Tagged: Jesus Christ

May 16, 2012

The fifth trumpet — Revelation 9:1-12

Previously: I heard an eagle — Revelation 8:12-13

The scripture

Rev. 9:1 – The fifth angel blew his trumpet, and I saw a star that had fallen from heaven to earth. The key to the shaft of the abyss was given to him. ²He opened the shaft of the abyss, and smoke came up out of the shaft like smoke from a great furnace so that the sun and the air were darkened by the smoke from the shaft. ³Then out of the smoke locusts came to the earth, and power was given to them like the power that scorpions have on the earth. ⁴They were told not to harm the grass of the earth, or any green plant, or any tree, but only people who do not have God’s seal on their foreheads. ⁵They were not permitted to kill them, but were to torment [them] for five months; their torment is like the torment caused by a scorpion when it strikes a man. ⁶In those days people will seek death and will not find it; they will long to die, but death will flee from them.

⁷The appearance of the locusts was like horses equipped for battle. On their heads were something like gold crowns; their faces were like men’s faces; ⁸they had hair like women’s hair; their teeth were like lions’ teeth; ⁹they had chests like iron breastplates; the sound of their wings was like the sound of chariots with many horses rushing into battle; ¹⁰and they had tails with stingers, like scorpions, so that with their tails they had the power to harm people for five months. ¹¹They had as their king the angel of the abyss; his name in Hebrew is Abaddon, and in Greek he has the name Apollyon. ¹²The first woe has passed. There are still two more woes to come after this. (HCSB)

The fifth trumpet

As the angel sounds the fifth trumpet, he ushers in the first woe that the eagle warned about in verse 13 of the previous chapter. The severity of the judgments increases as the Lord changes the focus from natural objects – the earth, seas, fresh water and celestial bodies – to the wicked inhabitants of the earth.

The imagery in this judgment is graphic and horrifying. A “star” falls to earth and opens a door to a great abyss, releasing heavy smoke that darkens the light of the sun and freeing “locusts” who are empowered to torment the wicked for five months. These locusts wear crowns, have faces like men, hair like women, teeth like lions, and wings that produce a deafening noise. They wield tails that sting like scorpions. And they have a king: the angel of the abyss who is called Abaddon in Hebrew and Apollyon in Greek.

Are we to take this literally? Who is the “star” that falls from heaven to earth? What is the abyss, and where is it located? Who are these “locusts” that have human and animal features? And who is their king? Let’s dig in.

I saw a star that had fallen

As soon as the angel blows the fifth trumpet (shofar, or ram’s horn; see The first trumpet for more details), John sees “a star that had fallen from heaven to earth.” Clearly, this is not a celestial body for the star is called “he” and is given a key that opens the shaft of the abyss. Some commentators identify this star as Satan and connect the fifth trumpet with Rev. 12: “So the great dragon was thrown out – the ancient serpent, who is called the Devil and Satan, the one who deceives the whole world. He was thrown to earth, and his angels with him…. Therefore rejoice, O heavens, and you who dwell in them! Woe to the earth and the sea, for the Devil has come down to you with great fury, because he knows he has a short time (vv. 9, 12).”

Some of these interpreters compare these verses with Isa. 14:12: “Shining morning star [Lucifer], how you have fallen from the heavens! You destroyer of nations, you have been cut down to the ground.” However, connecting this verse to Satan is a stretch. It is based on the later Latin translation of “shining morning star” as Lucifer, or “light-bearer,” and likely is not what Isaiah intended. The prophet is referring to a real king – perhaps Merodach-baladan, the Babylonian king who makes a treaty with Judah’s King Hezekiah. The Babylonian ruler will die and be powerless in Sheol, the realm of deceased spirits. Calling the Babylonian ruler the “morning star” in Isaiah may have been a sarcastic reference to his arrogance.

Some also seek to draw a parallel between the fifth trumpet and Luke 10:18, in which Jesus, who welcomes the return of His disciples, says, “I watched Satan fall from heaven like a lightning flash.” But Jesus likely is speaking metaphorically, pointing out that the ministry of the disciples is an assault on Satan’s authority.

