that would be to completely disregard the unity of the passage.

vrs 1 The four angels are not prominent creatures, or they would have been specified with more detail. They are God's providential restraining forces against judgment until the sealing is completed. Winds are known to be God's agencies to carry out His purposes (Psalm 148:8).

vrs 2 The angel in this verse is quite different by description and performance. Just as today the seal is the Holy Spirit (Ephesians 1:13; 4:30), so it will be in the Seventieth Week. Only Christ can perform this sealing by the Spirit. He is the Angel of the Lord and the Angel of the Covenant of the Old Testament. The seal of the living God probably includes a special impartation of the Holy Spirit for their specific service for God. It also probably relates to their stand against ungodliness (see Ezekiel 9:1-11).

vrs 3 In a period when ownership and security are vital factors (see Revelation 9:4; 14:1; 13:16), the seal of God on the foreheads of His servants is essential to their ministry.

vrs 4-8 "I heard the number of them which were sealed." Strangely, at this point there is much divergence of views the identity of the company in verses 4-8. Some take an allegorical interpretation, but this allows for great latitude for the imagination and provides nothing firm upon which to rest one's interpretation. Some indicate the group must be the first fruits of the church ("the Israel of God," cf. H. Alford, The Greek Testament, Vol. IV, Part II, pp. 623-625). Still others hold they are the Jewish nation in general. However, any interpretation other than a LITERAL one falls apart for several reasons. First, that they are of Israel is manifest from their identity (vs. 4); they are from all the tribes of the children of Israel. Second, they cannot be reckoned as the church; for that body is never called Israel (even in 6:16, where the issue is legalizers over against genuine believers in Israel, who are the elect remnant in the church, Romans 11:5). Third, they cannot be Israel in general; for God would not place His seal upon unbelievers for service to Him. Finally, these servants are from the tribes of Israel, literally so, redeemed by God and sealed for service. As to the number a hundred and forty and four thousand, some take it literally and others symbolically. If it is understood symbolically, it appears strange that there is such a detailed enumeration of the tribes. If the number appears too small for the magnitude of the task, one needs only to remember that twelve apostles and their converts in the early church turned the world upside down in the first century (Acts 17:6). The fact that Levi is included in the enumeration has intrigued readers of the Apocalypse (he was never given a portion in the land under Joshua, only forty-eight cities in the territories of the other tribes). Also, the list substitutes Joseph for Ephraim; and, most puzzling, it omits Dan. There is no ground for dogmatic assertion here, although many opinions have been offered to explain the omission. One position is that Dan is omitted because the Antichrist will come from that tribe, judging from Genesis 49:17. However, there is not enough evidence to make this assertion with any force. Notice also, 49:16 is a strong promise. Another explanation is that Dan does not appear in the list because it was the first tribe to embrace idolatry (Judges 18). But nowhere is this serious departure from the Lord evaluated as worse than the idolatries of the other tribes. Moreover, in the distribution of the land in the reign of Christ in Jerusalem, Dan is in fact given his inheritance (Ezekiel 48:1-2). The time of the sealing is important, even if it can be determined only approximately. Judging from the fact that the sealing is accomplished before the breaking of the seventh seal (8:1), it probably will take place before the last seal, thus before the second half of the Seventieth Week when Satan's forces will be arrayed against the godly and the witnesses will indeed need the added protection of God for their work. They are a special group commissioned for a specific mission.

The Saints (From All Kindreds). 7:9-17
Again, various opinions have been advanced for the identity of this group. First, it can be stated with confidence that they are not the same group that is mentioned in the first part of the chapter. It is clearly set forth that this second group is from all the nations of the earth, whereas it was clearly presented that the 144,000 were from one nation alone, Israel. What we DO know is that these people have died in what is referred to as "great tribulation" (literally, "the tribulation, the great one"), and that they apparently died for their testimony. Could this be the completion of martyrs mentioned as "the souls under the altar" (Revelation 6:9-11)? Possibly.

vrs 9 The great multitude is innumerable, whereas the witnesses from Israel were exactly numbered, even with subdivisions in each case. They have access to the throne, the presence of God, and the Lamb, clothed with white robes, the garments of righteousness. Moreover, the palms in their hands speak of victories over the enemy.

vrs 10 Their praise accords with the similar exercise of the redeemed ones in this book.

vrs 11-12 Angels, elders and the four beasts join in the symphony of praise to God.

vrs 13 One of the elders (since he is part of the church in heaven, he knows the answer, 1st Corinthians 13:12) asked John the identity of the great company, evidently to focus attention on their essential nature.

vrs 14 If they are the church, it would seem that the church will continue into at least a part of the section of the Seventieth Week of Daniel, since the elder identifies them as redeemed ones, they which came out of great tribulation (Greek "ek teµs thlipeoµs teµs megaleµs", out of the Tribulation, the great one).

vrs 15. Where are these redeemed standing? Some declare they are in heaven; others, on earth. It seems that they are in heaven, because this verse mentions that they are before the throne of God and speaks of serving day and night. Isaiah 66:19-21 teaches that there will be a temple in the Millennium, and Isaiah 4:5-6 predicts a tabernacle as well (for the details of the temple cf. Ezekiel 40-48). Notice the truest fulfillment of the promise found in the Book of Exodus that God would "dwell among" His people (Exodus 25:8).

vrs 16 They shall hunger no more, neither thirst. (see Isaiah 49:10). The reason many cannot conceive of these things happening in the Millennium is their lack of understanding of the glories of that wonderful age and reign, when the Lord Jesus Christ visibly rules the earth from His headquarters and capital in Jerusalem.

vrs 17 "For the Lamb shall feed them ... lead them ... and God shall wipe away all tears from their eyes." In view of the unprecedented agonies these redeemed have endured through the Great Tribulation, the words of promise in verses 15-17 are all the more welcome. The truth of Romans 8:18 will be found totally true for them.

