Revelation 9. We get two of the three woes announced by the eagle at the end of chapter 8, corresponding to the fifth and sixth trumpets. The fifth reveals a demonic army of locusts tasked with tormenting people who do not have God's seal, for five months. The sixth reveals another demonic army tasked with killing a third of humanity.

What is clear is that God's judgments on the unbelieving world are increasing in scope and intensity. The response to the seal judgments was flight and hiding by those in authority (6:15–17). The response to the trumpet judgments is continued rebellion and refusal to repent (9:20–21). Even as the judgments intensify, hearts harden — much like Pharaoh, who hardened his heart as the plagues multiplied against Egypt.

It appears that during this time two things happen at once: the persecution and slaughter of Christians by unbelievers, and God's intensifying judgment on those same unbelievers. There is death on both sides, but God promises eternal glory to the martyrs (7:14–17).

So we learn that God is just. He provides a witness on earth. The human heart is stubbornly rebellious. And even in the face of increasing judgment, unbelievers continue in their idolatry and refuse to repent.

We also learn that God's judgments are awful. There is not only destruction but torment and terrible death. So we can praise God all the more for His grace toward us in Christ Jesus. May the revelation of God's judgments grant us perseverance. May we long for God's heavenly gift as we keep His commands and hold fast our faith in Jesus.

Revelation 10. This short chapter gives another glimpse of God's power, sovereignty, and faithfulness.

John sees another mighty angel (10:1). He saw the first in 5:2, who asked, "Who is worthy to open the scroll?" Now, as the last series of judgments is about to unfold, another mighty angel appears.

The description is majestic: robed in a cloud, with a rainbow over his head, a face like the sun, and legs like pillars of fire. These images recall God's presence (the pillar of cloud and fire in the Exodus), His promise (the rainbow of the covenant with Noah), and His power. The angel plants his right foot on the sea and his left on the land and raises his right hand to heaven — suggesting authority in every realm.

But this angel is only a representative, as are the other angels and voices throughout Revelation. As impressive as they appear, they remain servants of the Most High, who is the Creator of all things in heaven, on earth, and in the sea (10:6).

The angel holds an open scroll, which suggests its contents are not meant to be hidden. He shouts, and seven thunders speak. John is about to write down what they said but is told to seal it up. This is the only place in Revelation where information is sealed rather than revealed. No reason is given, but the verses that follow may offer a clue.

The mighty angel swears by God that "there would be no more delay," and that "the mystery of God would be fulfilled," as He announced to His servants the prophets (10:6–7). In other words, the end is coming with the seventh trumpet, which brings the final series of judgments. If the sealed message of the seven thunders contained still more judgments, then the declaration of no more delay would mean that God has determined there will be no further partial judgments and no further delay before His wrath is completed (cf. 15:1). This may reflect His answer to the prayer of the martyrs in the fifth seal: "How long, O Sovereign Lord?"

The chapter then returns to the open scroll. John is told to take and eat it. Notably, he does not take it on his own initiative as the Lamb did in chapter 5; he asks the angel for it.

The scroll is sweet in the mouth but bitter in the stomach. God's Word is always sweet in character (cf. Psalm 19:10), whether a word of blessing or of judgment — it is the Word of God. But the bitterness afterward may represent its content: the final wrath of God. As in Ezekiel, where eating the scroll was a prelude to proclaiming (Ezekiel 3:1–4), so here John is told, "You must again prophesy about many peoples and nations and languages and kings" (10:11). John does not eat merely to eat; he eats in order to speak. This may point ahead to the remaining chapters of the book.

Just as there was an interlude between the sixth and seventh seals describing God's witness to the nations, so between the sixth and seventh trumpets there is another interlude describing God's witness — the two witnesses.

Revelation 11. Chapter 11 continues the sixth trumpet, the second woe. In chapter 10 a mighty angel swore that there would be no more delay, so we expect a swift completion of God's judgments.

Yet even in the final act there is evidence of God's mercy. God sends two witnesses to prophesy for 1,260 days (42 months, three and a half years). Just as in the days of Moses God made a distinction between His people and the Egyptians, so here John is told to measure the temple, the altar, and the worshipers, while the outer court is given over to the nations.

Interpreters have suggested that these two witnesses may be Moses and Elijah, or figures in their spirit, because of the similar signs they perform. Jesus spoke with Moses and Elijah at the transfiguration (Matthew 17:1–8). Both were forerunners of Christ in different ways: God promised a Prophet like Moses to whom the people must listen (Deuteronomy 18:15), and Malachi prophesied that Elijah would come before the great day of the Lord (Malachi 4:5), fulfilled in part in John the Baptist (Matthew 11:7–14). Others have suggested Enoch and Elijah, since neither is recorded as having died.

