Seven Plagues, Seven Bowls and Armageddon–Revelation 15-16

More signs appear to John as he continues to faithfully record all he witnesses—and he is witnessing much—seven angels; seven plagues; seven bowls of God’s wrath; and a place called Armageddon. Much has been written and speculated about the events in these two chapters. As always, we must keep them tied to context and while we may not be able to completely define down every symbol, we can be assured that those to whom this message was originally intended, did and could. It was spoken into their setting of Roman oppression and it offered tremendous hope—for what John is witnessing in this section is all about a final and complete judgment upon the beast that was Rome. In repeating God’s judgment process towards Rome, John continues to deliver the reassuring word to his audience—God knows those who are his; He will take care of them; And he will also take care of their enemies. Be patient and be faithful because a reckoning is coming. The visions of chapters 15-16 reinforce that message clearly.

• Seven plagues. John again sees seven angels doing God’s bidding this time possessing seven plagues. These seven plagues represent a different aspect of God’s judgment upon Rome and will be unleashed in the form of seven bowls of God’s wrath. They will also mirror to some extent both the plagues of Egypt and the consequences of the earlier seven trumpets (chapters 8-12—more on this later).
• Sea of glass mixed with fire. John again references this throne image (4:6), but this time its tranquility is now mingled with fire. Two ideas about this: Perhaps it could represent the shed blood of the nearby martyrs who already had overcome the Roman persecution or maybe it represented the fire of God’s judgment as he was now acting on the “how long” question of these martyrs (6:10).
• The Song of Moses and the Lamb. Before the actual execution of the plagues/bowls of wrath John is witnessing an interlude, which includes those martyred singing a praise to God (perhaps the “new song” from 14:3), which was reminiscent of the song sung by Moses and Israel after crossing the Red Sea (Exodus 15). Like then it is a song of deliverance and recognition—a combination of praise from the Psalms, Moses and the prophets—of who God is and how all nations (including Rome like Egypt before) will submit to him.
• Tent of the tabernacle. Again, John’s attention is drawn here (11:9) representing where God dwells. Out of it emerge the angels in priestly garbs indicating that their mission emanates directly from God and they serve as his servant messengers. As they are given the bowls filled with God’s wrath/the seven plagues God’s power and presence is everywhere evident. It is about to be on—God’s full and complete (represented again in all of the latest sets of sevens) reckoning on Rome.
• The seven bowls. One important point to note is—while God’s judgement has been previously conveyed by John through different symbolism, the judgment depicted here is more thorough in design. Recall before in the trumpet judgements, they were portrayed as only affecting a segment of the people (one-third) and stood more as calls to repentance. Here the bowl judgments seem to represent the time when all hope of any repentance is passed and God’s full and final wrath is poured out upon Rome. Also, as previously mentioned, there are similarities to both those trumpet judgments and especially the Egyptian plagues in that every aspect of Roman life will be touched—the spiritual, political, physical and the moral.
• First bowl. Immediately God’s wrath is felt personally upon all who have the beast’s mark. No mistake that the first plague (unlike those of Egypt—6^th plague or the trumpets—5th) fell directly upon people. They had sown corruption in the flesh and now flesh was being corrupted. Of course, this is not to be taken literally, but very much is a statement about how the corruption that was Rome would eventually consume her.
• Second bowl. The sea does not escape—turns into blood (parallels Exodus 7:20-24 and the second trumpet—8:8-9). Whatever touches/depends upon the sea is destroyed.
• Third bowl. All water/the fresh water is also touched and became blood. This carries the idea that those who had the beast’s mark; those who had shed the blood of God’s people now could not escape it. This represented God’s “true and just” judgments.
• Fourth bowl. With no more water to drink, the scorching intensity of the sun next was poured out upon them—carrying with it the familiar image of fiery judgment. Significantly here—these judgments do not result in repentance—only doubling-down of resistance (again reflective of Egypt).
• Fifth bowl. So, the next bowl is directed to the very center of power—the throne of the beast (God’s power is far greater even than the beast’s), which resulted in total darkness across the kingdom, but even so, while still being afflicted by the very first plague of sores and in agony—no repentance happens.
• Sixth bowl. It is poured out upon the Euphrates River, which dries up, opening up a path for “the kings of the East.” Could be an illusion to the capture of Babylon by the Mede king Darius (Daniel 5:24-30) after he diverted the waters of the Euphrates and then invaded through it. Does this indicate perhaps that Rome will also eventually likewise fall to invading enemies from the east as a part of God’s judgment. Or is it’s symbolic of sunrising Christ and his army invading and conquering at Armageddon?
• Three frogs. Or evil spirits accompany the sixth bowl. They emerged from (vomited by is the best rendering) the dragon (Satan), the beast (Rome) and the false prophet (perhaps here, the emperor). Perhaps the best way to understand this vision is to see the frogs as manifestations of all of the combined demonic power, deception, propaganda and lies that Rome had mustered up in opposition to God and his people. They gather all of their combined forces together, call upon all of their allies in preparation to once more attempt to defeat God and his kingdom—to which Christ responds that he will come when and in ways they do not expect to answer their challenge—so to his followers he urges constant alertness and readiness.
• Armageddon. Here it is—the final battle between the evil forces of Rome and the righteous forces of God and at long last God’s people will be completely and fully avenged and vindicated. It will happen at a place called Armageddon (Har meaning mountain and magedo meaning the name Megiddo). This is a reference to the ancient site of Megiddo where many Hebrew battles were fought (Judges 4-5; 7:1; 1 Samuel 31:1-6; 2 Kings 9:27; 23:29, etc.) Much speculation then has been made as to its meaning including a futurist rendering that sees a final climatic battle yet to take place there between the various (and changing) forces of good and evil embodied by Gog. While John does borrow images from Ezekiel’s portrayal of God’s battle with an enemy then identified as Gog (38-39), nowhere in this text is the idea of a battle occurring beyond the immediate context of this letter—and the battle here in the text is certainly symbolic. The use of Megiddo was a fitting symbol for John to represent “the worldwide distress of righteousness and evil engaged in deadly combat.” Armageddon then is only symbolic of the final battle portrayed by John that ultimately results in the complete fall and ultimate end of the Roman oppression for Christians. Any other way of considering this—especially that of an actual physical battle would be wildly inconsistent with not just their immediate circumstances but also of the way of the slain Lamb. His army simply did not respond that way.
• Seventh bowl. “It is done.” No better way to phrase it. The last plague drops and its destruction is so complete and it demolishes what is left of Babylon into three parts—even touching the outlying areas (islands) of the empire—bringing more misery and death upon the unrepentant followers of the beast in the form of hail. Perhaps only the final judgment of all of mankind will surpass this judgment in intensity. All together the plagues/bowls/Armageddon represented the same thing—God bringing an end to the suffering of his people by destroying Satan’s alliance with the Rome.

