What does Revelation 11: 15-19 mean to us now?

 

Keep hope and Christ in mind, as well as the fact that God is understandable and approachable! In devastating times of stress and war, to fathom something such as the Temple or our Church being destroyed would make it seem that God had lost. But, the message here is that of victory. It is a call to trust in Him and continue our walk in faith. God is still in control and He does win. He allows things to happen as consequences for sin yet in His perfect plan, all things will come together to give Him glory (Psalm 2; Rom. 8). 

We are also shown that when all seems lost in our personal lives, when people and events come against God and His faithful, they really do not win. No enemy can do to us what God does not allow—nothing that could really, effectively, eternally hurt us. Those who do evil will be judged beyond what we could or would want to do to them. They get their deserved what is coming as we who are faithful get our reward. The key is to trust Him; be assured and confident that He is reigning and in control. 

These judgments are deserved. Do not mourn for those who are reprobates, who continually refuse to repent while dragging others down with them. These people want the judgment; they have begged for it by their refusal to reconcile to or recognize the Sovereign reign of our Lord and by their contradictory evil ways. They know better, but in spite of that, still sin. There is no sadness or grief on their part and there is none needed by those of us who are the faithful. The choice is before us; we can accept the love, forgiveness, and grace of our Lord or we can refuse. Next come natural consequences and justified judgments to those who are wicked, and the wonders of paradise to those who have received His election (Deut. 30:19). 

Questions to Ponder: 

  1. How vast and magnificent is God is in your life? What metaphors, language, or feelings do you have for God’s omniscience? Why is it is our duty to heed His voice and reverence Him?
  1. What happens when we read in what we think and not take careful time to see what the context, cultural considerations, and word meanings are? Do you think that some of these theories of end times would be utterly ridiculous to the original readers and Author? Why, or why not?
  1. When all seems lost and people and events come against you, how can you have greater perseverance? What about if you better realized that God, not all the evil, will win? What about that God will not allow any enemy to do anything to us that can really, effectively, eternally hurt us (Psalm 34:11-22)?
  1. When bad things happen, we naturally desire vengeance. How does the fact that those who do evil will be judged beyond what we could or would do to them help you to have assurance and confidence to trust God to judge, that you do not need to take matters in your own hands or go against the civil law?
  1. How can you have hope and faith that even with suffering and the consequences of sin, His perfect plan, that all things will come together to give Him glory, will come to fruition? What will you do to gain more hope and faithfulness for your life?

© 2006 R. J. Krejcir Ph.D. Into Thy Word Ministries http://www.intothyword.org

The Four Main Views of Revelation 11: 15-19

 

The Preterist view: They see this passage as discords of the Roman war against Jerusalem, and the eventual downfall of Jerusalem from God because of civil and religious rebellion that already took place. Others see this as the story of the witnessing Church and the suffering and rejoicing it endured. The Kingdoms of the earth have become the kingdoms of God does not mean that everyone comes to Christ; rather, they see it as Rome sweeping away Jerusalem while in reality, the world still belongs to God and everything is in His control. Some see it referring to Christ’s ascension, that He is in control when we think He is not, and/or the outpouring of the Spirit at Pentecost. Others see it as the introduction and importance of the Christian world and the fall of Judaism. The judging of the dead is seen as the final judgment when Christ appears and/or God’s revenge on those who are evil and the vindication of the faithful and those who suffered. The Temple being opened is seen as figurative; the real, important Temple is in heaven, not on earth, and will be revealed to us in time and/or it refers to God’s glory. The Lightning….hailstorm is seen as the destruction of the Temple and Jerusalem in 70 A.D. The kingdom of our Lord is seen as Christ’s dominion and rule. As the kingdoms of earth are swept away, His Kingdom always remains. Others see it as Christ’s ascension or the fifth kingdom spoken about in Daniel.  