Following the "commercial" (Parenthetical Passage) of chapter 7, we now return to the normal flow of the action, and pick up with the seventh seal judgment.

The Seventh Seal. 8:1-2
vrs 1-2 At the opening of the seventh seal, an ominous silence pervades all nature, which is indicative of the solemnity of the things that are about to take place. It is the calm before the storm. The space of half an hour is not a reckoning according to a heavenly chronometer, but it does indicate a very brief period. To give you an indication of the awesomeness of this moment, realize that there has NEVER been total silence in Heaven since the angels were created to praise God! For the thousands and millions of angels to be TOTALLY SILENT for even a short time indicates that what they see when the seventh seal is opened is absolutely overwhelming. The phrase, "the seven angels which stand before God", refers to what is known in Jewish literature as "the angels of the presence", the angels mentioned Biblically in Luke 1:19, and Ezekiel 9:2. These seven angels are entrusted with the service of blowing the seven trumpets (SHOFARS: Ram's horn trumpets) of judgment (Zecheriah 9:14-16). The blowing of the seven SHOFARS is what makes up the fulfillment of the seventh seal.

The Angel with a Golden Censer. 8:3-5
vrs 3-5 This angel is entirely separate from the seven angels mentioned in verse 2, not so much because of added description, but by the very nature of the work involved. Notice that there is only 1 altar in the heavenly Temple, since no brazen altar for the sacrifice of animals is there (the One, Perfect Sacrifice having been made once, for all). The altar referenced here is the golden altar of incense, with the incense being composed of the prayers of the saints (see Acts 10:4 and Revelation 5:8). The angel is invoking the judgments of God on the oppressors of the remnant of God's People. Fire, voices, thunderings, lightnings, and an earthquake all constitute a formula for catastrophe of universal proportions.

The First Trumpet Sounded. 8:6-7
vrs 6-7 Once the mediating angel has performed His work, the seven angels ready themselves for their important task. The trumpet judgments remind us of the plagues of Egypt in Exodus, but the present judgments are much more severe and universal. The trumpet judgments, like the seals, are divided into two groups of four and three, indicating the number of the world, and the number of the Trinity. The last three trumpet judgments have the added designation of woe judgments because of their severity. As symbols, hail speaks of sudden judgment from God (Isaiah 28:2, 17); fire, of God's wrath (Deuteronomy 32:22 and numerous other times); and blood, of death (Ezekiel 14:19). "Cast upon the earth." The casting of them (they did not just fall) to the earth indicates omnipotent power. The scope of the ecological disaster seen here is immense. When 1/3 of the world's trees (which produce oxygen) burn up, as well as ALL of the "grass" (the literal word is "herbage", indicating both wild and cultivated crops); the impact on air-quality, weather, food supplies (not only grain and vegetables, but the domesticated animals that EAT the grain as well), economies, and so on is beyond calculation.

Second Trumpet Sounded. 8:8-9
vrs 8-9 With the sounding of the second trumpet, something like a great mountain burning with fire was cast into the sea. What is this "mountain"? Literal interpretations range from an asteroid/meteor/comet, to a volcanic catastrophe of some sort. Whatever it is, it has the following after-effects:

A) 1/3 of the sea "becomes blood", which could indicate Red Tide or magma laden water.
B) 1/3 of sea life dies. Imagine what this does to health as they decay, and what it does to the fishing industry.
C) 1/3 of shipping is destroyed. Depending on which ocean is directly affected (Atlantic or Pacific, Indian, Mediterranean, etc.) this could involve oil tankers, cargo vessels, cruise liners, etc. What will this do to an already hurting economy and food supply?

Third Trumpet Sounded. 8:10-11
vrs 10-11 Once again, it appears that an object of some sort falls from the sky, doing tremendous damage; this time to the FRESH water supply (as opposed to the oceans in the previous trumpet). What is this object? Once again, literal interpretations vary. Because the word "Wormwood" (Greek "apsinthos", from which we derive "absinthe", a bitter substance that in sufficient quantities causes convulsions and death, compare to Jeremiah 9:15 and 23:15), is translated in Russian as "Chernobyl", reminding us of the Russian nuclear site that released toxic radiation into the area; some literalist commentators believe that the "star" could be a nuclear missile that releases a large amount of "dirty" (radioactive) fallout, contaminating the water sources down-wind. Others believe that it is a literal "star" (meteor or comet). In either case, 1/3 of the fresh water supply is contaminated, causing tremendous hardship and death. Once again, the effect of agriculture, livestock, and food supplies is devastating, as well as the effect upon urban centers in the affected area. Can you imagine Los Angeles with no potable water for several days?