The Wokeness of the Gospel

Theologian N.T. Wright has an enlightening statement about our current “woke” culture. He observed that it is trying to produce the gospel multi-ethnic, multi-cultural, socially just community only without the gospel. To me this is exactly it. It is not difficult to observe that some of the woke agenda has a kingdom of God element to it. Eradicate racism; sexism; poverty; in order to create a more just and equal community? Sure thing. Scripture has long been advocating for just that (Proverbs 31:8-9; Isaiah 1:17; Amos 5:24; Micah 6:8; Zechariah 7:9-10; Matthew 7:12; James 1:27 to name just a few). But without the gospel (Christ) at the center, it has and always will fail. Too many self-serving agendas interfere; noble ideas become corrupted by power; injustice actually happens, incredibly enough, in the name of justice. We may be witnessing some of that even now. So, I believe, the answer is not going to be found in more laws or politicians or advocacy groups or God forbid, violence. (It certainly has not been found here so far—instead these only seems to produce more of it).

The answer, I believe, has and always will be Christ. Now, I realize to many this either sounds completely naïve or totally out of touch with any reality they have experienced with church and Christians. And I will admit that so often the church has failed to live up to our calling in this regard, but that has never been Christ’s fault. (Again, our own self-serving tendencies get in our way—no one is immune to that.)  Why Christ is the true answer is that his agenda is fully others-serving. It is fueled by a truly unconditional love that even has enough space to love (not eviscerate) enemies. It is an approach of respect not condescension. It turns the other cheek, not striking back harder and faster. Christ’s agenda is not to cancel anyone (even if there may be reasons), but to redeem (Bible word for reclaim, help, seek mutually beneficial solutions, etc.) everyone. The community he desires is the design of heaven. One in which all nations, tribes, peoples, languages come together in mutual respect adopting that agenda as the kingdom of God (Isaiah 2:2-4; Daniel 7:14; Micah 4:1-3; Revelation 5:9; 7:4).