The Futurist view: There are varying views in this camp, but most see this as the herald to Christ’s second coming. The trumpet is seen as proclaiming it is here, the second coming. This view is contradictory for them, as most in this camp believe the rapture took place in Rev. 4:1 which is prior to these events (even though there is no Scriptural support for such a premillennial view). Thus, some see this trumpet as the end of the Millennium, which would contradict their theories on the coming chapters. Some see verse 18 as the accumulation of the entire Millennium. The Kingdoms of the earth is seen as a problem and discrepancy in their chronology, and thus, many speculative views, such as associating it with chapter 20 and the millennial reign, or seeing it as meaning that the earth is no longer under the control of people. The judging of the dead is also out of their sequence, because they teach a rapture that has already occurred; this happened prior to the Tribulation (neither are evident in the text). The common response is that after the tribulation, people come to Christ and this passage is talking about these people. 

The Idealist view: They see the Trumpet as God’s reign on earth and His eternal nature. The judging of the dead is seen as the stubborn and unyielding world versus the faithful and what Christ offers. This passage is also an interlude of praise to God and the Ark; lighting is seen as a metaphor for God’s faithfulness and His promises, as well as a display of God’s “artillery,” His power and control. 

The Historicist view: The trumpet is seen as the end of the age of papal interdiction and persecution of the faithful, and the treaty with the Turks in 1699.  The Temple is seen spiritually because it no longer exists. Others see the trumpet as the end of the first series of visions of John, demonstrated by praise, rejoicing, and worship. Others see this as the rejoicing of the journey’s end for the Church as the final judgment and close of the Church Age commences. Still others see this as the victory of Christ over the apostate Church, and some, the vindication of the faithful through times of trials and sufferings. Some see this as the beginnings of the French and/or American Revolution, while others say this has not happened yet. The earthquake is seen as the political upheavals that happened after the Reformation.