Fourth Trumpet Sounded. 8:12
vrs 12 When earth, sea, ships, rivers, and springs of waters have been touched, there are other areas that have not been involved. "Sun ... moon ... stars ... the third part of them was darkened." This reference is to the heavenly bodies. Notice once again the specific enumeration of one third. It is as though in infinite patience God touches just a part in order to bring it to repentance before everything is involved. Literal interpretations range from dust and ash in the atmosphere darkening the light from the heavenly bodies (as happened in the 1800's as a result of the Krakatoa explosion), to an actual "dimming" of the heavenly bodies by the hand of God. Also, some interpreters believe that the rate of the earth's rotation will change (perhaps as a result of a literal comet or asteroid strike in the previous trumpets), changing the literal length of the day/night cycle, which would account for the last part of the verse.

Announcement of Woe Judgments. 8:13
vrs 13 Ample warning is given again. So terrifying are the last three trumpet judgments that they have the added name of "woe" judgments. Once more, it is announced that the judgments are intended for those who have "settled down" on the earth (a characterization of the ungodly). Man can never claim he has not been sufficiently warned of coming judgment. As with the judgment on sin in Eden before the Flood in Noah's day, and in every age since, God is infinitely patient and compassionate toward those deserving of His wrath (see 2nd Peter 3:9-10).

We now begin the series of three "woe" judgements spoken of at the end of the previous chapter. These "woes" are far worse than anything that has been seen on earth before.

Fifth Trumpet Sounds. 9:1-12
vrs 1 The first of the woe judgments is directed against the ungodly (see verse 4). The star falls from heaven, the seat of authority. Some suggest it is the Antichrist himself, but to become that specific here without further specific information is unsupportable. Why is this not a literal star? It refers to a living person, for the work performed is that of a human or living being. On the basis of 12:12, A. C. Gaebelein (The Revelation, p. 63; so also Seiss, op. cit., pp. 202-203) maintains it was Satan himself. If it is a false teacher, then Satan works through him, as is clear from numerous other occasions in the history of mankind. The key of the bottomless pit (abyss, in the Greek) was entrusted to him.

vrs 2 What is the bottomless pit of the abyss? Is it Hades (Sheol), Tartarus, or Gehenna? The full discussion of the phrase will be found in this commentary at chapter 20. For the moment, let it be said that it is the detention place of the demons (cross reference with Luke 8:31; Revelation 20:3). When the abyss is opened, a smoke rises out of the pit, as the smoke of a great furnace issues from it. The blinding effect of smoke is well-known; here it could be referring to moral blinding, if it is not a literal smoke from a physical location. The reference could be to that strong delusion that leads to perdition (2nd Thessalonians 2:11-12). The whole spiritual horizon will be darkened by the false system let loose, obscuring the true light from God. All the apostate, pagan systems (including ecumenism, the New Age Movement, the increase in occultism, and so on) are leading to this dire situation, culminating in the final period of conflict for the soul of man.

vrs 3-4 There came out of the smoke locusts, which have power, as the scorpions of the earth. It is immediately clear that these are not ordinary, earthly locusts. They are demonic, but real, beings, because they do not feed on the natural food of locusts, such as grass, greenery, trees; indeed, they do not seem to eat at all, but rather injure men. They do no harm to nature; but they torture men, especially the ungodly (most specifically, those who are not specifically marked by God). They are demonic insects that direct all of their attention to those of humanity that are not under God's direct protection.

vrs 5 Their function is that they should not kill, but torment. Here, as in the book of Job (1:9-12), Satan must operate within the authority permitted of God. The torment is for five months, a limited time. This is the natural life of a literal locust, that is, from May to September. The pain from the torment (sting) of a scorpion, though not always fatal, is often so; it is perhaps the most intense that any animal can inflict on the human body.

vrs 6 Men seek death, and shall not find it. So great will the torment of those with sin-laden and guilty consciences be (under the influence of the sting of these demonic creatures), that men will seek relief in self-destruction; but suicide will be impossible. There will be no rest of heart or peace of mind, or easing of the physical torment. As to how this will work, we do not know. Either those who attempt suicide will always fail (the gun won't fire, or so forth), or their injuries will not be allowed by God to be fatal or incapacitating.

vrs 7-10 Now a detailed description of these supernatural locusts follows. In their strength and irresistible onslaught they are likened to horses prepared unto battle. Further, they will be victorious; for on their heads they wear crowns like gold. As to facial features, they resemble faces of men, indicating human intelligence. Another symbolic detail indicates their hair as the hair of women in attractiveness. Teeth of lions remind us that they are fierce and rapacious in their destructiveness. Nor are they to be halted in their designs, for they have the protection of breastplates of iron. Stubborn resistance and impenetrable qualities are indicated here. Locusts would be expected to have wings, so these locusts have them; but they are of such number and power that they sound like horses running to battle and chariots rushing on to combat. The portrayal thus far, has been fearful enough, but more is yet to come. As in verse 5, they are compared to scorpions with stings in their tails capable of inflicting excruciating pain. No dimensions are given for them, but in view of the other details of the picture, they must be of extraordinary proportions (probably not regular locust sized). They have a certain degree and measure of intelligence; they do not hurt the ones with the seal of God, and they are able to understand and execute the commands given to them. They combine characteristics of horses, chariots, lions, men, and scorpions.