The Apostle Paul writing to one of the very first churches, struggling to implement such a kingdom approach in the face of racism, sexism and injustice (slavery) informed them, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:28). This idea of oneness is essential to creating this kind of community (and honestly why churches have failed to consistently do so). Out of diversity, Christ calls us to unite. But how? How could first century Jews and non-Jews after centuries of hostility born out of vast cultural differences and embedded suspicion lay that aside and actually find oneness? Again, the answer was Christ. Admittedly this is not an easy answer because it involves surrendering and very few of us enjoy that. But Christ isn’t asking us to surrender our individuality or the rich diversity that formed us, as much as he is asking that we rearrange all of that in order to “seek first the kingdom of God” (Matthew 6:33). So, what we surrender is what hurts us most–like our prejudices, our pride, our anger, our bitterness, our self-serving agendas, our destructive behaviors, our haterd, our cynicism, our narcissism, etc. and replace that with his values of love, mercy, grace, forgiveness, selflessness, kindness, compassion, gentleness, goodness, joy, peacefulness and hopefulness. This does reshape and redefine, first exposing to us our own contributions to the problems, while then, offering us a way to emerge from them as a better person—because of Jesus. But never does Christ ask us to deny our heritage, our ethnicity, our culturally unique diversity. Rather that is part of the beauty of his community—we become one together within that diversity and even celebrate aspects of it, while we celebrate him as the reason why it can even happen. (Another early church struggled in this journey and again it was the Apostle Paul who wrote to encourage them in the pursuit, while recognizing the difficulties of merging cultures—see Romans 14, It is fascinating read outlining how unity in diversity can co-exist). This community can then serve as a witness to the world; a place where folks of all nations with diverse customs and backgrounds can be accepted; a place where people of all color and language can find common ground, mutual respect, and justice; all because we follow the Lamb of God, Jesus Christ. It is a true alternative community devoted to each other, seeking to “honor one another above ourselves” (see Romans 12:10).

Significantly central to this happening is—it is not our own self-will or determination that will drive this (because as noted—this always goes sideways and not occasionally, but every time), but his will—and that is what makes all of the difference (Matthew 6:10). The tricky part is actually surrendering to it as we redefine our primary identity in Jesus. We constantly have to work at that—and it is the reason why this community will not be perfected and fully functioning until Christ’s returns and makes it so (Revelation 21:1-5), but in the interim we can try, can’t we? We can let Christ lead us to become more mature, better reflecting his will. We can strive for our churches to more fully embrace and model the biblical ideal of community. We can create welcoming places in the name of Jesus that offer a glimpse of what a true multi-racial, multi-cultural, socially just community feels like absent of political and other self-serving agendas. We can push back against the divisive, anger-inducing narratives currently driving the hatred and suspicion, with a message of acceptance and hope in Christ Jesus. Why not? What do we have to lose? What are we gaining by holding on to grievances; targeting others who do not look or think like us as enemies—weaponizing social media and other outlets to strike our blows? We are only doubling-down on our collective grief and failures. Instead, it is time for us to “speak a better word” (Hebrews 12:24) and double-down on Jesus. Unless I am misreading—it appears our culture is screaming out for much of what he stands for. They just do not know which way to look. How about truly surrendering our self-will to him for once and moving aside a bit to allow his light an opening to illuminate his Way? Wokeness could take on an entirely new kingdom meaning.

The Woman, the Dragon and the Beasts–Revelation 12-13

As John’s vision about the little scroll continues, he begins to see “wonderous” signs, which he describes in vivid and fascinating terms to his audience. As we delve into them, we need to remember that what John is sharing here is symbolic visions intended to convey a specific message first and foremost to his original readers—those suffering persecution at the hand of Roman oppressors. The tendency with the content of these two chapters is to get lost in the details, that is, to chase the symbolism in an attempt to connect his vision to current historical context instead of keeping it rooted within its own context. Remember for us to be able to understand what biblical text (including Revelation text) means to us here and now, we first must grasp what it meant to them then and there. And what this section of the Revelation meant for its original recipients was pivotal to the entire message and flow of the book. There is a spiritual war raging. Satan, the enemy and power behind the brutality of Rome was enraged, utilizing his allies in destructive pursuit of all things related to the kingdom of God, including God’s people. This was the reality lived out by Christians then—their context—and John is speaking into it the message of God. That is, in spite of the dragon, the beasts and all the other powerful manifestations of Roman aggression—God will deliver; Christians will conquer; Satan will fail, but unfortunately not without casualties of war. So as John messaged them, processing all of this” “calls for patient endurance and faithfulness on the part of the saints” (Revelation 13:10).