Exegetical look into Revelation 11: 15-19

  • Sounded his trumpet refers to the arrival or accession of something or someone great, such as a king (1 Kings 1:34; Rev. 9:13). 
  • The kingdom of the world has become the kingdom of our Lord. In John’s time, governments were worldly dominated kingdoms within kingdoms. The Jewish mindset and hope in their time was that they would one day be handed over to God and His Kingdom. It is all about His timing (Ex. 15:18; Psalm 2:2; 10:16; Isa. 9:7; Dan. 7:13-18; Zech. 14:9; 1 Macc. 2:57).
  • Twenty-four elders. Elders refers to those with authority, God’s representatives who are called to declare and serve Him wholeheartedly and righteously. In the early Church, the number 24 meant the 12 Israelite tribes of the Old Testament and the 12 apostles. This also refers to the Church as triumphant, and the entirety of all believers—the sum total of the Church. This can also refer to angelic beings who are also worshipping God (Rev. 9-11; 5:5-14; 7:11-17; 11:16-18; 14:3; 19:4). (see Rev. 4: 1-5 study for more info). 
  • The One who is and who was. God is the beginning and the end. This term refers to His sovereignty as He rules over all humanity at all times. Some see this as the start of the reign of Christ on earth; however, the text does not support that theory (Rev. 1:4, 8; 4:8).
  • You have taken your great power. This does not mean God was not in control before or had not exercised His power. Rather, the acknowledgment of His present rule is already a “given” in Jewish thought. This is celebrating His future rule over all nations and our participation in it as His faithful (Psalm 2).
  • The nations were angry may refer to their panic and/or how corrupting was their sin. It is interesting to note that they are not afraid but angry, typical of rationalization, defiance, and preponderance of sin. It is always foolish to fight against God (Psalm 48:4).
  • Your wrath/anger points to the Judgment that is coming (Joel 2:11; Mal. 3:2). God’s wrath and righteousness are a reality. However, Christ covers our sin for us (Zeph. 1:14-18; Nahum 1:6; Mal. 3:2; Rom. 1:18; 3:9-23; 6:23; Rev.19:15). We have hope and assurance when our trust is in Christ. He is our hope, even when the very foundations of the universe are collapsing around and under us. When our hope is in Christ, nothing can shake us (Luke 12:32-34; 1 Cor. 7:29-31; Heb. 12:25-29; Rev. 14:10-11; 16:15-21; 20:8-15).
  • Your servants the prophets. Referencing Dan. 9:6, 10; Amos 3:7; Zech 1:6.
  • God’s Temple. This metaphor refers to God’s preeminence and/or where God dwells, not necessarily an actual corporeal structure (throne). Nor does it say that the Temple will be rebuilt. It is an image of the Old Testament Tabernacle where the copy of God’s Throne Room, made for His presence, was made known. In the Near East culture of John’s audience, this had an extra meaning that contrasts with the mockery against the two witnesses. God’s Temple contrasts the pretentious dignity and prestige of worldly ways with God’s supremacy and the actuality that He is seated on His Throne in eminence and power. Now, John sees the real heavenly version in a corporal state that shows God in an understandable and approachable manner, as God “condescends” to us and John. This means that God “descends” to our level to make Himself known; He lowers Himself—makes Himself accessible—and gives us insight according to our level of understanding so we can perceive Him from our aptitude to recognize what is otherwise incomprehensible (Ex. 24:9-11; 25 (25:40)-40; 1 Kings 5-7; 22:19; 2 Chron. 2-4; Is. 6; Ezek. 1; 10:1; Dan. 7:9-10; Heb. 8:5-6; 9:1-14; Rev. 3:12; 4:2; 7:15; 14:15-17; 15:5-16:1, 16:17; 21:22).
  • The ark of his covenant represents the presence of God, His faithfulness, and atonement in keeping the covenant He made with His people even when they disobeyed Him. This refers to the main Jewish icon, the box chest, made of acacia wood and overlaid with gold, which held the tablets of the Ten Commandments and was placed behind the sanctuary curtain in the inner sanctum where the presence of God dwelt. This image could also represent the Ark going to war. It went missing after Nebuzaradan (meaning: “the captain of the guard” who invaded and captured Jerusalem and destroyed the temple for Nebuchadnezzar (2 Kings 25:8-20; Jer. 39:11; 40:2-5). Here it is meant to display God’s dwelling and power and our reverence of Him. Now, it is Christ, who paid for our sin, with whom we have our covenant (Ex. 25:10-22; Lev 26:11-13; Duet 10:1-2; 2 Kings 25:8-10; Matt. 27:51; Heb. 9:23; 10:19-20; Rev. 3: 10-13; 4:6-8).
  • Lightning….hailstorm points to God’s supremacy and authority, the true God and His right of vengeance, His self-revelation, and His awesome majesty and power, and represents an important event, possibly the curse and plagues associated with mocking and disobeying God while worshipping the fake god, Zeus. It is our duty to heed His voice and reverence Him (Ex. 19:16-19; Job 37:5-6; Psalm 18:11-15; 77:18; Ezek. 1:4, 24; 43:2; Dan. 10:6; Heb. 12:18-29; Rev. 4:1-11; 8:5; 11:19; 16:18).

Revelation 11:15-19

Introduction 

The Seventh Trumpet 

The seventh angel now sounds his trumpet and loud voices echoing from the heavens proclaim that the entire world has now become a part of the Kingdom of God as Christ assumes His power and position. The twenty- four elders fall prostrate, worshipping and giving thanks and reverence to the Lord.  But, the woe commences too, as His wrath is let out to judge and destroy the evil and the wicked, and His grace is poured out to reward His faithful. He is the One who looks for the faithful and holy ones who have placed Him first, even in the midst of trials and troubles. Then, the world shakes as the precious Ark of the Covenant is exposed, displaying a spectacular show of eminence and power.

We are also shown a contrast between goodness and wickedness, between those who oppress and those who seek liberty, such as the faithful Jerusalem under David and Solomon versus the wicked one that crucified our Lord… 

Now comes the third terror, and woe commences as the seventh angel blows the trumpet, declaring to the whole world that the kingdom of God is at hand. This passage closes the “second cycle of Judgments” (See Background Article) that prepares the way for the Second Coming of our Lord Jesus Christ by showing us His Triumph and Victory as He rules (Rev. 8:2-11:19). John now shows the final trumpet and the end of the world as we know it. The language is poetic, but it is “imperative” that John demonstrates that this revelation is at the same level as that of Moses; thus, take heed!

