Disciples Digital Library

In several passages, the book of  Revelation  refers to “ the war ,” the coming assault by Satan against the followers of Jesus. In each case, the term “war” is singular, and in the Greek text, its noun form is accompanied by a definite article - it is “ THE war .” And both the Greek noun and verb are applied to the same future event.

The fourth trumpet blast causes a partial darkening of the sun, moon, and the stars of heaven over Babylon  - Revelation 8:12.  The darkening of the sun, moon, and stars is based on the ninth Egyptian plague that darkened the land for three days. It also employs imagery from the judicial pronouncement against Pharaoh in the book of  Ezekiel , a judgment carried out by the ancient empire of Babylon. Now, darkness will consume the realm of the “ Great City, Babylon ” - (Ezekiel 32:7-11).

The third trumpet results in a “great star” falling into the sources of freshwater and embittering them  – Revelation 8:10-11.  The third trumpet uses imagery from the first plague of Egypt that polluted the nation’s sources of freshwater. The “ Egyptians could not drink of the water of the river ” because it had turned “ into blood .” In the book of  Revelation , the plague also kills the fish in rivers and streams, and it “ embitters ” a third of the earth’s drinking water.

The second trumpet harms much of the commerce on which human society, the “inhabitants of the earth,” rely  – Revelation 8:8-9.  The second trumpet blast upsets the sea, and thereby disrupts a third of all seaborne commerce. In  Revelation , the “ sea ” is vital to the commerce on which “ Babylon ” depends, and it is the place from which the “ beast ” ascends. This explains why, at the end of the book, no “ sea ” is found in “ New Jerusalem .” In the symbolic world, it is linked to the “ Dragon ” and the “ beast .”

The first trumpet blast unleashes forces that impact agriculture, as its plague is modeled on the seventh plague of Egypt  – Revelation 8:7.  Fire from the “ golden altar ” has been “ cast onto the earth ” in response to the “ prayers of the saints .” This is followed by “ claps of  thunder, voices, flashes of lightning, and an earthquake , ” phenomena that conclude the series of “ seven seals ” and signal the commencement of the “ seven trumpets .” Thus, we find the seven angels poised to sound their trumpets and unleash their “ plagues. ”

An overview of the series of seven trumpets and the several intervening events between the sixth and seventh trumpets – Revelation 8:7-11:19.  The series of “ seven trumpets ” follows the same pattern as that of the “ seven seals .”   Like the first four seals, the first four trumpets form a distinct group, and the last three are marked off from the rest as the “ three woes .”  And like the “ seven seals ,” several events interrupt the series between the sixth and seventh “ trumpets ,” and both series are preceded by the “ prayers of the saints .”

One of the twenty-four “elders” interprets the vision of the innumerable saints that stand before the Lamb and the throne  - Revelation 7:13-17.  We have reached the point where the two questions have been answered - How long must the martyrs wait for vindication, and “ who is able to stand ” before the “ wrath of the Lamb ” and he “ who sits on the throne .” Having been sealed, numbered, and assembled, John now sees all the saints “ standing ” before Jesus and his Father in victorious worship.

SYNOPSIS  -  John saw an innumerable multitude of men and women from every nation standing before the Lamb and the Throne  –  Revelation 7:9-12 .  In the seventh chapter of  Revelation , the same group of saints is presented using two different images; first, an image of the tribes of Israel assembled for travel. Second, as an  innumerable multitude  of men and women standing before the “ Lamb ” and the Throne. In this vision, imagery and language from the story of Israel's sojourning through the Wilderness to the Promised Land continue to be employed.

The 144,000 males from the tribes of Israel are numbered and assembled for the journey to the city of New Jerusalem  – Revelation 7:4-8.  The “ servants of God ” have been “ sealed ” against the onslaught of the “ four winds of the earth ,” but now they must be “ numbered ” to ensure that no member of the covenant community is lost in the coming “ tribulation .” The full complement of “ witnesses ” must be assembled to witness the “ day of the wrath of the Lamb. ”

The saints must be “sealed” before the onslaught of the “four winds of the earth”  –  Revelation 7:1-3 .  Before the first four seals and their “ riders ” are unleashed, the “ servants of God ” must be prepared to persevere through the coming trials represented by the first six seal openings. And their “ sealing ” will enable them to “ stand ” before the “ Lamb ” and the “ throne ” on the coming “ day of the wrath of the Lamb ” when the “ sixth seal ” is opened.

The fourth seal releases “Death,” and “Hades” follows gathering the dead in its wake  –  Revelation 6:7-8 .  The “victims” harmed by the first three seal openings have not been identified, although details from the tasks assigned to each “ rider ” provide clues. Nothing has been said about the enemies of the “ Lamb ,” or about judgments against the “ inhabitants of the earth .” Moreover, the actions of the “ four riders ” are never labeled “plagues,” “wrath,” or “judgments.”

The third seal releases the rider on the black horse, producing economic hardship  –  Revelation 6:5-6 .  When the “ Lamb ” opens the third “ seal ,” once again, one of the “ four living creatures ” summons its rider, this time on a “ black horse .” Apparently, it represents economic distress and food shortages. As before, his task is declared by one of the four “ living creatures ,” along with limitations on how much damage he may afflict.

The second rider was sent to “remove peace from the earth” and cause men to “slay one another”   –  Revelation 6:3-4 .  As with the first rider, the second horseman is commanded by one of the four “ living creatures ” to “ go forth .” Although each seal is opened by the “ Lamb ,” the involvement of the “ four living creatures ” emphasizes that heaven remains in firm control over the earthly events represented by each “ rider. ”

The Lamb opened the first seal, releasing the rider with a “bow” and seated on a white horse, “conquering” and to “conquer.”   Immediately after ascending the throne, the “ Lamb ” begins to open the “ seven seals ,” starting with the first four. His right to open the scroll is based on his sacrificial death. But the opening of the seals does not yet reveal the contents of the “ sealed scroll ” itself. Breaking its seals is the preliminary step necessary before the scroll can be unfolded.