• The radiant woman. As with most of the symbolism in these chapters, there are divergent interpretations related to this first sign that John witnesses, however as far as the identity of the woman, there is general agreement that she represents God’s people (Of note—often God’s people as a group are likened to women—Isaiah 62:11; Micah 4:10; Galatians 4:31; Matthew 9:15; Revelation 21:9). The details surrounding her are less clear. Is the sun reflective of her relationship with God? Are the twelve stars the twelve patriarchs or the twelve apostles? Does she represent just Israel, the church or both? Perhaps the best approach is to see her as she is first presented representing the first coveted people—the Jews—since they indeed did birth the Messiah. Then later as she is shown to have fled to safety to be protected by God, she would represent the church during its infancy, as it grew across Asia Minor. However interpreted, this woman represents the sum of God’s people whom the dragon pursues with all of his fury—including “the rest of her offspring”—the very recipients of John’s letter living in that fury.
• The dragon. There is little mystery here about its identity since John tells us (12:9). This is Satan vividly and horrifically portrayed as a red (color of blood) dragon with seven heads, ten horns and seven crowns. The best way to understand their significance is in avoiding the rabbit hole of trying to specifically identify the heads, horns and crowns to anyone then or now, but perhaps rather to see the heads as symbolic of earthly wisdom, the horns as symbolizing great power and the seven crowns as representing great authority (note that the word used here is not stephanos or victory crown). His power is far-reaching like a huge dragon’s tail—doing damage in all realms. John portrays him as him as lying in wait to destroy the woman’s child upon birth (think here about Herod’s actions to find and kill the Christ-child—Matthew 2).
• 1260 days. Another reference to a set period of time. As one commentator noted, this number in Jewish apocalyptic literature also symbolized turmoil and trouble.
• The child—this is an obvious reference to Jesus, the Christ. He is portrayed as ruling in prophecy—the King of Kings. Yet an alternative interpretive reading of this text is that his rule will be that of a shepherd. Satan was unsuccessful in his plans to destroy the child due to God’s intervention and protection—perhaps referencing the resurrection.
• Warfare in heaven. So, enraged at not being able to take down the child, Satan turns his wrath toward heaven itself, but is unable to defeat Michael and his angel army. The result was him being cast out of that realm—along with his followers (see Ezekiel 28;17; Luke 10:18). What John is here sharing is extremely significant to his overall message. Not only is he offering up to his readers a glimpse of a grand supernatural spiritual struggle, he is explaining why it is happening, along with placing them within it—they actually are on a battlefield in this war.
• Warfare on earth. After the accuser (a very significant description of Satan) was defeated in heaven, he took the battle to earth. While heaven could rejoice, the earth could not—it would feel the full weight of his fury “because his time was short.” And it was—eventually pagan Rome would lose the battle with Christianity due to the three-pronged defense John details in the text: the blood of the Lamb; the word of testimony; and the fact that Christians did not “shrink from death.” But prior to this the dragon raged—again trying to destroy the woman (think “church “universal in this reference) but again failing due to God’s protection (many ideas about what the earth swallowing up the river means—none definitive). So next Satan turned his attention to the rest of her offspring—the seven churches of Asia and all who “obey God’s commandments and hold to the testimony of Jesus.”
• The beasts. These are widely interpreted images from John’s revelation. They have been identified in all kinds of ways, but the best way to understand both the first and the second beast is to know that they together represent the far-reaching, empirical power of Rome—able to reach into and crush every aspect of life. And to know and realize that they are partnered with and empowered by the dragon to do his bidding in his ongoing war against those who follow the Lamb. Two plausible explanations as to the identies of the beasts are: First, the first beast represents the overarching military might of Rome that was at Satan’s disposal to use against Christians with the second beast being the economic power of Rome also used to exploit and harm Christians. Second, the first beast is representative of all of Roman oppression against the saints, while the second beast is a Caesar—in this case, Domitian, who above and beyond even what he predessecors did—saw himself as a deity and demanded to be worshipped as such—or else. However they are viewed—it is John’s way of conveying to his readers that Rome was being used by Satan to wage war against them—using all of their resources including deception, might, economic pressure, idolatry, etc. It is essential to note the similarities of the first beast—coming out of the sea—to Daniel’s experience (Daniel 7). There the beasts represented four world power (Babylon, Persia, Greece, and Rome). Perhaps John is borrowing from Daniel to convey that his last empire—Rome—embodies all of the might and evil of those other kingdoms combined. “Who can make war against him?” John related. Certainly, as he describes the first beast it is something nightmares are made of—and indeed that is what they lived. Again, we must avoid losing the message in the symbolism. Looking for specifics in the horns, heads, and crowns are mostly futile pursuits now so far removed from the original context—again they likely represent worldly wisdom, power and rule. The second beast that comes from the earth is in lock-step with both the dragon and first beast to crush Christians, using deception (appeared less ferocious but still spoke for and as the dragon), idolatry (enforcing Caesar worship) and economic oppression as tools of persecution—forcing everyone (and as John previously affirmed—the beast had authority over everyone—a reference no doubt to Rome’s vast empire) to receive the mark of the beast to survive. The result was “the whole world was astonished and followed the beast,” except for those without the mark; those already marked by another—the 144,000, those whose names were in the Lamb’s Book of Life—who therefore felt the full wrath of the dragon through the beasts. Simply an amazing picture John is portraying here—of violence, corruption, oppression, intentional targeting of Christ followers by Satan using and exploiting all aspects of the Roman empire. Yes, it was spiritual warfare, and yes it still is. Informing his original audience of this warfare in this way accomplished several important things: it gave them a context of why they were being persecuted; it allowed them to see that they were a part of a bigger story; it did not sugarcoat their struggle; but it also let them know that God remained engaged in the battle; had already defeated and thwarted Satan numerous times and would again on their behalf; and it called on them to be patient and faithful in the meantime.
• The fatal wound that had been healed. This was prominently seen on the first beast and recorded by John—indicating its significance. Two theories exist. One sees this as the death, burial and resurrection of Christ and the damage it did to Satan’s cause. The other views it as being the death of Nero, which had long lasting and weakening ramifications for Rome.
• 666. Much has been made of this number—the mark of the beast. What was it? A literal marking of some kind? Coins with Caesar images? A document of some kind used to buy and sell? Did it represent a person—Nero for instance—since using numbering based on the Greek alphabet his name equals 666 (if this is a correct interpretation it would likely not be Nero himself, but Nero serving as the example of all Roman emperors). Is it the ultimate way to identify imperfection as opposed to the classic use of the number “7” in Scripture with 666 being “evil raised to the highest power?” Whatever, whoever it was and meant—it had to do with their context and situation, not ours (not some yet seen, coming anti-Christ). And yes, it did represent the separating line between those who followed the dragon and those who did not.

