Rev. 4:1–8:1 John receives a heavenly vision of God on his throne and of the slain Lamb, whose triumph qualifies him to open a scroll and execute God’s future purposes for history. As the Lamb opens the scroll’s seals, John sees images of God’s instruments of judgment and of the saints who will receive salvation.

Rev. 6:1–8:1 The vision of the Lamb receiving the scroll (4:1–5:14) introduces a series of seven visions as the scroll’s seals are broken. These visions show several ways in which the Lamb will bring his enemies to justice (seals 1–4). They also give the reason for his righteous wrath (seals 5 and 7) and describe the final judgment at history’s end (seal 6).

Rev. 8:1 silence . . . for about half an hour. In anticipation of the Lord’s coming judgment (Zeph. 1:7–10; Zech. 2:13).

Rev. 8:2 Seven angels stand ready to sound seven trumpets. This begins limited judgments that warn of coming destruction (compare Ezek. 33:1–6; Joel 2:1).

Rev. 8:3–5 The earthly OT sanctuary had two altars. One was for sacrifice in the courtyard. The other was for incense near the Most Holy Place (Ex. 27:1–8; 30:1–10). John sees only one altar in heaven fulfilling both functions (Rev. 6:9; 8:3). Incense represented the prayers of the saints in the earthly sanctuary (see 5:8; also Ps. 141:2; Luke 1:9–11). Fire from the altar will be flung to earth in judgment in answer to the saints’ prayers.

Rev. 8:6–7 hail and fire, mixed with blood. This is like the seventh plague on Egypt (Ex. 9:24).

Rev. 8:8–9 a great mountain, burning with fire, thrown into the sea. The imagery echoes Jer. 51:25, 42.

Rev. 8:10–11 Wormwood is a bitter-tasting plant with a poisonous extract. A star with these qualities makes a third of the rivers and springs undrinkable just like the Nile’s bloodied waters (Ex. 7:24). Cities under attack often surrendered when their water supply was polluted or cut off (see 2 Kings 20:20; 2 Chron. 32:30; Ps. 46:4).

Rev. 8:12 The darkening of a third of the sun, moon, and stars resembles the ninth plague on Egypt (Ex. 10:21–23). Since stars are still in the sky, this judgment apparently precedes the shaking of heaven and earth portrayed with the sixth seal (Rev. 6:12–14; but see note on 6:13 for another view). This darkness may occur due to smoke from burning cities.

Rev. 8:13 Woe, woe, woe. The last three trumpets signify increasing judgments on rebellious humanity as the end approaches.

Rev. 9:1 star fallen from heaven to earth. Jesus saw Satan fall like lightning (Luke 10:18). John will later see the “dragon,” whom he identifies as Satan, thrown from heaven to earth (Rev. 12:9). The fact that the key to the shaft of the Abyss was given to him shows that Satan can do nothing without God’s permission.

Rev. 9:2–3 Locusts recalls the eighth plague on Egypt (Ex. 10:14–15) and Joel 2:31.

Rev. 9:4–11 These locusts are no threat to earth’s vegetation (grass, green plant, or tree), and they do not look like locusts (vv. 7–9). It seems that these invaders are not literal insects but demonic spirits. Others think they represent military forces. Still others think they are actual locusts whose destructive power is described symbolically.

Rev. 9:11 Abaddon, Apollyon. In Hebrew and Greek, respectively, these words refer to “destruction” and the “one who destroys.” Satan’s demons war against his own human subjects.

Rev. 9:1–12 The star fallen from heaven to earth (v. 1) when the fifth trumpet sounds is Satan. He is the angel of the bottomless pit, whose names mean “Destroyer” (see note on v. 11). This vision shows an increase of demonic activity. This will make rebellious humans more desperate, as God’s patient restraint of evil comes to an end.

