Revelation 8–9 Commentary: Trumpet Judgments in Prophetic Perspective

Introduction – Prophetic Context: Revelation chapters 8–9 record the opening of the seventh seal and the sounding of six of the seven trumpets – a series of cataclysmic judgments during the future Tribulation period (specifically the Great Tribulation, the latter half of Daniel’s 70th week). This commentary approaches the text from a pre-tribulational, premillennial dispensational viewpoint consistent with teachings of Amir Tsarfati and John MacArthur, emphasizing a literal fulfillment of prophecy and the central role of Israel in God’s end-times program. By this point in Revelation’s chronology, the Church has been raptured to heaven, and God is again focusing on Israel and the nations on earth. Chapter 7 revealed the sealing of 144,000 Israelites and the salvation of a great multitude from “every tribe and nation,” the greatest evangelistic harvest in history. Even as God’s wrath is unleashed, His mercy is at work: the gospel is being preached worldwide – notably by the 144,000 Jewish witnesses, the two prophets (Rev 11), and even angels – leading many to Christ. This tumultuous period is “the time of Jacob’s trouble” (Jer. 30:7) in which Israel’s redemption is a key goal. Jesus foretold that these days of judgment will be “cut short” for the elect’s sake – meaning God will preserve a remnant of Israel to survive and recognize their Messiah’s coming (cf. Zech. 12:10, Matt. 24:22). The trumpet judgments now commence as part of the seventh seal, moving God’s plan toward the Second Coming and the Millennial Kingdom.

A 16th-century woodcut by Albrecht Dürer portrays the seven angels preparing to sound the trumpets of judgment in Revelation 8–9. According to Scripture, the first four trumpets strike the natural world, whereas the final three trumpets (the “woes”) unleash devastating demonic and worldwide judgments. These events are to be understood as literal judgments, not mere symbols. As one expositor insists, “If it doesn’t mean what it says, then we have no idea what it means… It is what it is”.

Revelation Chapter 8 – The Seventh Seal and Trumpets 1–4 (Natural Judgments)

Revelation 8:1 – When the Lamb opens the seventh seal, a silence in heaven lasting “about half an hour” follows. This dramatic pause conveys awe and dread at the impending judgments. All the loud worship and praise of heaven halts as the heavenly host contemplates the “storm” about to break. In Jewish temple worship, there was silence during the offering of incense in the Holy Place – fittingly, here heaven falls silent just before the coming trumpet plagues and as prayers rise like incense (v.3-4). This “calm before the storm” reflects the solemnity of the moment; both angels and redeemed saints stand in reverent hush, recognizing that the Day of the Lord’s wrath is at hand (cf. Zeph. 1:7). The half-hour silence heightens the sense of foreboding before the fury resumes.

8:2 – John then sees “seven angels who stand before God” – a group of high-ranking presence angels entrusted with special service to the Lord. (Gabriel, for example, identifies himself as one who “stands in the presence of God” in Luke 1:19.) These may include archangels, but Scripture only names three archangels explicitly (Michael, Gabriel, and the fallen Lucifer). To these seven angelic beings, seven trumpets are given. In biblical times, trumpets often announced God’s interventions – from Israel’s marches (cf. Joshua 6:13-16) to the future gathering of God’s elect (Matt. 24:31). Here the trumpets signal successive waves of judgment under God’s command. The angels receive the trumpets from God, indicating that the coming plagues are divinely authorized. Notably, in Joshua’s day it was seven priests blowing seven trumpets around Jericho that brought the city’s collapse; now seven angels with seven trumpets will signal judgments leading to the fall of the kingdom of this world – a far larger “Jericho.” All is now in readiness in heaven for the trumpet blasts to begin.

8:3 – “Another angel,” distinct from the seven, comes and stands at the heavenly altar with a golden censer (a fire-pan or incense burner). He is given “much incense” to offer, which he adds to “the prayers of all the saints” upon the golden altar before God’s throne. This scene, reminiscent of a priest ministering in the Temple, shows heaven’s sanctuary functioning in parallel to the earthly tabernacle/temple (cf. Heb. 8:5). In the Jerusalem temple, a priest would take burning coals from the brazen altar (outside) and bring them in a censer to the golden altar of incense inside, adding incense so that fragrant smoke ascended – symbolizing the prayers of the people rising to God. Here the angel performs a similar priestly role: he takes incense and fiery coals from the altar and offers them with the prayers of the saints. The incense represents the pleasing aroma of believers’ prayers for God’s intervention – likely including the cries of the martyred saints, “How long, O Lord…until You judge and avenge our blood?” (Rev. 6:9-10). It says “the prayers of all the saints,” suggesting the collective prayers of God’s people (certainly the Tribulation believers, and possibly the long history of prayers for God’s kingdom to come and for justice to prevail). This angel is acting under God’s direction (incense “was given to him”) to present these prayers in a form acceptable and fragrant to God. (Note: Some expositors have wondered if this “angel” could be Christ Himself in a mediating role. However, Christ is already seen as the Lamb opening the seals. More likely, this is a high-ranking angel serving in a priestly capacity, since elsewhere angels do handle incense (cf. Rev. 5:8), and the term “another angel” suggests one of the same order as the seven.) In sum, before judgment falls, God shows us that the coming wrath is in part an answer to the prayers of His people for His righteous justice and the coming of His Kingdom (cf. Luke 18:7–8, Matt. 6:10).

8:4 – The “smoke of the incense, with the prayers of the saints” rises up before God from the angel’s hand. This assures us that those prayers do reach God’s presence – they are heard and noted in heaven. The sufferings and pleas of the persecuted saints are not in vain; God has remembered every prayer for vindication and for evil to be judged. The fragrant smoke ascending before the throne indicates these prayers are pleasing and acceptable to God (cf. Ps. 141:2, “Let my prayer be set before You as incense”). For a brief moment, the cumulative prayers of the righteous fill heaven’s court – and God is about to respond.

8:5 – In response, divine judgment is triggered. The angel fills his censer with fire from the altar – the very coals that had mingled with the prayers – and hurls it down to earth. Immediately this causes “peals of thunder, rumblings, flashes of lightning, and an earthquake” on earth. This fiery cast symbolizes that the prayers have now been “answered” in the form of holy wrath. In the Old Testament, fire from the altar was sometimes used as a means of judgment (e.g. Lev. 10:1-2, Num. 16:35), and thunder, lightning, and quakes often attend God’s presence or judgment (Ex. 19:16-18, Rev. 11:19). Here these phenomena announce the launching of the trumpet judgments. Importantly, the coals thrown to earth link the saints’ prayers with the ensuing plagues – God’s action comes because of those prayers. As one commentator observes, “the final holocaust of judgment…is in direct response to the prayers of God’s people. How amazing that the prayers of the saints become the fiery comets that strike the earth”. The thunderclaps, lightning flashes, and global quake are like a divine “shock and awe” prelude before the first trumpet – a warning rumble that the storm has arrived. Compare Revelation 4:5 (where thunder and lightning issue from God’s throne) – now those storm signals reach earth itself. God’s judgment has been ignited on the altar of intercession. This reminds us that the cries of the oppressed for justice are not ignored; God’s patience will turn to punishment at the appointed time (2 Thess. 1:6-8). There is a sobering parallel here to Ezekiel 10:2, where coals of fire are scattered over Jerusalem as judgment. In sum, verse 5 marks the transition from silence to storm – God’s answer from the altar commences the trumpet plagues.

8:6 – The seven angelic trumpeters now stand ready to sound. The silence has been broken by heavenly thunder, and the angels raise their trumpets to their lips in preparation. This verse is brief but momentous – it is the moment of activation. All of heaven has waited for this signal. (John notes in verse 2 that the angels received the trumpets; here in verse 6 they actively prepare to blow them.) These seven trumpet blasts will unfold God’s war on a rebellious world. From the heavenly perspective, the angels “make themselves ready,” underscoring that these disasters are not random natural events but direct acts of God’s messengers. The stage is set for an onslaught of judgments that escalate in intensity. Each trumpet will trigger a specific catastrophe on earth as part of the seventh seal’s content. The anticipation of verse 6 is palpable – heaven’s hosts have long awaited this hour when God’s plan advances to its climactic judgments. The previously hushed court now witnesses the angels taking a breath to blow – signalling that God’s longsuffering has turned to holy action.

8:7 (First Trumpet) – “The first angel sounded, and there came hail and fire, mixed with blood, and they were thrown to the earth…” – At the blast of the first trumpet, a fiery storm breaks out on earth. Hail and fire mingled with blood rain down, burning up a third of the earth’s surface, including a third of the trees, and all green grass. This judgment striking the land closely parallels the plagues God sent on ancient Egypt. In Exodus 9:23–25, the seventh plague was “hail, and fire flashing continually” that struck down Egyptian crops and cattle. Now, on a global scale, intense hail (ice balls) and fire (perhaps lightning or literal fire from heaven) pelt the earth. The phrase “mixed with blood” likely indicates the color or effect of the storm – possibly the hail and firestorm cause red carnage (bloodshed of people and animals), or it could even be literal blood (some interpret this as a supernatural phenomenon where blood rains down, signaling death). Either way, the imagery is one of horrific, red-tinged destruction. John sees this fiery hail “thrown” to earth – emphasizing it is a deliberate act of God’s wrath, not a chance weather event. One-third of the earth’s vegetationis incinerated in this conflagration. This likely means one-third of the land area (forests, fields) is scorched. All the grass is burned – at least all green grass in the affected regions (possibly new grass will regrow by the time of the fifth trumpet in chapter 9). The scale of this ecological disaster is “worldwide to the degree that a third of the earth is burned up”, essentially ending much of Earth’s plant life in one blow. Forests and croplands across a third of the planet are turned to ash. The consequences are dire: crops are destroyed (famine looms), pasture is gone (livestock die), and oxygen production is reduced. Smoke from the fires would darken skies and pollute air. This is “the end of forests and plant life”on an unprecedented scale – “the whole world is torched” in those regions. We’re explicitly told one-third is affected, showing this is a measured judgment – severe yet not total (God in mercy still spares two-thirds for now).

This plague is a fitting judgment on mankind’s idolatry. Throughout history, people have worshiped nature and creation instead of the Creator (Rom. 1:20-25). Now God strikes the earth itself, demonstrating that “Mother Nature” is no god at all. As MacArthur notes, men who refused to honor the true God but “worshiped the creation” will see their beloved forests and green earth consumed. In essence, God is judging the earth at the very point of man’s false worship.