These two chapters present many interpretive challenges as we are so removed from the original setting and context shrouding parts of the text in mystery–as to exact specifics. Two closing points connected to that: First–and again–we must remain focused on the original recipients of the letter; their circumstances of living their faith out in the hostile environment of Roman oppression. For us to not just understand the Revelation, but to be enouraged by its message, this is imperative. Second, while we may not be able to specifically identify all of the symbolism, John’s original audience would have been and since it was all about their struggles, that is what mattered most.

The Seventh Seal–Revelation 8-9

As John continues to capture what is unfolding before him in his vision, he next records the opening of the seventh seal. Emerging out of this seal will be another set of sevens—seven trumpets. Trumpets throughout Scripture have accompanied significant events including coming judgments and served as signal calls (Numbers 10:1-10; Amos 3:6; Hosea 5:8; Ezekiel 33:3ff; 1 Corinthians 15:52; 1 Thessalonians 4:16). Likewise, in Revelation they are used as the means to announce coming judgement upon those who were oppressing God’s people. The seven trumpets basically share the same story that was first revealed in the seals—just from another perspective. God’s people will suffer, but God is aware and will act to bring justice and judgment upon their enemies. The first trumpets play this out in similar ways to the Egyptian plagues (Exodus 7-11). The sixth trumpet follows that by unleashing God’s full judgment in the form of another set of four horseman. Even though the combination of plagues and judgment was devastating to the enemies of God’s people, they did not yet change nor cease their oppression. These events definitely serve to depict ongoing spiritual warfare, in which, all who follow Jesus will endure. For some (as in the case of John’s original audience) it will be harsher, but the message remains—God is aware and active; justice and judgment will happen; believers will overcome; but patience is essential.