What does Revelation 9: 12-21 mean to us now?

Sin is missing the mark that our Lord has for us. Sin is a violation against God and His people. It was a Greek archery term. The mark or target is God’s righteousness, and because of sin, we can never hit the target. There is no “Robin Hood” that can ever hit God’s target. Thus, all humans are sinners; we all have failed His law, either by our direct transgression or “commission,” (that is deliberately disobeying, such as in adultery) or failure to conform to His standards, called “omission.” Even if we are not aware of that aspect of the law, we have no excuse. As with the police, ignorance of the law is no excuse. We can’t say, “hey, I did not know the speed limit!” or “I did not know it was not OK to steal that watch!” Every time we sin, we incur greater guilt and punishment than before. (Gen. 3:1-24; Jer. 17:9; Rom. 2:1-11; 3:10-26; 5:12-19; Titus 1:15; James 1:12-15; 1 John 1:8-10) Original Sin is explained by the Fall; it was not the first sin, but the term refers to the result of sin, that everything has become corrupted. 

The lure of sin, occult practices, and idolatry is influential and controlling; it seeks its own and those who harbor it. This is not just the pagan idol of people past; it is anything we worship and place first in our life other than our Lord. It is all about crime and punishment of those who do not seek truth and justice; it is immorality and the choice to do and be evil. Sin can also seek fame, power, money, manipulation, and exploiting of others over all else. Sin is something we do in our minds and that translates to how we live our lives. It is the same as what we do with Christ; if we live our lives glorifying Him, how much more content would we be? 

Questions to Ponder: 

  1. How do you feel knowing that our Lord is ready to release His judgment in whatever form He sees fit? What about that we as a Church are called to clearly understand the urgent need to repent? What do you and/or your church need to repent of?
  1. How can your faith become stronger by knowing that all that exists is submissive to God’s supremacy, the God who reigns in all of history and time? How can your faith be reassured by knowing that He has victory over all that oppose Him? Do you fully believe that Christ supplies us with all we need? If not, what is in your way?
  1. Why do you suppose the overarching human desire is to remain in sin even when its destructive nature and how it hurts is in full view? What can your church do to help people see the veracity of their sin and still be welcoming and nonjudgmental?
  1. John is pointing people not to just earthy threats in his time, but the real threats that jeopardize our eternal souls to the entirety of all Christianity and the Church. So, what are the threats and tests you face? What can you do to relieve yourself of fear and combat the threats?

 © 2006 R. J. Krejcir Ph.D. Into Thy Word Ministries http://www.intothyword.org

The Four Main Views of Revelation 9: 12-21

The Preterist view: They see this passage as God’s vengeance, using the Roman armies to descend on apostate Israel and the destruction of Jerusalem in 66-70 A.D. Josephus recorded that the Euphrates is where the Roman troops, defending the eastern border, came from. “Very hour” refers to the precise nature of Roman attacks. This is also what Daniel prophesied in his “seventy weeks” (Deut. 28; Dan. 9:24; Mark 13:3; Luke 21:6-7, 20-32). “Two hundred million” is seen as the fearsomeness of Rome and the travesties of war. “Plague” refers to the locust plagues in 66 A.D. The lack of repentance is from the debased reprobate mind (Rom. 1: 20-28). Josephus recorded massive insane evils by Jews to other Jews during this time including cannibalism; and still they refused to repent. 