In any case, the passages in Revelation are the primary building blocks for the view that the “star” of the fifth trumpet is Satan, and his fall evidently came in the distant past since the scripture clearly tells us he “has fallen.” But there are other interpretations. Some commentators argue that the star is an angel, or a demon; angels frequently are depicted as falling stars in intertestamental Jewish apocalyptic literature. Others say he is a religious leader, perhaps the high priest who leads the nation of Israel into its final days of darkness before the destruction of the temple, or a heretical Christian leader who spreads false teachings throughout the church. Still others see the star as Muhammad, the founder of Islam, who leads successful campaigns against the Eastern Roman Empire in the 7^th century. And then, others say the star in the fifth trumpet is the same as the star Wormwood in the third trumpet.

All things considered, it seems best to understand this star either as Satan or one of his demons. While Satan has no authority in heaven – although he still has access to God’s throne and accuses us there – he retains authority over his earthly kingdom. But he does not have absolute power on earth and operates under the sovereign hand of Almighty God. He can do nothing to believers without God’s permission. Equally important, the Lord oversees the evil that Satan does and works it to the ultimate good. For example, the greatest evil in human history – the crucifixion of Christ – results in Satan’s defeat, our forgiveness, and the promise of new heavens and a new earth in which Satan, demons, unbelievers and sin play no part.

Abaddon and Apollyon

If the “star” in verse 1 is the same as the “angel of the abyss” in verse 11, it strengthens the argument that this is Satan or a demon. The Hebrew word Abaddon means destruction; it also is associated with the realm of the dead. The Greek name Apollyon means destroyer. While Satan is not specifically called “destroyer” in other passages of scripture, this name is consistent with other descriptions. He is called “the father of liars” (John 8:44); “accuser” (Rev. 12:10); “adversary” (1 Peter 5:8); “deceiver” (Rev. 12:9); “dragon” (Rev. 12:9); “Devil” (1 John 3:8); “Enemy” (Matt. 13:38); “evil one” (John 17:15); “murderer” (John 8:44); “roaring lion” (1 Peter 5:8); “Beelzebul, the ruler of the demons” (Luke 11:15); “ruler of this world” (John 12:31); “great dragon … ancient serpent” (Rev. 12:9); “tempter” (Matt. 4:3); and the “wicked/evil one” (Eph. 6:16).

Jesus refers to Satan’s minions as those who steal, kill and destroy (John 10:8), so perhaps that reflects on his character as a destroyer. But even if this is not Satan, it could be a powerful demon, one of the angels who fell with Satan. The description of the star as “fallen” would seem to indicate this is an evil being, for holy angels to do not fall from heaven but are sent by God.

This star, Abaddon, appears to have some authority over the abyss and the creatures confined within. In scripture we see demons possess territorial authority but it is never outside the sovereign authority of God.

Still, that leaves at least one burning question: If the wicked on earth belong to Satan and are citizens of his kingdom, why would Abaddon willingly unleash terrible torments upon them? This is not an easy question to answer, but one possible explanation is that Satan has no regard for anyone but himself. He does not reverence God, who created him. He battles constantly against the Lord’s holy angels. His demons possess and torment people with all kinds of illnesses and ailments. He has no interest in the welfare of human life. He enslaves people in sin. He knows the wicked spend eternity in hell yet does nothing to stop it. And, if he can destroy unbelievers before they repent of their sins and trust in Christ, he ensures that they spend eternity with him in outer darkness.

Fully grasping the evil inherent in the “evil one” may be beyond the pale of human understanding, but we see glimpses of it in human depravity. Why do some mothers kill their babies? Why do some husbands abuse their wives? Why do some family members plot against each other? Why do tyrants exterminate their fellow countrymen? Pure evil makes no sense except to evil people – and perhaps it makes no sense even to them. But lest we become too self-righteous in condemning evil in others, we should remind ourselves of this truth: “There is no one righteous, not even one; there is no one who understands, there is no one who seeks God” (Rom. 3:10). We should be grateful for God’s grace in us and trust His Spirit to overcome the evil we are still quite capable of doing.