Importantly, we affirm this literally happens – hailstones and fire raining down are not mere symbols. Similar phenomena have occurred in smaller previews (e.g. the localized Egyptian plague, or God raining fire and brimstone on Sodom). Here it’s magnified globally. Some suggest this could involve massive electrical storms, volcanic eruptions (fire) triggered by earthquakes, and meteor showers – all resulting in flaming debris falling like “fire and hail.” One scenario proposed is that the great earthquake of the sixth seal (Rev. 6:12) and the censer fire cast down (8:5) ignite volcanic explosions worldwide, spewing fiery lava and ash into the sky, which then fall back as burning hail. The exact mechanisms are unknown, but natural explanations are ultimately secondary – the text emphasizes God’s direct agency. We need not “find scientific laws” to explain it; the Creator transcends natural laws and actively intervenes in His creation. In other words, the supernatural element is primary. The repeated use of “1/3” also hints at a supernatural precision rather than random earthly disasters.

As this judgment falls, imagine the terror on earth: raging wildfires, storms of ice and fire blasting cities and countryside, and the ghastly sight of blood (perhaps from countless charred animals and humans). People will surely be traumatized. Yet many will likely rationalize it – perhaps attributing it to extreme climate change, freak meteor strikes, or other explanations. (Indeed, the unbelieving world consistently resists acknowledging God’s hand in these plagues, preferring “natural” or conspiratorial explanations.) But the magnitude – burning a third of Earth – defies any comfortable explanation. It will become evident, to those willing to see, that God’s wrath has begun in earnest. The first trumpet thus devastates the ecology of the land. This judgment also echoes Jesus’ warning of famines and troubles in the great tribulation (Matt. 24:7) – with crops and grazing gone, famine would swiftly follow. Revelation 8:7 demonstrates God’s absolute sovereignty over the earth’s environment: in a moment, He withers what sustains life. Yet in wrath, God still remembers mercy – it is only one-third, not the whole earth. The incremental nature of the trumpets (1/3 each time) seems intended to warn and urge repentance (cf. Amos 4:10-11), though tragically most will not repent (9:20-21).

8:8–9 (Second Trumpet) – When the second angel blows his trumpet, John sees “something like a great mountain burning with fire” hurled into the sea, turning one-third of the sea into blood, killing a third of the sea’s creatures, and destroying a third of the ships. This judgment targets the oceans (saltwater), which cover about 70% of Earth’s surface. The object is described not as an actual mountain, but “like a great mountain on fire,” indicating John is using simile to describe a colossal blazing mass hurtling through the atmosphere. The most straightforward interpretation is a giant meteor or asteroid impact in an ocean. Picture an asteroid the size of a mountain, engulfed in flames as it enters Earth’s atmosphere, slamming into the sea with catastrophic force. Modern science acknowledges the possibility of such an asteroid strike – and here one is explicitly sent by God as judgment. John emphasizes it was thrown into the sea – again conveying God’s intentional act (not merely a natural accident). The result: the sea “became blood.” This mirrors the first plague on Egypt, when the Nile River was turned to blood (Exod. 7:20-21). In that plague, fish died and the water became foul. Here, a third of the oceans become blood, which could indicate the water literally turns to blood (perhaps from the massive death of marine life and ruptured ocean floor releasing red iron oxides, etc.), or at least a blood-red poisonous state. The text does not say “like blood” but “became blood”, implying a literal phenomenon. It could be the actual blood of millions of sea creatures and people killed, mixed with fallout from the impact, creating a gruesome toxic sea. Either way, the oceans in the impact zone turn deadly. Consequently, “a third of the living creatures in the sea died” – imagine one third of all fish, whales, dolphins, etc., suddenly perishing. This would likely include massive die-offs due to the shockwave, heat, tsunamis, and possibly the water’s turned composition (if it’s literal blood or a chemical poison). Additionally, “a third of the ships were destroyed.” The world’s navies, fishing vessels, and commercial ships in the affected oceans will be obliterated by the impact and ensuing mega-tsunamis. An asteroid strike could generate enormous tidal waves that radiate across ocean basins, capsizing and smashing ships in port and at sea. John “heard the number” of 1/3 ships – perhaps indicating a revelation of the proportion, since he couldn’t physically count all ships. The loss of one out of three ships worldwide implies a crippling blow to global commerce and transportation. As Dr. Henry Morris observed, such an impact in the Pacific or Atlantic could easily destroy thousands of vessels. Indeed, global trade (“the supply chain”) would grind to a halt. Ports would be wrecked; shipping routes disrupted. The modern world, heavily reliant on maritime freight, would face economic chaos. A third of the sea turning to blood also spoils food sources – not only fish but also perhaps saltwater desalination plants, etc. The cascading effects on livelihoods and food supply are immense: the food chain is severely damaged.

Prophetically, this judgment echoes language used against Babylon in Jeremiah 51:25 – God called Babylon a “destroying mountain” and said “I will make you a burnt mountain”, and in 51:63-64 Jeremiah symbolically cast a stone into the Euphrates saying Babylon will sink. The parallel is interesting: a burning “mountain” here brings destruction, possibly alluding that this judgment strikes at the heart of the world’s corrupt system (which Revelation later likens to Babylon). Also, note the geography: the text doesn’t name which sea is struck, but the impact is likely global in effect. If the “mountain” hit, say, the Pacific, one-third of the oceans globally might suffer (perhaps through connected waterways or multiple fragments hitting multiple oceans). Or possibly John means one-third of each sea turns to blood – implying widespread oceanic disaster. In any case, it’s catastrophic and unprecedented. The prophets forewarned of blood in the sea and widespread devastation (e.g. Joel 2:30 speaks of “blood and fire and columns of smoke” in the Day of the Lord).

From a literal, futurist perspective, this is exactly what it sounds like: a meteor strike causing a red oceanic cataclysm. Some past interpreters with a historical view tried to see this as symbolic – e.g. some historicist commentators applied the burning mountain to the fall of a great empire and the “sea of blood” to human warfare at sea. But in a consistent literal approach, nothing in history has matched one-third of the oceans turning to blood. It awaits future fulfillment. Indeed, Jesus said there would be “signs in the sun, moon, and stars, and on the earth distress of nations, the sea and the waves roaring” (Luke 21:25) – language quite fitting an asteroid splashdown and subsequent tsunamis.

We also see again God’s measured restraint: only one-third of the sea is struck. This fractionate destruction continues to send a message: God is warning – but not yet destroying everything. As the Robert Mounce commentary notes, each trumpet ratchets up the intensity: from terrestrial plague to a blazing mountain in the sea, etc., yet even worse is coming.

8:10–11 (Third Trumpet) – The third trumpet sounds, and John sees “a great star” blazing like a torch fall from heaven, landing on a third of the rivers and on the springs of water (i.e. Earth’s freshwater sources). The star’s name is given as Wormwood, and it causes many people to die from the bitter water. This judgment hits the freshwater supply – critical for human life. The “great star” likely represents another celestial object (the term aster in Greek can mean any heavenly body, not just a star as we think of it). Described as burning “like a torch,” it suggests a meteor or cometfragment that enters the atmosphere and breaks apart, scattering across the planet. Unlike the previous “mountain” that struck the sea in one chunk, this object appears to disintegrate, contaminating many rivers and aquifers. John’s wording hints that it “fell on a third of the rivers” – perhaps implying its fragments fell in many places, polluting roughly one-third of all fresh waters. (Earth’s hydrological cycle includes major rivers and countless springs; this judgment could imply that a significant fraction are poisoned.)

The star is given a symbolic name: Wormwood. Wormwood is a very bitter plant (genus Artemisia). In Scripture it’s associated with poison, bitterness, and sorrow. The Hebrew word la’anah (wormwood) appears in verses like Jeremiah 9:15, where God says, “I will feed them with wormwood and give them poisoned water to drink,” as a judgment. Wormwood was proverbial for something bitter or deadly (also mentioned in Deut. 29:18, Prov. 5:4, Amos 5:7). The Greek word here apsinthos (from which the liqueur absinthe gets its name) likewise means a bitter substance. By naming the star Wormwood, Scripture makes clear this is a judgment of bitter poison. It’s as if God brands this cosmic intruder “Poison.” The falling star turns a third of the waters bitter, and John notes “many men died from the water, because it was made bitter.” So this is a lethal water pollution event. People attempting to drink from stricken rivers and wells will be ingesting toxin, leading to mass deaths. Perhaps thirst will drive them to it – after the devastation of crops in earlier trumpets, clean water becomes scarce, so many have no choice but to drink contaminated water and perish.

Some have speculated on natural explanations: this could be a comet with toxic chemicals, or radioactive debris from space, or even fallout from a nuclear exchange (though the context suggests a celestial source). Interestingly, the 1986 Chernobyl nuclear disaster drew attention to this verse because “Chernobyl” is Ukrainian for wormwood. However, that was likely just a grim foreshadow or coincidence; the Revelation prophecy indicates a far larger, global effect in the future. What’s striking is the orderliness of this judgment – one third of waters specifically. It demonstrates God’s precise control. The scale – one third of all rivers – means every continent will be affected. For instance, imagine entire river systems (like the Mississippi, Amazon, Nile, etc.) turned to bitterness/toxin. The death toll would soar not just from dehydration but economic collapse of agriculture and industry needing water. John emphasizes that “many people died”from these poisoned waters – a direct fatal result of the third trumpet.

We again see Exodus plagues in mind: this resembles the first plague where water turned undrinkable (the Nile’s water to blood caused fish to die and Egyptians to dig for water). Also, in Exodus 15:23, Israel at Marah found bitter water they could not drink until God healed it. Here, however, the bitterness is a judgment with no cure given. It is as if the cup of bitterness that the wicked must drink (Psalm 75:8) is being poured out literally. Spiritually, wormwood was associated with idolatry and injustice in Israel (see Jer. 9:13-15, Amos 6:12); now the world reaps the consequences of its sin – bitter sorrow and death.

This third trumpet shows how completely God can cut off the necessities of life. With food scorched in trumpet 1, sea commerce and protein hit in trumpet 2, and now fresh water poisoned in trumpet 3, the essentials for survival are being destroyed step by step. As MacArthur notes, “Nothing lives without water” – so this is an assault on life itself. One-third of the world’s population suddenly without potable water would cause panic and migration and disease on an unimaginable scale. Death will be massive – and yet, astonishingly, rebellious mankind still will not repent (as we learn in 9:20-21).

It’s worth noting that Wormwood is a common biblical metaphor for divine judgment leading to death. By naming the star, God makes plain this is His doing. For believers alive then (e.g. the Jewish remnant or others), seeing prophecies literally fulfilled – including something as specific as a star named Wormwood – would affirm God’s Word in the midst of chaos. God often “names” things in prophecy to signify His sovereignty (like the naming of Cyrus long before his birth in Isaiah 45).