vrs 11 A king over them. Although regular locusts have no king (Proverbs 30:27), these revelatory locusts have one who is identified as the angel of the bottomless pit. Moreover, this king's name is given in both Hebrew (Abaddon) and Greek (Apollyon). Some interpreters believe the angel of the abyss is someone other than Satan, whereas others hold that they are one and the same being. The names of this creature mean Destruction or Destroyer. Abaddon (the Hebrew name) is first because his influence falls on Israel first. Apollyon (the Greek name) signifies that his judgment will next light on the gentile world. The first title connects him with unbelieving Jews; the second, with apostate Christendom.

vrs 12 One woe is past ... two woes more hereafter. The Spirit states that only one of the woe judgments have been fulfilled; two others will be also.

Sixth Trumpet Sounded. 9:13-21
vrs 13 The golden altar of incense in the Temple, and in the tabernacle as well, was placed directly before the veil, which hid the Holiest of all from human gaze. This verse is the answer to the prayers of 8:3-4. The voice is that of God or one of His delegated messengers. The four horns indicate the whole strength of the altar of intercession exerted to answer the prayers of the persecuted saints.

vrs 14 The four angels here are not those of 7:1-3. The first (7:1-3) are at the ends of the earth; these of chapter 9 are in the limited region of the Euphrates. Those of chapter 7 restrain; these do the opposite: they release. The Euphrates is usually spoken of as the great river; it is 1780 miles long. It will be referred to in 16:12. It is the longest and most important river of western Asia. It will be remembered that the River of Egypt (the Wadi el Arish) and the Euphrates are the bounds of the Promised Land (cf. Genesis 15:18). The Euphrates was the boundary of the eastern powers and of the old Roman Empire.

vrs 15 The fifth trumpet brought suffering, but not death. The sixth trumpet brings death. Four angels were loosed ... to slay the third part of men. A specific time had arrived in the counsels of God; all proceeds on proper schedule with Him. The mission on which the four angels are sent is to accomplish a vast carnage, as 1/3 of humanity dies. At the current population level (of slightly over 6 billion) this would mean that up to 2 billion people could be killed in this woe.

vrs 16-17 The number of the army is 200,000,000. It is an immense army, far beyond calculation. John did not count them, but he was told their number. The armies will be involved in waves of invasions. The horses evidently have riders upon them, but the horsemen are not of primary importance. They only serve to state the protection for their bodies. The heads of the horses were as the heads of lions, and from their mouths fire and smoke and brimstone issue. The fire will burn, and the smoke and brimstone (sulfur) will choke and stifle to death. The combination here has been called the "defensive armor of hell." Jacinth (hyacinth) is a deep blue like that of a flame, but it is the blue of the pit and not the blue of heaven (Genesis 19:24 for fire and brimstone in judgment).

vrs 18-19 The fire, ... smoke, and ... brimstone are so deadly that they are now called plagues (vs. 20). But the physical havoc is not all; symbolically, the smoke can indicate the moral, blighting delusion of the pit. The teachings and lies of Satan will be manifold. The tails like unto serpents speak of deceit and falsehood. The tails are described as possessing heads; that is, they are intelligently guided.

vrs 20-21 Men which were not killed by these plagues "yet repented not". If ever human pride, stubbornness, and perversity were pictured, it is here. Those who are spared the visitations just set forth will neither repent of their wickedness nor their worthless idolatries, which are totally useless. Verse 20 tells of their worship; verse 21, of their works. Is it possible that our "advanced" civilization will revert to basest idolatry? It is unmistakably stated that it will. The second woe is far worse than the first, but there is no repentance. The ungodly are incorrigible in their murders, sorceries, and immorality. Punishment does not soften wicked hearts; only the love of God can. Notice that it also states that they will not repent of their sorceries (literal Greek is pharmakeia, from which we derive Pharmacy and Pharmaceuticals, indicating drug-related behavior and occultism). As you look around the world at our increasingly drug-using and abusing cultures, you can see the groundwork for the literal fulfillment of this verse in the making.

A "PARENTHESIS". 10:1-11:14
Just as there was a "parenthesis" in chapter 7 between the sixth and seventh seals, so there is now one that consists of 10:1-11:14 (between the sixth and seventh trumpets). There is a very brief parenthesis (16:15) between the sixth and seventh vial judgments. This shows the purposefully ordered arrangement of the Revelation.