Next: The key to the shaft of the abyss was given him (Rev. 9:1-12)

May 10, 2012

I heard an eagle — Revelation 8:12-13

Previously: The fourth trumpet – Revelation 8:12-13

The scripture

Rev. 8:12 – The fourth angel blew his trumpet, and a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them were darkened. A third of the day was without light, and the night as well. ¹³I looked, and I heard an eagle, flying in mid-heaven, saying in a loud voice, “Woe! Woe! Woe to those who live on the earth, because of the remaining trumpet blasts that the three angels are about to sound!” (HCSB)

I heard an eagle

Now John writes, “I looked, and I heard an eagle …” Some manuscripts read “angel” instead of “eagle,” which could make more sense because angels play such prominent speaking roles in Revelation. However, most translations render the word “eagle.” Young’s Literal Translation renders it “messenger.” The eagle is a symbol of the Romans and is found on their ensigns. For some, that supports a first-century fulfillment of Revelation as the Romans swoop down upon Jerusalem like an eagle on its prey and bring the nation to ruin in 70 A.D.

The eagle in scripture is a symbol of vengeance. In Deut. 28:49, as Moses recites the curses that will befall Israel if the people break their covenant with God, he says, “The Lord will bring a nation from far away, from the ends of the earth, to swoop down on you like an eagle.” In Hosea 8:1, the Israelites are told, “[P]ut the horn to your mouth! One like an eagle comes against the house of the Lord, because they transgress My covenant and rebel against My law.” And in Hab. 1:8, the Lord tells His people He is raising up the Chaldeans as an instrument of His wrath: “They fly like an eagle, swooping to devour.”

Eagles are mentioned many times in scripture, usually in symbolic terms. They convey the idea of gathering God’s people to Himself (Ex. 19:4); of swiftness (2 Sam. 1:23; Job 9:25-26; Jer. 4:13; Lam. 4:19; and others); of prophetic significance (Dan. 7:4); of a parable (Eze. 17:1-4); of youth and the young (Ps. 103:5; Deut. 32:11); of flying toward heaven and nesting in the heights (Job 39:27; Prov. 23:5; Jer. 49:16; Obad. 1:4); of feasting on carcasses (Job 39:28-30; Prov. 30:17; Matt. 24:28); of the Lord bringing destruction (Jer. 48:40-42; 49:22-26; Hosea 8:1); of the Lord renewing strength (Isa. 40:31); of God’s people being delivered from Satan (Rev. 12:14); of creatures with four faces (Eze. 1:10; 10:14); and of beasts in heaven around the throne (Rev. 4:7).

If the creature in Rev. 8:13 is in fact an eagle, he fulfills his Old Testament role as a harbinger of judgment, for he pronounces three woes – which are the three final trumpet judgments – upon the earth’s inhabitants. If this creature is an angel, he speaks in a manner consistent with other angels in Revelation who herald, or deliver, God’s wrath.

The eagle is said to be flying in “mid-heaven,” which also may be translated “very high.” Some versions render it “midair,” “air,” “directly overhead,” “mid-heaven,” “midst of heaven,” or “sky.” So it appears he is soaring in our atmosphere, hovering perhaps, circling intently as one that eyes his prey. But the eagle does not attack. He is not the instrument of judgment, but its herald, warning those on the earth that there is still time to repent, but not much time.

W.A. Criswell puts the three woes in perspective: “Incomprehensible to us is the reluctance with which the Lord God Almighty gives up His people … Why does not God damn the demons out of His sight? Why does not God destroy them? Why does not God burn them with fire? Why does God let a tyrant live? Why does God let sinful people continue in their terribleness? Why does He do it? Because of the longsuffering of the Almighty. Maybe, maybe they will turn. Maybe they will hear. Maybe they will listen. Maybe they will repent. Maybe they will be saved…. There is always an appeal from God, a warning from the Lord, lest we fall into perdition and into damnation and into death. That is why this warning is given here before the sounding of the last three trumpets, beyond which it is forever and forever too late” (Expository Sermons on Revelation, pp. 178-179).