8:12 (Fourth Trumpet) – The fourth angel sounds his trumpet, targeting the heavens: “a third of the sun, a third of the moon, and a third of the stars were struck, so that a third of their light was darkened; a third of the day did not shine, and likewise the night.” This judgment affects the luminaries – the light-bearing bodies in the sky. Exactly how this manifests is debated, but the text implies a 33% reduction in light reaching Earth. Possibly, the sun, moon, and stars themselves are dimmed by one-third (God supernaturally dialing down their output or obscuring them), or their visibility is reduced by one-third (perhaps through atmospheric pollution from the previous judgments). The result is that daytime is 1/3 less bright and the night is 1/3 darker than normal (even starlight and moonlight diminished). This could mean shorter days (perhaps the rotation or the way light falls is altered so that instead of ~12 hours of day, only 8 hours of daylight occur) and darker nights (every night is completely black for 1/3 of its time). John’s phrase “a third of the day did not shine” suggests that the normal cycle of day-night is disrupted – as if the clocks themselves are thrown off. Some propose that Earth’s rotation might wobble or slow, lengthening the night; others think of an eclipse-like dust veil covering 1/3 of the sky. Regardless of mechanism, notice the symmetry: first three trumpets hit earth’s land, sea, and fresh waters; the fourth strikes the sky. God is systematically striking Earth’s entire environment – “below” and “above.”

The darkening of the sun and moon echoes numerous biblical prophecies about the Day of the Lord. For instance, Joel 2:31 predicts “The sun will be turned into darkness and the moon into blood before the great and awesome Day of the LORD.” Jesus also said “Immediately after the tribulation… the sun will be darkened and the moon will not give its light” (Matt. 24:29) – though that may refer to an even more intense blackout right at the end. In Exodus, the ninth plague was a deep darkness over Egypt for three days. Here, we see a partial but persistent darkness over the whole earth. It will surely cause widespread panic. As MacArthur pointed out, even a brief solar eclipse can cause fear among people; imagine a continual dimming of the heavenly lights. The normal rhythm of days and nights is foundational to human life (Gen. 1:14-18). With that disrupted, psychological terror ensues: “No more 24-hour days, no more weeks… everything is in chaos”. Jesus in Luke 21:25 said there would be distress of nations “in perplexity” at cosmic signs – that word “perplexity” (Hopeless confusion) fits here. People won’t know how to “fix” the sky. Crops and climate would be affected by reduced sunlight and temperature drop. Solar power fails. The world may declare an unprecedented crisis – perhaps scrambling with futile geo-engineering plans. Scientists and leaders will frantically confer “what to do,” but to no avail. “Save the planet” movements will be in overdrive, yet utterly helpless. God makes it clear that He alone controls the cosmos – what humanity took for granted (the steady sun and moon) can be altered in an instant by His hand. It is notable that later in the bowl judgments (the final set), God will undo this dimming and actually over-energize the sun to scorch people (Rev. 16:8-9). So this fourth trumpet darkness is a temporary judgment (not the final state of things), perhaps preparing for a later contrasting judgment.

For the time it lasts, the partial darkness will likely create longer cold nights and a general depressive gloom. Ancient fears will revive – like in antiquity when eclipses were viewed as omens. Here, everyone will rightly sense it is an omen of worse to come. Indeed, the text explicitly sets this up for the “woes” to follow. Importantly, this plague is still limited to one-third. God is crippling the world bit by bit, not all at once. This again may serve to jolt people into repentance. Isaiah 13:9-10, Amos 8:9, and Ezekiel 32:7-8 all foretell heavenly darkening as God’s judgment – now fulfilled in real time. Revelation 8:12 thus fulfills many prophetic warnings and shows God’s sovereignty over time itself (shortening the day). It’s as if the cosmic “clock” is struck – a third of time is blank. Perhaps some places experience 16-hour days instead of 24; the text leaves some ambiguity, but the distress is clear. And if plants hadn’t already been burned, lack of sunlight would hinder their regrowth and food production. Truly, by the end of the fourth trumpet, Earth is reeling: environment ravaged, food and water scarce, daylight shortened. Jesus said of this time, “There will be fearful sights and great signs from heaven” (Luke 21:11). That is precisely what we see.

From an Israel-centric perspective, one is reminded of Exodus: God once distinguished Israel from Egypt by giving light in Goshen while Egypt was dark (Exod. 10:21-23). In the Tribulation, Israel (the Jewish remnant turning to Christ) will again experience God’s covenant care even as judgment falls. Perhaps believers will recall the Exodus story and take comfort that the same God now fulfills His Word. Some suggest that this darkness, combined with the other plagues, might especially punish the Antichrist’s kingdom (Rev. 16:10 later mentions the beast’s kingdom darkened). At this stage, however, it appears global.

8:13 – After the first four trumpets, John beholds a special warning: “I looked, and I heard an angel (or eagle) flying in mid-heaven, saying with a loud voice: ‘Woe, woe, woe to the inhabitants of the earth, because of the remaining blasts of the trumpet of the three angels who are about to sound!’”*

Here an eagle/angel (the Greek text varies; some manuscripts read “angel,” others “eagle”) is seen flying through the sky(mid-heaven) crying out loudly. If it is an eagle, it would be a bird empowered to speak – much like Balaam’s donkey was enabled to speak by God. An eagle symbol fits the message: eagles are carrion birds of prey that swoop down on the dying, and in Scripture they can symbolize swift, harsh judgment (e.g. Hosea 8:1, “[Judgment comes] like an eagle against the house of the Lord”). If it’s an angel, it simply means a heavenly messenger delivering a final warning. In either case, all earth’s inhabitants will see and hear this pronouncement. The messenger cries, “Woe, woe, woe to those who dwell on the earth, because of the remaining trumpet blasts…” The triple “woe” corresponds to the final three trumpets (5th, 6th, 7th), which are explicitly called the “woe” judgments (see 9:12, 11:14). In Hebrew thought, repeating something three times denotes superlative emphasis. These upcoming trumpets are thus most grievous. The word “woe”(Greek ouai) is an expression of impending doom, pain, and lament. It’s as if the angel/eagle is shouting, “Terror, terror, terror to the earth-dwellers!”

The target of this warning is “those who dwell on the earth.” This phrase in Revelation is a technical term for the stubborn unbelievers who are at home in the world and resist God. It’s used repeatedly of the persecutors and idolaters (Rev. 3:10, 6:10, etc.). It doesn’t simply mean people living on earth (which would include believers), but rather earth-bound people – those who love the present world and reject Christ. In contrast, believers’ citizenship is in heaven (Phil. 3:20). So this is a forewarning specifically to the ungodly: the worst is yet to come “because of the remaining blasts” of three angels. Despite all the horror so far, even greater demonic and spiritual woes are ahead. God, in His mercy, issues a final warning call to repentance before unleashing these next judgments. Just as He sent prophets in the Old Testament to cry “Woe” (e.g. Ezekiel’s laments, or Jesus pronouncing woes on unrepentant cities), here He sends a flying messenger that all can see/hear – a global public service announcement from heaven, if you will. The fact this being flies “in mid-heaven” (zenith sky) and speaks loudly implies the message will be universally witnessed (perhaps through global media coverage or directly heard in the sky by all). No one will have an excuse that they weren’t warned.

The triple “Woe” also suggests each of the next three trumpets will be singularly dreadful. Indeed, the nature of the judgments shifts: the first four were largely physical (environmental). The next two involve demonic torment and mass death, and the seventh will unleash the final wrath (seven bowls). Thus, this eagle/angel is essentially saying: “If you thought the first four were bad, you haven’t seen anything yet – prepare for unimaginable horror.” John MacArthur notes the first four trumpets took only a few verses to describe, whereas the next three consume many verses (Rev 9 and beyond) – Scripture itself expands on the woes to underline their gravity.

It’s touching that even now, God’s heart is to warn sinners to repent before it’s too late. Just as He gave Pharaoh warning after warning, here He explicitly announces woes before sending them. This pattern shows that judgment is God’s “strange work” (Isa. 28:21) – He desires that the wicked turn from their ways and live (Ezek. 33:11). The woes are meant to jolt human hearts, yet Revelation will show that most earth-dwellers only harden further. Still, some may heed and be saved (especially as the gospel continues to be preached concurrently).

In summary, verse 13 marks a transition: the narrative pauses to forewarn that the last three trumpets will directly assault humanity with demonic fury. The repetition “Woe, woe, woe” also corresponds to the 5th, 6th, 7th trumpets respectively (the first woe = 5th trumpet, etc. as confirmed in 9:12, 11:14). This literary marker helps readers keep track. As chapter 8 closes, the stage is set for the first woe in chapter 9 – perhaps the most bizarre and terrifying plague yet seen.

(Note: Some translations say an “eagle” (Greek aetos) delivers this message, others say “angel” (as in some manuscripts). In either case, the message’s content is the same. Given Revelation’s symbolic imagery, a speaking eagle is not impossible (compare the living creatures full of eyes, etc.). Eagles were associated with swift judgment in Deuteronomy 28:49 and Matthew 24:28, so it may be an eagle symbolizing the swiftness of coming woe. For our purposes, the difference is minor – it’s a divinely sent herald.)

Revelation Chapter 9 – The Fifth and Sixth Trumpets (Demons Unleashed: “Woe, Woe”)

Revelation 9:1 (Fifth Trumpet – First Woe Begins) – “Then the fifth angel sounded: And I saw a star fallen from heaven to the earth. To him was given the key to the bottomless pit.” This introduces the first “woe” trumpet. John sees a “star” that had fallen from heaven and now is on earth. Unlike the previous celestial objects (8:8, 8:10) which were inanimate, this “star” is clearly a personified being – for John says “to him was given the key… and he opened the pit” (v.2). The term “star” can symbolically refer to an angelic being (Job 38:7, Rev. 1:20). Here it denotes a fallen angel. The Greek verb tense (“had fallen”) suggests it had already fallen prior to John seeing it. In other words, John witnesses a fallen angel coming to act. This is most likely Satan himself. Satan is described in Scripture as a star fallen from heaven – e.g. Isaiah 14:12, “How you have fallen from heaven, O Lucifer, son of the morning!”; Jesus said in Luke 10:18, “I saw Satan fall like lightning from heaven.” In Revelation 12:7-10 (which likely looks ahead to the midpoint of the Tribulation), Satan and his angels are cast out of heaven to the earth permanently. Thus by the time of the fifth trumpet, Satan – the chief fallen angel – is on earth, having “fallen” (or been thrown down) from his former access to heaven. This aligns with the timing: during the Tribulation, Satan will be cast down and know his time is short (Rev. 12:12). So John likely identifies this star as the leader of fallen angels. MacArthur unequivocally calls him “none other than Lucifer, Satan”.