Just as the two witnesses recall God's work in the Exodus, they also present a picture of Christ's death and resurrection. God allows the beast from the abyss to kill them, but after three and a half days they are raised and ascend to heaven in a cloud.

In 9:20–21 we learned that people hardened their hearts and refused to repent even under terrible judgments. Perhaps through these two witnesses God is reaching out once more in the final days. Yes, there is no more delay — yet even as the countdown runs, God extends mercy through this testimony.

The peoples of the world celebrate the death of the two witnesses. This may hint that in the last days events anywhere, even in Jerusalem, will be known everywhere almost instantly, as is now the case through modern communications.

As at Jesus' death, a severe earthquake follows. But here seven thousand people are killed, and we are told that the survivors "were terrified and gave glory to the God of heaven" (11:13). This is the one place in Revelation where we are told that people did not harden their hearts. It appears that some believed.

Then comes the announcement of the coming reign of the Messiah (11:15), just as God had promised long before. God will judge the dead, reward His servants the prophets and His saints, and destroy the destroyers of the earth (11:16–18).

God's heavenly temple is revealed, and the ark of the covenant, signifying His presence, is seen within it (11:19). This seems to be a preparatory glimpse of the restoration of God's presence and reign among His people, coming in the final chapters — much like the earlier glimpse in 7:15–17.

Let us praise God for His mercy and grace, His holiness and sovereignty. What He has begun He will complete (Philippians 1:6).

Revelation 12:1–6. John is given two great signs: one picturing the birth of Christ, the other the rebellion of Satan. Among the various interpretations, the simplest seems to see the woman as Israel, through whom Christ is born. The sun, moon, and stars may allude to Joseph's dream of his father, mother, and brothers (Genesis 37:9). The male child, who will rule the nations with a rod of iron and is caught up to God and His throne, is Jesus the Messiah. The great dragon is identified as "that ancient serpent, who is called the devil and Satan," the deceiver of the whole world (12:9) — the first explicit identification in Scripture of the serpent of Genesis 3 with Satan. He sweeps a third of the stars from heaven, understood as angels who became demons. He and his angels fight and lose against Michael and his angels. He seeks to destroy the child at His birth — recall Herod's decree against the infants of Bethlehem.

The period of 1,260 days is mentioned, perhaps the first half of the Great Tribulation. While the passage offers a rapid review of gospel history, this definite period may suggest that what happened then has a further relevance and fulfillment in what is still to come. Prophetic history did not end with Jesus' first coming. Though His first coming accomplished salvation, its full realization awaits the establishing of the Messiah's kingdom: "Now the salvation and the power and the kingdom of our God" have come, and the authority of His Christ (12:10).

Revelation 12:7–17. Michael and his angels war against Satan and his angels, so that the dragon is thrown down to the earth. This prompts a voice in heaven declaring that God's salvation, power, and kingdom have come. The voice may belong to one of the martyrs, since it identifies with "our brothers" who conquered him "by the blood of the Lamb and by the word of their testimony," and who "loved not their lives even unto death" (12:11). These may be among those first seen in 6:9–11.

Satan is identified as "the accuser of our brothers" (12:10), the enemy of believers throughout time. Now the saints in heaven are free of his accusations, while those still on earth endure his attacks a while longer.

We are told the dragon pursues the woman, who is protected for "a time, and times, and half a time" (12:14). Even creation helps: the earth opens its mouth and swallows the flood the dragon pours out (12:16). One of our class suggested that this may picture an earthquake swallowing an attacking force.

Failing to destroy the woman, the dragon goes off "to make war on the rest of her offspring," those who keep God's commandments and hold to the testimony of Jesus (12:17). While there is mystery in these figures, I have suggested that "the rest of her offspring" may refer to believers who, though not Israelites, are connected to the woman through faith in Christ.

As we pass the halfway point of Revelation, the interpretation has not gotten any easier. Even so, I praise God for all of you patiently, humbly, and teachably working through the mystery and wonder of this book. Our God is a mysterious and amazing God!