The Angel with the Little Book. 10:1-11
vrs 1 Another mighty angel. Of primary importance is the identity of the strong angel. Happily, there are details which reveal that He is the "Angel of the Lord" of the Old Testament, the Lord Jesus Christ. He is clothed with a cloud, a heavenly clothing; his face was as it were the sun (1:16); a rainbow was upon his head (4:3); his feet as pillars of fire tallies with the description in 1:15. Why does Christ appear in the Revelation as an angel? Is this regression in doctrine, rather than progress? He appears as an angel because reference is made to conditions in Israel (and the entire world) as being similar to before the Messiah had been revealed in His incarnation. He takes the same position in relation to unsaved Israel and the "paganized" world as He occupied in Old Testament times. Once again, we see that the Book of the Revelation is more closely aligned with the Old Testament than with the New.

vrs 2 Attention is next directed to a little book open in the hand of the Angel. There are three views as to the identity of the little book: (1) It is the same book as the seven-sealed book of 5:1; (2) it is the aggregate of Old Testament prophecy concerning the culmination of human history; and (3) it is the part of the Revelation that is subsequent to the sounding of the seventh trumpet (11:19-19:21). Here He makes His indisputable claim to all creating as His inalienable right. He set his right foot upon the sea, and his left foot on the earth. In the Old Testament such an act signified taking possession of that place (Deuteronomy 11:24; Joshua 1:3).

vrs 3 "And cried with a loud voice, as when a lion roareth." The voice of the Angel was like the roaring of a lion, for He is the Lion of the tribe of Judah (5:5). A lion always roars when he has caught his prey (Amos 3:4). In chapter 5 He was seen in the role of Lamb; here He is pictured in His wrath as a Lion (6:16). Again, seven thunders speak of God's activity in judgment.

vrs 4 "Seal up those things ... and write them not." At this point John was about to write the message of the seven thunders, but the Lord did not permit it. The manner in which all takes place is not revealed (Deuteronomy 29:29). In this book of disclosure, it is important to notice that this is the only detail that is sealed.

vrs 5-7 "And sware by him ... who created heaven ... the earth ... the sea, and the things which are therein." The importance of the transaction is emphasized. He swears by the God of all creation. What is the subject of the oath? Simply, it is that there will be delay no longer. The translation of "delay" (Greek "chronos") as time is unfortunate, because it is inaccurate. There is here no announcement of the end of time and the ushering in of eternity, for that comes over 1000 years later. The Angel is stating, rather, that there will be no more delay in ending the wrong government of the earth. Sin has held sway long enough. God's secret dealings are over, and His public judgments begin. Heaven is silent no longer, and man's day is about to close. The seventh angel is the one who sounds the seventh trumpet. What is the mystery of God that is finished? Reference is to His permission for evil to go on in its present course with seeming impunity. God appears to be silent in the whole conflict between good and evil. According to Jewish proverb, "Michael flies with but one wing, and Gabriel with two." In short, God is quick in sending angels of peace, and they fly swiftly. But the messengers of wrath come slowly. But they do come!

vrs 8-11 Now John is told to become actively involved in the unveiling of coming events. He is charged to take the little book which is open in the of the angel. The reply of the Angel in verse 9 reminds us of the experience of Ezekiel in his ministry (Ezekiel 2:8-3:3). The eating of the scroll is done by faith through meditation (not Eastern, mindless chanting meditation; but rather focused thought and consideration of God's Word) and reflection. To eat is to incorporate into one's being (John 6:49-58). The study of the prophetic Word, and its central emphasis on Christ and His ultimate victory has a twofold effect: sweet and bitter. It both gladdens and saddens. The truth of the Lord's reign and triumph was sweet to John, but the judgments and plagues by which that consummation will be brought about will be bitter indeed. What is the meaning of the command to prophesy again concerning kings and nations? It will be remembered that only the first and second series of seven-fold judgments have been covered in the chapters thus far. There remains the last series (the vial judgments) to be unfolded. Furthermore, there are other disclosures in chapter 12 to the end of the book concerning Satan, a final political leader, the Antichrist, the world system of godlessness, the reign of Christ, judgment, resurrection, and the new heaven and new earth. It is an approach to the subjects of chapters 1-11, but with many significant details added. The truth of the book is duplicated, just as Pharaoh's dream of the famine (Genesis 41:32) was repeated to him.

The Two Witnesses. 11:1-13
vrs 1-2 Again, the mention of the earthly temple, and the altar, the court, and the holy city (Jerusalem) alerts the reader that events are now dealing with Israel. This chapter, through verse 14, is the continuation of the parenthesis begun in 10:1 between the sixth and seventh trumpets. The background of chapter 11 is essential. The nation Israel is returned to their land in unbelief. They had made a covenant with a sinister political leader of the time (cf. Dan 9:27), who promises them political protection and religious freedom. The Temple is rebuilt with an attempt at restoring the Mosaic sacrifices and religion. Let's review the history of the Temple's in Jerusalem and then look at what is to come. The tabernacle of Moses (Exodus 25) was the pattern for the majestic temple of Solomon (1st Kings 7-8). With its destruction in 586 B.C. by Nebuchadnezzar of Babylon and the subsequent exile, Israel was without a Temple. More than 70 years went by before the restoration Temple was built under Zerubbabel, a descendant of the lineage of David, who built it with the spiritual motivation provided by the prophets Haggai and Zechariah near the end of the sixth century B.C. During the reign of Herod under Roman occupation and control, the Temple was renovated over a period of time (John 2:20), only to be destroyed by the armies of Titus at the end of the Judaeo-Roman War of 66-70 A.D. Since that time, Israel has not had, and does not now have, a temple in Jerusalem. Judaism knows only worship in synagogues around the world. (Reformed Jews speak of their places of worship as temples, but in no sense do they imply any relationship to the temples already discussed here.) At some point in what may be the near future (due to the fact that the Temple Mount is a major focus in the current peace negotiations), the Jews will build a temple in Jerusalem. It can be referred to as the Tribulation Temple (the Scripture references are clear: 11:1-2; Daniel 9:27; 11:31; 12:11; Matthew 24:15; Mark 13:14; 2nd Thessalonians 2:3-4). Following the Second Coming, there will be another temple constructed, and it will be built by the Lord Jesus Christ. It is the millennial temple (Isaiah 66:20-23; Ezekiel 40-48; Zechariah 6:12-13). In the New Jerusalem (at the end of the millennium, when the eternal kingdom begins) there will be no temple (Revelation 21:22).