We see that “to him was given the key to the bottomless pit.” This means God grants this fallen star authority to unlock the Abyss at this moment. Even Satan cannot unleash hell without God’s permission – the key is given to him (God holds ultimate control). The “bottomless pit” (Greek abussos, the Abyss) is mentioned several times in Revelation (9:2,11; 11:7; 20:1-3) and refers to a prison for demons. Luke 8:31 notes that demons begged Jesus not to send them into the abyss. It appears to be a deep, shaft-like prison in the heart of the earth where certain demonic spirits are confined. 2 Peter 2:4 and Jude 1:6 speak of fallen angels “bound in chains of darkness” until judgment. Many scholars infer that particularly vile demons (perhaps those from Noah’s day or other grievous offenses) are kept locked in the Abyss until this End Times release. Notably, in Revelation 20:1-3, Satan himself will be bound in this pit during the 1000-year kingdom. But here, in God’s plan, the Abyss is about to be opened as part of judgment.

It’s noteworthy that Satan is given the key – implying he will be allowed to release his own demonic hordes. This suggests that what follows is a demonic onslaught permitted by God as punishment on the wicked. God often uses the wicked to punish the wicked (Hab. 1:13, etc.). Satan’s hatred and destructive intent will align with God’s judgment purposes here. Yet Satan can only act by divine permission (cf. Job 1:12). The image of a key also reminds us Jesus “has the keys of Hades” (Rev. 1:18) – ultimately, Christ is sovereign over the realm of the dead and demons. He hands a key for a time to this fallen star, to accomplish God’s wrath.

Thus, as the fifth trumpet sounds, the scene is set: the devil (or a high-ranking fallen angel under him) is loosed to open the door of hell’s abyss. This alone tells us the nature of the first woe is demonic torment. The first four trumpets struck nature; now God turns the forces of hell loose directly upon the unrepentant earth-dwellers.

9:2 – The fallen star (Satan) proceeds to open the bottomless pit. The effect is immediate: “smoke arose out of the pit like the smoke of a great furnace. And the sun and the air were darkened because of the smoke of the pit.” This portrays the Abyss as a subterranean cavern so deep it’s “bottomless” (perhaps a shaft going to the core of the earth). The moment it’s unlocked, a gigantic column of dense, dark smoke billows out, as if from the mouth of an enormous furnace. This smoke likely represents the vast multitude of demonic spirits ascending and spreading across the world. It also could be literal smoke (the abyss could contain literal flames, being a prison of torment – cf. the demons begging not to be thrown into the abyss suggests it’s a place of confinement and possibly fiery anguish). John emphasizes that the smoke was so massive it darkened the sun and sky. Imagine an eruption of spiritual darkness so thick it physically dims daylight. This may tie back to the earlier trumpet: the sun was already one-third dim; now additional darkness from demonic “smoke” covers the air. It illustrates how hell’s release brings darkness – moral, spiritual, and even physical gloom. Just as a volcano belching ash can obscure the sky, here hell belches out malevolence that murks up Earth’s atmosphere. Some have even speculated this could involve literal volcanic activity releasing smoke (if the abyss’s entrance is through some geothermal vent), but the primary intent is symbolic of evil spirits flooding out. Indeed, one commentator describes it as demons “belching out of hell like smoke coming out of a fire pit”. This smoke could also indicate the pain and confusion that will blanket humanity at this time – a choking spiritual darkness.

The “great furnace” imagery evokes Sodom and Gomorrah’s destruction, where Abraham saw smoke rising from the plain “like the smoke of a furnace” (Gen. 19:28). It also reminds of the underworld – in ancient thought, the underworld was often depicted as a fiery cavern. Here the abyss lives up to that image. Once opened, there is no containment – the long-pent-up evil swarms out. The text suggests the smoke covers the whole sky (“the sun and the air were darkened”), implying this is a global demonic infestation not limited to one locale. People everywhere will feel this oppressive darkness. The timing may be such that this occurs near the midpoint of the 7-year tribulation, coinciding with Satan’s final expulsion from heaven (Rev. 12) and his rage knowing his time is short. Indeed, Revelation 12:12 says, “Woe to the inhabitants of the earth…for the devil has come down to you, having great wrath.” That could align with this very woe.

9:3 – From within the rising smoke, a tangible horror emerges: “Then out of the smoke locusts came upon the earth. And to them was given power, as the scorpions of the earth have power.” This is one of the most frightful images in Revelation. A swarm of locust-like creatures pours out of the abyssal smoke onto the earth. However, these are no ordinary locusts (grasshoppers). They are demonic entities taking on a locust-like form or movement. The comparison to locusts is apt in several ways: Locusts swarm in huge numbers, darkening skies and devouring all in their path. Here, the demonic horde swarms out, darkening the light and set to devour in a figurative sense (tormenting people). The text explicitly says “to them was given power, as scorpions have power.” So unlike natural locusts that eat plants, these have power to sting like scorpions. This indicates a painful, venomous attack capability. God grants them this power(the passive “was given” again shows God’s sovereignty – they operate only by His allowance).

We should underscore that these “locusts” are demonic spirits manifesting in a visible, horrific form. Several clues: they come from the abyss (the prison of demons) – natural locusts don’t originate in a bottomless pit. They are later described with bizarre features no insect has (v7-10). They have a leader named Abaddon from the abyss (v11), whereas real locusts have no king (Prov. 30:27) – a deliberate contrast the text invites. Also, their behavior defies nature (they don’t touch vegetation, only people – see v4). Therefore, they must be demonic. This scenario is a demonic plague analogous to (but far worse than) the locust plague in Egypt. The prophet Joel foresaw something similar: Joel 2 uses locust imagery both for an ancient locust plague and as a foreshadow of an end-times army of doom that darkens the sky and causes pain (Joel’s language about locusts with “appearance of horses” etc. is echoed in Rev 9). It’s as if Joel’s vision telescoped from a literal locust invasion to this final demonic invasion.

These demonic “locusts” can also be understood as the released fallen angels/demons that had been bound in the abyss. Some scholars even speculate they might be the spirits of the Nephilim or other wicked beings from Genesis 6, or demons so malevolent they were locked away – now unleashed as part of God’s judgment. The important point is: hell itself is literally invading earth.

The phrase “as scorpions of the earth have power” tells us the nature of their attack: like scorpion stings. Scorpions inflict extremely painful stings, often causing agony, convulsions, and sometimes death (though death by scorpion is rare, the pain is excruciating). So these demons will inflict severe pain on people, analogous to widespread scorpion stings. It emphasizes the torturous (as opposed to instantly lethal) nature of the judgment.

Historically, some interpreters (especially those with a non-futurist approach) tried to explain the “locusts” as symbolic of things like armies of horsemen (e.g. the Muslim armies in the 7th century, per some historicist views) or even as modern military weaponry (e.g. attack helicopters, as suggested by some 20th-century writers). The helicopter theory noted the noise and sting could resemble attack choppers with missiles. However, such interpretations fall short – John’s detailed description doesn’t neatly match any human mechanism, and more importantly, the text itself calls them demonic and out of the abyss. MacArthur and others have criticized the fanciful helicopter view as unwarranted, stressing that these are supernatural creatures. Indeed, “nothing humanity has yet experienced can compare to the onslaught of terror” these demonic plagues will bring. So we affirm a literal future event of demonic locust-like beings terrorizing mankind, just as Revelation says.

9:4 – Significantly, the locust-demons are given strict limitations: “They were commanded not to harm the grass of the earth, or any green thing, or any tree, but only those men who do not have the seal of God on their foreheads.” This command (likely issued by God or through an angelic agency) makes it crystal clear that these are no natural locusts. Normal locusts only harm green plants and do not attack people. These, conversely, must not touch vegetation at all, but instead target unsaved people. God sovereignly directs even demonic forces – they can only go as far as He permits. Here He forbids them from destroying what’s left of vegetation (grass, crops, trees might be regrowing after trumpet 1’s burn or in unaffected areas). Apparently God will not allow them to compound the ecological damage; their purpose is not famine this time, but torment of the ungodly. So the object of their attack is limited to humans “who do not have the seal of God on their foreheads.” In other words, unbelievers only. This likely includes all who are worshipers of Antichrist or otherwise have rejected God. Conversely, those with God’s seal are exempt from this torment. Earlier in Revelation 7:3-4, we saw 144,000 servants of God (Israelite believers) sealed on their foreheads. These would certainly be protected (the language of not harming those with the seal directly correlates). Beyond the 144,000, it’s possible other true believers share in this protection. The text specifically mentions the seal on foreheads, which in context was a mark given to the 144,000 Jewish evangelists. Other believers may not have a literal forehead seal, but one could infer God providentially spares them too, as they are His own. Perhaps the demons simply cannot locate or have permission to touch anyone truly saved (just as the blood on doorposts in Egypt protected from the destroyer). However, some think only the 144,000 are guaranteed immunity since they’re explicitly sealed as God’s servants. Either way, God draws a line: His people are off-limits to this torture. This echoes how in the Egyptian plagues, God often exempted the land of Goshen (where the Israelites were) from the worst plagues (Exod. 8:22, 9:4, 10:23 – Israel had light in darkness, etc.). Likewise, the faithful remnant will be spared this particular judgment. This distinction shows God’s justice – this woe is a punishment on hardened unbelievers, effectively a foretaste of hell for earth-dwellers who sided with Satan.

We see again the term “grass… green thing… tree,” confirming that some vegetation exists (so the first trumpet’s effects, while severe, either did not cover the whole earth’s vegetation or some has grown back). The demons’ restraint from touching plants might also spare the earth from complete destruction at this stage – God is not aiming to annihilate all life yet, only to torment the wicked and give them a chance (in pain) to repent. It’s a targeted strike on unrepentant humanity.

9:5 – Further limits are described: “And they were not given authority to kill them, but to torment them for five months. Their torment was like the torment of a scorpion when it strikes a man.” Here God sets both a limit of scope (no killing) and a limit of time (five months) for this demon plague. Though demonic, these locusts are under tight divine control: they cannot kill their victims, only torment. The verb “torment” indicates extreme pain and anguish inflicted. The pain is compared again to a scorpion sting. Scorpion stings, as noted, cause intense pain that can last for days and induce convulsions or hallucinations. So imagine millions of people stung and writhing in agony, but not allowed to die. This is almost a preview of hell – where men “will seek death” but cannot escape suffering (see next verse). It’s as if hell has overflown onto earth for a time.