Rev. 9:13–14 The golden altar before God answers the saints’ prayers (8:4–5). Ancient Israel’s conquerors, Assyria and Babylon, came from the great river Euphrates. In John’s day this river also marked the eastern boundary of Rome’s influence. Beyond it, barbarian powers such as Parthia threatened the empire. This river represents what holds back chaos and violence. The release of the four destructive angels allows unprecedented bloodshed and suffering.

Rev. 9:16–19 twice ten thousand times ten thousand. Two hundred million is an incredibly large army. But it is not as large as the number of those who worship the Lamb (7:9). These mounted troops are demons, though some think they represent an actual human army.

Rev. 9:13–21 This is the last limited judgment and warning blast. When the seventh and last trumpet sound, “the mystery of God will be fulfilled” (10:7; compare 1 Cor. 15:52; 1 Thess. 4:16). The opportunity to repent will be past (Rev. 9:20–21).

Rev. 9:20–21 did not repent. Those rebelling against God have been tortured by the very demons they worshiped. Yet they take no warning from these final trumpet blasts. idols . . . cannot see or hear or walk. Compare Dan. 5:23; Ps. 115:4–8; Isa. 44:12–20.

Rev. 10:2 The scroll is open because the Lamb has broken its seals. The scroll is little compared to the angel, whose stride spans sea and land. The scroll will be given to John to eat and proclaim (vv. 10–11).

Rev. 10:1–3 Like God on his throne, this mighty angel is surrounded by a rainbow (see 4:3). Like the Son of Man, he comes with a cloud, and his face shines like the sun (see 1:7, 16). His legs like pillars of fire recall the glory of God’s presence in the wilderness (Ex. 13:21–22). His voice like a lion roaring could belong to the Lion of Judah (Rev. 5:5). Some interpreters think this is Jesus himself. However, since 1:1 describes an angel sent by Christ to deliver God’s revelation to John, many think this as simply another great angel.

Rev. 10:5–7 The angel’s stance—one foot on sea, one on land, and right hand raised to heaven—unites the created order (see 5:13; Gen. 1:6–10). The divine Creator is asked to witness the angel’s oath (compare Dan. 12:7; also Gen. 14:22; Deut. 32:40). The angel swears that the time of God’s patience, which entailed delay of his martyrs’ vindication (Rev. 6:10), will end when the last trumpet sounds. The mystery of God to be fulfilled is his plan to unite all things in heaven and earth under Christ’s headship (Eph. 1:10, 20–22). This “mystery” includes the full expression of God’s wrath toward all who resist his reign.

Rev. 10:8–11 Ezekiel ate a scroll and found it sweet as honey in his mouth. John must do the same. He must receive God’s words before he speaks them (compare Ezek. 3:1–3, 10).

Rev. 11:1–2 John was given a measuring rod and instructed to measure the temple of God. Some think this implies that during the great tribulation the Jewish temple will be rebuilt in Jerusalem. Jewish worship will be restored there. At this midpoint of the tribulation, the Antichrist will take “his seat in the temple of God, proclaiming himself to be God” (2 Thess. 2:4). Others see the “temple” in Revelation 11 as a symbol for believers (1 Cor. 3:16–17; 1 Pet. 2:4–10; see Rev. 3:12; 21:22). They note that John must measure the sanctuary, its altar (compare Ezek. 40:2–3), and those who worship there. This “measuring” of persons also shows God’s protection and ownership. John must not measure the court outside, because the holy city will be given over to the nations. This language echoes Jesus’ prediction of Jerusalem’s destruction (Luke 21:24; compare Dan. 8:13). Thus some believe that Revelation was written before A.D. 70 and predicted that disaster. Others think that “the holy city” refers to the true church. Forty-two months (see also Rev. 13:5) is equivalent to “1,260 days” (counting 30 days to a month; see 11:3; 12:6) and “a time, and times, and half a time” (three and a half years; 12:14). This symbolizes the shortness of the church’s suffering, which lasts until Christ comes. These calculations of time echo Dan. 7:25; 12:7.