The eagle cries in a loud voice, “Woe! Woe! Woe to those who live on the earth.” There are two words in the Greek language to describe dwellers on the earth. One is paroikeo, which means to dwell as a sojourner. The other is katoikeo, and it means to settle down. The latter word is used here, illustrating that those upon whom judgment is about to fall are firmly attached to their world and prefer it to the throne of God. They will be damned, not because a place in heaven is unavailable, but because they won’t have it. Their home is the sinful and fallen earth. Their treasures are here. Their hopes and dreams are here. Their desires are here. So the eagle tells them three times, “Woe!” They will get exactly what they want – a stake in the world that is passing away.

The word “woe” is telling. It is used more than 110 times in scripture and often is used as an expression of grief or a lament of deplorable conditions. When Jesus says in Matt. 24:19, “Woe to pregnant women and nursing mothers in those days,” He is expressing concern for the vulnerable when “the abomination that causes desolation” occurs. Yet there are times that a harsher meaning must be taken. Jesus’ woes upon the scribes and Pharisees in Matthew 23 are pointed condemnations, especially since he repeatedly calls them “hypocrites,” “snakes,” and a “brood of vipers” and tells them plainly, “How can you escape being condemned to hell?” (Matt. 23:33).

But what is the meaning of “woe” in Rev. 8:13? The eagle does not speak directly to the earth’s inhabitants, although no doubt they can hear him. Rather, he warns that even more deadly judgments are about to fall upon those who cling to the domain of Satan. Perhaps this is a warning, uttered with a shade of God’s mercy. The axe has not fallen yet; there is still time. But if those who hear the warning fail to heed it, the eagle’s words will echo in their empty hearts for eons to come.

As the apostle Paul wrote in an appeal to the Corinthians, “Don’t receive God’s grace in vain…. Look, now is the acceptable time; look, now is the day of salvation” (2 Cor. 6:1-2).

Four major views of the fourth trumpet

How do supporters of the four major interpretations of Revelation view the fourth trumpet?

Preterists – who see the events of Revelation as fulfilled in the first centuries of the church age – assign the events of the fourth trumpet to the Jewish War of 66-70 A.D. The darkened celestial bodies symbolize Roman and Jewish leaders. Austin Farrar writes that “ruler after ruler, chieftain after chieftain of the Roman Empire and the Jewish nation was assassinated and ruined. Gaius, Claudius, Nero, Galba, Otho, Vitellius, all died by murder or suicide; Herod the Great, Herod Antipas, Herod Agrippa, and most of the Herodian Princes, together with not a few of the leading High Priests of Jerusalem, perished in disgrace, or in exile, or by violent hands. All these were quenched suns and darkened stars” (quoted in Revelation: Four Views, pp. 166, 168).

Historicists – who view the events of Revelation as unfolding throughout the course of history – view the sun, moon and stars as “the political firmament of Rome,” and many argue that the events described in the fourth trumpet judgment are fulfilled in the fall of the Roman Empire in or around 467 A.D. The fact that some Roman influence continues after this time illustrates that the empire’s lights are not completely extinguished. Some historicists, however, remain open to the idea that these celestial bodies symbolize leaders in the church.

Futurists – who say the events of Revelation are largely unfulfilled, especially chapters 4-22 – are divided along literal vs. symbolic lines. Some argue that these fading celestial lights represent a reduction in spiritual light during the tribulation, citing 2 Thess. 2:11-12: “For this reason God sends them a strong delusion so that they will believe what is false, so that all will be condemned – those who did not believe the truth but enjoyed unrighteousness.” Others hold out for a more literal application. Some believe we are reading a description of an eclipse; others, of a day-night cycle shortened to 16 hours; still others, of the lingering effects of the first three trumpet judgments that leave “scientists and politicians trying desperately to find naturalistic explanations for their causes” (Henry Morris, quoted in Revelation: Four Views, p. 169).

Some idealists, or spiritualists – who see Revelation setting forth timeless truths concerning the battle between good and evil – say John is describing the decline of the Roman Empire, while others say it’s best to apply this more broadly to the fall of the ungodly. Geoffrey B. Wilson writes that “it should be obvious that John is painting a picture and not writing a treatise on astronomy! The darkness prefigures the doom of the ungodly (Isa. 13:10), and is also the prelude to the new exodus of God’s people from under the hands of their oppressors … In an age which looks to the stars for guidance, this verse reminds us that God exercises complete control over the solar system” (quoted in Revelation: Four Views, p. 169).