The duration “five months” is strikingly specific. Five months is roughly the typical lifespan of a locust from May to September, which might be an ironic parallel – these demonic “locusts” are allowed a season of activity, then presumably die or withdraw. Five months could also correspond to the dry season in the Middle East when locusts normally swarm. In any case, it is a limited period, showing God’s mercy even in judgment. Jesus said, “unless those days were shortened, no flesh would be saved; but for the elect’s sake those days will be shortened” (Matt. 24:22) – here we see a concrete example: God shortens this woe to five months, otherwise the agony might drive mankind to total self-destruction. Indeed, MacArthur notes that “five months” being the duration shows God restraining the time of terror, reminiscent of how “those days will be shortened for the elect”. Interestingly, five months (150 days) is also the duration the waters of Noah’s Flood prevailed on earth (Gen. 7:24) – another period of judgment with an end. So God has marked an end datefor this torment – it will start and stop on His timetable (“prepared for the hour, day, month, and year” as 9:15 says of the next judgment – likewise here there’s a set 5-month limit).

During these five months, “their torment [is] like the torment from a scorpion sting.” People will suffer extreme, unrelenting pain. Medical relief may be impossible – no antivenom for a demonic sting. Imagine global hospitals overwhelmed with screaming patients, yet none can die from it. The pain likely also brings psychological torment – it’s indicated in the next verse that people long for death. This suggests perhaps the venom causes such severe neurological agony that life becomes unbearable.

It explicitly says “they were not permitted to kill” – implying the locusts otherwise might have (their power probably could kill, but God forbids it). God’s purpose here is punitive chastisement, not immediate execution. It’s like God is giving the ungodly a taste of hell’s torment to prompt repentance without yet sending them to hell (cf. Rev 14:11’s description of the unsaved’s eternal torment – here they experience torment but still have opportunity to repent afterward). Sadly, as we’ll see, most won’t repent.

So, the earth-dwellers affected will endure five months of unrelieved agony. This duration – possibly ~150 days – will feel endless to those in pain. It’s noteworthy that the typical locust plague in the Middle East also lasts a few months – again that parallel to natural locusts, though these “locusts” afflict people, not plants.

9:6 – “In those days men will seek death and will not find it; they will desire to die, and death will flee from them.” This startling verse highlights the degree of suffering: the torture is so extreme that people desperately want to die as an escape, yet are unable to do so. Suicidal despair grips humanity. Possibly some will attempt suicide but “death will flee”– implying a supernatural prevention of death. Perhaps anyone who tries to kill themselves finds they somehow survive (jumping from a building and remaining alive, taking poison and not dying, etc.), which would only add to their fear. It might also mean that the venom’s effect is such that it paralyzes or incapacitates but doesn’t kill – trapping people in living hellish pain. Imagine the terror: so wounded and yet kept alive by divine restraint. This is the inverse of the usual demonic intent (normally demons would love to kill, but here even that is restrained to maximize punitive pain).

There’s a possible theological insight: Only God has authority over life and death. Here He withholds death – a further sign of His sovereignty. No one dies unless God allows; during these five months, He essentially suspends the normal course of mortality for those stung. Death takes a holiday, so to speak, under God’s decree, because death would be a merciful release and God is not allowing them that mercy yet. This is truly judgment in living color – a direct rebuke to those who probably scoffed at hell; now hellish pain is right here and they can’t escape it.

Verse 6 vividly fulfills prophecies like Deuteronomy 28:67, where God warned Israel in curses that they would fear day and night and “have no assurance of life,” longing for evening in the morning and vice versa – an utter misery of life. Here the godless experience that to the extreme. It also echoes Job’s lament (Job 3:21) of the bitter soul who longs for death that does not come. But unlike Job (a righteous sufferer), these people are suffering justly for persistent sin (as indicated by verses 20-21).

We can only imagine the horror: likely widespread mental breakdowns, people screaming in streets, the entire social order collapsing as agony and chaos reign. Emergency services would be useless. It’s a foretaste of the undying wormand unquenched fire Jesus spoke of (Mark 9:48) – suffering without death.

All of this should underline: these are literal tormenting creatures – if this were just attack helicopters or human armies, people would die in droves, not be unable to die. So a naturalistic reading fails here. It must be supernatural.

9:7-10 – John now gives a detailed description of the locust-like creatures’ appearance, using similes (“like” or “as”). Each feature symbolizes their nature. He says: “The shape of the locusts was like horses prepared for battle; on their heads were crowns of something like gold, and their faces were like the faces of men. They had hair like women’s hair, and their teeth were like lions’ teeth. And they had breastplates like breastplates of iron, and the sound of their wings was like the sound of chariots with many horses running to battle. They have tails like scorpions, and there were stings in their tails. Their power was to hurt men five months.”

This frightful description mixes familiar imagery in a grotesque combination – clearly not a normal creature on earth. Let’s break down each element:

• “Like horses prepared for battle” – Their overall appearance is warlike and powerful, similar to war horses ready to charge. Joel 2:4 also says of locusts, “their appearance is like the appearance of horses.” In fact, locusts’ heads do resemble tiny horse heads (in German, one nickname for locust is Heupferd, hay-horse). The idea is these creatures are battle-ready, swift, and intimidating – charging forward relentlessly. They come as a cavalry from hell, eager to conquer. This conveys strength and aggression (imagine the armor and muscular build of a warhorse scaled to locust-size or larger). They are not easily deterred, like fearless war-steeds.
• “On their heads were crowns like gold” – They wear something resembling golden crowns (the word stephanos, a victor’s wreath). This may symbolize victory or dominion – they emerge triumphantly and no human can withstand them. It might indicate they conquer their targets; the plague is “crowned” with success in tormenting. The color gold also could reflect a bright or brassy appearance on their heads. The “crowns” show they act as invincible agents – mankind cannot defeat them during their allowed time.
• “Faces like the faces of men” – Despite insectoid/horse features, they have faces that appeared human-ish. This could signify intelligence or cunning (not mindless bugs, but rational evil beings). It might also add to the eeriness – a twisted human-like face on an insect body, indicating they are not mere animals but fallen persons (demons are persons without bodies). A human face could also hint at deceptiveness or recognizable emotions – perhaps a cruel intelligence gleaming in their eyes as they inflict pain.
• “Hair like women’s hair” – They have long, flowing hair. Some see this as suggesting seductiveness or luring attractiveness (perhaps an allusion that they entice people to let their guard down?), or simply a wild mane-like appearance (long hair streaming as they fly, adding to their fearsome look). In Jeremiah 51:27, locusts are compared to rough caterpillars possibly with bristles; however, here “women’s hair” implies something more flowing. It might reflect the fact that in many cultures, women’s hair is longer and perhaps suggests wildness or even something unnatural (men typically had shorter hair in John’s day). Possibly it’s to intensify the strangeness: faces like men, hair like women – a bizarre amalgam, hinting at confusion and perversion in these demons’ nature.
• “Teeth like lions’ teeth” – This points to ferocity and the capacity to tear. Lion’s teeth are made to rip flesh. Though these locusts don’t consume flesh (they “consume” the comfort of men’s souls instead), the imagery shows their vicious, devouring character. They will cause extreme harm, as if rending their victims. Joel 1:6, describing a locust invasion, says the locusts had “the teeth of a lion.” That was figurative for how locusts strip vegetation; here it underlines these demons’ terrible cruelty. It implies no softness, only predatory aggression.
• “Breastplates like breastplates of iron” – They have thoraxes (chests) covered with something like iron armor. This suggests they are invulnerable – hard to kill or stop. Iron breastplates indicate impenetrability. No weapon of man can likely harm them; they are shielded. It also conveys relentlessness – they won’t be easily wounded or turned back, just as an armored cavalry is hard to stop. Some interpreters think this implies they’ll be impervious to attempts to exterminate them (bullets, fire, etc. won’t work, because they are either spiritual or supernaturally protected).
• “The sound of their wings was like the sound of chariots with many horses running to battle.” – This captures the awe-inspiring noise of the swarm. Real locust swarms do make a loud whirring/buzzing sound. Here John says it was like an army of horse-drawn war chariots charging – a thunderous, earth-shaking roar. This would induce fear and panic in anyone who hears it approaching. Imagine the droning roar of millions of demonic wings – it’s psychological warfare too. Joel 2:5 also says “With a noise as of chariots… they leap on the tops of mountains.” So again Revelation picks up Joel’s imagery, but now applying it to this demonic host. The auditory terrorcompounds the visual terror. It suggests speed as well – they move rapidly (like cavalry) and in organized onslaught.
• “Tails like scorpions, and stings in their tails.” – This reiterates that their tails resemble scorpions’ tails (likely arched, segmented tails with a venomous stinger at the end). That is their weapon to hurt. John already mentioned their power to sting, but here confirms the anatomy – a scorpion-like tail equipped with a sting. The ability to fly and then curl their tail to strike means they can attack from above or behind, etc. It’s the quintessential feature that makes them so feared. In nature, a scorpion’s tail strike is quick and can inject poison. These demons likely fly in, swoop, and sting multiple people quickly. The text adds, “Their power was to hurt men five months.” This closes the description by linking it back to the timeframe – their God-ordained role is to inflict pain on people for that limited period (no more, no less). The word “power” (authority/ability) being in their tail implies that the pain comes from the venom delivered by the sting. So the torment’s method is confirmed: a venomous sting woundthat causes lingering agony but not death.

All these features paint a composite picture: unstoppable, intelligent, fierce, and fear-inducing demonic creatures. They have the might of warhorses, the boldness of crowned conquerors, the cleverness of human faces, the allure (or wildness) of long hair, the rending force of lions, the invincibility of iron armor, the overwhelming sound of an army, and the venomous tail of a scorpion. This combination defies any natural category; it must be emphasizing the full terror and power of these demons.

It’s worth reflecting: God is using imagery that would resonate with people of all eras (ancients feared locust plagues, scorpions, lions, etc., and modern folks who might think in terms of military might, etc., can also get the message). The bottom line is that this demonic army cannot be resisted by human strength – they will have free rein to torture the unsaved.

In those days, perhaps some will attempt to fight them (shooting insecticide or bullets), but “breastplates of iron” suggests they won’t be killed by conventional means. Perhaps others will hide indoors – but maybe they can infiltrate homes, or the pain finds them regardless. The text doesn’t detail how they go about stinging everyone, but given the scope (likely tens or hundreds of millions affected globally), it seems these demons are numerous enough to cover the earth.

One might ask: how big are these creatures? The text doesn’t say – they could be the size of actual locusts (2-3 inches long) but then to have faces and armor and inflict such agony, perhaps they are larger. Some art depicts them as quite large, even horse-sized. The “shape like horses” could imply they are horse-sized locusts. But even if human-sized or larger, their sheer numbers and ability to fly make them unstoppable. If smaller, their multitude would make up for size. We don’t know, but either way the psychological terror is extreme.