Now back to the regular commentary: "Rise, and measure."
John's vision is a reality yet to come, not a figment of the imagination; so he is commanded to measure the temple, the altar, and the worshipers. The altar is that of burnt offering, God's first provision for Israel's drawing nigh to Him. The measuring reminds one of Revelation 21:15; Ezekiel 40; and Zechariah 2. Measuring conveys the concept of marking off for one's own possession. God does recognize and claim a godly, worshipping remnant in Jerusalem in the time of the Tribulation. "The court which is without the temple leave out." The outer court, it is explicitly stated, is to be excluded. In the temples in Israel in the past this was the court of the Gentiles. Now it is indicated that the Gentiles will not only command this area as their own, but for forty and two months (i.e., the three and a half years of the Great Tribulation) they will overrun Jerusalem as well. During the domination of the beast (the Antichrist) (chapter 13) Jerusalem will not enjoy autonomy. The rejected court speaks of the mass of the nation being in apostasy and rejection, as well as their being the prey of the nations. It is Jerusalem's greatest hour of agony.

vrs 3-4 "Prophesy a thousand two hundred and threescore days, clothed in sackcloth." God never allows Himself to be without a witness. The very period of the trampling down of Jerusalem will be the time of their testimony, i.e., 1260 days (which is exactly 3 1/2 LEVITICAL years, the type of years used in Biblical prophecy). The fact that there are two of them indicate that they are LEGAL witnesses, as per Biblical Law (Numbers 35:30, Deuteronomy 17:6 and 19:15). Their clothing of sackcloth shows their afflicted condition regarding the spiritual desolation about them. Notice that they preach with power. Although many people tend to consider the identity of the 2 witnesses a mystery, it is really just a matter of comparing the other Scripture portions that deal with the identifying characteristics given here. They are described in verse 4 as being the two olive trees, and the two candlesticks before the Lord in Zechariah 4:14. In Zechariah, they are also described as those who "stand with the Lord" when He is in His glory. In Matthew 17:1-5, the two who appear with the Lord when He is transfigured, and is seen in His glory, are Moses and Elijah (Elias). The nature of their message and miracles during the 1260 days also gives us clues as to their identities. Moses was known for striking with plagues, and Elijah was known for being able to send fire to consume those who came against him. Thus, when it is all taken together, the identity of the two witnesses becomes obvious. The only remaining possible conflict involves the fact that it is specifically stated that Moses died in the Old Testament. How can he be dead, and yet be killed again by the AntiChrist? The answer is; we don't know. It may be that the "spirit and power" of Moses will come upon someone, just as the spirit of Elijah was on John the Baptist. In any case, we don't know how God will work it out, only that He will.

vrs 5-6 Also, they have power to accredit and authenticate their mission to unbelieving Israel. Miracles like those of Moses and Elijah will confirm their divine empowering. Israel will be in a state of slavery, as in Egypt (now under the domination of the first beast); and she will also be in a condition of apostasy, as in Elijah's day (now under the delusion of the false prophet, the second beast, 13:1-18). Because these two witnesses testify for God, they will be hated by the ungodly. But they will be invincible and immortal until their ministry is completed. Notice the range of their authority in verse 6: "to smite the earth with all plagues, as often as they will."

vrs 7-10 "When they shall have finished their testimony, the beast ... shall make war against them." Once the testimony of the witnesses is completed, they will glorify God even to death, being slain by the beast. This is the first mention of the beast of Revelation 13:1. He actually carries on warfare against them until they are martyred. Evidently, the populace will assent to the work of the beast, because in their anger against the two witnesses they do not allow their dead bodies to be put in graves, an indignity of immense proportions. With satanic cunning and deception, the beast has won over the masses to himself. Jerusalem is characterized mystically (not literally) as Sodom, because of its wickedness, and as Egypt, because of its oppression and enslavement of the people of God. Both names appear repeatedly in Scripture as the objects of God's unrelenting wrath. Lest any reader misunderstand the geographical place intended because of the use of symbolism, the passage identifies the place as Jerusalem, where also our Lord was crucified. That Christ is designated as their Lord is proof that the two witnesses are not representative of masses of individuals, nor are they angelic beings. They are redeemed men of earth. The three days and a half of verse 9 are obviously intended to be literal days. Now the utter depravity of the dwellers on earth is manifested. They refuse decent burial for the witnesses; but even more, they want to celebrate the ending of that witness that was so bothersome and tormenting to them in their endless godlessness. They will carry out their merriment in feasts, banquets, and exchange of gifts, so infuriating had been the testimony of the godly messengers.

vrs 11-13 "Come up hither. And they ascended up to heaven in a cloud." The hour of vindication for the two witnesses arrives. The indecent joy and partying of the world will rebound upon the heads of the wicked. The witnesses are resurrected in the sight of all their enemies. But even more, a heavenly voice calls them into the presence of the Lord; they are given an ascension in the presence of their enemies. What an honor! Even Paul and the apostles were not so rewarded. Furthermore, the ungodly experience a final stroke of God's displeasure at the very hour of the ascension of the witnesses, an earthquake strikes the city of Jerusalem with lethal results: seven thousand people are slain in the disaster. Even the most spiritually blind could not misunderstand the meaning of the earthquake and the decimation of the population. The remnant mentioned are those who were spared. Their reaction was terror, the result of human fear with no practical outcome. Outwardly, they gave glory to the God of heaven; but their hearts are not genuinely touched, as future events will clearly show.