Next: The fifth trumpet (Revelation 9:1-12)

April 12, 2012

A preterist perspective — Revelation 8:8-9

Previously: Hurled into the sea (Rev. 8:8-9)

The scripture

Rev. 8:8 – The second angel blew his trumpet, and something like a great mountain ablaze with fire was hurled into the sea. So a third of the sea became blood, ⁹a third of the living creatures in the sea died, and a third of the ships were destroyed (HCSB).

A preterist perspective

There is a fascinating perspective that some preterists share about the symbolism in these verses. Preterists, you’ll recall, believe the events of Revelation are fulfilled in the first centuries of the church age and argue that the symbolism used here depicts the collapse of the Jewish state and the dispersion of the Jewish people. They begin by taking us to the time when Jesus curses the barren fig tree, which probably symbolizes the fruitless and unbelieving nation of Israel (Matt. 21:18-19). When the tree withers immediately, the disciples are amazed. Jesus responds, “I assure you: If you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you tell this mountain, ‘Be lifted up and thrown into the sea,’ it will be done” (Matt. 21:21, emphasis added).

Since Jesus’ statement is connected with the cursing of the fig tree, it is possible that His reference to “this mountain” being thrown into the sea is His prediction that the corrupt nation of Israel will be crushed by Gentile oppressors (the Romans) and the people dispersed among the Gentile nations. If this is the case, His judgment of Israel is in response to the prayers of the saints in Rev. 8:3-5.

Four major views of the second trumpet

So, how do proponents of the four major interpretations of Revelation view the second trumpet?

Preterists – who see the events of Revelation as fulfilled in the first centuries of the church age – say the entire series of trumpet judgments is concerned with the Jewish War of 66-70 A.D., the “last days” of the Jewish commonwealth. Symbolically, the “great mountain ablaze with fire” is the nation of Israel under God’s fiery judgment. The sea is frequently used in prophecy as a symbol of the Gentile nations. Therefore, the Jews, defeated at the hands of the Romans, are now dispersed among the Gentile nations. Perhaps a more literal fulfillment may be seen in an event recorded by the historian Josephus, who describes a battle in which the Romans pursue many Galileans onto the Sea of Galilee and slaughter them there. Josephus’ description of the battle closely parallels John’s report of a third of the sea becoming blood and of the destruction of fish and ships, although Josephus never read Revelation. The phrase “a third” is a rabbinic reference to a large number and should not necessarily be interpreted literally.
Many historicists – who view the events of Revelation as unfolding throughout the course of history – identify the great mountain with the Vandals, who leave their ancient home in the Baltic to invade Rome, ravage the once-undisputed masters of the sea and cause great damage to the islands. Some, however, see the mountain as a heretical leader who causes great damage to the church.
Many futurists – who argue that the events of Revelation are largely unfulfilled, especially chapters 4-22 – say the mountain-like object falling into the sea represents the influence of an Antichrist-led coalition on the Gentile nations (the sea). Some, however, equate the mountain with spiritual Babylon, which is prominent later in Revelation and symbolizes the false church (meaning Roman Catholicism) that will by destroyed by the people she once tyrannized. Still others take a literal approach, arguing for a giant meteorite, or asteroid, or even a satellite orbiting another planet and hurled to the earth. One popular futurist argues that the mountain is in fact a hydrogen bomb.
Some idealists, or spiritualists – who see Revelation setting forth timeless truths concerning the battle between good and evil – believe the great mountain burning with fire and cast into the sea is drawn from the images of Babylon’s fall in the Old Testament (Jer. 51:25, 42). Some unidentified power – perhaps the Roman Empire – will fall in similar manner. Others suggest this is a volcano whose ashes pollute the sea; perhaps this is fresh in the minds of first-century readers who are familiar with the eruption of Vesuvius in 79 A.D. One commentator reminds us that the particular mention of the loss of shipping may mean that while the first plague hits our environment, the second impacts our commerce.