The Futurist view: They see this passage as about literal demonic angels who are invading or who are influencing the human invaders from the Orient in a great future battle (2 Kings 2:11; 6:13-17; Rev. 19:14). “Two hundred million” is what they see as the literal number of the armies. They see the “breastplates” as descriptions of modern military machines. The lack of repentance is from the hardening of the hearts, ignorance, and refusing to see the veracity of their situation (Eph. 4:17-19). They see “magic arts” from the word pharmakon, which in its English form is “pharmacy,” as drug abuse, civil decay, and sin during the tribulation. (This is an example of the improper use of exegetical methodologies; one should always seek the meaning from the actual original languages and context and also what it meant to the intended audience, then compare it to other passages such as, in this case, Daniel, to find the authentic meaning. This is proper “exegesis.” Never seek a meaning from modern vernaculars or hearsays¾that is reading into the text, which is called “eisegesis” or sometimes refered to as “isogesis” (means “to lead in” as in to introduce into the text our own presuppositions, ideas and thoughts and ignore what is actually there to satisfy our own agendas and opinions) ¾because you will skew the intent that God has for us.)  However, in this case drugs may be a possible application, as drug abuse is extremely destructive and may perhaps be a means that God uses; nevertheless the clear meaning here is “witchcrafts,” as this is what the text is clearly saying. 

The Idealist view: They see this passage as symbolic; the means and aftermath of war as God’s judgment comes from using the metaphor of Euphrates, which indicates a boundary for God’s restraint and the protection of Israel. It now refers to the means of the destruction and judgment of those who persecute God’s Church (Psalm 33:16-17; Prov. 21:31; Isa. 31:1; Zech. 9:10). That only one-third are judged and killed is a representation of God’s grace and mercy, and the fact that He judges is the result of His hearing prayers and His faithfulness to the faithful (Rev. 5:8; 8:3-4). The judgments are from false beliefs and worldliness that create moral decay and bring about judgment to a society. When society beaks down, wickedness occurs; it is a result of sin without any restraint or repentance. In other words, people judge themselves and God wants us to be triumphant and joyful in Him with His percepts that are best. The lack of repentance is from man’s refusal to acknowledge God, the desire to remain in sin and pain, and a refusal for conviction. 

The Historicist view: They see this passage as the age of the Byzantine Empire around 1000 A.D. They were under attack from the Tartars, then the Turkmans in 1055 A.D. and again in 1453 A.D. by the Turks who were all horsemen. All invaded from the Euphrates area. (This is a “micro” application of this view, overlooking the veracity of the meaning. Others have said the same of the two world wars of the 20th century and all the chaos and calamity that resulted. Many in this camp have complicated and convoluted theories for the “very hour,” calculating precise days for their theories. This is an example of reading into the text what is not there.) The lack of repentance is from apostate churches that cater to their own sin and/or the corrupt Papacy in the Middle Ages that led to the Reformation.

 

Exegetical look into Revelation 9: 18-21

  • Breastplates. The breastplate at this time was a “coat of mail” of inner woven rings of brass laid over leather that protected the soldier; arrows could easily pierce it.
  • Out of their mouths came fire. The Parthians used flaming arrows made from canvases and wood that easily destroyed villages (1 Kings 1:10-12; Rev. 11:5).
  • Fiery red, dark blue/sapphire. This is the color of burning sulfur; these images are used to invoke fear, as fire especially in its ferocity is a “primal fear.” 
  • Heads of lions.  Also a primal fear; No unarmed, normal human can meet a lion and live. Lions were a symbol of power and were also used as a means of God’s judgment (2 Kings 17:25-26; 1 Chron. 12:8; 2 Chron. 9:17-21; Jer. 50:17).
  • In their tails. May refer to the arrows of the Parthian’s rear cavalry or an unknown means of delivery of God’s judgment. This perhaps underscores the demonic source of the horses, over which God is still in control.
  • Like snakes. This may refer to thievery and those who are a clear and present danger (Rev. 12:9).
  • They did not stop worshiping demons. This metaphor also alludes to the worship of idols who can’t move, talk, or respond, and who are made and controlled by man. Such idols and those who make and follow them are worthless and powerless and can do nothing but look pretty (Psalm 135:15-18; Isa. 46:6-7; 1 Cor. 10:20). This also refers to fallen angels working with Satan to bring and bear evil manipulation on humanity (Duet. 4:28; Psalm 115:5-7; 1 Cor. 10:20).
  • Still did not repent indicates that the people are “stupid” and have no excuse. They had some warning, either by prophets, by the clear teaching of the Word, or by some supernatural pronouncement. They knew their deeds were wrong, yet they refused to acknowledge Christ or repent of their ways even in the face of catastrophes. In addition, if they repented, they would be spared their calamities, yet they refused… talk about being hardheaded (Ex. 7:22-23; 8:10; 9:14-29; 10:2; 14:4; Amos 4:6-11; Rev. 2:14; chaps 10-11; 16:9-11)!
  • Magic arts / sorceries refers to any kind of witchcraft or sorcery being brought together. The word denoting magic arts also means, “mix in” (pharmakon) and is where we get our English word pharmacy. In Acts, there was some repentance of this, but not usually (Acts 19:19).