Announcement of Third Woe. 11:14
vrs 14 The parenthetical passage which began with 10:1 ends here. It further confirms that the reader is not to expect an improvement in conditions on earth; for without change in men's hearts, God's righteous judgments must continue. Six trumpet judgments (including two woes) are concluded; there remains only fearful looking forward of more judgment, especially the seventh trumpet or third woe visitation.

THE SEVENTH TRUMPET (THIRD WOE). 11:15-19
vrs 15 Verses 15-18 return to the trumpet judgments, last dealt with at 9:21. Verse 19, it is generally agreed, belongs to the next chapter and the additional details that follow in the subsequent chapters. The seventh seal and the seventh trumpet are similar in that no judgment is directly announced under them (8:1; 11:15-18). Nothing is spoken of as coming from the sounding of the seventh trumpet; it is wrapped in silence. But loud voices in heaven have a vital declaration to make before the details of the last trumpet are revealed in the seven vials (bowls) of wrath in chapter 16. The heavenly announcement proclaims that the kingdom of this world (Greek "basileia" is singular, as in the New American Standard Bible, not plural as in the AUTHORIZED VERSION) has become the kingdom of our Lord and of his Christ. This goes along with the idea that the scroll with the seven seals was a "title deed" that is now transferred. The seventh trumpet does not bring in the kingdom; it only shows its proximity. The kingdom should be in the singular, because under earth's final sinister political leader there will be an amalgamation of all kingdoms into one universal kingdom. Christ's reign will be eternal. If His rule is eternal, then how can it be a thousand years, millennial reign? He rules a thousand years (20:1-7) IN TIME to vindicate and execute God's purposes for earth, as well as to fulfill certain promises made to Israel and to the Messiah; then that kingdom is merged into the eternal kingdom. Verse 15 speaks of the kingdom anticipatively, as a preview; the actual realization is to be seen in chapters 19-20.

vrs 16-18 As in chapter 4, the four and twenty elders worship God. Exuberant praise is rendered that God has finally consummated events on earth and reigns in omnipotence. Five significant factors are fulfilled at that time:

(1) The rage of the nations. They have exhibited defiance and arrogance against God many times before, but now it has reached its culmination (16:13-16; 19:19; Psalm 2). Here is the reason for the great battle.
(2) The wrath of God. No longer will the patience of God be manifest. The hour of His vengeance will have arrived (Psalm 2:5; 2nd Thessalonians 1:7-8).
(3) The judgment of the dead. This is probably a reference to the future Great White Throne judgment (chapter 20).
(4) The rewarding of the godly. It will take place at the resurrection of the righteous in the first resurrection (chapter 20).
(5) The destruction of the destroyers of the earth. The reference amply covers those who carry out their evil purposes in the Tribulation Period.

vrs 19 "The temple of God was opened in heaven." With this verse John resumes the entire history from a different viewpoint, i.e., that of the chief participants in the soon-coming events. A good number of scholars connect this verse with the next three chapters, thus making yet another parenthetical passage from 11:19-14:20, before the unveiling of the vial judgments in chapters 15-16. There is much to be said in favor of this position. God is seen in the full reality of HIS Temple (not the "shadows" of the ones made here on earth by man's hands) and there is still judgment ahead as evidenced by the lightnings, voices, thunderings, earthquake, and great hail.

The Woman, the Red Dragon, and the Child. 12:1-6
vrs 1-2 The great wonder in heaven is something pointing to a definite subject or object. The woman is actually on earth; but the wonder or sign is seen in heaven, so that God's purposes concerning her may be made known from heaven. Two distinct features are indicated concerning her: her clothing and her condition. The sun ... the moon ... a crown of twelve stars. She is clothed brilliantly with the heavenly bodies and a crown; she is a mother with child and is in labor. When the Revelation is studied, it will be seen that the book pictures four women, all of them in a representative capacity. In 2:20 the woman Jezebel was seen, not only in her individual and historic position, but as representing the clerical (separate priesthood) system at its highest, i.e., the papal (and related) systems. In 17:1 the great whore, as will be shown later, is all corrupt, apostate religious systems, especially professing (but false) Christendom. The wife, the church in heaven, is indicated in 19:7. The fourth woman is considered in verses 1-2. Various views of her identity have been put forth. There are three positions as follows: (1) She is the virgin Mary. Nowhere in Scripture is Mary pictured as in verse I. She is not portrayed in the Gospels as verse 4 indicates. There is no biblical ground to believe Mary underwent the experience of verse 6. Moreover, how could verse 17 apply to her? She does not fit the picture. (2) She is the church. This view has many adherents and defenders. H. Alford; Matthew Henry; J. A. Seiss represent this view, along with numerous others. The difficulty here is that the church did not give birth to Christ; He is the builder of the church (cf. Matthew 16:18) and its foundation (cf. I Corinthians 3:11). (3) Many commentators (including myself) hold the woman is Israel. A. T. Robertson holds that John must have had Isaiah 7:14 in mind. Even more, under the direction of the Spirit, he knew Isaiah 9:6; 66:7-8; Micah 5:2; and Romans 9:4-5. The sun, moon, and stars indicate a complete system of government and remind the reader of Genesis 37:9. God had caused royal dignity to rest in Israel in the line of David. The number twelve appears with the twelve patriarchs, twelve disciples, and twelve thrones (cf. Matthew 19:28). In verse 1 Israel is seen, not as she has been or is now, but as she will be. It is the nation as God had intended her to be, a condition that will be fulfilled in the reign of her Messiah. When the child, who is Christ, was born, the people of Israel were not in a place of power and dignity, but under the yoke of Roman domination.