Next: The third trumpet (Rev. 8:10-11)

April 5, 2012

Hurled into the sea — Revelation 8:8-9

Previously: The second trumpet judgment (Rev. 8:8-9)

The scripture

Hurled into the sea

The great blazing mountain is “hurled into the sea.” Depending on how commentators interpret the mountain, the sea can mean many things:

Humanity (if Satan is the mountain).
The church (if heretics are the mountain).
The people of the Roman Empire (if the Goths and Vandals are the mountain).
The Gentiles (if Israel is the mountain).
The world’s restless people (if communism is the mountain).
The waters of the seas (if there is a natural explanation for the mountain such as a meteorite or a volcano, or if the mountain is a nuclear warhead).

It’s probably best not to mix and match symbolic and literal interpretations when it comes to the imagery in passages like this. A consistent view – either symbolic or literal – may be wrong, but a mixing of both views is almost certainly in error. Also, it’s wise to try to understand symbolic language in the context of clear teaching in other scriptures.

The sea in scripture

Before moving on, let’s look at some of the ways scripture deals with the “sea.” In the Old Testament, the predominant use of the Hebrew word yam is to describe the Mediterranean Sea. The word yam also means west, westward, or seaward with respect to Israel. The Mediterranean is called the “Great Sea,” the “western sea” and the “sea of the Philistines” in some translations.

Other seas mentioned in the Old Testament are the Red Sea (literally the sea of reeds), the Dead Sea (literally the sea of salt), and the Sea of Galilee. The word yam also is used to describe broad rivers like the Nile and Euphrates. And it’s used with reference to the great basin in the temple court.

In the New Testament, the Greek word thalassa describes many of the same bodies of water we encounter in the Old Testament. The Jews exercised a fear of the sea, probably because of ancient Semitic beliefs that the deep personified the power that fought against God. Yet, God is the Creator of the sea. He controls it and commands it to provide for mankind’s good. The language of Isaiah and Jeremiah demonstrate that He is absolutely sovereign over the sea. Some of the greatest miracles in the Bible are set in the sea: the parting of the Red Sea; Jesus’ walk on the Sea of Galilee; and Jesus’ calming of the same sea. Whatever fears people have of the sea will be done away with when God removes the sea in the world to come (Rev. 21:1).

Used symbolically in the Old Testament, the sea perhaps means the nations around the Mediterranean (Isa. 60:5) or the tumultuous changes among the nations of the earth (Dan. 7:3; see also Rev. 13:1).

The New Topical Text Book lists the following symbolic uses of the sea in the Bible:

Heavy afflictions (Isa. 43:2; La 2:13)
Trouble of the wicked (Isa. 57:20)
Roaring of hostile armies (Isa. 5:30; Jer. 6:23)
Waves of righteousness (Isa. 48:18)
Waves of devastating armies (Eze. 26:3-4)
Waves of the unsteady (James 1:6)
Covered with waters, speaking of the diffusion of spiritual knowledge over the earth in the latter days (Isa. 11:9; Hab 2:14)
Smooth as glass, a reference to the peace of heaven (Rev. 4:6; 15:2) (R. Torrey, A Scriptural Text Book for the Use of Ministers, Teachers, and All Christian Workers, Logos Research Systems, Inc.)

Next: A preterist perspective (Rev. 8:8-9)

March 30, 2012

The second trumpet — Revelation 8:8-9

Previously: A third of the earth was burned up (Rev. 8:7)

The scripture

The second trumpet

This is the second of four trumpet judgments that affect natural objects, in this case the sea and the creatures who swim in it or sail upon it. The final three trumpet judgments, as we learned in the last lesson, affect men’s lives with pain, death and hell.

In this second trumpet judgment, John sees something that appears to him as a great blazing mountain plummeting into the sea, resulting in a third of the sea becoming blood, a third of the living creatures in the sea dying, and a third of the ships navigating its waters being destroyed.

Is John’s vision to be taken literally? What is this great blazing mountain? Is the sea a reference to all salty bodies of water around the world, or perhaps simply a reference to the Mediterranean Sea – or something else entirely? What are we to make of the fractional reference to “a third,” which we encountered in the first trumpet judgment? Let’s look more closely.