AI-Expanded Reflection

Revelation 12 is often regarded as the center of the book, and the comment's reading of the woman as Israel is one of three main views; others identify her with Mary or with the faithful people of God across both covenants, with the "rest of her offspring" being the church. The passage's core claim is not in dispute: Satan's attack on the Messiah failed, his place in heaven is lost, and his rage on earth is the rage of one who "knows that his time is short" (12:12).

The comment is right that 12:9 is the Bible's most explicit identification of the serpent of Genesis 3 with Satan. The chapter also contains one of Scripture's clearest descriptions of how believers overcome: "they have conquered him by the blood of the Lamb" and by the word of their testimony, not loving their lives even unto death (12:11) — not by power, but by Christ's sacrifice, faithful witness, and willingness to suffer. On the sealed message of the seven thunders (10:4), interpreters generally note that Revelation's purpose is disclosure, and that this one sealed word is a reminder that God retains knowledge He has not given us — as Deuteronomy 29:29 says, "The secret things belong to the Lord our God."

Those of you interested in eschatology (end-times prophecy) might read Dr. Robert Jeffress's book Perfect Ending: Why Your Eternal Future Matters Today. While I have not read the book itself, I have sat through nearly every sermon that makes up its content, and I can vouch for its biblical soundness, clarity, and relevance. He also speaks and writes well, so there's no need to worry about it being boring.

The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands nor give up worshiping demons and idols of gold, silver, bronze, stone, and wood, which cannot see or hear or walk; nor did they repent of their murders, sorceries, sexual immorality, or thefts (a paraphrase of Revelation 9:20–21).

After such terrible judgments from God, you would think everyone would repent and submit to God, but that is not what happens. Instead they continue in their false worship, idolatry, murders, sorceries, immorality, and thefts.

Perhaps one of the most dangerous sins of all is self-justification. The rich young man who turned away from Jesus' call to follow Him was guilty of it. So was the lawyer who asked Jesus, "Who is my neighbor?" So was the Pharisee who thanked God that he was better than the sinful tax collector. Each refused to acknowledge his own spiritual bankruptcy and need for Christ.

A close companion of self-justification is pride. We might even say that pride powers self-justification.

Friends, I am always wary of this sin in myself. Whenever you are in a position of authority or are recognized for certain talents or abilities, there may be a tendency to think more highly of yourself than you ought. The Bible calls this being "wise in your own eyes" and says such a person is worse off than a fool: "There is more hope for a fool" than for one who is wise in his own eyes (Proverbs 26:12).

The danger of being wise in one's own eyes is not only the arrogance of such a view. The real harm is that such a person becomes unteachable. They close their minds to knowledge, understanding, and wisdom, believing there is nothing more to learn.

Concerning election — a topic of controversy for more than a millennium — a pastor once told me he had already looked into it, decided what he believed, and was therefore closed to further investigation and discussion. Such an attitude seems to me an example of being "wise in one's own eyes." It is one thing to be persuaded that a view is true; it is quite another to be closed to any further investigation and discussion.

Friends, I always try to guard against this sin, so I try to encourage earnest searching and discussion. When I sense openness, sincerity, and a true desire for discernment in someone, I never run from dialogue, even with those who believe something completely different from what I have known and believed.

Why is this openness so important? Because its opposite lies at the heart of what Jesus called the unforgivable sin. Contrary to popular theology, I do not believe the unforgivable sin is simply unbelief. Jesus spoke of it to religious rulers who adamantly refused to believe the unmistakable proofs by the Holy Spirit that He was the Messiah. Unbelief is not unforgivable, for we all at one time did not believe and then came to believe.

What is unforgivable is setting one's heart against believing — or, as the Pharisees did, calling the miracles of God the works of the devil. It is not simply unbelief but creating a context that makes belief impossible. It is like the difference between so-called "hard" and "soft" agnostics. The soft agnostic says, "God is not known," but the hard agnostic says, "God cannot be known." There is much more hope for the soft agnostic, who at least leaves room for knowing God.

The Pharisees left no room for truth that contradicted their man-made traditions and beliefs. They were genuinely closed-minded.

The people who refused to repent in Revelation were also closed-minded. Even though they witnessed the truth of God's judgment, they refused to repent and believe.

Friends, do not be closed-minded. No one has a monopoly on truth, so we must all be humble and engage with one another in sincere pursuit of truth. Consider Solomon's counsel: if you call out for insight and raise your voice for understanding, if you seek it like silver and search for it as for hidden treasure, then you will understand the fear of the Lord and find the knowledge of God (a paraphrase of Proverbs 2:3–5).