9:11 – We learn “And they had as king over them the angel of the bottomless pit, whose name in Hebrew is Abaddon, but in Greek he has the name Apollyon.” This is another startling detail. Unlike literal locusts (which by nature have no leader – Prov. 30:27, “the locusts have no king”), these creatures operate under a king – a ruling demonic prince from the abyss. He is called “the angel of the bottomless pit.” This likely refers to a high-ranking fallen angel who had been in charge of (or imprisoned in) the abyss. Perhaps he was the jailor or the chief of those bound demons. When Satan unlocked the abyss, this demon general emerged with his horde and leads them. The fact he’s given two names, in Hebrew and Greek, emphasizes his significance and the universality of his role (to Jew and Gentile the names convey his nature).

The Hebrew name Abaddon means “Destruction” or “Destroyer.” In the Old Testament, Abaddon is also a term for the realm of the dead (Job 26:6, Prov. 15:11), synonymous with Sheol. Here it’s personified as a being. The Greek name Apollyon similarly means “Destroyer” or “one who destroys.” This being’s identity is essentially Destruction personified. He is a destroyer by nature – apt for the leader of a tormenting horde. Some have wondered if Abaddon is just another title for Satan. However, it seems to be a different entity, since Satan (the star) is distinct in this scene – Satan opens the pit, but this “angel of the pit” appears to be a separate demon who leads the locusts. MacArthur notes “This isn’t Satan. Satan is the one who had the key… This is some demon put in charge of the abyss”. Indeed, Revelation 12:3 calls Satan the “dragon” and “destroyer” in a broad sense, but here the context implies an underling of Satan who commands these demons (Satan and his forces often mimic God’s order – so just as God has archangels, Satan might have high-ranking demons in charge of others).

It’s intriguing that in ancient mythology Apollyon/Apollo was a pagan deity associated with plagues (one of Apollo’s titles was Smintheus, the god of plague-inflicting arrows). Some see a possible connection: the Antichrist is linked with the name Apollo by some (since the beast is worshiped similarly). But without digressing, John is clearly communicating the destructive nature of this demon king. This is the chief orchestrator of the locust attack. If one recalls, in the Exodus plague of locusts, God sent them and then blew them away. Here, Abaddon is the one guiding these “locusts” to maximize harm.

The mention of both Hebrew and Greek names could hint that this judgment affects both Israel (Hebrew) and the Gentile world (Greek) – basically everyone not sealed by God. Also, naming him in both languages doubly emphasizes “Destroyer” – making sure we don’t miss the point: this is a hellish destroyer let loose.

Theologically, God even has sovereignty over this: He allows this destroyer to act now. It’s reminiscent of Exodus 12:23 where God did not allow the “destroyer” to strike the Israelites at Passover – implying there was a destroyer angel executing judgment on Egypt’s firstborn. Some equate that destroyer with a high-ranking angel of death. Now in Revelation, God allows a whole season where the “destroyer” runs rampant over the ungodly (except that here he torments rather than kills, which is ironically merciful in that it gives space to repent).

For an Israel-centered perspective: Observant Jewish readers of Revelation would catch “Abaddon” and think of Sheol/Death. To them, it would be clear that Gehenna’s horrors are unleashed. This might cause some to finally turn to the true Messiah (one can hope). Meanwhile, believers sealed by God would take comfort that even this destroyer cannot touch them – it’s like having the blood on the door once again.

9:12 – John interjects: “One woe is past. Behold, still two more woes are coming after these things.” This verse serves as a narrative marker and a sigh of relief – albeit brief – that the first woe (the demonic locust torment) is concluded. It lasted five months and now is over. But it’s a caution: two woes remain (the sixth and seventh trumpets). This reminds the reader that we’re not done; in fact, worse is yet in store. It might also imply a short interval or transition before the next trumpet (though it could follow immediately). In the structure of Revelation, this shows how the three woes correspond to the final three trumpets, as mentioned earlier.

The language “behold” is like “look – don’t let your guard down – more is coming.” If anyone thought it couldn’t get worse, Scripture warns that it will. The second woe (the sixth trumpet) will now be described next, and the third woe is essentially the seventh trumpet (which includes the bowl plagues culminating in the final wrath in chapter 16). So 9:12 functions as a hinge between trumpet 5 and 6.

For anyone on earth at that time, if they were aware of the prophecy, they might dread what could top the horrific locust plague. Sadly, as we learn, the rest of mankind mostly becomes more defiant (9:20-21) rather than repentant, which sets the stage for even more severe judgment: now mass death in the next trumpet.

9:13 (Sixth Trumpet – Second Woe Begins) – “Then the sixth angel sounded: and I heard a voice from the four horns of the golden altar which is before God…” The sixth trumpet is now blown by the angel. Upon this, John hears a voicespeaking. The voice comes “from the four horns of the golden altar before God.” This refers again to the heavenly altar of incense (the golden altar), whose four horns (projecting corners) were symbolic of atonement and intercession in the earthly temple (blood of sacrifices was applied to the horns on the Day of Atonement, Lev. 16:18). It’s significant that the voice originates here. Perhaps this is God’s own voice (or Christ’s) issuing forth from the altar area. Recall in 8:3-5 the altar of incense was associated with prayers and the start of judgment. It may be that the same altar now issues the command for the next judgment – an answer to the ongoing prayer for justice. Some think the voice could be the angel who tended the altar in 8:3 (the “priest” angel), effectively calling out that the next phase proceed. Others suggest it’s Jesus’ voice (the Lamb) since He stands by the throne and is the one who opened the scroll and thus directs the judgments. MacArthur notes it’s “possibly” the Lamb’s voice, or the angel from 8:3. In any event, the voice speaks with divine authority.

It’s poignant that it comes from the altar of incense – the place associated with mercy and intercession. Perhaps it implies that the time for intercession is now giving way to the execution of judgment because prayers have been offered and now answer comes. The mention of the altar’s “four horns” might allude to the power and reach of what is commanded (horns often symbolize power). Also, horns on the altar were places of refuge (e.g. Adonijah in 1 Kings 1:50 ran to the altar horns for mercy) – but here, from that place of supposed mercy comes a decree of doom for the unrepentant, meaning no refuge remains; judgment proceeds from even the altar because grace was spurned.

9:14 – The voice (from the altar) issues a command “to the sixth angel who had the trumpet, ‘Release the four angels who are bound at the great river Euphrates.’” This is a direct divine instruction: four specific fallen angels are to be released. The fact they are “bound” indicates they are currently restrained or imprisoned – and importantly, no holy angels are ever said to be bound. Binding is for the disobedient/demonic. So these “four angels” must be four high-ranking demonic spirits that have been kept in confinement until this appointed time. Their location is given: “at (or by) the great river Euphrates.” This is intriguing geographically and spiritually. The Euphrates is one of the most significant rivers in the Bible: it flows from Turkey down through Syria and Iraq. It’s called “great” because of its historical importance. In Scripture, the Euphrates marked the eastern boundary of the land God promised to Abraham (Gen. 15:18) and of Israel’s kingdom at its height (Solomon’s reign). It’s also a region associated with ancient enemies of Israel: Assyria, Babylon, Persia all flourished near the Euphrates. In fact, Babylon (the city) sat on the Euphrates. The first sin (Eden’s vicinity) and first murder happened in that area; the Tower of Babel (source of idolatry) was by the Euphrates. So Euphrates symbolizes the cradle of human civilization and rebellion. It makes sense in an Israel-centered view that major demonic powers have been “bound” in that region, which was the source of so much pagan opposition to God’s people. It could be that these four demons were the satanic princes over the four major empires that oppressed Israel (Assyria, Babylon, Persia, Greece/Rome) or something of that nature, now held in check until the final conflict.

Regardless, the command is to “release” them. This implies that until now they were not free to act – God had them on a chain. Possibly they’ve been bound since some ancient time (perhaps since the flood or Babel). Once loosed, they will spearhead a tremendous wave of destruction. Some compare them to the four horsemen of the first four seals (Rev 6) – but those were likely impersonal forces or symbolized events. These here are clearly personal beings – demon generals.

Why four? It could correspond to four directions or four corners of the earth – a universal judgment. Or simply four powerful spirits that will orchestrate what follows (the raising of the 200-million army in v16). It calls to mind the “princes” in Daniel 10 – demons over Persia and Greece, etc. Possibly these could be those or similar. The Euphrates location might also connect to the later reference in Rev 16:12 where the Euphrates is dried up to prepare way for the kings of the east for Armageddon. It seems the Euphrates region is a staging area for end-times conflict. Here in the 6th trumpet, we see demonic forces from Euphrates unleashed that kill a third of mankind, which might set the stage for Armageddon conflicts down the line.

So, the sixth trumpet essentially unleashes four previously bound demonic warlords near the Euphrates.

9:15 – “So the four angels, who had been prepared for the hour and day and month and year, were released to kill a third of mankind.” This verse emphasizes God’s precise timing and purpose. These four demon-angels had been kept ready (“prepared”) for this very moment in history – down to the very year, month, day, and even hour that God appointed. This string of time units conveys absolute specificity: God’s plan set the exact moment for their release. It underscores the sovereignty of God – nothing random, but according to schedule. When that divinely ordained hour strikes, they are loosed. It reminds us of Habakkuk 2:3, “the vision is for an appointed time.” Also hints of Jesus’ words that no one knows the hour except the Father – indicating God has fixed times for events.

Once released, their mission is clear: “to kill a third of mankind.” Unlike the previous woe where death was forbidden, now death is the objective. And on a massive scale – one third of the human population left at that time will be slain. We should recall that in the fourth seal (Rev 6:8) earlier, Death rode and killed a quarter of the earth. If, say, the world started with ~8 billion, a quarter (2 billion) died then leaving 6 billion. Now a third of 6 billion would be another 2 billion, leaving 4 billion (just hypothetical numbers). Cumulatively, well over half of humanity could be dead by this point. John “heard” this number – likely an angelic announcement or just divine revelation – since no one could calculate a third of mankind physically. The enormity of this carnage is emphasized by commentators: “A third of humanity… is over two billion people! No wonder God had restrained these wicked angels until now”. Indeed, only at the very end does God allow such a depopulation. This is arguably the deadliest judgment in history (except perhaps the flood which was ~100%). It shows how hardened people must be that even such slaughter will not bring all to repentance (9:20).

The phrasing “had been prepared for the hour, day, month, year” implies these demons have long been ready, chomping at the bit to wreak havoc, but God said “not yet” until this very fixed moment. Now the leash is off. It also implies the kill mission will be executed swiftly once the time arrives – perhaps it doesn’t take them long (maybe at that very “hour” they initiate events leading to mass death). Some have seen in that phrasing the idea that this massacre will occur at a specific point in time, not gradually over months (unlike the 5-month torment which was prolonged). Possibly an intense brief burst of war or catastrophe kills the third. Or it could start at that hour and then take some time (the grammar can be read as prepared for that specific time to begin their work).