• Silence—as opposed to all of the noise represented in voices, thunders, etc. Likely is a dramatic pause in anticipation of what was to follow—a way to emphasize its significance.
• The angels and the trumpets—the last seal gives way to seven trumpets which will usher in the message John next records. Seeing the angels around the alter one with the censer once more conveys a tabernacle/temple image with the angel serving as priests. The censer was a golden dish or pan in which were put coals of fire from the alter. On these, incense was burned before God (Leviticus 10:1; 16:12). Incense had become associated with prayer in Hebrew worship and this scene likely represents the prayers of the suffering saints ascending to God—then being answered as the censer with fire was cast to earth with the thunder, lightning, earthquakes depicting God’s judgment as it unfolds in the sounding of the trumpets. God’s is communicating here in this vision that he, indeed, has heard the pleas of his people and is acting upon them.
• The first trumpet—as the trumpets begin blasting it is important to note that they fall into two categories. The first four are directed toward various aspects of the natural world, while the last three are directed to the spiritual and physical lives of people. Taken together they represent a complete judgment by God against his enemies. Hail and fire mixed with blood comes with the first trumpet. Reminiscent of one of Egypt’s plagues—they are another way to indicate God’s judgment (Isaiah 26:21; 28:2, 17;30:30). A “third of the earth” indicates that his judgment—along with the others that follow—is a partial and targeted judgment.
• The second trumpet—Mountains and hills in Scripture have represented kings and nations (Isaiah 2:2; Daniel 2:35, 44; Revelation 17:9). This could then be a reference to Rome itself being judged.
• The third trumpet—could portray a judgment upon the seat of Rome’s power—the emperor—who perhaps could be the star falling from heaven (think someone being exalted here—not the heaven of God’s dwelling). “Wormwood” was a bitter plant usually connected to idolatry and its consequences (Deuteronomy 29:18; Jeremiah 9:15; 23:15; Amos 5:7; 6:12). So, this star symbolized calamity which was poisonous—making everything it touched equally bitter and deadly.
• The fourth trumpet—most likely represents God judgment against the moral decay of the age (see Jeremiah 4:23—28) with the sun, moon, etc. depicting the human authorities promoting that decay, lacking any true understanding of God’s will.
• The eagle—the next three trumpets are also introduced as three woes which shifts the judgment of the trumpets onto all who oppress and oppose God’s people. An eagle (not an angel) announces the woes—perhaps representing a predator flying over its prey.
• The fifth trumpet and first woe—with this John sees another fallen star—perhaps here symbolizing Satan (see Luke 10:18) because he was given the key to the Abyss. “Given” here implying permission (much like God gave to Satan in Job’s story—Job 1:12, 2:6) to unleash the horrors of the “bottomless pit” or the Abyss (the present abode of the devil and his demons) from which the spirit of persecution arose (Revelation 11:7; 17:8), which is ruled over by the “Destroyer” (Revelation 9:11—what Abaddon & Apollyon mean—Job 31: Proverbs 15:11; Psalms 88:11)—which certainly describes Satan. What emerged from the Abyss was all the powers of darkness represented by terrifying locust-like creatures sent out in judgment of all of those not marked with God’s seal. Locust (one of the Egyptian plagues) were commonly used in Scripture to represent God’s judgment (Joel 1-2 being the best illustration)—and these locusts are especially outfitted for the job. Power was given to them to accomplish their task with scorpion-like ability to punish, but not fatally (1 Kings 12:11) for a designated period of time (“five months”). John uses the same descriptive terms as Joel to convey the terror they would bring—suited up for invasive warfare from every aspect. That they wore crowns “like gold” is revealing. This is the only instance in the apocalypse where the victory crown (stephanos) is used except for Christ and the saints, but since the locust crowns were not genuine gold it signifies whatever victory they achieve is only temporary. This invasion will be led by, again, Abbadon, Apollyon or Satan—the angel of the Abyss. All of this is certainly woeful indeed, but it will not be forever (again “five months”). It is meant to likely convey to John’s audience that Satan will indeed have full run of the earth for a time—even being used to punish the punishers, but God would protect his own and ultimately his run would end. 
• The sixth trumpet and second woe—continues the judgment imagery. It seems that here God is responding to the prayers (incense) of suffering saints. Four angels (not the same of 7:1) are depicted as being unleashed (by the boundary indicated as the Euphrates River—a strategic boundary and scene of invasions—Isaiah 8:5-8; Jeremiah 46:6-10) to avenge and destroy a portion of God’s enemies. Apparently, the angels are leading a mighty force of millions to accomplish the task—likely demonstrating the unstoppable force of God. Like the locusts, they were outfitted for their job—creating havoc and causing calamity among men through their weaponry (fierce heads and tails like snakes). Incredible and fantastic images here—all designed to veil the true message—Rome; the evil oppressing God’s people; the enemies of God;  would be met with God’s wrath—taking many different forms and affecting all areas of life. Incredibly, however, those who managed to escape this judgment were not fazed by it—refusing to repent and remaining in sins—specifically idolatry (at the root of all of the sins) along with murder, sorcery, immorality, and thievery. Think here again of the ten plagues of Egypt and how Pharaoh remained steadfast in his refusal to bend to God’s will—until the last plague. More plagues would come to Rome before things would change—but change they would.