vrs 3-4 The scene now shifts to heaven where another wonder is closely observed. The symbol is a great red dragon. It is called great because it is not a minor or insignificant creature. He has great power. He is red because he is eager and ready to shed blood. A dragon is a winged (for speed) serpent (for deception). The figure is meant to bear out great cruelty and hatred. Undoubtedly, this is Satan (cf. vs. 9 and 20:2). This is the first place in the Bible where Satan is called a dragon. But the description is enlarged: (1) he has seven heads; (2) ten horns; and (3) seven crowns. Some try to connect the seven heads with the seven great world monarchies of Egypt, Assyria, Babylon, Persia, Greece, Rome, and the Roman Empire in its restored condition (cf. J. A. Seiss). A head is a symbol of wisdom; seven speaks of fullness and completion. Satan is indeed wise and powerful. Horns represent power in Scripture (cf. I Sam 2:1; Zecheriah 1:18-21; especially Dan 7:7-8, 24-25; Rev 13:1; 17:3, 12-16). Ten is the number of universality, and the goal of Satan is nothing less than world domination. Such is his objective, as will be seen in chapter 13. The seven crowns indicate Satan's objective to be crowned; he would reign over all men at all costs. The tail symbolizes delusive power (cf. Isaiah 9:15), which Satan uses to accomplish the moral ruin of those in highest position (in this specific case, the angels at the time of their rebellion against God, with those fallen angels becoming demons). But he is not successful with all, only a third. Upon whom was the venom of Satan to be poured out? The answer is clear: the woman's child as soon as it was born (cf. Matthew 2 with Genesis 3:15). Herod was merely a tool of Satan's power, but he was nevertheless responsible.

vrs 5-6 The identity of the woman and her child is assured beyond question in verse 5. The man child is to rule (Greek "poimainoµ", to shepherd) all nations with a rod of iron: He is unmistakably the Lord Jesus Christ (cf. Ps 2:7, 9). As the Son of Man, He has sovereign rights of world rulership (cf. Ps 8; Dan 7:13-14). What is remarkable is that the entire period in the life of Christ from His birth until His ascension is omitted here. But, as has been seen many times in Scripture, the record contains not only history, but divine history, and that from a specific viewpoint. History as such is not the aim, but the moral and spiritual purpose of God in the earth. The church age is omitted also in verse 6 because the purpose of God in Israel is at the center of the book. What the woman in Genesis 3 was not able to accomplish, namely, victory over Satan, the woman here did accomplish in her all-victorious, ascended Lord.

Again, a large span of history is not mentioned, that is, from the ascension of the Savior to the flight of Israel in the Tribulation Period. Here is proof again that from the vantage point of the Old Testament the entire church age is an unrevealed mystery (cf. Ephesians 3:1-7). The same satanic fury unleashed at the birth of Christ is still operative against the godly of the nation that gave Him birth. A place prepared of God, that they should feed her. The same faithful Father, who watched over His people in the time of the Savior's birth, provides a place and nourishment from the relentless fury of the dragon. A wilderness is a place lacking human resources. It may have reference to Ezekiel 20:35, but there is no valid reason why it cannot refer to the literal wilderness south-east of the holy city, Jerusalem. Some literalist commentators refer to the city of Petra as the designated place of refuge. Petra [PET ruh] (rock) is situated about 170 miles southwest of modern Amman and about 50 miles south of the Dead Sea. Petra is not mentioned by name in the Bible, but many scholars believe it was the same place as Sela (Judges. 1:36; 2 Kin. 14:7). Petra is one of the most spectacular archaeological ruins in the Near East and is a popular attraction on Holy Land tours. Most of the buildings and tombs of Petra are cut into the rose-red rock cliffs of the area. Petra's ruins consist of about 750 monuments, most of them dating from the second half of the first century B.C. to the second century after Christ. In A.D. 131 the Roman emperor Hadrian (ruled A.D. 117-38) visited the city and ordered construction to begin on the so-called treasury, which has been called "Petra's gem"-a temple to Isis. Many ruins of Roman construction may be seen at Petra: a triumphal arch, an amphitheater, remains of baths, temples,