 

Exegetical look into Revelation 9: 12-17

  • Other woes. “Woe” means “look out, terror is coming,” or a stern warning. John is not done yet; he is giving further warning, as more trouble is to come. This is indicative of Old Testament prophetic orators such as Jeremiah and Amos (Amos. 5:18-6:1; Rev. 6:10; 8:13; 10:1-11:14).
  • The horns of the golden altar referred to the extensions at the four corners of the altar inside of the Temple. This calls to mind an image of worship, and the portrayal of God’s heavenly throne (Ex. 24:10; 27:2; Deut. 11:11; 1 Kings 7:23-25; 2 Kings 16:17; 2 Chron. 4:2-6,15, 39; Psalm 11:4; Isa. 51:9-11; Jer 27:19; Ezek. 1:22; Rev. 8:3-5; 11:19; 14:15, 17; 15:2-6, 8; 16:1, 17). This was also an image of refuge and a place of repentance to those fleeing judgment, and/or providing safety measures from an avenging person. They could ask the priest for clemency before God by taking hold of the horns (1 Kings 1:50-53; 2:28; Amos 3:14).
  • Four Angels. These angels are not mere messengers; they have authority from Christ to do His bidding, and they had influence over leaders of people (Dan. 10:13-21). The context and meaning here may denote that the angels are figurative and it will be human means that will create these plagues such as war or terrorism. But, they can also be supernaturally created angels in command of the demonic cavalry, or God using demons for His bidding.
  • Released. Jewish traditions stated that God imprisoned angels who were destructive or who were “fallen,” usually in the depths of the seas or earth, to protect His people until such time as He desired to use them for His purpose.
  • Great River Euphrates. This longest river in western Asia stretches for 1,700 miles. This was the boundary God gave Israel and also the boundary of the Roman Empire and the Parthians (Deut. 1:6-7; 11:24; Jos. 1:4; Isa 8:5-8; Rev. 16:12).
  • Very hour and day and month and year. This is apocalyptic language that shows us that God acts according to His purpose and His timetable. It is not meant to be taken literally lest we read our versions, agenda, or timetable into it.
  • To kill a third of mankind. These are “casualty statistics” also used by John to invoke fear and call wayward people to repentance. Such destruction can only happen if God allows it for His purpose; keep in mind the call for repentance that is being disregarded. Such judgment is merited and deserving, yet by God’s grace, He spares two-thirds!
  • Mounted troops. Most likely referring to the Parthians, who were exceptional horsemen and brought war, with cavalry troupes (also known for being skilled archers on white horses), into play. They invoked total fear and chaos to the region. A battle with them would fit the cosmic images that John uses, but John is pointing to them not as just earthy threats in his time, but the real threats against our eternal souls to the entirety of all Christianity and the Church.
  • The number …was two hundred million. This is an incalculable number, not necessarily literal. Such a number is in “hyperbole language (intended exaggeration)” as this was more than the population of the entire world at that time. The entire armies of the world today would be under 10 million. China has 2.3 million, and Russia had three million at its highest (now a small fraction thereof). The largest assembled army during the first Gulf War, including 31 nations, was under one million (Psalm 68:17; Dan. 7:10; Rev 5:11).