Now, in considering this section—like all the others it must be centered in the circumstances of John’s original recipients. Often it is interpreted in dates and events throughout history, but again, how would that help those Christians then living under intense persecution? This is about God using different means to bring repeated judgment upon Rome until oppression ended and the promise of it ending is embedded in the text. That was the message they needed and that is what John was delivering.

Six Seals–Revelation 6-7

The next section of John’s apocalypse focuses on the messages contained in the scroll of God—opened by Lamb. It includes (not surprisingly) three cycles of sevens—seven seals, seven trumpets and seven bowls. They all depict God’s kingdom and justice coming to earth–each within a “seven.” They emerge from one another much like a nesting doll. Each set of seven represent the same timeframe between Christ’s resurrection and future coming—all from three different perspectives. Now, it is imperative that we keep this context rooted first and primarily in the then and there. This was God’s revelation to those Christians—then enveloped in suffering—which was eagerly anticipated. God’s judgement, justice, and eventually his full kingdom was coming, but in the meantime (the time in which we still live) God remains at work, engaged, and among his people—always promising and assuring victory for those who remain faithful unto death. So, John watches and records what he sees as the Lamb begins opening the seals. Interesting to note that the opening of the first four seals is accompanied by a pronouncement from one of the four living creatures.

• The first seal. This seal introduces the idea of the four horseman and what they represent within the first four seals (war, oppression, famine and death). This is common biblical language (Habakkuk 1:8; Zechariah 1:8, 10; 6:1-8; see also Ezekiel 5:16-17;14:21). Taken together these horsemen depict the (unfortunately) then current (and seemingly endlessly repeated throughout history) state of the world in the Roman empire—chaos, pain, warfare, oppression, hunger, disease, death—especially for those outside the power structure. The first seal, however, reveals a rider on a white horse who can do something about these plagues to humanity—then and now. Described as wearing a crown and having a bow—he is a conqueror—a message desperately needed by John’s original audience! This is Christ (“the lion of the tribe of Judah”), the deliverer coming to bring justice and defeat the enemies (again—familiar Bible imagery here—Habakkuk 3:8-13). How he conquers, though, is not as the lion, but as the lamb.
• The second seal. The rider on the red horse welded a large sword and sowed nothing but chaos and oppression. John’s original audience knew this too well as this horse (the color of blood) represents the persecution they were facing.
• The third seal. The black horse—it symbolizes grief, woe, famine and mourning due to the economic consequences of the oppression (a land of desolation much like that portrayed in Jeremiah 4: 27-31). The rider’s scales illustrate the economic imbalance in which even a small portion of basic survival food (wheat and barley) were too scarce and expensive (“a day’s wage”) for those under the Roman boot, while the unattainable luxury items (oil and wine) were readily available for those not restricted by economic persecution. Taken together, the second and third horsemen reveal that the oppression they faced was total—physical and economical. The enemy was attacking on all fronts.
• The fourth seal. The last of the horses revealed in the seals is pale in color. Think the color of sickness here—the consequence of the two previous horses. This is about death—and John sees Death and Hades coming along for the ride. Hades is always associated with death in the apocalypse. But Christ has the key (Revelation 1:18) and in the end, Hades will give up its dead and will be cast into the lake of fire (Revelation 20:13-14). So, while Death and Hades may seem to run rampant—the rider on the white horse will have the final say.
• The fifth seal. The scene shifts with this seal. Instead of a horse, John sees those who had been martyred—crying out to God for justice. Their sacrifice is noted by their positioning “under the alter.” Their concerns were addressed by a gift symbolizing their righteous standing before God and by the reality that more would suffer as they waited. Their “how long” question is one frequently asked (Psalm 6:3; 13:1; 35:17; 74:9 etc.).