In any case, God’s decree to kill one-third of mankind will be fulfilled by these four demonic angels and their forces. The release likely unleashes not just four beings, but the vast army described next.

One should note: killing a third leaves two-thirds surviving – again a pattern of God’s measured judgments. Zechariah 13:8–9 interestingly says in the land of Israel, two-thirds will be cut off, one-third left (those might be refined to become the remnant). Here globally a third are killed, two-thirds left – not to imply those two-thirds are righteous, but just that God is not yet wiping everyone out. There will still be nations left for Christ to rule over in the Millennium, and a remnant of Israel to be saved at the end. So even this terrible woe stops short of total annihilation – though humanly speaking, one-third dead is civilization-shattering. The social fabric, economies, infrastructures – everything would collapse under such a death toll. But the end is not yet – more prophecies must play out (the beast’s reign, etc.), so presumably God sustains enough order for events to continue.

9:16 – John says, “Now the number of the army of the horsemen was two hundred million; I heard the number of them.”After mentioning the four angels, John describes an “army of horsemen” numbering 200 million. This is apparently the force led by those four demons. It’s sometimes unclear: are these horsemen human or demonic? The context suggests they are likely demonic spirits or demon-possessed agents (perhaps using human armies as instruments). Many interpreters see this as a demonic cavalry paralleling the demonic locusts, only these are lethal. The description of their horses in verses 17-19 is bizarre and points to a supernatural force, not conventional human military. So, the 200 million likely refers to the demon cavalry unleashed. Some have considered it might involve human armies (notably Hal Lindsey and others in the 20th century pointed to China’s ability to field a “200 million man army”). Indeed, in the 1960s, China’s population size made 200 million plausible (and some Chinese propaganda even mentioned such numbers). However, a literal human army of that exact figure seems less likely given the fantastical description and the fact that it’s assembled by four fallen angels, not human political leaders.

John emphasizes “I heard the number” – he likely could not count that high, so it was revealed to him verbally. Two hundred million (200,000 x 1,000 in Greek) is an immense number – in John’s day, larger than the entire world population of Roman Empire times. It signals an uncountable horde. This detail assures us this isn’t hyperbole; it’s a precise figure from God.

If demonic, we might envision 200 million demon horsemen spilling across the world, perhaps invisible to human eyes (if working via plague or influencing human combat?). Or they may manifest in some tangible form (like ghostly riders). Some futurists think it could be a massive coalition of human armies (like “kings of the east”), demonically empowered. However, the fact that they kill by fire, smoke, sulfur from their mouths (v18) points to something beyond normal weapons – unless one imagines John describing tanks or artillery in symbolic terms. But he already said he heard the number, not saw it, which suggests he’s reporting prophecy, not natural observation.

So this could be a combination: demonic spirits inciting world war, resulting in 1/3 of humanity killed by war’s fire and brimstone (metaphor for widespread weaponry). But the following verses lean toward a direct demonic slaughter.

In any case, 200 million underscores the overwhelming scale – essentially an unstoppable horde. The first woe had five months of torment, second woe brings an army of wrath to kill. Where the locusts were limited to torment, these horsemen are allowed to kill. Some commentators note how this second woe is in a sense “the answer” to the first woe: those who likely cursed God during the locust torment now face actual death in the next judgment.

This army of “horsemen” is interesting – horsemen implies riders on horses. The demonic cavalry mirror human cavalry. In Revelation 19:14, heavenly armies ride on white horses following Christ; here we have hellish armies on infernal horses preceding Antichrist’s final stand. It’s like a hellish parody.

9:17 – John now describes the appearance of the horses and riders: “And thus I saw the horses in the vision: those who sat on them had breastplates of fiery red, hyacinth blue, and sulfur yellow; and the heads of the horses were like the heads of lions; and out of their mouths came fire, smoke, and brimstone.”

Firstly, notice John focuses on the horses rather than the riders. The riders have breastplates of certain colors: red, blue (hyacinth = a smoky dark blue or purple), and yellow (sulfurous yellow). These colors likely correspond to the elements coming out of the horses’ mouths: fire (red), smoke (blue-black), and brimstone (sulfurous yellow). It’s as if their breastplates reflect the plagues they unleash. Red could symbolize blazing fire, dark blue for suffocating smoke, and sulfur yellow for poisonous brimstone. The riders are basically part of the vision but not individually emphasized beyond this – possibly they are demonic riders controlling the horses, or symbolic.

The horses themselves are monstrous: their heads are “like lions’ heads.” So they are not normal horses. A lion’s head suggests a fierce, devouring mouth and terrifying visage. Lions rip prey with their mouths; these horses will breathe outdestruction. They combine the strength and speed of horses with the ferocity of lions. In Joel’s locust prophecy (Joel 2:4), the locusts had appearance like horses and teeth like lions – here we see something similar but now scaled up to horses themselves with lion-heads.

Out of the horses’ mouths issues “fire, smoke, and brimstone.” These three correspond to the next verse’s statement that by these three plagues a third of mankind is killed. Fire and brimstone (sulfur) are classic imagery for judgment – e.g. God rained fire and brimstone on Sodom (Luke 17:29). Smoke often accompanies fire, adding choking suffocation. So envision these demonic horses exhaling great blasts of flame, belching thick acrid smoke, and spewing burning sulfur. This is reminiscent of descriptions of some mythological dragons or creatures that breathe fire. It could well be that John is seeing a literal demonic manifestation. If one were to force a modern analogy: some have likened this to field artillery or tanks that belch fire and smoke (cannons causing fire and smoke, and maybe chemical weapons corresponding to sulfur). Indeed, Hal Lindsey famously thought this could describe modern weapons. However, John says “in the vision” clearly, and lion-headed horses spitting fire doesn’t match tanks well. It is better to accept these as demonic entitieswhose exact manifestation we might not fully grasp, but clearly they kill by burning and asphyxiating people with something like fire, smoke, and sulfur. Whether literally produced by demonic forces or via demon-driven warfare, the result is the same: immense death by fire and toxic smoke.

The combination of fire, smoke, sulfur suggests a picture of hell – these are the very elements associated with Hell’s fires. It’s like hell’s breath. Brimstone (sulfur) is almost always connected to divine wrath (e.g., lake of fire burns with brimstone in Rev 21:8). So this is a foretaste of hell on earth again, but this time killing rather than just tormenting.

9:18 – John reiterates: “By these three plagues a third of mankind was killed—by the fire and the smoke and the brimstone which came out of their mouths.” Here he calls them three plagues – fire-plague, smoke-plague, brimstone-plague. It underscores that these are judgments from God (the word “plagues” echoes the plagues of Egypt or other divine scourges). The death toll is restated as one-third of humanity, emphasizing it. So, it’s not war or famine or disease per se, but these supernatural plagues unleashed by the demonic cavalry that kill so many. Possibly they incite war and chaos as a means, but the language points to the direct effect of fire, suffocation, and poisoning.

One can imagine cities burning (fire), people suffocating in smoke, widespread poisonous gas (sulfur dioxide, etc.) choking populations. It could be literally demon horses breathing out flames across the land and people dropping dead in mass conflagrations. Or it could manifest through human weaponry that demons orchestrate – e.g. causing a nuclear war (fire and radiation “brimstone”) or widespread chemical/biological attacks. Only speculation, but the result is clearly that billions die.

The fact John calls them “plagues” reminds one of the plagues in Exodus where fire (hail mingled with fire), darkness (smoke), and foul pestilence (perhaps akin to sulfur fumes) afflicted Egypt. Also the prophecy in Ezekiel 38:22 about Gog: “I will rain upon him… torrential rains and hailstones, fire and brimstone.” That is end-times context too. So Revelation’s sixth trumpet might tie to those prophecies of God’s final judgments on nations, possibly at least partly fulfilled here.

9:19 – John adds a final detail about the demonic horses: “For their power is in their mouth and in their tails; for their tails are like serpents, having heads; and with them they do harm.” So not only do these freakish horses breathe out death from their mouths, but their tails are also deadly. The tails are described as “like serpents with heads.” This conjures an image of a snake as a tail, perhaps able to bite and envenom. It’s possible it means the tails look like snakes (maybe long and wiggling with a venomous head) or actually are venomous. So these creatures can kill coming or going – front and back are armed. The mouth spews fire and smoke forward; the tail can strike like a cobra in any direction behind. This indicates they are utterly destructive and hard to escape – if you avoid the fire in front, the snake-tail might get you from behind.

The mention that “their power is in their mouth and tails” emphasizes those as the two killing instruments. It likely contrasts with normal horses which have power in legs or bite – here it’s these unnatural parts that matter. Also, “power” here (Greek exousia – authority/ability) again shows they have God-given license to do this killing.

Serpents evoke Satanic imagery (the serpent of Eden). So serpent tails underline the demonic source. In sum, these demonic creatures are literally bristling with ways to harm – reminiscent of a Hydra or chimera from mythology, breathing fire and striking with serpent tails. John is basically telling us in picture form: this judgment is unbelievably lethal and unstoppable. If one part doesn’t kill you, the other might.

At this point, the narrative has described the horror unleashed. We might expect now to hear of people repenting. Tragically, the next verses show otherwise.

9:20 – “But the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, that they should not worship demons, and idols of gold, silver, brass, stone, and wood, which can neither see nor hear nor walk.” This is one of the most sobering statements in Revelation. After experiencing repeated divine judgments – including stinging locusts and now witnessing one-third of humanity incinerated or gassed – those who survive still refuse to repent. Stubborn unbelief and love of sin hold them fast.

John specifies the things they won’t repent of: “the works of their hands” – which is an idiom for idolatry (see Deut. 4:28; Ps. 135:15). Indeed he elaborates: worshiping demons and idols of gold, silver, brass, stone, and wood. In other words, they persist in their false religion – whether that’s outright pagan idol worship or any system that effectively venerates material things (money, statues, even technology). It’s striking: by this point, the world is literally worshiping demons, especially in following Antichrist (who will set up an image and demand worship – Rev 13). So John basically says they continue to worship the very demonic powers behind their idols, even though it’s abundantly clear these demons brought them misery. This shows the depth of deception: they are so enamored with their rebellion that they won’t turn to God even when it’s obvious their gods (and demons) can’t save them.