Rev. 11:4 two olive trees. In Zechariah’s vision, the “two olive trees” symbolized “two anointed ones” (Zech. 4:11, 14). One was a royal leader to rebuild God’s temple (Zech. 4:6–10) and the other was a high priest to lead worship in it (Zech. 3:1–5). Thus the witnesses of Rev. 11:3 represent everyone the Lamb has redeemed to serve as priests and rule as kings (1:6; 5:10).

Rev. 11:5–6 The witnesses especially fulfill the church’s prophetic role. They pour out God’s word as fiery judgment from their mouth. They announce drought as Elijah did (1 Kings 17:1). They turn waters . . . into blood as Moses did (Ex. 7:14–25).

Rev. 11:7–10 The great city that symbolically is called Sodom and Egypt is the site of the martyrs’ death and their Lord’s crucifixion. See also references to “the great city” in 16:19; 17:18; and five times in 18:10–21. In these instances “the great city” is called “Babylon,” which stands for Rome. In 11:8, however, the “great city” is Jerusalem. It is likely that John has merged Rome and Jerusalem here into one combined symbol. “The great city” is further identified symbolically (or “spiritually”; see ESV footnote) as “Sodom,” a place known for its sinfulness and rebellion against God. It is also called “Egypt,” which was known for persecuting God’s people. “The great city” symbolizes every empire that rejects God and harms his church.

Rev. 10:1–11:14 This interlude represents God’s patient delay in inflicting his full and final wrath. It assures believers that God will protect his people during the coming terrible times. The angel with the scroll (10:1–11) reveals John’s authority to prophesy and God’s perfect timing in bringing history to a conclusion. On the “interludes” in Revelation, see note on 7:1–17.

Rev. 11:1–14 The visions of the temple and the witnesses reassure believers of God’s protection. However, spiritual protection still allows physical suffering.

Rev. 11:3–14 Scripture requires two witnesses to confirm testimony (Deut. 19:15; Matt. 18:16). The two witnesses of Revelation may represent the saints, as the parallel between Rev. 11:7 and 13:7 suggests. They wear the sackcloth of repentance (compare Isa. 37:1–2; Jonah 3:5; Matt. 11:21) to symbolize their message. Some scholars believe these are two actual individuals who will appear at the end of history.

Rev. 11:11–14 they stood up on their feet. . . . they went up to heaven in a cloud. The two witnesses (v. 3) may symbolize the church. If so, then these verses promise resurrection (see Ezek. 37:10) and enthronement with God (see Dan. 7:13). If the witnesses are two actual individuals, then they are miraculously resurrected at this point. As in Acts 1:9, the “cloud” symbolizes the mysterious active presence of God.

Rev. 8:2–11:18 A brief vision of God’s heavenly temple, focusing on a golden incense altar, opens a new cycle of seven visions, each of which is introduced by an angelic trumpet blast.

Rev. 8:6–11:18 Revelation’s third vision series (with a second interlude in 10:1–11:14) pictures judgments sent from heaven in response to the saints’ prayers. The first four trumpets announce harm on the earth, sea, rivers and springs, and sky. The damage done with the trumpets is limited to “a third.” The “woes” introduced by the last three trumpets are increasingly severe (8:13; 9:12; 11:14). See chart.

Rev. 11:15–18 the seventh angel blew his trumpet. Many believe this trumpet signals Christ’s second coming. has become the kingdom of our Lord and of his Christ. The elders celebrate a future day when God and his Christ have begun their reign by judging the dead (20:11–13), rewarding their servants (21:1–7; 22:1–5), and destroying the destroyers of the earth (20:14–15).

Rev. 11:19 A deeper opening of God’s temple in heaven brings the ark of his covenant into view as John peers into the Most Holy Place itself, prepared to receive visions that explain the church’s spiritual conflict.