Many of Paul's Jewish contemporaries, though full of zeal, were closed to the true knowledge of God. That is why Paul wrote that his heart's desire and prayer for Israel was that they be saved; they had a zeal for God, but not according to knowledge, and being ignorant of God's righteousness and seeking to establish their own, they did not submit to God's righteousness (a paraphrase of Romans 10:1–3).

Friends, the educator Arthur Holmes wrote a book whose title has become a well-known saying: "All truth is God's truth." This is true. I might even add, "All truth that matters is God's truth." So we need not be apologetic or timid in our pursuit of truth, even when others, blind to their own closed-mindedness, strangely call us names like "divisive" or "proud" — the very things they are guilty of by refusing to engage in the discussion and discovery of truth.

But with open minds and believing hearts, may the Spirit guide us into all truth, so that we may grow to maturity in the fullness of the knowledge of God and of Christ Jesus our Lord (cf. Ephesians 4:13–15).

AI-Expanded Reflection

Revelation 9:20–21 is one of the most sobering passages in the book, and it reveals something important about the judgments in Revelation: they are not only punishments but warnings, meant to lead to repentance. The trumpet judgments affect "a third" of the earth, sea, and sky (8:7–12) — partial, not total — leaving room to turn. The tragedy is that people did not. Revelation 16:9 and 16:11 repeat the refrain: "they did not repent and give him glory." Yet the book also records the opposite response. After the two witnesses are vindicated, "the rest were terrified and gave glory to the God of heaven" (11:13), and an angel proclaims "an eternal gospel" to every nation, calling them to "fear God and give him glory" (14:6–7).

The comment's reflection on openness and teachability is well rooted in Scripture. Proverbs repeatedly contrasts the wise, who love correction, with the scoffer, who hates it (9:8–9; 12:1; 15:31–32). It also fits the comment's own practice of recommending resources from a range of teachers. On the unforgivable sin, the comment's interpretation — that it is a settled, deliberate rejection of the Spirit's clear testimony to Christ rather than any single act of unbelief — is shared by many interpreters. It is also a comfort often given to anxious believers: those who fear they have committed it show by that very fear that their hearts are not closed to God.

As you read Revelation, it's best to keep a bird's-eye view at first, so you don't lose the forest for the trees. The general movement is as follows.

Introductory. Revelation 1: the prophetic vision is introduced with a magnificent vision of the glorified Christ. Revelation 2–3: John is told to communicate words of counsel to the seven churches of Asia. Revelation 4–5: John is introduced to a heavenly audience — the throne of God, four living creatures, twenty-four elders, countless angels, and a representation of all creation. Jesus is presented as the Lamb, the only one worthy to release the judgments that follow.

The Great Tribulation. Revelation 6: the seal judgments, so called because a scroll sealed with seven seals is opened by the Lamb, each seal representing a separate judgment. Revelation 7: John sees two groups — 144,000 from the twelve tribes of Israel, and an innumerable multitude of saints. Revelation 8–9: the trumpet judgments, more intense and extensive than the seals; the last three are particularly severe because they involve demonic forces. Revelation 10–15: an extended interlude touching on events and figures likely present throughout the earlier judgments — chapter 10, a declaration that the end will come swiftly; chapter 11, two witnesses sent with the wonder-working power of Moses and Elijah; chapter 12, a panoramic vision of Satan's design against Israel and Christ, and God's preservation of both; chapter 13, the beast from the sea and the beast from the earth; chapter 14, Christ with the 144,000, and angels pronouncing final salvation and judgment; chapter 15, the heavenly temple and seven angels with the last judgments. Revelation 16: the bowl judgments, the most intense and pervasive of all — whereas before only a fraction was judged, here everything is struck. Revelation 17–18: Babylon the Great, with its religious wickedness, political strength, and commercial influence, is singled out for swift and complete judgment.

Consummation. Revelation 19: as at the beginning of the Tribulation, so at its end, a great chorus of hallelujahs; Jesus appears again, not as a Lamb but as a conquering King.

AI-Expanded Reflection

The advice to establish structure before details is genuinely good practice for apocalyptic literature specifically, because the genre's dense symbolism rewards pattern recognition in a way that verse-by-verse reading alone often doesn't. The threefold sequence this outline highlights — seals, then trumpets, then bowls, each escalating in severity and scope — is one of the book's clearest organizing features, whether a reader understands those cycles as strictly sequential, as partially overlapping, or as three parallel accounts of the same period from different angles. Interpreters differ on that question, but they generally agree the escalation is deliberate and structurally significant.