Revelation 9:12-21

Introduction 

“The Sixth Trumpet”  

The Sixth Angel now blows his trumpet, and brings about more judgment. On the surface, this looks like only doom and gloom, as it is for those who seek evil and refuse to repent. But, what many people choose not to see in this passage is that this is also the work of God’s patience and grace. Perhaps it is anticlimactic and our thirst for revenge outweighs our desire to see things set right. But God reveals His temperament by offering His forgiveness, thus allowing for humanity to repent and come to their senses. Nevertheless, they choose not the ways of God and life, nor do they choose the ways of goodness and virtue. Instead, they refuse His offer of grace and forgiveness and dig themselves further down in their sin and became entrenched in their debauchery. People from the past, present, and future (all of humanity) are bent on serving only the means and wants of self. They seek what is wrong¾naturally and deliberately. These acts are continual throughout human history and are contemporaneous, remaining now and in the future, a result of our fallen, sinful nature (Rom. 1: 18-32; 3:23; 6:23). 

The Roman Empire was experiencing greater and greater problems with the Parthians in the eastern border area of Asia Minor, where John’s readers were. This region greatly feared attacks and/or an all out invasion by them. These Parthians were depicted as the enemy and propaganda waged an early “cold war” between them and Rome. There was even mythology that Nero would arise from the dead and lead these Parthians in his blood lust revenge against Rome, the Jews, and the Christians. Some Jews believed the Parthians would come and save them from the Roman occupation, hence why the war of 66-70 started against a far superior force. However, they did not receive the help, and the Jewish revolt failed, abruptly ending the Temple, the city, and the Jewish way of life. The first century Jews put their trust in war and a fabled, non-convicting messiah instead of the Living Lord! 

This passage is as much about mercy as it is about judgment! The human desire is to remain in sin when we have in full view its destructive nature and how it hurts. It is not just mischief; it seriously maims us and all those around us. The idea of sin can confound the mind. Yet, it is our minds that are not conformed, neither is the soul of those who remain in sin. Sin is very, very powerful-not just a lure, but also a way of life that seems fulfilling, exciting, and desirable, even when it does not work and it kills us (Rom. 1:28-31).

What does Revelation 8: 1-13 mean to us now?

 

These judgments seem to come against the Roman Empire, as the word meanings and Jewish metaphors suggest those found in Jesus’ “Olivet Discourse” in Matthew 24, and thus may have already occurred. However, that does not mean the final accumulation and sentence of God’s judgment has occurred; we are still waiting for that. These themes seem to repeat themselves throughout the history of the Church and society. However, a final buildup and its fruition still is to occur before Jesus comes back. 

These seven angels stand before God and His Throne. They have His approval and empowerment to carry out His plan. You are in His plan! Remember, as faithful Christians who are sealed, we have His approval. We may still face these persecutions and tribulations, but the difference is we have His love that turns a sentence of judgment and death into martyrdom for His glory. This passage attests to the fact that we must be dependant on God, and not bow to lethargy in our spiritual formation. This is the mark of a mature Christian. This is not a time to be lazy, to rationalize our situation, seek sympathy from others, or think He does not care, that we are useless. When we face darkness in our lives, it is a time to shape up and seek Christ as Lord.  We must be discerning, courageous, hopeful, and proactive in our faith. Be obedient and trusting, regardless of your situation, and remember you are His special child whom He has sealed. Keep in mind that God wants to rescue His people from those who are hostile to Him, and who want to oppress, control, or persecute us. 

Questions to Ponder: 

  1. When these events come to pass (if they have not already), what do you think they will look like? How will these events send shock and awe to the average person?
  1. Why does it seem that a characteristic of God’s judgment is He does not do it all at once, rather He is slow and uses order? Do you think that He is slow to give time for His grace to work and people to seek forgiveness, even when they do not seek Him?
  1. God is patient, but He is ready at any time to unleash these sentences. How do you feel about this? Are you ready?
  1. Do you think this passage is literal? If so how will this be played out? If you think this is symbolic, how do you think it will play out? How do people’s idolatrous motivations and misguided followings influence His judgment?
  1. What do you need to do to take seriously that God is in control? Because of His grace, He only allows a fraction of His judgments. How can you have more confidence in Christ to deliver you out of your tough situations?

© 2006 R. J. Krejcir Ph.D. Into Thy Word Ministries www.intothyword.org