• The sixth seal. Unleashed in this seal is the picture of God’s judgment against the ungodly powers that were persecuting the saints. This seal also answers the question of the fifth seal and provides assurance that God will avenge their cause. The language is not uncommon in depicting judgment, the day of the Lord (Isaiah 13:10,13; 50:3; Joel 2:31; Matthew 24:29). The idea of the scroll rolling up echoes Isaiah’s (34:4) image of nations falling before God’s judgment. This divine calamity would affect every class of people—from kings to slaves—as they attempt to hide from God’s wrath (see Isaiah 2:19; Hosea 10:8; Luke 23:30). No one would be able to stand against it. Again, it is imperative to see this judgment within context; this is God’s promise and answer, not just to those already martyred, but also to those experiencing the Roman oppression. God will act; forbearance is needed until then; but “the great day” of God’s wrath would come against Rome. Against all odds, the rider on the white horse would prevail.
• The interlude. After the sixth seal is opened—an intermission of sorts occurs—before the seventh seal. This interlude continues to reveal God’s actions as he responds to the martyr’s questions. He engages two groups in two scenes in this text—those who continue to deal with oppression on earth and those who have overcome by the blood of the Lamb. Once more John utilizes familiar apocalyptic imagery in sharing what he sees—the four corners of the earth most likely meaning every direction of creation (think the four directions—Revelation 11:12; 24:16; Matthew 24:31) with the angels holding up the corners—not yet allowing complete judgment to occur (Jeremiah 49:36). The angel from the east then appears with good news (“east” seems to be the direction from which good news comes—Ezekiel 11:23; 43:2) that no one will be harmed until they are sealed by God (the Holy Spirit? Ephesians 1:13-14). Here the message comes through clear through the veil of symbolism—God is taking care of his own; they will not suffer hurt without hope; ultimately all who bear his mark will overcome—regardless of the opposition. The idea of God sealing his own before his coming judgment was not new (see Ezekiel 9:1-8). The seal—like those on the scroll—represents ownership and all who had it would be provided for by God—good news indeed for those suffering saints! The number John specifies—144,000—is also symbolic and should not be taken literally in any sense. It is a multiple of 12 most probably meant to convey completeness, as in, the complete number of Christians on earth then (and in every generation). It is interesting that the numbering was connected to the tribes of Israel—as if it was a military census (leading some to speculate that this number, instead of representing the church, which is now the Israel of God—Galatians 6:15-16, represents Israel of the Old Testament). To John’s readers—this was another way of God assuring them that he not only knew their plight but had a plan for it. In contrast to those on earth who would receive the seal of God, John next sees another innumerable host (Revelation 5:11-13)—a multiethnic gathering before the throne of God. Wearing white robes and praising God and the Lamb with the seven-fold blessing, along with the angels and elders, this group is identified by an elder as those “who have come out of the great tribulation.” This group most likely represents the final victory for those who suffered under the tribulation of Roman oppression—a fulfilment of the promise embedded in the rider on the white horse. He “washed their robes and made them white in the blood of the Lamb.” His power and strength is now theirs (those who had no power nor strength). Never again would starvation touch them. They would no longer know pain or tears. God would protect them and Jesus would shepherd them to living water.

So, all of the seals then—answers the questions. God is aware; judgment is coming, but not yet; He will provide for his own in the midst of the tribulation; and ultimately all who endure will conquer as they are led by the Conqueror on the white horse. Then, the spoils of victory will far overshadow whatever was suffered. Being in God’s tent has its privileges. We simply cannot underestimate the impact of this message to its first audience.