The mention that idols “can neither see nor hear nor walk” echoes Old Testament ridicule of idols (e.g. Ps. 115:4-7, which says idols have mouths but do not speak, etc.). It underscores the futility and stupidity of idolatry – they pray to lifeless objects or concepts that have no power. Yet they won’t let them go to turn to the living God. This is Romans 1 in action: having exchanged the glory of God for images, their foolish hearts are darkened. Now even plagues of fire and brimstone don’t enlighten them – they instead perhaps double down in blasphemy or superstition.

The phrase “worship demons” also might be literal – in that day, people might knowingly be engaged in occult and satanic worship. The false prophet of Rev 13 performs demonic signs leading people to worship the Beast’s image (which effectively is demon-worship, since the Beast is empowered by Satan). So yes, the world at this point is steeped in devil-worship and idolatry, reminiscent of ancient times (but more blatant). After these judgments, one might think they’d realize the folly of following Satan, since clearly God’s power is supreme. But like Pharaoh who after numerous plagues still hardened his heart (Exod. 9:34), these people do the same on a global scale. They perhaps curse God instead of repent (Rev 16:9, 11 indicate later they blaspheme rather than repent). This is the tragedy of the “inhabitants of earth” – they are so hell-bent (literally) that even hell unleashed around them doesn’t break their pride.

This outcome fulfills what was indicated earlier: The judgments were partly to prompt repentance, yet God foreknew many would not repent. It highlights human depravity – as one commentator (Mounce) said, “One would think the terrors of God’s wrath would bring rebels to their knees. Not so. Pressed to extremes, they respond to greater punishment with increased rebellion. Such is sinful nature untouched by mercy”. In fact, the continued idol worship shows they cling to their “gods” even as the true God strikes them. Perhaps they even pray more to their idols/demons to save them from the plagues, thereby compounding their sin.

For an Israel-centric view, this verse also could contrast with what’s happening with Israel: by this time many Israelites may actually be turning to Jesus (the 144,000 are working, a remnant is being refined). But the Gentile (and apostate Jewish) idolaters remain obstinate, fulfilling scriptures like Zephaniah 3:7 where God says “Surely you will fear Me, you will accept correction” only to have people be more corrupt. Also in Isaiah 2:20 during Day of Lord, it says men will cast away their idols to caves – maybe some do hide them, but apparently not all.

9:21 – John continues, “And they did not repent of their murders or their sorceries or their sexual immorality or their thefts.” Here a catalogue of prevailing moral sins is given. So not only is the world unrepentant in false worship, but also in ethical evils. These four categories likely summarize the rampant social conditions in the Tribulation:

• Murders: Violent killing will be widespread. Under Antichrist, believers are killed (Rev 13:15, 6:11). Lawlessness will abound (Matt. 24:12). People probably are killing each other for resources or out of hatred. Yet no remorse; they continue to murder (perhaps even blaming Christians/Jews for the chaos and killing them – not repenting of that). Think also how in the fifth seal the martyrs were killed for their faith; those murderers didn’t repent.
• Sorceries: The Greek word is pharmakeia, which can mean magic arts or drug use/poisoning. Likely it means occult practices – witchcraft, enchantments, possibly accompanied by hallucinogenic drug use common in pagan rituals. In the end times, occult “sorcery” will be a big part of deceiving people (Rev 18:23 says Babylon’s sorceries deceived nations). So people won’t give up their magic spells, witchcraft, occult rituals – even though they directly tie them to demon worship (again showing they cling to demonic help). It could also imply widespread drug abuseas part of their sinful lifestyle (the Tribulation might see a surge in drug use to numb pain or in religious rites – think of how some religions use psychedelic drugs). They refuse to repent of that as well.
• Sexual immorality: The Greek porneia covers all sexual sin (fornication, adultery, homosexuality, etc.). The end times are described as morally like Sodom (Luke 17:26-30). With restraint removed, likely there’s great sexual perversion and promiscuity, possibly ritual sex in idol worship too. They do not repent of these lusts. Even amid catastrophe, they indulge the flesh. Perhaps “eat, drink, for tomorrow we die” attitude – except they still don’t turn to God.
• Thefts: Law and order will be broken down; looting, robbery, oppression are rampant. People steal to survive or out of greed. Under Antichrist’s mark system, those without the mark might be stolen from or vice versa. In any case, dishonesty and violence in property matters is unchecked. They will not repent of greed or stealing.

This list resembles the violations of basic 10 Commandments – murder (6th), sorcery ties to idolatry (1st/2nd commandment) or misuse of body/mind, sexual immorality (7th), theft (8th). Basically, they violate God’s law blatantly and won’t stop. It paints a picture of society in the Tribulation as exceedingly wicked – a combination of violent, occultic, immoral, and unjust. We can recall Jesus said it’ll be “as in the days of Noah” – Genesis 6:11 said the earth was corrupt and filled with violence. Here we see the same: violence (murders), corruption (immorality, sorcery), likely no regard for law (thefts).

That they “did not repent” after such specific, targeted judgments shows the tragedy of human free will in sin – judgment alone doesn’t soften hard hearts without the Holy Spirit’s work. Some individuals will repent (there is that great multitude saved in chap. 7, likely earlier in tribulation), but by this late point, many are locked in rebellion. God’s patience has a limit, and these verses justify the coming final bowls of wrath and ultimately Armageddon – the world is incorrigible, necessitating Christ’s violent return to destroy His enemies.

From an application standpoint, this also warns readers: if partial judgments won’t lead a person to repent, then only final judgment is left. In Zechariah 7:11-12, Israel refused to heed warnings and God’s words, so great wrath came. The world here is doing the same on a grand scale.

In summary, the sixth trumpet shows humanity’s persistent rebellion in spite of unprecedented judgment. It vindicates God’s pouring out of full wrath, because even severe mercy (disciplinary judgment meant to prompt repentance) was refused. As one commentator aptly summarized: “God’s judgments emphasize His truth, but His mercy is never far – He turns up the heat slowly to lead people to recognize they cannot resist Him and urge them to repent… but if they reject, He as righteous Judge will deal with sin as it deserves.”. We see here that refusal, thus sealing their fate.

So ends the second woe description. Chapter 9 closes on that grim note of unrepentance. The stage is set for the final woe (the seventh trumpet) which in due time will bring the last plagues (bowls) and the return of Christ. The focus will shift in the next chapters (10-11 interlude, etc.), but the takeaway from chapter 9 is: Even literal hell-on-earth judgments will not convert those who love darkness; only the grace of God can.

Believers reading this are thus warned and comforted: warned not to fall into these sins, comforted that God is just and will indeed judge evil fully in His timing, and that He knows how to preserve His own (sealing them amidst wrath). For Israel, it is a sobering preview of what will befall the world and unbelieving Israel (two-thirds cut off per Zech.13:8) – but also a backdrop against which the remnant of Israel will finally turn back to God and be saved when they see the Son of Man coming (because clearly nothing else will have worked to shatter human pride).

Finally, the fact that these prophecies are so detailed (like naming Abaddon, specifying 5 months, 1/3, 200 million, etc.) should convince readers of the literalness of God’s plan. As MacArthur said, if the text doesn’t mean what it says, we have no idea what it means; but God’s not trying to obscure – these are straightforward predictions*. And indeed, at the end those left still “do not repent” – exactly fulfilling God’s foreknowledge. It’s a tragic validation that God’s Word is true. Each trumpet judgment came to pass as foretold in John’s vision. Thus we can trust that Revelation’s remaining events (including Christ’s return and kingdom) will likewise literally come to pass in God’s appointed hour.

Conclusion: Chapters 8–9 present a sobering chronicle of the Trumpet Judgments in a literal, futurist framework consistent with pre-tribulational premillennialism. We saw the seventh seal initiate a sequence of woes that increase in severity and specifically advance God’s end-time program focusing on Israel and the nations. The first four trumpets devastated Earth’s ecology – an ecological destruction that answers the prayers of the saints and begins to tear down the idols of nature and prosperity. The last two trumpets we examined unleashed direct demonic punishment – a supernatural assault reminiscent of the plagues of Egypt but globally amplified. Throughout, we highlighted how these judgments fulfill prophetic Scripture (echoes of Joel, Exodus, etc.), and how they align with Amir Tsarfati’s Israel-centered chronology (God’s preservation of a remnant, judgments positioning Israel for restoration) and John MacArthur’s theological insights (e.g. distinguishing literal from figurative language, cross-referencing supporting passages).

Notably, Israel as a nation is being purged and prepared amid these horrors – by the end of the Tribulation “all Israel who survive will be saved” (Rom. 11:26), having finally repented and looked to the One they pierced (Zech. 12:10). But the gentile world powers and apostate people will gather defiant to Armageddon. The trumpets thus set the stage for the final confrontations. God’s wrath is shown to be absolutely righteous – even when given every chance, the wicked refuse to repent of demon-worship and immorality, proving God’s judgments just. Yet His mercy is seen in limiting each judgment (fractions, time limits, warnings) and sparing those who belong to Him (the sealed). The ultimate aim of prophecy – to bring glory to God and vindicate His holiness while refining a people for Himself – is clearly being worked out through these terrifying events.

As readers, we are called to take heed. These verses should drive home the urgency of the gospel: if such woes are coming, how blessed are those who now wash their robes in the Lamb’s blood and will be kept from the hour of trial (Rev. 3:10)! For as surely as the trumpets will sound, so too will the final trumpet announce the kingdom of our Lord. “The second woe is past. Behold, the third woe is coming quickly” (Rev. 11:14) – but beyond it, the hope of Christ’s reign shines. Until then, the sobering reality of Revelation 8–9 reminds us that “it is a fearful thing to fall into the hands of the living God” (Heb. 10:31), and thus we must preach repentance and faith while God’s grace is still extended.

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Sources: This commentary integrates insights from Amir Tsarfati’s Revealing Revelation perspective (emphasizing Israel’s role and a chronological, literal approach to prophecy) and John MacArthur’s expository teaching on Revelation (notably his 1993 and 2024 sermons), along with cross-references to Scripture and reference works. Tsarfati highlights the literal fulfillment and Israel-centric implications of these judgments, seeing them as stepping stones to Israel’s national salvation. MacArthur provides theological clarity on the nature of the fallen star (Satan), the abyss as the demons’ prison, the demonic identity of the locusts, and mankind’s hardened response. The above exposition stays consistent with a pre-tribulational, premillennial timeline and a futurist hermeneutic (taking these events as future, literal occurrences in the Tribulation). All scriptural and theological claims have been supported with references to the text or scholarly commentary. The result is a comprehensive verse-by-verse analysis that upholds the plain sense of Revelation 8–9, illustrating both the prophetic chronology (seals → trumpets → woes → eventual bowls) and the spiritual truths (God’s wrath and mercy, Israel’s preparation, the unrepentant world’s doom) encompassed in these chapters.