The second angel blew his trumpet

As a reminder, the “trumpet” each angel blows in this series of judgments is the shofar, or ram’s horn, and has special significance for Israel (see The first trumpet for more details). In this case, the sound of the shofar announces the commencement of judgment. This is an important detail that should not be overlooked.

While the Day of the Lord will come “like a thief in the night” (1 Thess. 5:2) and Jesus warns His followers to be ready at all times for the unknown day of His return (Matt. 25:13), the judgments God sends upon the world’s wicked are announced in advance. We are not told how much time elapses between the sounding of the shofar and the arrival of these torments, any more than we can say with certainty how much time we have to run for cover after a tornado siren blasts a warning. But it appears that God communicates to mankind through the angels that His mercy is drawing to a close and His hammer is about to fall. Perhaps in these final moments some will repent, although John’s record seems to indicate that the wicked prefer blasphemy to humility in the face of judgment (Rev. (9:21, 16:9b, 21b).

Something like a great mountain ablaze with fire

What is it that John sees? He writes that “something like a great mountain ablaze with fire was hurled into the sea.” He doesn’t say “a great mountain,” but “something like a great mountain,” which could mean this is a hidden symbol for his first-century readers or an attempt to describe something he has never seen before – a glimpse, perhaps, into the distant future.

Commentators offer many perspectives:

Some say this mountain is Satan, lifted up like a mountain in his pride, and burning with hatred for God and his people, who is cast down into the sea of humanity, where he does much harm.
Others say this is a heresy that does much damage to the church – the Macedonian heresy, perhaps, leveled against the deity of the Holy Spirit, or the Arian heresy against the deity of Christ. Each of these divine persons is one-third of the triune Godhead, so John’s reference to the mountain causing damage to “a third” of the sea finds its significance here.
Still others argue that it’s best to understand this imagery in terms of the invasion of the Roman Empire by the Goths and Vandals. Rome is fitly represented as a great mountain, as kingdoms and cities sometimes are in scripture. The “sea” in this case represents the people throughout the Roman Empire who suffer as a result of the invaders’ brutal advance on Rome. Over the course of 137 years, beginning in 410 A.D., the Goths and Vandals sack Rome five times and reportedly one-third of the people are killed.
W.A. Criswell writes that a modern-day fulfillment could be communism, which finds its foothold among restless people. Rather than producing liberation, it brings captivity, hardship, economic depression, despair and death.
Futurists like Hal Lindsay see this blazing mountain as John’s attempt to describe nuclear warheads.
Others interpret these verses literally. “The mountain is probably best understood as being a literal large body that fell from heaven. Since the results are literal, it is reasonable to take the judgments as literal also” (J.F. Walvoord, R.B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, Rev. 8:8–9).

Whatever the proper interpretation, it’s clear that this judgment impacts many people. Satan is thought by some commentators to have taken one-third of the angelic host with him in his rebellion. Heresies that undermine any of the persons of the Triune Godhead impact the church and its ability to carry the gospel to the world. Wars involving world powers like Rome generate tremendous violence and upheaval. Worldviews that deny the reality of a Creator and Judge, like communism, result in spiritual, political and economic imprisonment. And modern technology has made it possible for a single nation to wreak havoc on much of the world.

Perhaps, as we’ve addressed in previous lessons, these verses are fulfilled in John’s day, and later in church history, and finally in the last days. Jerusalem falls in 70 A.D. and with it, formal Judaism comes to a close. The Roman Empire falls a few centuries later. Heresies do great damage to the church. Warfare causes great loss of life and damage to property and the environment. And in the last days, according to futurists, the Antichrist will lead nearly the whole world astray. In every case there is a common denominator: sin. Mankind’s rebellion against God manifests itself in political leaders who deify themselves; in church leaders who trump scripture with manmade traditions or, worse, heresies; in philosophers who rail against the idea of God and His absolute truths; and in ordinary people who prefer the praise of men to the praise of God.

Maybe we would do well not to agonize over what each symbol in Revelation means, but to look within ourselves at our fallen state and to grasp the only hope we have: Jesus. Ultimately, it will take the destruction of the entire world to purge it of sin and its consequences and to make way for new heavens and a new earth (see 2 Peter 3: 10-13).

Next: Hurled into the sea (Rev. 8:8-9)